anything else in prayer, taking at face value the words of ‘Umar ibn al-Khattāb when he omitted recitation during prayer. He was told, “You did not recite.” He asked, “How were the bowing and prostration?” They replied, “Good.” He said, “Then there is no harm.”

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Five other matters are disputed within the school: rising from bowing, the ritual purity of one’s clothing and the place of prayer, covering the private parts, refraining from speech, and straightening oneself between the essential acts of prayer.

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As for rising from bowing, there is disagreement within the school. ‘Īsā narrated from Ibn al-Qāsim that a unit of prayer in which the worshipper did not raise his head from bowing is not counted; he recommended that the worshipper continue the prayer and then repeat it. ‘Alī ibn Ziyād narrated from Mālik that he need not repeat it. This also underlies Mālik’s differing statements about whether a unit of prayer is established by bowing or by rising from it. Those who do not require raising the head from bowing consider the unit established by bowing itself, whereas those who require rising from bowing consider it established upon rising.

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Likewise, there is disagreement within the school concerning the ritual purity of one’s clothing and the place of prayer. Ibn Wahb held that it is obligatory, while Ibn al-Qāsim and most of Mālik’s companions said that it is a sunnah. Some scholars describe it as an obligation that applies when one remembers but is waived when one forgets.

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Likewise, covering the private parts is also disputed within the school. One view holds that it is one of the obligatory elements of