(1) Evidence for this is the Prophet’s established practice when reciting the Quran: he would pause at the end of every verse. Ibn al-Qayyim and others estimate that this pause lasted no longer than the time it takes him to regain his breath. A clear report on the matter is the hadith of Samura b. Jundub stating that the Prophet had two pauses: one after the opening takbir and a second after completing the recitation, just before bowing. Because the chain of this hadith does not satisfy the criteria we adopted earlier under “Recitation,” we have left it aside and relied instead on the evidence of his general practice. The Shafiʿi jurists unanimously deem this pause recommended, as recorded in al-Majmuʿ (3/395), and they cite Samura’s hadith as proof. Al-Tirmidhi (2/31) writes: “This is also the opinion of Ahmad, Ishaq, and our companions.” ʿAbd Allah b. Ahmad relates, “I asked my father about the two pauses…,” and so on. Al-Nawawi then quotes Shaykh Abu Muhammad in his Tabsira: “It is reported that the Messenger of Allah forbade wasl (continuous joining) in the prayer, and this has been explained in two ways: (1) joining the recitation directly to the takbir of bowing, which is disliked; rather, one should separate them; and (2) omitting the required calm (tumaʾnina) in bowing and standing upright and in prostration and sitting upright, which would make it unlawful to merge one movement into the next without coming to rest.” That cited hadith is classified as gharib; al-Ghazali mentioned it in Ihya, and its verifier al-ʿIraqi (1/139) remarked: “Razeen attributed it to al-Tirmidhi, but I have not found it in his collection.” (2) Know that raising the hands at the initial takbir—and likewise when rising from bowing—has reached the level of mutawatir transmission from the Prophet.