His other question states that it is narrated from the Messenger (peace and blessings be upon him) that the length of his bowing was approximately equal to the length of his standing, and the length of his rising from bowing—meaning his settling into standing after bowing—was approximately equal to his bowing.
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The questioner : His other question states that it is narrated from the Prophet (peace and blessings be upon him) that the length of his bowing was approximately equal to the length of his standing, and the length of his rising from bowing—meaning his settling into standing after bowing—was approximately equal to his bowing, and the length of his prostration was approximately equal to the length of his bowing. This means that bowing is slightly shorter than standing, rising from bowing is slightly shorter than bowing, and prostration is slightly shorter than bowing. Is this correct? And if the Sunnah is such, then if I recite after al-Fatihah, for example, Surat al-Hujurat, Surat Qaf, Surat al-Mulk, and Surat Nun, will my bowing be close in duration to this standing? And what will be the dhikr for rising from bowing? Do I restrict myself to the dhikr "Our Lord, to You belongs all praise" and then repeat this dhikr several times until I am certain that it has approximated the duration and length of my standing? Or do we repeat the dhikr "Our Lord, to You belongs all praise, much good and blessed praise" several times? Or do we mention other types specific to rising from bowing and combine them in one standing? In short, do we recite all the dhikr of bowing and the dhikr of rising from bowing, or do we restrict ourselves to one type of dhikr and repeat it until our bowing and our rising from bowing are close to each other? And is it the two prostrations in their total that is meant by the scholars' statement that his prostration (peace and blessings be upon him) was close to his bowing, or was the length of each prostration approximately equal to the bowing?
The Shaykh : This question contains two misconceptions.
The questioner : Yes.
The Shaykh : The first misconception is that he mentioned that bowing is longer than the standing after it, and that the standing after it is longer than prostration, and so on. This is incorrect. The prayer of the Prophet (peace and blessings be upon him) was such that bowing, standing up from bowing, prostration, and sitting between the two prostrations were approximately equal, as is authentically reported from him. These four pillars are approximately equal: bowing, standing up from it, prostration, and sitting between the two prostrations. They are not equal to the standing before bowing. This is the second misconception in his question, where he assumed that the standing before bowing would be equal to the bowing. That is not the case. Rather, the standing before bowing has a specific Sunnah for it and is longer than the bowing. The conclusion is that we say: The guidance of the Messenger (peace and blessings be upon him) is that bowing, rising from it, prostration, and sitting between the two prostrations are these four pillars are approximately equal, as is established from him, and they are not equal to the standing before bowing. In that case, there is no problem. However, if a man lengthens his bowing, as in the night prayer, then he should lengthen the standing after it so that it is close to it. In that case, he says what was reported of praise: "Our Lord, to You belongs all praise, much good and blessed praise, filling the heavens and the earth and what is between them, and filling whatever You will of a thing after that. O Master of praise and glory..." to the end of what is known. Then, if the standing is shorter than the bowing, either he repeats this praise again, or he recites what was also reported in the Sunnah for this position. Similarly, in the sitting between the two prostrations, he supplicates to Allah the Exalted with what was reported, and then supplicates to Him with whatever supplications he wishes. Yes.
The Shaykh : This question contains two misconceptions.
The questioner : Yes.
The Shaykh : The first misconception is that he mentioned that bowing is longer than the standing after it, and that the standing after it is longer than prostration, and so on. This is incorrect. The prayer of the Prophet (peace and blessings be upon him) was such that bowing, standing up from bowing, prostration, and sitting between the two prostrations were approximately equal, as is authentically reported from him. These four pillars are approximately equal: bowing, standing up from it, prostration, and sitting between the two prostrations. They are not equal to the standing before bowing. This is the second misconception in his question, where he assumed that the standing before bowing would be equal to the bowing. That is not the case. Rather, the standing before bowing has a specific Sunnah for it and is longer than the bowing. The conclusion is that we say: The guidance of the Messenger (peace and blessings be upon him) is that bowing, rising from it, prostration, and sitting between the two prostrations are these four pillars are approximately equal, as is established from him, and they are not equal to the standing before bowing. In that case, there is no problem. However, if a man lengthens his bowing, as in the night prayer, then he should lengthen the standing after it so that it is close to it. In that case, he says what was reported of praise: "Our Lord, to You belongs all praise, much good and blessed praise, filling the heavens and the earth and what is between them, and filling whatever You will of a thing after that. O Master of praise and glory..." to the end of what is known. Then, if the standing is shorter than the bowing, either he repeats this praise again, or he recites what was also reported in the Sunnah for this position. Similarly, in the sitting between the two prostrations, he supplicates to Allah the Exalted with what was reported, and then supplicates to Him with whatever supplications he wishes. Yes.