For children, - Humanity Moral Stories: Three Races to Save Humanity

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In old times, fable retells the story of the young athletic boy hungry for success, for whom winning was everything and success was measured by such a result.
One day, the boy was preparing himself for a running competition in his small native village, himself and two other young boys to compete. A large crowd had congregated to witness the sporting spectacle and a wise old man, upon hearing of the little boy, had traveled far to bear witness also.
The race commenced, looking like a level heat at the finishing line, but sure enough the boy dug deep and called on his determination, strength and power. He took the winning line and was first. The crowd was ecstatic and cheered and waved at the boy. The wise man remained still and calm, expressing no sentiment. The little boy however felt proud and important.
A second race was called, and two new young, fit, challengers came forward, to run with the little boy. The race was started and sure enough the little boy came through and finished first once again. The crowd was ecstatic again and cheered and waved at the boy. The wise man remained still and calm, again expressing no sentiment. The little boy, however, felt proud and important.
"Another race, another race!" pleaded the little boy. The wise old man stepped forward and presented the little boy with two new challengers, an elderly frail lady and a blind man. "What is this?" quizzed the little boy. "This is no race" he exclaimed. "Race!" said the wise man. The race was started and the boy was the only finisher, the other two challengers left standing at the starting line. The little boy was ecstatic; he raised his arms in delight. The crowd, however, was silent showing no sentiment toward the little boy.
"What has happened? Why not do the people join in my success?" he asked the wise old man. "Race again", replied the wise man, "this time, finish together, all three of you, finish together" continued the wise man. The little boy thought a little, stood in the middle of the blind man and the frail old lady and then took the two challengers by the hand. The race began and the little boy walked slowly, ever so slowly, to the finishing line and crossed it. The crowd was ecstatic and cheered and waved at the boy. The wise man smiled, gently nodding his head. The little boy felt proud and important.
"Old man, I understand not! Who is the crowd cheering for? Which one of us three?", asked the little boy. The wise old man looked into the little boy's eyes, placing his hands on the boy's shoulders, and replied softly. "Young boy, for this race you have won much more than in any race you have ever ran before, and for this race the crowd cheer not for any winner!"
The next evolutionary step for humankind is to move from human to kind.
The reason why the world lacks unity and lies broken in heaps is because man is disunited with himself. - Ralph Waldo Emerson
There are too many people and too few human beings.

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Welcome to Islam, - * Some misconceptions about women in Islam – II

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Divorce

The Quran says )what means(:"Divorce is twice. Then ]after that[, either keep ]her[ in an acceptable manner or release ]her[ with good treatment. And it is not lawful for you to take anything of what you have given them unless both fear that they will not be able to keep ]within[ the limits of Allaah, and then there is no blame upon either of them concerning that by which she ransoms herself. These are the limits of Allaah, so do not transgress them. And whoever transgresses the limits of Allaah -- it is those who are the wrongdoers ]i.e. the unjust[."]Quran 2: 229[
In Islam, the woman is not neglected after the divorce. Indeed husbands are instructed to provide housing to the divorced wife until her waiting period is completed, as in the saying of Allaah )which means(:"Lodge them )During their waiting period )referring to wives whose divorce has been pronounced( ]in a section[ of where you dwell out of your means and do not harm them in order to oppress them )so that they would be forced to leave or to ransom themselves(. And if they should be pregnant, then spend on them until they give birth. And if they breastfeed for you, then give them their payment and confer among yourselves in the acceptable way; but if you are in discord, then there may breastfeed for him ]i.e. the father[ another woman."]Quran: 65:6[
Finally, although it is true that only men are allowed to pronounce divorce, yet a woman has the right to ask for a divorce, which is called ‘Khul’. In this case, she has to return the dowry given by the husband, so that he utters the divorce.
Attestations
In Islam, one male witness equals two females:The Quran says )what means(:"And get two witnesses out of your men. If there are not two men, then a man and two women such as you choose ]maybe in place of two men as the witnesses[; so that if one of the women errs, the other one will remindher..."]Quran 2:282[
Here again, many people tend to denounce Islamic principles as unjust to women. They tend to interpret this requirement as proof of men's superiority over women. Again, this assumption is not true. In fact, various psychological and biological studies conducted on the psyche and hormonal functions of women, have proved that men generally tend to react more rationally and less emotionally, than women.
In cases of crime, for example, torn bodies and pouring blood are more likely to spur an emotional reaction among women than among men. This reaction is alone capable of distorting the female's perception and/or memory.
On the other hand, men are also bound by rules concerning their testimony.For instance, they must not be parents, friends or enemies of the accused. Can we then conclude that, if it was the case for women, that male parents and friends of the accused must be considered inferior too? Of course, they are not.
Finally, one should note that there are matters where a woman is the only witness required. These are related to areas where women are the experts, for example, in issues of breast feeding, bringing up children and the question of kinship )who is her child's father(.
The Veil
How many times have you seen an educated veiled woman, working and acting normally on television ? Very, very rarely. On the other hand, how many times have you seen a veiled woman being hit by her husband, in tears or fighting and rioting along with fundamentalists?
Just think: What does a black 'Hijaab' veil evoke in your mind? Certainly not the image it is meant to evoke -- religious commitment and peaceful, deep-rooted faith. How many times have you seen a veiled young girl and said: "Haraam! Poor thing! She has not seen the world yet..." Is all this just a coincidence?
Veiled women today are either associated with alienation or fundamentalism. They are either looked upon with pity or fear. Have people ever asked the question: Where is the woman's will to surrender to God in this? Where is her choice of protecting her dearest possession, her body?
When Islam ordered women to wear the veil, it did it to privilege her, not constrain her:
The Quran says )what means(:"O Prophet! Tell your wives and your daughters and the women of the believers to draw upon them their over-garments. That is more appropriate so that they may be recognized and not molested."]Quran 33: 59[
The above verses show that Islam aims to protect women from being considered sexual objects. It instructs women to uncover their faces in front of their husband, close relatives whom she cannot marry )Mahaarim( and other women. In front of strangers, she must conceal everything but her face and hands.
Why does one need to show a semi-clad woman in a car's advertisement? Why do we not see a veiled woman? In the first case, because the advertisers are trying to sell the image of the woman with the car. Unconsciously, you buy the car wishing it will provide you with such a "babe." In the second case, the woman has refused to be treated as an object for trade and has worn the veil, a sign of dignity rather than humiliation.
Summarized from: What Does She Expect Better? By: IIPH
Islam considers marriage a basis for the Islamic family, since it develops bonds of love and caring and a secure atmosphere for the growth and progress of the human race. This, in turn, produces a sound society. This is why the Prophet, sallallaahu 'alayhi wa sallam, )may Allaah exalt his mention( taught us in a narration, that although classified ‘weak’, has a valid and important meaning. He, sallallaahu 'alayhi wa sallam, said:"The most detestable of all lawful things in the sight of Allaah is divorce."However, this does not mean that divorce is prohibited. On the contrary, it can sometimes be the best alternative. Divorce is a right for both women and men if their problems cannot be solved. Two French legislators, Planoil and Ripert, have said: "Divorce is a mischief. However, it is a measure that cannot be avoided for the welfare of the community, because it is the only remedy for another harm which may be more dangerous, i.e. murder."
The above statement applies to cases where the husband and wife have lost their love for each other and where harmony in the marriage is over. Indeed, any other alternative will make them unhappy and will affect their children in the long run.
In these cases, Islam advises the couple to try to reconcile their differences in the presence of some immediate relatives belonging to both sides. If they are unable to do so, they are instructed to seek counseling through a third party, such as friends or other relatives. If there is still no solution, then they should seek a solution through a judge.
The judge will advise the couple to be patient and think of the children. However, if the problem remains unsolved, the family life becomes unbearable and the children are affected, then divorce becomes the only alternative, to enable them to have other spouses.
When it is inescapable, divorce is neither harmful to men nor to women. It is also definitely not unjust to women.
First, the couple must seek divorce in an amicable way. They are instructed to separate without hard feelings towards each other. They should keep a minimum of understanding that will secure the children's situation after the divorce.

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Welcome to Islam, - * Some Misconceptions about Women in Islam -I

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Islam gave women rights and privileges at a time when only barbaric manners and values dominated.
Yet, some people argue that Islam has alienated women in some domains. In fact, this belief is a misconception. People who say so,may have read about it in a magazine or seen it on TV. A quick examination of the issues judged as unjust to women will certainly correct the misunderstanding.
Man as the head of the household:
Some people believe that a woman in Islam is regarded as inferior to man since the Quran says )what means(:
"Men have one degree above women."]Quran 2: 228[
In fact, to understand this Quranic verse, you should see another one, related to the issue in question. It reveals the wisdom behind this concept.
· Polygyny might be the solution for a couple if the wife is barren, the husband wants children of his own and the option of separation does not appeal to both parties.
· If a woman is chronically ill and is unable to perform her marital duties. Polygyny may also be the solution when the couple does not want divorce.
· Polygyny is the religion's answer to cases where some men have excessive sexual needs that cannot be fulfilled by one wife. This in no way means that men should abuse this right and use it whenever they fancy a woman. It is rather a chance Islam has provided to prevent men from committing adultery. Many people who condemn polygyny cheat on their wives, calling this phenomenon a 'swift affair.' Islam, at least, has offered the second woman the option of being called 'a wife' rather than 'a mistress', especially in some countries where women remarkably outnumber men.
· Polygyny may settle the problem of an increased number of unmarried women, especially during wars.
However, polygyny has some limits and conditions to be met. Indeed, the Quran instructs the man to be fair with his wives on all levels, including treatment, money, house, etc. The only level where the man may have an uneven stance is the level of the feelings that he cannot control:
The Quran says )what means(:"You will never be able to do perfect justice between wives even if it is your ardent desire, so do not incline too much to one of them ]by giving her more of your time and provision[ so as to leave the other hanging ]i.e. neither divorced nor married[. And if you do justice, and do all that is right and fear Allaah by keeping away from all that is wrong, then Allaah is Ever-Forgiving and All-Merciful."]Quran 4:129[
Finally, it is worth knowing that Islam gives a woman the right to refuse polygyny for her husband by setting it as a condition during the marriage procedures. If this condition is set, then the woman is granted divorce if her husband marries another while he is still married to her.
You might ask, why could not there be polyandry )a woman having more than one husband(? The answer is simple. Islam did not allow it because Allaah is All-Aware that it will create a problem of kinship. This means that the child may not know who is actually his father )it could be anyone of the four husbands(. In addition to the psychological damage it may cause, this problem also complicates the issue of inheritance. Even birds and animals do not allow polyandry.

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Welcome to Islam, - * Hijaab is a woman's real beauty

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It often occurs to me that many of our sisters in Islam are not properly encouraged once they begin to observe the requirements of Hijaab. It may be that a sister has been obliged to wear the Hijaab without truly pondering over its superiority.
Perhaps she has reached the age of puberty and her parents have instructed her to wear it. Perhaps she has recently accepted Islam and her close companions have told her of its obligation. Alternatively, perhaps her husband has commanded her to wear Hijaab.
A sister who does not truly know the superiority of Hijaab will always remain envious of disbelieving women. Why? Because they observe these misguided disbelievers attempting to look beautiful for all to see. Hence, the Muslim woman then compares herself to that woman which causes her to feel ashamed of her own Hijaab.
Therefore, what follows is a reminder for my sisters in Islam. It is a reminder of the true status of these so-called beautiful women. It is a reminder of the excellence of the women who wear Hijaab.
Excellent Qualities of Those who Wear Hijaab:
It is well known that the Muslim woman is a creature of modesty. Allaah loves for our Muslim women to be shielded by their Hijaab. It is their outer protection from the decadence of this life. Allaah's Messenger, sallallaahu 'alayhi wa sallam, )may Allaah exalt his mention(, said:"Allaah is modest and covering. He loves modesty and privacy."]Abu Daawood, An-Nasaa'i Al-Bayhaqi, Ahmad[.
Thus, as modesty is a quality that is loved by Allaah, our sisters must take comfort in knowing that they are modest and that they are not like those women who show themselves off to the world. Such women will not be shielded from Allaah's Wrath. Allaah's Messenger, sallallaahu 'alayhi wa sallam, said:"Any woman who takes off her clothes in other than her husband's home, has broken Allaah's shield upon her."]Abu Daawood and At-Tirmithi(
Therefore, we see that the Hijaab of the Muslim woman is indeed part of modesty. Modesty accompanies Eemaan )faith(. That is why Allaah's Messenger, sallallaahu ‘alayhi wa sallam said: "Modesty is part of Eemaan and Eemaan is inParadise." ]At-Tirmithi[. Also:"Modesty and Eemaan are companions, when one goes away the other one goes away."]Al-Haakim and others[
The Muslim women must know that the disbelieving women who beautify themselves for the world to see possess no modesty, thus, they are void of any Eemaan. Instead of looking to the latest fashion models for guidance, you must look to the wives of the Prophet, sallallaahu ‘alayhi wa sallam.
Look at the regard for modesty that our mother, 'Aa'ishah, may Allaah be pleased with her, possessed even in the presence of the deceased; she said: "I used to enter the room where the Messenger of Allaah, sallallaahu 'alayhi wa sallam, and my father )Abu Bakr(, may Allaah be pleased with him, were later buried in without having my garment on me, saying it is only my husband and my father. But when 'Umar bin al-Khattaab, may Allaah be pleased with him, was later buried in )the same place(, I did not enter the room except that I had my garment on being shy from 'Umar."
It can be quite difficult for the Muslim woman to go out wearing Hijaab in a society that mocks and torments her. Indeed, she may feel strange and out of place. However, if she knows the status of those who are mocked by the disbelievers, then she would continue to wear her Hijaab with dignity.
Allaah Says in His Book )what means(:"Verily! The criminals used to laugh at those who believed. And whenever they passed them, used to wink at one another. And when they returned to their own people, they would return jesting. When they saw them, they said: 'These have indeed gone astray!' But they )disbelievers, sinners( had not been sent as watchers over them )the believers(. But on this Day those who believe will laugh at the disbelievers. On )high( thrones, looking )at all things(. Are not the disbelievers paid )fully( for what they used to do?"
]Quran 83:29-36[
Allaah's Words should serve as a support for you my dear sister. Also, take comfort in being a stranger among these lewd and sinful women. Allaah's Messenger, sallallaahu 'alayhi wa sallam, said )what means(:"Islam began as something strange, and it would revert to its )old position( of being strange, so good news is for the strangers."]Muslim[
The Characteristics of the Exposed Women:
Instead of practicing the Hijaab )covering(, the disbelieving women expose themselves, making a dazzling display of themselves for others. Such a display is an attribute of ignorance. Allaah Says in His Book )what means(:"And stay in your houses and do not display yourselves as you used to during the times of ignorance."]Quran 33:33[
Allaah's Messenger, sallallaahu 'alayhi wa sallam, said:"The best of your women is the affectionate, the fertile, the comforting, the agreeable -- if they fear Allaah. The most evil of your women are those who expose and display themselves, and those who strut )to show off( and they are the hypocrites. Those who enter al-Jannah )theParadise( are like the red beaked crow."]Al-Bayhaqi[. The simile of the red-beaked crow is to show that those who enterParadisewill be as rare as this kind crow is rare.
We see from the above Aayah and Hadeeth that displaying oneself is indeed unlawful. Further, it is a quality of the most evil of women! Therefore, do not be envious of the disbelieving women. They only have this life to enjoy, while the believing women will haveParadise. There is nothing in your Hijaab to be ashamed of, as it is the garment of the righteous and pious female worshippers of Allaah.
In order to truly show you how evil those women who expose themselves are, let us ponder over the following statement of Allaah's Messenger, sallallaahu 'alayhi wa sallam :"Of the people of Hell there are two whom I have never seen, the one possessing whips like the tail of an ox and they flog people with them. The second one, women who would be naked in spite of their being dressed, who are seduced )to wrong paths( and seduce others. Their hair is high like the humps of the camel. These women would not enterParadise, nor will they smell its fragrance, although its fragrance can be sensed from such and such a distance."]Muslim[
These women who expose themselves are common among us today. These are women that even the Prophet, sallallaahu alayhi wa sallam, did not see! Look around you and you will see those women who are clothed but naked! Look at the hairstyles of the women who expose themselves -- are they not high like the camel's hump?
Perhaps we are the first generation since the time of Aadam, may Allaah exalt his mention, to witness such women. If one ponders over photos taken thirty to fifty years ago, one will see that the disbelieving women did not expose themselves in the manner that their offspring do today! These women are among the people of the Fire! Thus, how can you envy them?
Such lewd women will not even smell the fragrance ofParadise; so our women must avoid their path.
Another lesson from the above hadeeth is that it confirms that what the Prophet, sallallaahu ‘alayhi wa sallam, came with is indeed the truth! This is a prophecy that has come to pass in front of our very eyes. Hence, will we continue to envy these evil women, or should we be grateful to our Lord for the Hijaab, which brings modesty, which leads toParadise?
To sum up, the Muslim woman should abandon all of the ways of the exposed women, and adopt the ways of those who are modest through their love and practice of the proper Islamic Hijaab.

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Prayer, - Dought & clear, - * Ruling on praying in the workplace

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I work in the Faisal Tower in Riyadh, and when the time for prayer begins, there is a recording that is played over the PA system in the building, telling us of the time for prayer. I have some colleagues who offer the Zuhr prayer in their offices, and they give a number of reasons for doing so, namely:
1- That they cannot hear the adhaan from the mosque, and this is a recording, not an adhaan.
2- They offer the prayer in congregation and so they fulfil the condition of praying in congregation.
3- There is no prayer-room (musalla) in the tower. Although there is a mosque close to the ground floor, they say that this mosque does not belong to the building so it is far away.
My question is:
What is the ruling on their praying in their offices? How should I respond to their arguments?.
Praise be to Allaah.
Firstly: the basic principle is that the prayer should be offered in the mosque, and this is what the mosques were built for. In the hadeeth of Ibn ‘Abbaas (may Allaah be pleased with him) the Prophet (peace and blessings of Allaah be upon him) said: “Whoever hears the call (to prayer) and does not respond, there is no prayer for him (i.e., his prayer is not valid), unless he has an excuse.”
Narrated by al-Tirmidhi (217) and Ibn Maajah (793); classed as saheeh by al-Albaani inSaheeh Ibn Maajah(793).
And the Prophet (peace and blessings of Allaah be upon him) said to Ibn Umm Maktoom (may Allaah be pleased with him): “Can you hear the call to prayer?” He said: Yes. He said: “Answer it.” Narrated by Muslim (653).
This hadeeth indicates that it is obligatory for the one who hears the call to respond, and to pray in congregation in the mosque.
What is meant by hearing the call is that one can hear the voice of the muezzin if he raises his voice with the adhaan, without using a loudspeaker.
Whoever is close to the mosque and can hear the call is obliged to pray in congregation in the mosque, but whoever is far away is not obliged to attend the mosque.
See the answer to question no. 20655.
Secondly:
With regard to their saying that they perform the prayer in congregation and thus fulfil the condition of praying in congregation, they should note that two things are required of them:
1- They should pray in congregation
2- This congregation should be in the mosque.
It is essential to do both things together. This has been explained in the answer to the question referred to above. See also question no. 72398.
Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) said:
The basic principle is that prayer should be offered in the mosque, but there is nothing wrong with office workers praying in their offices if going out to the mosque will adversely affect their work, or will lead to some employees playing about if they go out to pray and come back late. If the mosque is far away, it is permissible for them to pray in the workplace.
What matters is that if there is a reason or a need for them to pray in their offices, there is nothing wrong with that. End quote.
Majmoo’ Fataawa Ibn ‘Uthaymeen(15/68).
Conclusion:
These people should pray in the mosque so long as the mosque is close by, and it is not permissible for them to pray in their offices unless there is a reason, such as if there is the fear that this may cause employees to waste time and so on.
And Allaah knows best.

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Prayer, - Dought & clear, - * Is therea difference between subh prayer and fajrprayer?

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Is there a difference between subh prayer and fajr prayer?.
Praise be to Allaah.
Fajr prayer is subh prayer – there is no difference between them. It consists of two rak’ahs. The time for this prayer starts when the true dawn begins, and lasts until the sun rises. There is a prayer that comes before it, consisting of two rak'ahs, which is known as the Sunnah of subh or the two rak’ahs of Fajr.
The phrasessalaat al-subhandsalaat al-fajrare both used in the Sunnah to refer to this prayer, such as the report narrated by Muslim (656) from ‘Abd al-Rahmaan ibn Abi ‘Amrah who said: ‘Uthmaan ibn ‘Affaan entered the mosque after Maghrib prayer and sat by himself. I sat beside him and he said: O son of my brother, I heard the Messenger of Allaah (peace and blessings of Allaah be upon him) say: “Whoever prays ‘Isha’ in congregation, it is as if he spent half the night in prayer, and whoever prays Subh (Fajr) in congregation, it is as if he spent the entire night in prayer.”
Al-Bukhaari (556) and Muslim (608) narrated that Abu Hurayrah (may Allaah be pleased with him) said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “If one of you catches up with a rak’ah of ‘Asr prayer before the sun sets, let him complete his prayer, and if he catches up with a rak’ah of Subh (Fajr) prayer before the sun rises, let him complete his prayer.”
As for calling it Fajr prayer, Muslim (670) narrated from Jaabir ibn Samurah that when the Prophet (peace and blessings of Allaah be upon him) prayed Fajr he would sit in the place where he had prayed until the sun was well risen.
And al-Bukhaari (891) and Muslim (880) narrated that Abu Hurayrah (may Allaah be pleased with him) said: The Prophet (peace and blessings of Allaah be upon him) used to recite in Jumu’ah and in Fajr prayer,“Alif‑Laam‑Meem. The revelation of the Book… ” [Soorat al-Sajdah, no. 32]and“Has there not been over man a period of time” [Soorat al-Dahr, no. 76].
And al-Bukhaari (555) and Muslim (632) narrated from Abu Hurayrah (may Allaah be pleased with him) that the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Angels come to you in succession by night and by day, and they meet at Fajr prayer and at ‘Asr prayer, then those who stayed among you ascend and He (Allaah) asks them, although He knows best, ‘How did you leave My slaves?’ They say: ‘We left them when they were praying and we came to them when they were praying.’”
And Allaah knows best.







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Prayer, - Dought & clear, - * When should the takbeeraat of movement be said during theprayer?

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When the imam is praying, when should he say takbeer for bowing, for example? Should he say takbeer before he bows, whilst bowing or after bowing?.
Praise be to Allaah.
What is prescribed for everyone who prays (the imam, the one who is praying behind the imam and the one who is praying alone) is for the takbeer for bowing to accompany the movement. So he should start saying takbeer when he starts to bow, and end it before he reaches the bowing position, so that his takbeer comes between the two postures of standing and bowing.
The Sunnah indicates that the takbeer should accompany the intended movement such as bowing, prostrating and standing up. It is narrated inal-Saheehaynthat Abu Hurayrah (may Allaah have mercy on him) said: When the Messenger of Allaah (S) stood up to pray, he would say takbeer when he stood up, then he would say takbeer when he bowed, then he would say “Sami’a Allaahu limanhamidah(Allaah hears those who praise Him)” until he was standing up straight after bowing, and when he was standing he would say, “Rabbana wa laka’l-hamd(our Lord, to You be praise).” Then he would say takbeer when he went down in prostration, then he would say takbeer when he raised his head, then he would say takbeer when he prostrated, then he would say takbeer when he raised his head, and he did that throughout the prayer until he finished. And he would say takbeer when he stood up after two rak’ahs, after sitting.”
Narrated by al-Bukhaari (789) and Muslim (392).
This hadeeth shows that the takbeer for bowing should be said whilst bending down to bow, and the takbeer for prostration should be said when going down for prostration, and the takbeer for standing up from prostration should be said whilst rising, and so on. This was stated by al-Nawawi inSharh Muslim, and he said that it is the view of the majority of scholars.
Some of the fuqaha’ were very strict on this point, and said that if the worshipper starts to say the takbeer when he is standing, before he bends down, or he completes it after he reaches the bowing posture, that does not count and he has failed to say takbeer properly, because he has not done it at the right time. According to the view that takbeer is obligatory, he has invalidated his prayer if he did that deliberately, and if he did it by mistake he must perform the prostration of forgetfulness (sujood al-sahw). The correct view, however, is that this is forgivable, so as to avoid undue hardship.
Al-Mardaawi said inal-Insaaf(2/59): Majd and others said: The takbeer for going down and rising and standing up should start when the movement begins and end when it ends. If he completes it partway through, that is sufficient [i.e., if it happens between the two postures without elongating it], because it has not been done at the wrong time. There is no scholarly difference of opinion on this matter.
But if he starts it before that or ends it after that, and some of it happens outside the proper place, then this is like not doing it at all, because he did not complete it at the right time. It is like one who completes his recitation whilst bowing, or who starts to recite the tashahhud before sitting.
But he may be forgiven for that, because avoiding it is difficult, and mistakes are often made, and it is too harsh to suggest that this invalidates the prayer or requires the prostration of forgetfulness. End quote.
Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) said: The fuqaha’ (may Allaah have mercy on him) said: If he starts to say the takbeer before he bends down, or he completes it after reaching the bowing posture, then that is not valid, because they said that this takbeer is for movement and its place is between the two postures. If it is included in the first posture it is not valid and if he includes it in the second posture it is not valid, because that is a place where this dhikr is not prescribed. It is not prescribed to say takbeer whilst standing or whilst bowing, rather the takbeer comes in between standing and bowing.
Undoubtedly this view is valid to some extent, because the takbeer is the sign of movement, so it should be done whilst moving.
But the view that his prayer is invalidated if he completes it after he reaches the bowing position or he starts it before he starts to bend down causes hardship for people, because if you think about how people are nowadays, many people do not know this, and some of them say takbeer before they start to bend down, and some of them reach the bowing position before they finish saying it.
It is strange that some ignorant imams have come up with a mistaken ijtihad and say “I will not say takbeer until I reach the bowing position, because if I say takbeer before I reach the bowing position, the people praying behind me will bow before I do, and they will bend down before I reach the bowing position, and perhaps they will reach it before I do.” This is a strange kind of ijtihad, whereby you would invalidate your own worship, according to the view of some scholars, in order to ensure the validity of the worship of someone else who is not enjoined to do things before you, rather he is enjoined to follow you.
Hence we say: this ijtihad is inappropriate, and we call the one who comes up with this kind of ijtihad ignorant … because he is ignorant and he does not know that he is ignorant.
If, let’s say, you say takbeer when you bend down, and you want to finish it before you reach the bowing position, but you reach the bowing position before you finish it, there is nothing wrong with that.
The correct view is that if he starts the takbeer before bending down to bow, and finishes it after that, there is nothing wrong with that. If he starts it when he is bending down and ends it after he reaches the bowing position, there is nothing wrong with that. But it is better for it to be done between the two postures as much as possible. The same applies during the saying of “Sami’a Allaahu liman hamidah” and all the takbeeraat of movement. But if he does not start until after he reaches the position that comes next, then this is not valid. End quote fromal-Sharh al-Mumti’.
And Allaah knows best.

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