we would say: He has forgotten. Narrated by Muslim. This is not a state of silence, so it is known that he (peace and blessings of Allah be upon him) used to add to these words, because they do not fill this entire standing. It is narrated from Ahmad that it was said to him: Should he not add to this by saying: "Ahl al-thana'i wa al-majd"? He replied: That has been narrated, but as for me, I say this, up to "ma shi'ta min shay'in ba'du". The manifest implication of this is that it is not recommended in the obligatory prayer, in order to follow the majority of the authentic hadiths.

Section: If he says, instead of "Sami'a Allahu liman hamidah": "Man hamida Allah sami'a lahu" (Whoever praises Allah, He hears him), it does not suffice him. The companions of al-Shafi'i said: It suffices him, because he has brought the wording and the meaning. Our position is that he reversed the prescribed wording, so it does not suffice him, just as if he were to say in the Takbir: "Al-akbaru Allahu". We do not concede that he brought the same meaning; for his saying "Sami'a Allahu liman hamidah" is a declarative formula that can also function as a supplication, whereas the other phrasing is a conditional and consequence formula that cannot function as such; thus, they are different.

Section: If he raises his head from bowing and sneezes, then says: "Rabbana wa laka al-hamd", intending thereby both the sneeze and the rising, it is narrated from Ahmad that it does not suffice him because he did not dedicate it exclusively to the rising from bowing. The correct position is that this does suffice him, because this is an act of dhikr for which intention is not considered, and he has performed it, so it suffices him, just as if he said it while distracted and with his heart not present. Ahmad's statement is interpreted as relating to what is recommended, not to the actual negation of sufficiency.

Section: If he performs the amount required for sufficiency in bowing, then an impediment occurs that prevents him from standing, the requirement to rise falls away due to the impossibility of it, and he prostrates from the bowing. If the impediment ceases before his prostration, he must stand, because it is possible. If it ceases after he has prostrated to the ground, the standing falls away, because the prostration was valid and sufficient, so that which preceded it falls away. If he stands up from his prostration