the view of Mālik, al-Shāfi‘ī, Ahmad, Abū Yūsuf, Dāwūd, and others. Nor would the prayer be validly begun with any other words of remembrance, such as “Glory be to Allah” or “Praise be to Allah.”

This is also because takbīr is the remembrance specifically associated with ascending, just as glorification is specifically associated with descending. Thus, the Sunan collections report that Jābir ibn ‘Abd Allāh said:

“When we were with the Messenger of Allah (may Allah bless him and grant him peace), we would pronounce takbīr whenever we ascended and glorify Allah whenever we descended. Prayer was therefore arranged accordingly.”

When His words, “So glorify the name of your Lord, the Magnificent,” were revealed, he said, “Use this in your bowing.” And when “Glorify the name of your Lord, the Most High” was revealed, he said, “Use this in your prostration.”

It is authentically established that he would say while bowing, “Glory be to my Lord, the Magnificent,” and while prostrating, “Glory be to my Lord, the Most High.” He did not pronounce takbīr while in bowing or prostration. He did, however, combine glorification with praise and the declaration that there is no deity worthy of worship except Allah. Thus, it is authentically established in the two Sahīh collections, on the authority of ‘Ā’ishah, that he (may Allah bless him and grant him peace):

“Would say while bowing and prostrating, ‘Glory be to You, O Allah, our Lord, and praise be to You. O Allah, forgive me,’ putting the Quran into practice.”

That is, he was putting into practice His words:

“So glorify your Lord with praise and seek His forgiveness. Indeed, He is ever Accepting of repentance.”

Thus, he combined glorification and praise.