and magnify therein the Lord.” (1) Thus, both verbal and physical magnification are combined in it.

His statement, “saying the takbir,” is a circumstantial qualifier referring to the subject of “he bows,” and it denotes a simultaneous action. That is, as he lowers himself into bowing, he says the takbir. He should neither begin it before doing so nor delay it until he has reached the bowing position. In other words, the takbir must take place between beginning the movement and reaching its end. The jurists, may Allah have mercy on them, even said: “If he begins the takbir before lowering himself, or completes it after reaching the bowing position, it does not suffice.” This is because they say that this is a takbir for transition, whose proper place is between the two pillars of the prayer. If he places it within the first pillar, it is not valid; and if he places it within the second pillar, it is not valid, because it is a place in which this remembrance is not prescribed. The takbir is not prescribed while standing, nor is it prescribed while bowing; rather, the takbir belongs between standing and bowing.

There is no doubt that this view has a sound basis, since the takbir is an indication of transition, and therefore ought to be said during the transition itself.

However, to say that completing it after reaching the bowing position, or beginning it before bending, invalidates the prayer imposes hardship upon people. For if you observe people’s practice today, you will find that many do not do this: some say the takbir before they begin lowering themselves, while others reach the bowing position before completing it.

What is remarkable is that one of the ignorant imams exercised faulty judgment and said: “I will not say the takbir until I reach the bowing position.” He said, “Because if I say the takbir before…”