is characterized by praise from the moment one rises. Thus, if you say, “To my Lord belongs all praise,”(1) or, “My Lord, and to You belongs all praise,” and similar words, that suffices.

His statement, “Then he falls into prostration, saying the takbīr.” The phrase “saying the takbīr” describes the subject of “falls,” and the basic principle concerning such a circumstantial expression is that it coincides with the action. For example, if you say, “Zayd came riding,” his riding takes place as he comes. Thus, the takbīr is to be said while descending from standing into prostration. The same applies to all the takbīrs marking transitions: their proper place is between the pillar one has left and the pillar one is moving to. We have discussed this previously.

The author, may Allah have mercy on him, did not mention raising the hands. Is this due to brevity, restriction, or deliberate omission?

The answer is the third: it was deliberately omitted, because raising the hands when going down into prostration is not sunnah. It is established in the two Ṣaḥīḥs, in the hadith of Ibn Umar, may Allah be pleased with them both—who was among the most diligent of people in adhering to the sunnah and among the most precise in preserving it—that he mentioned: “The Messenger of Allah, peace and blessings be upon him, would raise his hands when he pronounced the opening takbīr, when he pronounced the takbīr for bowing, and when he rose from bowing.” He said: “And he would not do that in prostration.”(2) That is, neither when he went down into prostration nor when he rose from it.

The man had accurately preserved, detailed, and clarified the matter. This is not merely a bare negation; rather, it is a negation that establishes the omission of the act, because the man