 When you start like, you know you stick to Fatiha, that's the wajib, that's a rukh, that's a pila. As for reading anything other than Fatiha after that, it's highly recommended. It is what? Highly recommended. One should not leave it, especially now that it may cause a lot of sort of problems. One should not even try to do it. Because if it's a sunnah and it's highly recommended, then why would you leave the highly recommended act anyways for? Sometimes the Prophet used to lengthen the recitation after Surah Al-Fatiha. Sometimes he used to shorten it because of a reasoning of journey. Or a child's illness, or a child's crying, or a reason they make that may oppose. The Prophet used to go silent. And so he used to shorten, sorry. He used to what? Shorten. So if you're planning to go long and you hear a child crying, shorten the Salah. Shorten the Salah. If the people are traveling and they're very tired and people just come from a journey, came to your house and visit. People are traveling, they're tired. Give them a very, very light Salah. That recitation differs from different Salahs. The recitation in Fajr is longer than the other five Salahs. For the other four remaining Salahs, Fajr should be a bit longer. And then after the Zuhr comes next, in terms of length. And then Maghrib is done. Rarely the Prophet used to do that. And the reason is why. Because the earlier it is, the fresher the people are, the more energy that they have, and the more that they are able to take the recitation on. But the more he gets tonight and they go to their daily affairs, the longer Salah, the more havoc and more hardship it may cause them. But the Salatul Maghrib, the Prophet used to longen it. A lot of the times. Maghrib, a lot of the times. So it was more than a majority, more than a number, you would do it. While Qiraat of the Salat is lady, the recitation at the night prayer, Atwa-l-Midalika-Kulli is also the longest. All of the five Salahs. Five Salahs, Qiyamul-Leil is longer. The recitation that is done in the Qiyamul-Leil should be very long, very lengthened. You see, Wa Sunnatu, the Sunnah, Ita'latul Qiraatah, the Sunnah is to lengthen the recitation Farraqat-il-Ula on the first Raqa'ah. Aqtaru minasaaliyah, longer than the Sakir-Rak'ah. Your Salah should gradually be more, should get descend, not go up. You see the people on the first Raqa'ah, very short. And he gets a bit of confidence in the Sakir-Rak'ah when he's leading the people. So he goes out. Sahih? Because the first Raqa'ah is scared, he's like, okay, I don't know, I'm the Imam. So he's scared to do something very small. And then the Sakir-Rak'ah, he gets confident. He's like, I did it, so what can I do now? Sah'ah Imran. Sah'ah. So the person, what should he do? The first Raqa'ah, he should what? The first Raqa'ah, he should longer than the rest of the other Raqa'ahs. The second becomes a bit shorter than the first one. Bit, not that much. That last two one should be very light anyway. You should read Fatiha only and go down, down. Or better, you read a very short recitation for the Sakir-Rak'ahs. وَاَيَجْ عَلَى الْقِرَاءَةَ That he makes the recitation فِلْ أُخْرَيَينِ أَقْسَرُ مِنَ الْأَولَيَينِ He makes the two last Raqa'ahs shorter than the first two in total. قَدْرًا نِسْفِيِ In half of what you prayed in the first one. So whatever you led in the first, as a whole, half of it is what the second share. The second two, or the second third Raqa'ah. And if it's Fajr, then of course it's just two Raqa'ahs. And the reason why Fajr is long is because it's two Raqa'ah first of all, and the second thing is that it's morning. So shaytan has to be taken out of the people's system, huh? نعم. قِرَاءَ تَلْ فَاتِحَةِ في كل رَكْعَةٍ Reciting Fatiha in every Raqa'ah. وَاَتَجِبُواْ It is mandatory. قِرَاءَ تَلْ فَاتِحَةِ Reciting Fatiha in every Raqa'ah. وَاَيُسَنْ لُزِادْتَ عليْهَا And it's recommended that a person increases on reciting after the Fatiha'ah, a Surah. في رَكْعَتَيْنِ In the first two Raqa'ahs, الأخيراتين ايضًا احيانًا The second two Raqa'ahs. The last two of Isha, it's recommended that a person recites Surahs after it. Sometimes, حيانًا, sometimes, not always. وَاَلَا تَجُوْزُواْ And it's not permissible اِطَالَةُ الْإِمَامِ That the Imam lengthens the Salat للقِرَاءَةِ By his recitation, the recitation بِاكْتَلْمِ مَا جَعْفِ سُنَّةِ Longer than that which is in the Sunnah. So what you do is you study the Prophet's Salat, the longest Salat that you ever prayed. You can't pass that. The longest that we have in the Sunnah, you need to watch. Look at that, you can't go over that. سورة الأعراف, all of it. You look at the longest prayer that he did and you are confined in that. You cannot go over that. It's not allowed. It's not permissible. You see He said, why? Because it's going to be a burden on those who are praying behind him. Olderly men that are praying behind him. Sick people who are praying behind him. A woman that has to breastfeed her child that is praying behind him. A person who has a business or something to do. He's selling his products. He's a businessman. He trades. It's just the right time. He came to the message and you're killing him with a long recitation. Reading loudly in loud and also low in the recitation. Meaning the difference of salat. Some salat you read loud and some you read low. The salat in which the person has to utter loudly the recitation Istisqa looking for the rain, asking Allah for rain. While Qusuf asking the eclipse with the moon of the sun. Does it matter? You have seven, right? And he reads low in recitation. Al-dhuhru wal-asr. And the third He doesn't read it loud. While Yajuzu, it is permissible for the Imam to listen to them. That he makes the people who are praying behind him. He makes the people who are verses from him sometimes. Put his voice up there. He goes. It's permissible. It goes loud and something goes back again. It's permissible for him to do that. To hear so the people listen and they hear. It's permissible. Sometimes na'am. How do we know what the Prophet is asking us to pray with? How do we know? Qusuf is going to bring it now inshallah. The surah or not in the Kitab but in his other Kitab. He mentions what the best thing to read is Al-dhuhr. And the Prophet used to do a lot. How did the company know? They used to hear him. He used to read it loud for them to know. Because he is a teacher. The wittir and the qiyamu l-layl. Salatu l-layl. The wittir which is the last raga'at of the Salatu l-layl. The one should do what? Sometimes don't read it loud. Why are you even going to read the qiyamu l-layl loud for? Not always. Sometimes read it loud. As for the recitation. When you do choose to read it loud. Remember to go middle with it. Don't let your veins come out and shout so much. Umar was what? Very loud. And Abu Bakr was what? So what did he do? He got both of the recitation and said you go up and you go a bit down. Both of you do that. Tertilu al-Quran is the recitation and the method of recitation of the Qur'an. One should have to read. Wa sunnah to the sunnah is ayyurattala al-Quranah. That the Qur'an is recited tertiilun with the tertiilun. The recitation is the tajweed and the haqqam are followed. One should not go fast. Alhamdulillah. Alhamdulillah. Fast. One should not do that. One should read it very slow. Eat smoothly. Nicely. Beautiful voice. Try to make your recitation word for word to be. People can hear the letters and everything. Wa yuza'inu al-Quranah bisa'uti. And that one should beautify his recitation voice with the Qur'an. Try to be nice. Don't say. Alhamdulillah. Al-Rahman al-Rahim. One should not read like that. Read it with what? Masha'Allah. One should beautify his voice. And melody. Masha'Allah. But what? When you're reading it like that, try to follow according to the recitation you're following according to the tajweed. Some people's music is become literal music. Especially if you go to Sudan. The recitation it goes extremely to melody sometimes. It should be very scared that the Qur'an doesn't go that level of like it becomes a music. You go back to the Ahkam and the people of the knowledge of the recitation. They know it. One should not recite with all of these. They've got methods for recitation. Know that right now. Maqamah they call it. Maqamah this. Maqamah that. All of these are bida'ah. They are innovation. These maqamah that are used. That the one looks after. This maqamah is what I'm going to read. And this maqamah all of those are Al-Halul-Muqtadi'ah. They are recitation of innovation. Originally if you go to the maqamah and you study them. They come from ya'am. They come from music. It's from the field of music. If a person recites and then somebody comes up to you and says Akhi you know your recitation. Yeah. It was maqamah to fulaq. Keda'u keda'u. This maqamah. Then and you were not looking for it. And you masha'Allah you're just beautifying your voice. Then that's not your problem. But if you try to pretend. Try to use that type of recitation and all of that. I remember one of the Qura'at right now in life. We've sealed this very good rasha'Allah. Muhammad, his name is Ma'a Salawi. Ma'a Salawi in Egypt. I remember when he'd done a Dora for us one time in Egypt. And this issue was brought to him. And you know he's not from Qura'at. He's from the Qura'at Al-Kibar right now at this time of life. And Masha'Allah bless him with future of the maqamah. Sha'ab Aziz Al-Baz has a fatwa which is ajeeb on the issue of the maqamah when he was asked. So one should stay away from it. Wa la yata gannaa, one should not melodify. He wants to use that tip and the maqamah. There's another maqamah like this. All of this one should stay away from it. Opening for the Imam. When he gets it wrong, how would you open it for him? He gets it wrong. He does a verse. He stops and he doesn't know. You can't say that everyone will be silent in it. Wa yufshala'u it is legislated. It is allowed. Lil muqtadi the one that is the praying behind the Imam. Anya taqassa dal fatha. That he intends to open for the Imam. Al-Imami idha urtija. Alayhi fiqraa. If a mistake or something occurs from him that was wrong. He gets nothing. He says the verse wrong. Something. You come and you intervene. It can either be a mistake he did. He doesn't know. He's still going on. You can bring him back. Bring him back. He stops and he can't carry on. And he wants to go. He wants. He doesn't want to stop. Semi-man when they get it wrong, Allahu akbar. Alhamdulillah they save us from the. Oh he doesn't. He still wants to carry on. So he starts again. He starts again. Opening for him. You're allowed to recite. For him. Al ruku'u. Ruku'u. Fa idha faraghaa. Mina al qira'a. If the person finishes from the qira'a of the recitation. Sakta al laqifatan. Recitation is over. Fatah is read. What was after it was read. What can one do? He becomes silent. A very smooth silence. Bim iqdari ma yatarada ilayhi nafasuh. At a length of silence that comes back to him. Relax. He gets back to his breath. He gets back his breath. When he finishes whatever he was reading. He got his breath. He pulled it out and pushed it back in. That's it. He should go now down. That's the silence. Thumma yarfa'u yadee. Then he lifts his hands up. Aal al wujuhil mutaqaddim. In the form that was mentioned when he started the salah. When we were talking about the kabeeratul. Ehrab. The way. Call it to the shoulder and the elbow. Thumma wa yukabbir. Wa huwajib. Anhi hasse allahu akbar. And it's mandatory. Can't just go. Why don't you go. Allah that way has to come out. Thumma yarfa'u yadee. Dasdar ruku'u. Bim iqdari ma tastaqirru ma faasuh. His ruku'u is according. How long is he going to do it for? What's the length? According to every part of his body. Steady. Become steadfast. So he goes in and as soon as he when he came out again. Has he stopped? Has he as they. No. He grabs and when he feels like his whole body becomes. He goes up again. And every single body should go into the place that was meant to be in. So when you do the ruku'u. He does everything that was needed. Every limb takes its place. So a person goes allahu akbar and he goes down. He's going to do it in what? According to every part going into its place. How's the ruku'u done now? So the length and everything we mentioned it. Kayfiyatur ruku'u. He places his hands on his knees. And he what? He pushes himself onto it. He opens his fingers. Spreads them out. As though he is grabbing. So he grabs his hands like that. His knees. Not like this. Onto his knees. He opens his hands. And he's holding onto his knees like that. He's digging it to them. If you leave it off. You're sinning. He spreads. He pushes out his back. And he spreads it out. He brings it all out. When he does it. To the extent if water was poured on his back it would stay stead. And it's a mandatory. It's wajib for him to do that. He doesn't do this to his head when he does his ruku'u. His head doesn't go in. No. What does he do? His head has to be level to his back. So when a person wipes his back all of it. His head should just go down. So his head should be like his back. Straight with it. So it's like this. My head is now what? But if I do this the person would have to come down my head. Or they'd have to go up with my head. That shouldn't happen. He opens himself from the sides. So he takes his arms away from the sides. So when you do it you don't do it like this. But your knees, you hold it to your knees. Your hands are not like this. Your hands are out. You bring them out. And you do it far as you can. Mir fiqaihi his arms. And janabaihi from the sides. Why? And remember if somebody is paying next to you of course. Do not harm the person next to you. But even then you go far. If you are going to be like this. If you are praying alone. And there's a person praying next to you. What do you do? You go a bit down. You still may think that you might harm the person. You go down to the limit that is needed. A person comes right to you. You just stick your hands together again. No, he said stick it. Get it up your arm. You see. He says in his ruku' Subhanah rabbial aadim three times. Or even more. Or even more. Tasweer tul arkan. All the pillars being made same. In length and everything. We're going to, we're going to mention what he means by this. Wa minas sunnatih from the sunnah is. An yusawiy, an yusawiyah. That the person he, he levels. He equals. Bain al arkanif uttul. All those pillars in, in length. Fayaj al ruku'ahu. He makes his ruku'u. Wa qiyamahu. He's standing. Ba'dar ruku'u. After the ruku'u. Wa sujuudahu. And he's sujuud. Wa jalisatahu. And he's sitting. Bain al sajdatayni. In between the sujuud. Kareeban minas sawa. Close to one another. Wa la yajuzu. So all those are pillars, right? All the pillars should be close to each other. Or equal to one another in length. Wa la yajuzu. It is not permissible. An yaqara al qur'ala. That he recites qur'an in the ruku'u. Wa la fis sujuudi. And in the sujuud. One should not recite the qur'an. Coming back from the ruku'u. So ma yarfa'u. One will bring up himself. Sulbahu his back. Minar ruku'u his back. Wa hadar ruku'u. And that's a pillar. Meaning his whole back. Should come back to its original form. In the sense where his back bone is then straight again. Back. He doesn't come from his ruku'u. And just before he reaches back. He goes back again. He goes back fully. And once he's intact. He then goes after. So he comes. He puts everything in place. And until everything becomes steady again. His whole body. He goes like steady now. And then he goes. If one part of your body is shaking. Because it just came from a movement. That's not istikara. That's not steadfulness. You see. All of this sheikh said. Wa hadar ruku'u. It's a pillar. It's a pillar. Remember that. It's a pillar. Wa yakulu fi athla'il i'atidal. What would the person have to say? After he's come back. So the person done the ruku'u. They come back. And they are now stood still. And the hands come up. What do they say? And that is wajib that he says that. He leaves it off his wath. Silling. Wa yarfa'u yadai. He lifts his hands up. Ild al i'atidali with the standing. Aal al wujuhil mutaqadimati. According to the way it was mentioned. In the first takbirat al-i-Halam. Any time you come across the hand lifting. Before or after the takbir. Or with the takbir. All of it is the same. In any standing. Or any lifting of the hands. And any standing. Or any lifting of the hands. The person stands. Mu'tadilan. Mutma'innan. Stead. Straight. Tranquil. Hatta yaquda kulla'admin maqadahu wa hadaruku'u. Every part of his body. It takes the correct place. And that is al-i-Halam. Wa yaqulu fi hadal maqa'i qiyam. And at that stand he also says. Rabbana wa laka al-hamd. He says that. And that is wajib ala kulli musalli. Everyone who is praying. Wa lo kana mu'timan. Even if he is a prayer. He prays with the imam. Whether he is the imam. Or he is praying with the imam. Everyone has to say it. The imam and the maqmum. They all have to say. Rabbana wa laka al-hamd. Fa inna wa rada al-qiyam. Haada wajib ala kulli musalli. That is mandatory upon every prayer. Wa lo kana mu'tamman. Whether he is the person who is being led. Fa inna wa rada al-qiyam. Because for him the standing has occurred. Ammat tasmi'u fa wooroodu l-i'tidan. As for saying samya'Allah al-hamda. It's when the i'tidal is come. Where you saw he levels. Makes the same. Baina haada al-qiyami. That standing. And the ruku' in terms of length. That type. As sujoodu sujood. Thumma yaqulu. He then says the person. Allahu akbar. He was standing. He wants to go to the sujood. He says Allahu akbar. He says wujuban. It's wajib that he says it. wa yarfa'u yaday. He lifts his hands up. Ahiyanat sometimes. Not always. It's ahiyanat. Sometimes. The hands going before the legs. The hands going first. Al-khororo alal yadayni. Coming down on your hands. Thumma yaqulu. The person comes down. Ilas sujoodi. To the prostration. Ala yadayhi with his hands. Ya'da'u huma. He places his hands. Qabla ruqbate. Before his knees. Bihada amara rasoolullah. And that is what the messenger ordered us. Wa hu wa thabitun. And it's affirmed. Anhu from him. Min fiil ehi from his actions. When I had the prophet prohibited us from what? Anit tashabbuhi. In imitating. Bi buruqil ba'iri. That coming down of the camel. And the way that camel comes down is with his knees. That are in the first two front part of him. The first two are knees. They are his knees. The first two. And we were prohibited from coming down. For our knees. The khilaf came here now. Which one do you put down first? The knees or the? The khilaf has come regardless matter. Some of the scholars they said the prohibition isn't what goes down first. It is the form of how you come down. Regardless of what's in the front part of the camel. Besides that. Besides that. Which part of his body comes down first? His front part. And so it is yours. This is what Ibn al-Qayyim said. And Ibn al-Bani ar-Rahim Allah says no. It's not the form or the way that the person comes down. It's what he comes down with first. And it's the knees. You with me. So this is the biggest khilaf that has come regarding them. What silence that? The narration I clearly mentioned. Which the prophet said either If one of you does his sujud or he's coming down to do his sujud He should not come down as the camel does. Wali yadah let him place yadah who his head before his legs. His knees. So that riyah that narration makes it even more clearer. And that's authentic narration in regards to this matter.