each verse. (1) If he does not pause, there is no harm, because pausing at the end of each verse is recommended, not obligatory. This is because it was an action of the Prophet, peace and blessings be upon him, rather than a command of his; and whatever act of worship the Prophet, peace and blessings be upon him, performed without commanding it is regarded as recommended. As mentioned in the principles of jurisprudence, a mere act of worship indicates recommendation. Moreover, when the Prophet, peace and blessings be upon him, taught the man who had performed his prayer incorrectly, he instructed him to recite whatever he could of the Quran, (2) but did not say, “Recite in a measured manner,” or, “Pause at the end of every verse.”

If someone were to ask: You have stated that if one substitutes one letter for another, the recitation is invalid. What, then, do you say concerning someone who substitutes the letter ḍād in the words, “nor of those who have gone astray,” with ẓā’?

We say: The Hanbali jurists have two views on this matter:

The first view is that it is invalid, because he has substituted one letter for another.

The second view is that it is valid, and this is the well-known position in the school. They justified it on the grounds that the two letters have closely related points of articulation and that it is difficult to distinguish between them. This view is correct. Accordingly, if someone recites, “not of those who have incurred Your wrath, nor of those who have gone astray,” pronouncing the latter word with ẓā’ instead, his prayer is valid. Hardly anyone among the common people can distinguish between ḍād and ẓā’.

Everyone recites “Āmīn” aloud in audible prayers ..........

His statement, “Everyone recites ‘Āmīn’ aloud in audible prayers,” means the person praying alone, the follower praying behind an imam, and the imam, in audible prayers.