in his recitation.” (1) This too is based on the principle previously mentioned: prayers recited aloud during the day are only those for which people gather.

“After al-Fatihah, he recites a long surah; then he bows for a long time, then rises, ...”

His statement, “After al-Fatihah, a long surah”: he did not specify whether it should be Surat al-Baqarah, Al Imran, or An-Nisa. What matters is that it be a long surah, because the hadith states that it was long. (2) That is, he should choose the longest he can. It has previously been mentioned that some of the Companions would faint from the length of the standing. (3)

His statement, “Then he bows for a long time”: that is, without any specified duration; what matters is that it be long.

Some scholars said that it should last half the duration of his recitation; that is, the bowing should be half as long as the standing. However, the correct view is that no duration is specified, so he should prolong it as much as possible.

If someone were to ask: We understand what one does during a prolonged standing, namely recitation; but if he prolongs the bowing, what should he do?

The answer is that he repeats the words of glorification: “Glory be to my Lord, the Magnificent”; “How perfect You are, O Allah, our Lord, and all praise is Yours; O Allah, forgive me”; “Glory and praise be to Allah; glory be to Allah, the Magnificent”; and “Glory and praise be to Allah, as numerous as His creation, as much as pleases Him, as weighty as His Throne, and as inexhaustible as the ink of His words.” This is due to the general meaning of the Prophet’s statement, may Allah’s peace and blessings be upon him: “As for bowing, magnify the Lord therein.” (4) Thus, whatever constitutes magnification of Allah during bowing is prescribed.

His statement, “Then he rises”: that is, he raises his head from bowing.