of the Zuhr, ‘Asr, or ‘Ishā’ prayer and the imam gives the salām, he rises without pronouncing the takbīr (saying “Allāhu akbar”). The same applies to anyone who has caught one rakʿah of any prayer or has missed one rakʿah of any prayer: he stands up with no takbīr—except in Maghrib when a rakʿah has been missed. In that case, once the imam has saluted, he may rise with a takbīr or without it; should he choose to say it, there is no harm. He then recites al-Fātiḥah and another sūrah, doing so silently in Zuhr and ‘Asr and aloud in ‘Ishā’. He bows, prostrates, and sits, for this is now his second rakʿah. After the tashahhud he rises again and recites al-Fātiḥah and a sūrah, for—counting what he is making up—this is his second rakʿah, while in relation to what he prayed behind the imam it is his third. Accordingly, he recites silently in Zuhr and ‘Asr and aloud in ‘Ishā’. When he has prostrated, he rises for a fourth rakʿah and recites only al-Fātiḥah, silently. This clarifies what we have stated: the makeup (qaḍāʾ) governs the recitation, whereas the continuation (bināʾ) governs the bowing and prostration.

If a worshipper has caught one rakʿah of Maghrib, then when the imam salutes he stands without the takbīr—though if he does pronounce it there is no harm—and he recites al-Fātiḥah and a sūrah aloud. He then bows, prostrates, sits, and recites the tashahhud, for this is now his second rakʿah. Next he stands and again recites al-Fātiḥah and a sūrah aloud, because in terms of what he is making up it is his second rakʿah. He then bows, prostrates, sits, recites the tashahhud, and gives the salām, for this is the end of his prayer. In Maghrib, for the one who has missed a rakʿah and for the one who has caught only a single rakʿah, every remaining rakʿah ends with a sitting; that is its sunnah. Whoever has missed one rakʿah of any prayer—whether the Dawn prayer or any other—follows the same rule: he makes it up with al-Fātiḥah and another sūrah, exactly as described above.