ground from standing without intending it, we do not regard this as prostration, because this movement from standing to prostration was not performed with intention. He must therefore stand up and then prostrate.

It appears, then, that it is preferable to retain the author’s wording as it stands: both rising to an upright position and sitting are pillars, so that, when rising, one intends thereby to rise from prostration in order to sit.

Sitting between the two prostrations, and tranquillity in all of them, …

His statement, “and sitting between the two prostrations”: this is the eighth pillar of the prayer. Its evidence is the Prophet’s statement, peace and blessings be upon him, to the man who performed his prayer improperly: “Then rise”—meaning, from prostration—“until you are at ease while sitting.” (1) This proves that it is indispensable.

His statement, “sitting,” does not specify how it is to be done. Thus, any manner of sitting suffices, so long as it does not cease to be considered sitting. We have previously discussed its prescribed and disliked forms in the chapter on the description of the prayer, so there is no need to repeat it.

His statement, “and tranquillity in all of them”: this is the ninth pillar of the prayer, namely, tranquillity in each of the foregoing physical pillars.

Its evidence is that, when the Messenger of Allah, peace and blessings be upon him, taught the man who performed his prayer improperly, he would say to him regarding every pillar: “until you are at ease.” (2) Thus, one must attain stillness and tranquillity. But what is the minimum degree of tranquillity that constitutes a pillar?

Some scholars (3) said: It is stillness, however slight, even if one is unable to complete the obligatory remembrance.

Other scholars (604) said: It is stillness for the duration required to recite the obligatory remembrance.