(64) He should recite aloud in the Dawm (Fujr) Prayer, the Jumu'ah Prayer, the two 'Eid Prayers, the Prayer for seeking rain, the Eclipse Prayer and in the first two rak'ahs of the Maghrib and 'Ishaa Prayers. He should recite quietly in the Zuhr and 'Asr Prayers, in the third rak'ah of the Maghrib Prayer and the last two rak'ahs of the 'Ishaa Prayer.
    (65) It is permissible for the Imaam sometimes to recite an aayah
loud enough to be heard by the people in the quiet Prayers.
    (66) As for the Witr Prayer and the Prayer during the night (Salaatul-Layl), then he should sometimes recite quietly in it, and recite loudly at other times. However, his voice should only be raised moderately.
    (67) The Sunnah is that he recites the Qur'aan slowly. He should not recite it quickly or hurriedly. Rather, his recitation should be clear and each letter distinguishable. He should also beatify the Qur'aan with his voice, and recite it in a beautiful and good manner, whilst abiding by the rulings that are well-known to scholars of recitation. He may not recite it in newly innovated tones, nor in the manner of singing.
    (68) It is prescribed for the one praying behind an imaam that he corrects him if he becomes mixed up in his recitation.
    (69) When he has finished reciting he remains silent for a moment, long enough to return his breathing to normal.
    (70) Then he raises his hands, in the manner described previously with regard to the initial takbeer (point nos. 33, 34 and 35).
    (71) He also says the takbeer (i.e., Allaahu Akbar), and this is obligatory.
    (72) Then he performs the rukoo' (i.e., bows) in such a manner that all his joints are settled, and each part of the body is at rest. This is a pillar (rukn).
    (73) He should place his hands firmly upon his knees. He should spread his fingers, as if he were grasping his knees. All of this is obligatory.
    (74) He should stretch out his back and make it level, such that if water were to be poured upon it, then it would settle upon it. This is an obligation.
    (75) He should neither cause his head to droop lower than his back, nor should he raise it above it. Rather he should make it level with his back.
    (76) He should keep his elbows (straight and) apart from his sides.
    (77) He should say in his rukoo':
    Subhaana Rabbee al-'Azeem
    I declare my Lord, the Supreme, free and far removed from all imperfections(15).
    Saying it three times, or more.
    (78) From the Sunnah is that he makes the pillars of equal length.
    So he should make his rukoo', his sujood (prostration), and his sitting between the two prostrations of similar length.
    (79) It is not allowed for him to recite the Qur'aan in the rukoo' (bowing), nor in the sujood (prostration).
    (80) Then he must raise up and straighten his back from the rukoo'.
    This is a pillar.
    (81) He must say, while raising his back:
    Sami' Allaahu liman hamidah
    Allaah listens and responds to the one who praises Him.
    This is an obligation.
    (82) He should raise his hands when he rises up, in the manner that has preceded (point nos. 33, 34 and 35).
    (83) Then he should stand straight up and remain still, such that every bone returns to its place. This is a pillar.
    (84) He should say while standing:
    Rabbanaa wa lakal-hamd
    O our Lord! And all praise is for You(16).
    This is obligatory upon everyone praying, even if he is praying behind an imam(17), since it is the saying prescribed for this standing position. As for the saying, then it is the saying prescribed to be said whilst rising.
    (85) He should make this standing about as long as the rukoo' (bowing), as has preceded.

15) There are other sayings that can be said with this pillar (rukn). Some are long, some are medium length and some are short. Refer to Sifatus-Salaat, Eng. transl. pp. 44-46.
16) There are other sayings that can be said here. Refer to Sifatus-Salaat, (Eng. transl. pp. 47-50).
17) It is not prescribed to place one hand upon the other during this standing, since that is not reported. If you wish you may see further discussion of this in Sifatus-Salaat (Eng. transl. pp. 50-51).


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