to perform the takbir, for it is not permissible for them to perform the takbir except after his takbir. If it is not possible for him to make them hear, some of the followers shall speak aloud to make them hear, or to make those who do not hear the imam hear, due to what Jabir narrated, saying: The Messenger of Allah (peace and blessings of Allah be upon him) led us in prayer, and Abu Bakr was behind him; when the Messenger of Allah (peace and blessings of Allah be upon him) said the takbir, Abu Bakr said the takbir to make us hear. It is agreed upon (12).
Section: He shall clarify the takbir, and he shall not prolong the sound in a place where prolongation is not due. If he does so in a way that changes the meaning, such as prolonging the first hamzah, saying: "A-Allahu" (Is it Allah?), thus making it an interrogative, or prolonging "akbar" (as ak-baar), adding an alif, thereby turning it into the plural of "kubar," which is a drum, it is not permissible; because the meaning changes thereby. If he says: "Allahu Akbar wa A'zam wa Ajall" (Allah is Greater, and Greatest, and Most Majestic) and the like, it is not recommended. He (13) stated this textually, and the prayer is established by the first takbir.
Section: The takbir is not sufficient for him in other than Arabic, while he is capable of it. This is the opinion of al-Shafi'i, Abu Yusuf, and Muhammad. Abu Hanifah said: It is sufficient for him, due to the saying of Allah the Almighty: {And he mentioned the name of his Lord, and prayed} (14), and this person has mentioned the name of his Lord. Our position is what has been previously mentioned of the texts, and that the Prophet (peace and blessings of Allah be upon him) did not deviate from it, and this qualifies what they mentioned (15). If he does not know Arabic, he is obligated to learn the takbir in it, but if he fears the time will expire, he may say the takbir in his own language. The Qadi mentioned this in "al-Mujarrad" (16), and it is the school of al-Shafi'i. The Qadi said, in
(12) Reported by Muslim in: Chapter on the follower following the imam, from the Book of Prayer. Sahih Muslim 1/309. We did not find it in al-Bukhari. It was also reported by al-Nasa'i in: Chapter on following one who follows the imam, from the Book of Leadership. al-Mujtaba 2/66. A similar report from 'A'ishah was reported by al-Bukhari in: Chapter on the limit for the sick person to attend the congregation, and Chapter on the man following the imam and the people following the follower, from the Book of the Adhan. Sahih al-Bukhari 1/169, 182, 183. And [by] Muslim in: Chapter on the appointment of a successor for the imam if an excuse arises for him, from the Book of Prayer. Sahih Muslim 1/311-315. And [by] al-Tirmidhi in: Chapter on what has come regarding if the imam prays sitting, then pray sitting, from the Chapters of Prayer. 'Aridat al-Ahwadhi 2/157, 158. And [by] Ibn Majah in: Chapter on what has come regarding the prayer of the Messenger of Allah (peace and blessings of Allah be upon him) during his illness, from the Book of Establishing Prayer. Sunan Ibn Majah 1/389-391. (13) Meaning: Imam Ahmad. (14) Surah al-A'la, verse 15. (15) In copy M: "dhakaru" (they mentioned). (16) Haji Khalifa mentioned that al-Mujarrad is on [legal] principles (usul). Ibn Abi Ya'la mentioned that al-Mujarrad is on the school (madhhab). See: Kashf al-Zunun
