Chapter: The Manner of the Prayer
Its pillars are thirteen:

1. The Intention.
   If one is praying an obligatory ṣalāh, he must intend to perform that particular prayer and specify it. The sounder view is that he must intend its obligatory character; adding the phrase “for the sake of Allah, Exalted is He” is not required. A current performance (ʿadāʾ) offered with the intention of making up a missed prayer (qaḍāʾ)—and the reverse—is still valid. A voluntary prayer that is restricted by a particular time or cause is governed by the same rules stated above. As for intending the voluntary nature itself, there are two opinions.
   I say: the correct view is that specifying “voluntary” is not a condition—and Allah knows best. For an unrestricted supererogatory prayer, it is enough merely to intend the act of prayer. Intention is an act of the heart, though uttering it softly before the opening takbīr is recommended.
2. The Opening Takbīr.
   One who is able must say: “Allāhu akbar.” An extra descriptive word that does not disrupt the Divine Name—such as “Allāhu al-akbar” (“Allah, the Greatest”) or “Allāhu al-jalīl akbar” (“Allah, the Majestic, is greater”)—does not invalidate it according to the sounder view. Inverting the order, however, as in “Akbar Allāh,” is unacceptable on the correct position. Whoever is unable to pronounce the Arabic may translate it, but must learn the Arabic wording when capable. It is sunnah to raise the hands level with the shoulders while pronouncing the takbīr, and the preferred opinion is to begin the raising simultaneously with the takbīr. The intention must accompany the takbīr; another view allows attaching it to the beginning of the phrase.
3. Standing in an obligatory prayer for one who can.
   Its condition is that the spine be held upright. If he stands so bent or leaning that he can no longer be called “standing,” the prayer is invalid. If he cannot straighten up and is already in a posture resembling bowing, the correct view is that he remains so for the standing position and, if able, inclines further for the actual bowing. Should he be able to stand but not to bow or prostrate, he must still stand and perform those postures to the extent he can. If he cannot stand at all, he sits in whatever manner is comfortable; spreading the legs (iftirāsh) is, on the more apparent view, preferable to sitting cross-legged. It is disliked to sit “like a crow”—that is, on his buttocks with the knees upright—and then bend for bowing until the forehead lines up with the area before the knees; the more complete form is to align with the place of prostration. If he is unable to sit, he prays lying on his right side; if even that is impossible, then on his back. One who is able may perform a voluntary prayer while seated, and, according to the sounder opinion, while reclining as well.