Ibn ‘Abd?n [discussed in details the consequences of prolonging the three vowels in “All?hu” more than their proper length and the two vowels in “Akbar”. He] said: ‘Prolonging the first vowel in the word All?hu renders the Takb?r as invalid and consequently one’s Sal?t is invalid, even if this way of Takb?r takes place in the middle of one’s Sal?t. Whoever does such an act is not to be considered as K?fir [disbeliever] unless he says it out of doubting the meaning of Takb?r.

It is also detested to prolong the second vowel; some held that doing so does not invalidate one’s Sal?t -and this is a strong opinion. So is the case with prolonging the last vowel in the word “All?hu”, this does not invalidate Sal?t though it is still a mistake.

As for the vowels in the word Akbar, prolonging the first one invalidates one’s Sal?t. And if done intentionally, the doer is considered as a K?fir- as some scholars held- for this manner of pronouncing the vowel bears the meaning of doubt in the whole phrase. Other scholars held an opposite view though they unanimously agreed that one must not practice such an act.

Prolonging the second one, also, invalidates one’s Sal?t. (1)

Shaikh Muhammad Ibn Abdil Wahh?b said: ‘ ... then one says while standing “All?hu Akbar”, nothing else would suffice. Reciting this Takb?r lets one feel the greatness of All?h ( - عز وجل -) and urges one to be fully submitted to Him is Sal?t. If one, however, prolonged the first vowel in All?hu and Akbar or the second one in “Akbar”, one’s Takb?r is invalid and his Sal?t accordingly’. (2)

[3/ 37] Some people omit the (h) from the word “All?hu” and substitute it with (w); the word turns to be All?wu Akbar!! And prolonging the vowels in the words “All?hu Akbar” -when moving from one position to another in Sal?t- causes one to desert the Sunnah that is stated in Ab? Hurairah’s had?th that runs as follows: ‘The prophet ( - صلى الله عليه وسلم -) used to recite Takb?r then do Suj?d and recite Takb?r before standing up form the sitting posture’. (3)

The aforementioned had?th clearly states that the Sunnah is to recite Takb?r first then do Suj?d and to recite Takb?r before standing up after the sitting posture. And this invalidates what some imitators do of prolonging Takb?r when rising from the sitting posture all they way to the upright one. (4)

The had?th also indicates the invalidity of the view that states that the Sunnah is to recite Takb?r twice: once when doing the resting sitting, and the second when standing up after it -as some scholars held such as T?jud Din, who is known as Al-Furk?h, in his “Al-Iql?d” and whose son supported to be a strong view depending on the general meaning of the prophet’s ( - صلى الله عليه وسلم -) had?th that states: ‘The prophet ( - صلى الله عليه وسلم -) used to recite Takb?r whenever he ( - صلى الله عليه وسلم -) lowers and raises himself’ [in Sal?t]!!

Both Ar-R?fi‘? and An-Nawaw? stated the unanimous agreement on this view. However, the aforementioned had?th does not affirm this. No Takb?r should be added to Sal?t depending on a general statement the apparent meaning of which is specified. The had?th states clearly that whenever one lowers and raises oneself, one should say Takb?r to the exclusion of the “resting sitting”. (5)

Ibn Hazm said: ‘The Im?m is forbidden to prolong the vowels in “All?hu Akbar”; he should pronounce them with their proper length. That is to recite the phrase completely before doing Ruk?‘, Suj?d and rising from Suj?d’ (6) ‘This view was held by Ab? Han?fah, Ahmad, Ash-Sh?fi‘?, D?w?d and their followers. M?lik held the same opinion to the exclusion of when standing after the second Rak‘ah. M?lik believed that reciting Takb?r at this state