the two pillars. There is a difference between the two: if we were to say that it must cover the entire interval, we would say: from the moment you begin descending into prostration, begin the takbir, and do not finish it until you have placed your forehead on the ground. If you were to finish it before that, it would not be valid. But we do not say that this is required. Rather, we say that it must occur between the two pillars; if one begins it before that or completes it afterward, it does not suffice.

The second view (1) on this issue is that beginning early or ending late is excused, provided that the transition itself receives a share of this remembrance. Thus, if one begins the takbir before descending and completes it while descending, it suffices; and if one begins it during the descent and completes it after reaching prostration, it suffices. This view is more correct, and it is the only one by which people can reasonably be expected to act. For the first view entails hardship, whereas Allah, Most High, says:

“And He has not placed upon you in the religion any hardship.” [al-Hajj: 77]

And He says:

“Allah intends for you ease and does not intend for you hardship.” [al-Baqarah: 185]

If we were to adopt the first view, we would find that many people’s prayers today would not be valid.

Some imams exercise mistaken judgment: they do not begin the takbir until they have reached the next pillar. They say, “If I were to begin the takbir before reaching bowing, for example, the people would get ahead of me; so I close the door to prevent them from preceding me.” But this is mistaken judgment, because it contradicts the sunnah. The Messenger ﷺ did not do this, and he ﷺ knew better than you the interests of the people and was more concerned for them than you are. Therefore, O imam, you must do what you are commanded to do, and the followers must do what they are commanded to do.