The Noble Shaykh & Muhadith
Abd-Allaah bin Abdur-Rahmaan al-Sa’d [May Allaah Preserve him]
Takbeer [33]
From the greatest acts of worship that have been specified for these days is the Takbeer of Allaah The Exalted and Glorified. We are encouraged to do it especially whilst raising our voices. Allaah the Most High says,
“….and mention the Name of Allah on appointed days, over the beast of cattle that He has provided for them (for sacrifice), [at the time of their slaughtering by saying: (Bismillah, Wallahu-Akbar, Allahumma Minka wa Ilaik).]….” [Hajj 22:28]
The appointed days in this ayah is referring to the ten days of Dhul Hijjah as the majority of the scholars have stated [see: Lataa’if al-Ma’aarif by Ibn Rajab p.471]
It was also reported by Bukhaari in his Saheeh, the book of the two Eid’s in the chapter of‘The virtue of doing deeds on the days of Tashreeq’[33][34]:
On the authority of Ibn ‘Abbas [May Allaah be Pleased with him] said the meaning of the ayah:
“….and mention the Name of Allah on appointed days…” [Hajj 22:28]
These appointed or well-known days are referring to the first ten days. As for the appointed days[34][35]this is referring to the days of Tashreeq.
Ibn ‘Umar and Aboo Hurayrah [May Allaah be Pleased with them both] would go to the markets in within these first ten days of Dhul Hijjah and would recite the takbeer in a loud voice inciting the people to do the same, the people would do the takbeer along with them[35][36].
Imaam Bukhaari said in the book of the two Eid’s, the Chapter of doing takbeer in the days of Mina and the day of ‘Arafah that ‘Umar [May Allaah be Pleased with him] would raise his voice under a dome in Mina so that the people in the Masjid would hear him and would be reminded and encouraged in doing the takbeer.[36][37]Ibn ‘Umar [May Allaah be Pleased with him] would also do Takbeer in Mina in these days, and after the obligatory prayers, on his bed, when he would sit, when he would walk and generally throughout those days he would do the Takbeer. Likewise, Maymoonah [May Allaah be Pleased with her] used to do Takbeer on the Day of Sacrifice. It was also narrated that the women used to do Takbeer behind Abaan ibn ‘Uthmaan and ‘Umar ibn Abd Al-Azeez on the nights of the Tashreeq with the men in the Masjid at Mina.
It was also narrated that Anas ibn Maalik [May Allaah be Pleased with him] said when describing their actions whilst at Mina and whilst going to ‘Arafah, “Some of us used to Talbiyyah[37][38]on the Day of ‘Arafah and others would do Takbeer, and none of us where prevented from doing so”[38][39].
Imaam Muslim reported in his Saheeh [1284] on the authority of Ibn ‘Umar [May Allah be Pleased with him and his father] who reported from his father that he said that he was once with the Messenger of Allaah [May the Peace and Blessings of Allaah be upon him] on the afternoon in ‘Arafah, some of us where doing Takbeer and others were doing Tahleel. We were doing Takbeer. I, Ibn Umar, said, “How strange it is that you didn’t ask the Prophet on what to say, what did you see him do?”
Therefore, Takbeer of Allaah, The Exalted and Glorifed, is from the major acts of worship and this has been commanded by Allah to His Messenger to carry out, and he commanded his Ummah to do it also. As Allaah says,
“Say (O Muhammadصلى الله عليه و سلم): "Invoke Allah or invoke the Most Gracious (Allah), by whatever name you invoke Him (it is the same), for to Him belong the Best Names. And offer your Salat (prayer) neither aloud nor in a low voice, but follow a way between.
And say: "All the praises and thanks be to Allah, Who has not begotten a son (or offspring), and Who has no partner in (His) Dominion, nor He is low to have a Wali (helper, protector or supporter). And magnify Him with all magnificence, [Allahu-Akbar (Allah is the Most Great)].”
[Israa’ 17: 109-110]
The meaning of the aayah here ‘And magnify Him with all magnificence’ is to magnify Him in greatest and most complete manner. It was also said that it meaning in Arabic is magnify and exalt by saying – Allaahu Akbar. Thus the way we magnify Allaah is by saying Allaahu Akbar as He is the Greatest, Greater than everything that exists.
‘Umar ibn Khataab [May Allaah be Pleased with him] said, “The servant saying Allaahu Akbar is better than the whole world and all it contains[39][40].”
Some of the Salaf even said that a verse similar to this also ended the original Tawrah.
One of the greatest types of magnification by using this wording of remembering Allaah is the fact that saying this remembrance, Allaahu Akbar, is the first act of the prayer that we pray five times a day. Also the call to prayer, the Athaan, begins with the Takbeer and ends with it. Added to the forms of magnification of Allah using this remembrance is the fact that it is Sunnah to use it at the beginning of the prayer as well as it being a form of remembrance for those who have completed the prayer, for them to Astagfaar[40][41], Tahleel[41][42], Tasbeeh[42][43], Tahmeed[43][44]and Takbeer[44][45].
It has also been reported in the Bukhaari [806] and Muslim [583] from the hadeeth of Ibn ‘Umar [May Allaah be Pleased with him] who said, “I used to know that the prayer of the Messenger of Allaah was finished because he would do Takbeer”
Another act of worship that uses this remembrance of saying Allaahu Akbar is the Tawaaf[45][46], it begins with it and so does the pelting that the people in Hajj do, this pelting has Takbeer with ever stone that is thrown. The people doing Hajj and‘Umrah also begin the Sa’ee[46][47]with Takbeer at Mount Safaa and one he has reached Marwah he starts the Dua’a there by doing Takbeer three times. The one who is slaughtering the animals, for the purpose of eating or sacrifice, must use this remembrance as he must say, ‘Bismillaah Allaahu Akbar’.
It has been narrated in Saheeh Muslim [2173] on the authority of Samarah ibn Jundub [May Allaah be Pleased with him] that the Messenger of Allaah [May the Peace and Blessings of Allaah be upon him] said,
“The most beloved speech to Allaah are four: to say Subhaan Allaah, and to say Al-Hamdu Lillaah, and to say Laa ilaaha ill-Allaah and to say Allaah akbar. There is no harm if you change the order you recite them in”
If the Muslims realised the meaning of this remembrance and this act of worship to remember Allaah, then they would be perform this action a lot and would establish themselves in doing so, this would increase the strength of their religion, and make easy their state in this world and the next. This is because the Muslim would realise and actualise that Allaah is indeed the greatest and there is nothing greater than him. The person who realises this would be eager to carry out His commands in the best way and would refrain from what He has prohibited for us to do, he would worship Allaah in the manner that justifies the way He should be worship, he would have ultimate reliance on Him and he would not fear the blame and accusation of those who wish to degrade him.
General and specific times when doing the Takbeer is encouraged
Some of the people of knowledge have stated that the Takbeer is divided into two types:
a) Times when it is prescribed to do it in a general sense
b) Specific times when the Takbeer is prescribed
The scholars stated that doing the Takbeer is generally prescribed and encourage for us to do during the whole duration of the first ten days of Dhul Hijjah. As for the specific times, the Takbeer is to be done after every obligatory prayer. This begins after the Fajr prayer on the Day of ‘Arafah[47][48]up until the ‘Asr prayer on completion of the Days of Tashreeq
[48][49].
Al-Qaadee Aboo Ya’laa said, “The Takbeer at this time is of two types, that which is general and that which is specific. The specific time when we should do the Takbeer is after every obligatory prayer. As for the general recommendation to the Takbeer then this is throughout the days no matter where he is such as when he goes to the market” [49][50]
It is important to point out, that these rules are for those who are not doing the pilgrimage of Hajj. Imaam Ahmad said when explaining this further, “This is in regard to the people who staying in their homes. As for the people who are travelling to pilgrimage then these people should do the Takbeer after the Dhuhr prayer on the Day of Sacrifice[50][51], this is because prior to this they are doing the acts and rituals of Hajj and are busy doing the Talbiyyah[51][52]instead. This is the ruling that has been given by Sufyaan ibn ‘Uyaynah and he explained it further to be the correct opinion.[52][53]”
The evidence that the scholars gave for this was the numerous narrations that have been narrated by the Companions [May Allaah be Pleased with them all] about this. They would specifically recite the Takbeer after the Fajr prayer on the Day of ‘Arafah, however in a general sense they would increase in doing the Takbeer throughout the first ten days of Dhul Hijjah. Therefore the actions of the Companions explain that the Takbeer is of a general and specific type.
It has been narrated that Imaam Ahmad stated that there was consensus from the scholars that the Takbeer in its specific sense began after the Fajr prayer on the Day of ‘Arafah, this is opinion and rulings given by ‘Umar, ‘Alee, Ibn ‘Mas’ood and Ibn
‘Abbaas. It was then asked to Imaam Ahmad, ‘Did not Ibn ‘Abbaas disagree with this opinion.’ So Imaam Ahmad replied, “The narration that is authentic about his view is that he agreed with the opinion of doing Takbeer from the Fajr prayer on the Day of‘Arafah. As for the opinion to say he disagreed is a narration that is not correct.[53][54]”
I say: the narration that ‘Umar had this view is weak. It was narrated by Ibn Abee Shaybah [2/167]; Ibn Munthir in Al-Aswat [2000] [2207] and al-Bayhaqee [3/314]. About this chain al-Bayhaqee said, “This chain was narrated from Hajjaaj who heard from ‘Ata, this part of the chain was rejected by Yahya ibn Sa’eed al-Qattaan. Aboo ‘Abeed al-Qaasim ibn Salaam said, ‘I mentioned this narration to Yahya ibn Sa’eed al-Qattaan but he rejected it. Hajjaaj was mistaken. What is authentic is the chain that has been narrated about ‘Umar that he would do it underneath the dome in Mina.[54][55]’”
He, al-Bayhaqee, went to say, “What is well-known is that ‘Ataa ibn Abee Rabaah would do the Takbeer from the Dhuhr prayer on the Day of Sacrifice to the ‘Asr prayer on the Day of Tashreeq. ‘Ataa is also in this chain that has been attributed to ‘Umar, had the chain been authentic then ‘Ataa would have acted in the same way, but what is well-known is that he held a different opinion, And Allaah Knows Best.
It has also been narrated via a different chain, from Abee Ishaaq al-Sabee’ee that he narrated from ‘Umar and ‘Alee, however he didn’t meet them, thus this one is weak as well.”
I say: this narration of Abee Ishaaq al-Sabee’ee was narrated by Bayhaqee [3/314] himself.
Abee Ishaaq al-Sabee’ee narrated that “‘Umar, ‘Alee and Ibn Mas’ood [May Allaah be Pleased with them all] would gather and do the Takbeer after the afternoon prayer on the Day of ‘Arafah. As for the companions of Ibn Mas’ood they held the opinion that they should end doing the Takbeer on after the ‘Asr prayer on the Day of Sacrifice. As for ‘Umar and ‘Alee they held the opinion that the Takbeer should be recited after every prayer until the ‘Asr prayer on the Day of Tashreeq.”
I say: this narration is not connected in its chain as Bayhaqee has pointed out above. As for doing the Takbeer during the time one spends in Minaa - i.e. meaning the Days of Tashreeq - then this has been narrated by Bukhaari to be the action of‘Umar [May Allaah be Pleased with him], the reference and explanation to this has preceded.
As for the opinion of ‘Alee [May Allaah be Pleased with him] then this has also been narrated via another route which is good and acceptable[55][56].
There is also another chain which was narrated by Ibn Munthir [2209] that ‘Alee [May Allaah be Pleased with him] would do Takbeer from the Fajr prayer on Day of ‘Arafah until the ‘Asr prayer on the Day of Tashreeq. He would say the following:
‘Allaahu Akbar, Allaahu Akbar, Laa Ilaaha Ill-Allaah, Wal Lallaahu Akbar, Allaahu Akbar wa Lil Allaah hil Hamd’
A similar narration was narrated by Ibn Abee Shaybah [2/168] and by Al-Bayhaqee in Kubra [3/314] via a different a chain.
As for Abd Allaah ibn Mas’ood [May Allaah be Pleased with him], then there is also an authentic chain describing this to be his opinion as well[56][57].
This was narrated by Ibn Abee Shaybah [2/167-8] and Ibn Munthir in Aswat [2240]
It has also been narrated that Ibn ‘Abbaas [May Allaah be Pleased with him] had this opinion via an authentic narration as well. It was narrated by Ibn Abee Shaybah [2/167] that Ibn ‘Abbaas would begin Takbeer after Fajr prayer on the Day of ‘Arafah and he would stop at the Maghrib prayer on the Day of Tashreeq. He would say the following:
“Allaahu Akbar, Allaahu Akbar Kabeera, Allaahu Akbar wa Ajal, Allaahu Akbar Wa Lil Allaah hil Hamd.”
A similar narration has been narrated by al-Bayhaqee in Kubra [3/134] [315] with the wording:
“Allaahu Akbar, Allaahu Akbar, Allaahu Akbar wa Lil Allaah hil Hamd, Allaahu Akbar wa Ajal, Allaahu Akbar Ala maa Hadaanaa”
This has also been narrated by Ibn Munthir in his Awsat [2202].
I say: The Companions [May Allaah be Pleased with them all] would begin to do the Takbeer after the Fajr prayer on the Day of ‘Arafah, however they differed on how and when to do it.
a) Some of them said that it is to be specifically only done after every obligatory prayer, as Imaam Ahmad stated above.
b) Others said that the Takbeer should be done throughout the first ten days of Dhul Hijjah but it is more emphasised on the Day of ‘Arafah and then again on the Day of Sacrifice as it is the Day of Eid. This is what was also narrated from Ibn Mas’ood, as proven above, that he would do the Takbeer until the ‘Asr prayer on the Day of Sacrifice.
It is of no secret that these days and this time are the times that one is highly encouraged to increase in doing the Takbeer.
c) Some of the Companions would begin the Takbeer on the Day of ‘Arafah and they held the opinion that there was no general and specific timing for the Takbeer. So they would do the Takbeer throughout the first ten days of Dhul Hijjah without specifying.
For example, Ibn‘Abbaas and Aboo Hurarayh would go out to the market and do the Takbeer aloud and the people would do the Takbeer with them, this would occur throughout the first ten days of Dhul Hijjah.
It was also stated about Ibn ‘Umar that he would do the Takbeer from the Dhuhr prayer until the Fajr prayer on the last Day of Tashreeq, but this chain and narration is weak as it has a man called Abd Allaah al-‘Umaree who was some weakness. This narration was narrated by Ibn Munthir [2205] and Bayhaqee [3313]
It was narrated by Muslim that that he said, “We were with the Messenger of Allaah [May the Peace and Blessings of Allaah be upon him] on the afternoon on the Day of ‘Arafah and some us would do the Takbeer and other from us would do Tahleel, as for us we would do the Takbeer”.
It was also narrated that Ibn ‘Umar would do the Takbeer on the days when he was in Minaa after the obligatory prayers, whilst he was sleepin, whilst he was in his tent and whilst he would walk.
This was narrated by Ibn Munthir in Awsat [22] and Bukhaari in his Saheeh [The Book of the two Eid’s, in the Chapter of doing Takbeer in the days of Minaa and in the afternoon going to ‘Arafah]
What seems to be the trend in these narrations, such what has been narrated about ‘Alee and other from the companions is that the Takbeer should be done generally and it is more emphasised to do so on the Day of ‘Arafah and the days that come after, especially on the Day of Sacrifice.
The proofs for this are two points:
1) The following narrations provide evidence for the view:
a) Muhammad ibn Abee Bakr ath-Thaqafee asked Anas ibn Maalik - whilst they went from Mina to‘Arafah – what would you do on this day when you where with the Messenger of Allaah [May the Peace and Blessings of Allaah be upon him]. Anas replied, “Some of use would do Tahleel and we weren’t prevented from doing so and others would do Takbeer and we would not be prevented from doing so.”
In the narration that was collected by Muslim he said, “…some of us would do Takbeer and some of us would to Tahleel, none would be criticised by any of the others who were there”
So in this narration there is a proof that the Takbeer is not only specified to be done after the obligatory prayers, rather we are encouraged to do it throughout the day.
In the previous narration of Ibn ‘Umar that was collected by Muslim [1284] that he said, “We travelled with the Messenger of Allaah [May the Peace and Blessings of Allaah be upon him] from Minaa to ‘Arafah, some of us would do the Talbiyyah and other would do Takbeer.”
In a narration with a similar wording, “…we were with the Messenger of Allaah [May the Peace and Blessings of Allaah be upon him] in the afternoon on the Day of ‘Arafah, some of us were doing Takbeer and others were doing Tahleel, as for us we were doing the Takbeer….”
So in this narration Ibn ‘Umar [May Allaah be Pleased with him] described it was preferable to do Takbeer all day and didn’t constrict it to be only done after the obligatory prayers as he [May Allaah be Pleased with him] said, “as for us we were doing the Takbeer….”. Some of the people of knowledge said that doing Takbeer all the time throughout the ten days was only for those who were doing Hajj because of these two narrations. These narrations describe both Anas and Ibn ‘Umar as being in Hajj [May Allaah be Pleased with them both].
2) The second point is the statement of Allaah, Exalted and Glorified He is:
“…and mention the Name of Allah on appointed days …” [Hajj 22:28]
According to the correct view, these appointed days are in reference to the first ten days of Dhul Hijjah
As for the statement of Allaah , Exalted and Glorified He is:
“And remember Allah during the appointed Days…” [Baqarah 2:203]
This refers to the Days of Tashreeq, thus this provides sufficient evidence to show that the command to do the Takbeer is general, throughout the first ten days of Dhul Hijjah.
Therefore, the correct way to reconcile the above is to say that the Takbeer should be done throughout the first ten days of Dhul Hijjah whether it is before the prayer or after the prayer; all of this is legislated and encouraged. However the text above suggests that Takbeer is highly more emphasised on the Day of ‘Arafah and the days that follow, specifically and most importantly the Day of Sacrifice. The matter is a broad scope.
The manner of doing the Takeer
The manner of doing Takbeer hasn’t been specifically narrated from the Prophet [May the Peace and Blessings of Allaah be upon him] however the manner of doing the Takbeer has been narrated from the Companions [May Allaah be Pleased with them all] in various different ways:
1) The first way one can do the Takbeer is to say:
Allaahu Akbar, Allaahu Akbar, Allaahu Akbar Kabeeraa
It was narrated by Bayhaqee in Kubraa [3/316] and in Fadaa’il al-A’maal [p.227] that Salmaan al-Farseee [May Allaah be Pleased with him] would say:
Allaahu Akbar, Allaahu Akbar, Allaahu Akbar Kabeeraa
The chain of narration for this is authentic as was stated by Ibn Hajar in Fath al-Baari [2/462]
2) The second way one can do the Takbeer is to say:
Allaahu Akbar, Allaahu Akbar, Laa illaha ill-Allaah, wa Allaahu Akbar, Allaahu Akbar, Wa lil Allaah hil Hamd
It was narrated by Ibn Abee Shaybah in his Musannif [5633] that Ibn Mas’ood [May Allaah be Pleased with him] would do Takbeer from the Fajr Prayer on the Day of ‘Arafah until the ‘Asr prayer on the Day of Sacrifice and he would say:
Allaahu Akbar, Allaahu Akbar, Laa illaha ill-Allaah, wa Allaahu Akbar, Allaahu Akbar, Wa lil Allaah hil Hamd
The chain is authentic
3) The third way one can do the Takbeer is to say:
Allaahu Akbar Kabeera, Allaahu Akbar Kabeera, Allaahu Akbar wa Ajal, Allaahu Akbar Wa lil Allaah hil Hamd
It was narrated by Ibn Abee Shaybah in his Musannif [5646] that Ibn ‘Abbaas [May Allaah be Pleased with him] would do Takbeer from the Fajr Prayer on the Day of ‘Arafah until the last prayer on the Day of Tashreeq, he wouldn’t do Takbeer after Maghrib, saying:
Allaahu Akbar Kabeera, Allaahu Akbar Kabeera, Allaahu Akbar wa Ajal, Allaahu Akbar Wa lil Allaah hil Hamd
The chain is authentic
This is what has been narrated from the Companions [May Allaah be Pleased with them all] about this issue.
So it is incumbent on the person to increase in doing Takbeer during these ten days of Dhul Hijjah. What is best for the person to do is to do all of the Takbeer above as it has been authentically attributed to the companions and it is most likely that they learned and took this from the Prophet [May the Peace and Blessings of Allaah be upon him]
[33][34] These are the last days of Hajj, the eleventh, the twelfth and the thirteenth [TN]
[34][35] The words ‘appointed days’ have been used twice with two different meanings. This one here is referring to the ayah “And remember Allah during the appointed Days. But whosoever hastens to leave in two days, there is no sin on him and whosoever stays on, there is no sin on him, if his aim is to do good and obey Allah (fear Him), and know that you will surely be gathered unto Him” [Baqarah 2:203] [TN]
[35][36] Ibn Rajab said in Fath [9/8], “Imaam Bukhaari reported that both Ibn ‘Umar and Aboo Hurayrah both would go out to the markets doing the Takbeer (in order to encourage the people to do Takbeer and remember Allaah) and they would not go out for any other purpose”. I say that this narration is Hasan (Good) and its men are trustworthy
[36][37] Note: It says in Fatawaa from the Group of Permanent Major Scholars [24/269], “Doing Takbeer in congregation is an innovation…this action of ‘Umar raising his voice to remind the people in the masjid is not evidence to say that we should do this Takbeer in congregation. The act of ‘Umar was that people would hear him do it and be reminded to do it themselves. Each person then on would do the Takbeer by himself ” [Fatwaa signed by, Abd Azeez ibn Baaz, Abd Al-Azeez Aal Ash-Shaykh, Abd Allaah al-Ghudayaan, Saaleh al-Fawzaan and Bakr Aboo Zayd] [TN]
[37][38] This is the remembrance one is encouraged to recite if he/she is performing Hajj or‘Umrah. This is to constantly recite; ‘Labaayk Allaahuma Labaayk, Labaayk Laa Shareeka Laka Labaayk, Ina al-Hamda wa ni’mata, Laka wal Mulk, Laa Shareeka Lak’ [TN]
[38][39]Narrated by Bukhaari [923] and others.
[39][40] Jaami’Ahkaam al-Quraan by Qurtubee [10/345]
[40][41] To say Astagfir ul-Allah [TN]
[41][42] To say Laa ilaha Illa Allaah [TN]
[42][43] To say Subhaan Allaah [TN]
[43][44] To say Al-Hamdu lil Allaah [TN]
[44][45] To say Allaahu Akbar [TN]
[45][46] This is when the person performing Hajj or the lesser Pilgrimage which is known as the‘Umrah, circumambulates around the Ka’bah seven times. [TN]
[46][47] This is when the person perforiming Hajj or ‘Umrah walks between the two hills of Safaa and Marwah after completing his Tawaaf.
[47][48] The 9thof Dhul Hijjah [TN]
[48][49] This is the 13th of Dhul Hijjah, so the person does Takbeer after every obligatory prayer between the 9th and 13th of Dhul Hijjah. A total of 23 prayers.[TN]
[49][50] Mughni [3/256]
[50][51] The 10thday of Dhul Hijjah [TN]
[51][52] This is the remembrance one is encouraged to recite if he/she is performing Hajj or‘Umrah. This is to constantly recite; ‘Labaayk Allaahuma Labaayk, Labaayk Laa Shareeka Laka Labaayk, Ina al-Hamda wa ni’mata, Laka wal Mulk, Laa Shareeka Lak’ [TN]
[52][53]Al-Awsat by Ibn Munthir [4/303] and Fath al-Baari by Ibn Rajab [9/23]
[53][54] Mughni [3/289] and Fath al-Baari by Ibn Rajab [9/22]
[54][55] This narration has been discussed previously [TN]
[55][56] Ibn Abee Shaybah [2/165]; Ibn Munthor in Awsat [2203] [2201]
[56][57] That the Takbeer is to be done between the Fajr prayer on the Day of ‘Arafah and ‘Asr on the Day of Tashreeq
Abd-Allaah bin Abdur-Rahmaan al-Sa’d [May Allaah Preserve him]
Takbeer [33]
From the greatest acts of worship that have been specified for these days is the Takbeer of Allaah The Exalted and Glorified. We are encouraged to do it especially whilst raising our voices. Allaah the Most High says,
“….and mention the Name of Allah on appointed days, over the beast of cattle that He has provided for them (for sacrifice), [at the time of their slaughtering by saying: (Bismillah, Wallahu-Akbar, Allahumma Minka wa Ilaik).]….” [Hajj 22:28]
The appointed days in this ayah is referring to the ten days of Dhul Hijjah as the majority of the scholars have stated [see: Lataa’if al-Ma’aarif by Ibn Rajab p.471]
It was also reported by Bukhaari in his Saheeh, the book of the two Eid’s in the chapter of‘The virtue of doing deeds on the days of Tashreeq’[33][34]:
On the authority of Ibn ‘Abbas [May Allaah be Pleased with him] said the meaning of the ayah:
“….and mention the Name of Allah on appointed days…” [Hajj 22:28]
These appointed or well-known days are referring to the first ten days. As for the appointed days[34][35]this is referring to the days of Tashreeq.
Ibn ‘Umar and Aboo Hurayrah [May Allaah be Pleased with them both] would go to the markets in within these first ten days of Dhul Hijjah and would recite the takbeer in a loud voice inciting the people to do the same, the people would do the takbeer along with them[35][36].
Imaam Bukhaari said in the book of the two Eid’s, the Chapter of doing takbeer in the days of Mina and the day of ‘Arafah that ‘Umar [May Allaah be Pleased with him] would raise his voice under a dome in Mina so that the people in the Masjid would hear him and would be reminded and encouraged in doing the takbeer.[36][37]Ibn ‘Umar [May Allaah be Pleased with him] would also do Takbeer in Mina in these days, and after the obligatory prayers, on his bed, when he would sit, when he would walk and generally throughout those days he would do the Takbeer. Likewise, Maymoonah [May Allaah be Pleased with her] used to do Takbeer on the Day of Sacrifice. It was also narrated that the women used to do Takbeer behind Abaan ibn ‘Uthmaan and ‘Umar ibn Abd Al-Azeez on the nights of the Tashreeq with the men in the Masjid at Mina.
It was also narrated that Anas ibn Maalik [May Allaah be Pleased with him] said when describing their actions whilst at Mina and whilst going to ‘Arafah, “Some of us used to Talbiyyah[37][38]on the Day of ‘Arafah and others would do Takbeer, and none of us where prevented from doing so”[38][39].
Imaam Muslim reported in his Saheeh [1284] on the authority of Ibn ‘Umar [May Allah be Pleased with him and his father] who reported from his father that he said that he was once with the Messenger of Allaah [May the Peace and Blessings of Allaah be upon him] on the afternoon in ‘Arafah, some of us where doing Takbeer and others were doing Tahleel. We were doing Takbeer. I, Ibn Umar, said, “How strange it is that you didn’t ask the Prophet on what to say, what did you see him do?”
Therefore, Takbeer of Allaah, The Exalted and Glorifed, is from the major acts of worship and this has been commanded by Allah to His Messenger to carry out, and he commanded his Ummah to do it also. As Allaah says,
“Say (O Muhammadصلى الله عليه و سلم): "Invoke Allah or invoke the Most Gracious (Allah), by whatever name you invoke Him (it is the same), for to Him belong the Best Names. And offer your Salat (prayer) neither aloud nor in a low voice, but follow a way between.
And say: "All the praises and thanks be to Allah, Who has not begotten a son (or offspring), and Who has no partner in (His) Dominion, nor He is low to have a Wali (helper, protector or supporter). And magnify Him with all magnificence, [Allahu-Akbar (Allah is the Most Great)].”
[Israa’ 17: 109-110]
The meaning of the aayah here ‘And magnify Him with all magnificence’ is to magnify Him in greatest and most complete manner. It was also said that it meaning in Arabic is magnify and exalt by saying – Allaahu Akbar. Thus the way we magnify Allaah is by saying Allaahu Akbar as He is the Greatest, Greater than everything that exists.
‘Umar ibn Khataab [May Allaah be Pleased with him] said, “The servant saying Allaahu Akbar is better than the whole world and all it contains[39][40].”
Some of the Salaf even said that a verse similar to this also ended the original Tawrah.
One of the greatest types of magnification by using this wording of remembering Allaah is the fact that saying this remembrance, Allaahu Akbar, is the first act of the prayer that we pray five times a day. Also the call to prayer, the Athaan, begins with the Takbeer and ends with it. Added to the forms of magnification of Allah using this remembrance is the fact that it is Sunnah to use it at the beginning of the prayer as well as it being a form of remembrance for those who have completed the prayer, for them to Astagfaar[40][41], Tahleel[41][42], Tasbeeh[42][43], Tahmeed[43][44]and Takbeer[44][45].
It has also been reported in the Bukhaari [806] and Muslim [583] from the hadeeth of Ibn ‘Umar [May Allaah be Pleased with him] who said, “I used to know that the prayer of the Messenger of Allaah was finished because he would do Takbeer”
Another act of worship that uses this remembrance of saying Allaahu Akbar is the Tawaaf[45][46], it begins with it and so does the pelting that the people in Hajj do, this pelting has Takbeer with ever stone that is thrown. The people doing Hajj and‘Umrah also begin the Sa’ee[46][47]with Takbeer at Mount Safaa and one he has reached Marwah he starts the Dua’a there by doing Takbeer three times. The one who is slaughtering the animals, for the purpose of eating or sacrifice, must use this remembrance as he must say, ‘Bismillaah Allaahu Akbar’.
It has been narrated in Saheeh Muslim [2173] on the authority of Samarah ibn Jundub [May Allaah be Pleased with him] that the Messenger of Allaah [May the Peace and Blessings of Allaah be upon him] said,
“The most beloved speech to Allaah are four: to say Subhaan Allaah, and to say Al-Hamdu Lillaah, and to say Laa ilaaha ill-Allaah and to say Allaah akbar. There is no harm if you change the order you recite them in”
If the Muslims realised the meaning of this remembrance and this act of worship to remember Allaah, then they would be perform this action a lot and would establish themselves in doing so, this would increase the strength of their religion, and make easy their state in this world and the next. This is because the Muslim would realise and actualise that Allaah is indeed the greatest and there is nothing greater than him. The person who realises this would be eager to carry out His commands in the best way and would refrain from what He has prohibited for us to do, he would worship Allaah in the manner that justifies the way He should be worship, he would have ultimate reliance on Him and he would not fear the blame and accusation of those who wish to degrade him.
General and specific times when doing the Takbeer is encouraged
Some of the people of knowledge have stated that the Takbeer is divided into two types:
a) Times when it is prescribed to do it in a general sense
b) Specific times when the Takbeer is prescribed
The scholars stated that doing the Takbeer is generally prescribed and encourage for us to do during the whole duration of the first ten days of Dhul Hijjah. As for the specific times, the Takbeer is to be done after every obligatory prayer. This begins after the Fajr prayer on the Day of ‘Arafah[47][48]up until the ‘Asr prayer on completion of the Days of Tashreeq
[48][49].
Al-Qaadee Aboo Ya’laa said, “The Takbeer at this time is of two types, that which is general and that which is specific. The specific time when we should do the Takbeer is after every obligatory prayer. As for the general recommendation to the Takbeer then this is throughout the days no matter where he is such as when he goes to the market” [49][50]
It is important to point out, that these rules are for those who are not doing the pilgrimage of Hajj. Imaam Ahmad said when explaining this further, “This is in regard to the people who staying in their homes. As for the people who are travelling to pilgrimage then these people should do the Takbeer after the Dhuhr prayer on the Day of Sacrifice[50][51], this is because prior to this they are doing the acts and rituals of Hajj and are busy doing the Talbiyyah[51][52]instead. This is the ruling that has been given by Sufyaan ibn ‘Uyaynah and he explained it further to be the correct opinion.[52][53]”
The evidence that the scholars gave for this was the numerous narrations that have been narrated by the Companions [May Allaah be Pleased with them all] about this. They would specifically recite the Takbeer after the Fajr prayer on the Day of ‘Arafah, however in a general sense they would increase in doing the Takbeer throughout the first ten days of Dhul Hijjah. Therefore the actions of the Companions explain that the Takbeer is of a general and specific type.
It has been narrated that Imaam Ahmad stated that there was consensus from the scholars that the Takbeer in its specific sense began after the Fajr prayer on the Day of ‘Arafah, this is opinion and rulings given by ‘Umar, ‘Alee, Ibn ‘Mas’ood and Ibn
‘Abbaas. It was then asked to Imaam Ahmad, ‘Did not Ibn ‘Abbaas disagree with this opinion.’ So Imaam Ahmad replied, “The narration that is authentic about his view is that he agreed with the opinion of doing Takbeer from the Fajr prayer on the Day of‘Arafah. As for the opinion to say he disagreed is a narration that is not correct.[53][54]”
I say: the narration that ‘Umar had this view is weak. It was narrated by Ibn Abee Shaybah [2/167]; Ibn Munthir in Al-Aswat [2000] [2207] and al-Bayhaqee [3/314]. About this chain al-Bayhaqee said, “This chain was narrated from Hajjaaj who heard from ‘Ata, this part of the chain was rejected by Yahya ibn Sa’eed al-Qattaan. Aboo ‘Abeed al-Qaasim ibn Salaam said, ‘I mentioned this narration to Yahya ibn Sa’eed al-Qattaan but he rejected it. Hajjaaj was mistaken. What is authentic is the chain that has been narrated about ‘Umar that he would do it underneath the dome in Mina.[54][55]’”
He, al-Bayhaqee, went to say, “What is well-known is that ‘Ataa ibn Abee Rabaah would do the Takbeer from the Dhuhr prayer on the Day of Sacrifice to the ‘Asr prayer on the Day of Tashreeq. ‘Ataa is also in this chain that has been attributed to ‘Umar, had the chain been authentic then ‘Ataa would have acted in the same way, but what is well-known is that he held a different opinion, And Allaah Knows Best.
It has also been narrated via a different chain, from Abee Ishaaq al-Sabee’ee that he narrated from ‘Umar and ‘Alee, however he didn’t meet them, thus this one is weak as well.”
I say: this narration of Abee Ishaaq al-Sabee’ee was narrated by Bayhaqee [3/314] himself.
Abee Ishaaq al-Sabee’ee narrated that “‘Umar, ‘Alee and Ibn Mas’ood [May Allaah be Pleased with them all] would gather and do the Takbeer after the afternoon prayer on the Day of ‘Arafah. As for the companions of Ibn Mas’ood they held the opinion that they should end doing the Takbeer on after the ‘Asr prayer on the Day of Sacrifice. As for ‘Umar and ‘Alee they held the opinion that the Takbeer should be recited after every prayer until the ‘Asr prayer on the Day of Tashreeq.”
I say: this narration is not connected in its chain as Bayhaqee has pointed out above. As for doing the Takbeer during the time one spends in Minaa - i.e. meaning the Days of Tashreeq - then this has been narrated by Bukhaari to be the action of‘Umar [May Allaah be Pleased with him], the reference and explanation to this has preceded.
As for the opinion of ‘Alee [May Allaah be Pleased with him] then this has also been narrated via another route which is good and acceptable[55][56].
There is also another chain which was narrated by Ibn Munthir [2209] that ‘Alee [May Allaah be Pleased with him] would do Takbeer from the Fajr prayer on Day of ‘Arafah until the ‘Asr prayer on the Day of Tashreeq. He would say the following:
‘Allaahu Akbar, Allaahu Akbar, Laa Ilaaha Ill-Allaah, Wal Lallaahu Akbar, Allaahu Akbar wa Lil Allaah hil Hamd’
A similar narration was narrated by Ibn Abee Shaybah [2/168] and by Al-Bayhaqee in Kubra [3/314] via a different a chain.
As for Abd Allaah ibn Mas’ood [May Allaah be Pleased with him], then there is also an authentic chain describing this to be his opinion as well[56][57].
This was narrated by Ibn Abee Shaybah [2/167-8] and Ibn Munthir in Aswat [2240]
It has also been narrated that Ibn ‘Abbaas [May Allaah be Pleased with him] had this opinion via an authentic narration as well. It was narrated by Ibn Abee Shaybah [2/167] that Ibn ‘Abbaas would begin Takbeer after Fajr prayer on the Day of ‘Arafah and he would stop at the Maghrib prayer on the Day of Tashreeq. He would say the following:
“Allaahu Akbar, Allaahu Akbar Kabeera, Allaahu Akbar wa Ajal, Allaahu Akbar Wa Lil Allaah hil Hamd.”
A similar narration has been narrated by al-Bayhaqee in Kubra [3/134] [315] with the wording:
“Allaahu Akbar, Allaahu Akbar, Allaahu Akbar wa Lil Allaah hil Hamd, Allaahu Akbar wa Ajal, Allaahu Akbar Ala maa Hadaanaa”
This has also been narrated by Ibn Munthir in his Awsat [2202].
I say: The Companions [May Allaah be Pleased with them all] would begin to do the Takbeer after the Fajr prayer on the Day of ‘Arafah, however they differed on how and when to do it.
a) Some of them said that it is to be specifically only done after every obligatory prayer, as Imaam Ahmad stated above.
b) Others said that the Takbeer should be done throughout the first ten days of Dhul Hijjah but it is more emphasised on the Day of ‘Arafah and then again on the Day of Sacrifice as it is the Day of Eid. This is what was also narrated from Ibn Mas’ood, as proven above, that he would do the Takbeer until the ‘Asr prayer on the Day of Sacrifice.
It is of no secret that these days and this time are the times that one is highly encouraged to increase in doing the Takbeer.
c) Some of the Companions would begin the Takbeer on the Day of ‘Arafah and they held the opinion that there was no general and specific timing for the Takbeer. So they would do the Takbeer throughout the first ten days of Dhul Hijjah without specifying.
For example, Ibn‘Abbaas and Aboo Hurarayh would go out to the market and do the Takbeer aloud and the people would do the Takbeer with them, this would occur throughout the first ten days of Dhul Hijjah.
It was also stated about Ibn ‘Umar that he would do the Takbeer from the Dhuhr prayer until the Fajr prayer on the last Day of Tashreeq, but this chain and narration is weak as it has a man called Abd Allaah al-‘Umaree who was some weakness. This narration was narrated by Ibn Munthir [2205] and Bayhaqee [3313]
It was narrated by Muslim that that he said, “We were with the Messenger of Allaah [May the Peace and Blessings of Allaah be upon him] on the afternoon on the Day of ‘Arafah and some us would do the Takbeer and other from us would do Tahleel, as for us we would do the Takbeer”.
It was also narrated that Ibn ‘Umar would do the Takbeer on the days when he was in Minaa after the obligatory prayers, whilst he was sleepin, whilst he was in his tent and whilst he would walk.
This was narrated by Ibn Munthir in Awsat [22] and Bukhaari in his Saheeh [The Book of the two Eid’s, in the Chapter of doing Takbeer in the days of Minaa and in the afternoon going to ‘Arafah]
What seems to be the trend in these narrations, such what has been narrated about ‘Alee and other from the companions is that the Takbeer should be done generally and it is more emphasised to do so on the Day of ‘Arafah and the days that come after, especially on the Day of Sacrifice.
The proofs for this are two points:
1) The following narrations provide evidence for the view:
a) Muhammad ibn Abee Bakr ath-Thaqafee asked Anas ibn Maalik - whilst they went from Mina to‘Arafah – what would you do on this day when you where with the Messenger of Allaah [May the Peace and Blessings of Allaah be upon him]. Anas replied, “Some of use would do Tahleel and we weren’t prevented from doing so and others would do Takbeer and we would not be prevented from doing so.”
In the narration that was collected by Muslim he said, “…some of us would do Takbeer and some of us would to Tahleel, none would be criticised by any of the others who were there”
So in this narration there is a proof that the Takbeer is not only specified to be done after the obligatory prayers, rather we are encouraged to do it throughout the day.
In the previous narration of Ibn ‘Umar that was collected by Muslim [1284] that he said, “We travelled with the Messenger of Allaah [May the Peace and Blessings of Allaah be upon him] from Minaa to ‘Arafah, some of us would do the Talbiyyah and other would do Takbeer.”
In a narration with a similar wording, “…we were with the Messenger of Allaah [May the Peace and Blessings of Allaah be upon him] in the afternoon on the Day of ‘Arafah, some of us were doing Takbeer and others were doing Tahleel, as for us we were doing the Takbeer….”
So in this narration Ibn ‘Umar [May Allaah be Pleased with him] described it was preferable to do Takbeer all day and didn’t constrict it to be only done after the obligatory prayers as he [May Allaah be Pleased with him] said, “as for us we were doing the Takbeer….”. Some of the people of knowledge said that doing Takbeer all the time throughout the ten days was only for those who were doing Hajj because of these two narrations. These narrations describe both Anas and Ibn ‘Umar as being in Hajj [May Allaah be Pleased with them both].
2) The second point is the statement of Allaah, Exalted and Glorified He is:
“…and mention the Name of Allah on appointed days …” [Hajj 22:28]
According to the correct view, these appointed days are in reference to the first ten days of Dhul Hijjah
As for the statement of Allaah , Exalted and Glorified He is:
“And remember Allah during the appointed Days…” [Baqarah 2:203]
This refers to the Days of Tashreeq, thus this provides sufficient evidence to show that the command to do the Takbeer is general, throughout the first ten days of Dhul Hijjah.
Therefore, the correct way to reconcile the above is to say that the Takbeer should be done throughout the first ten days of Dhul Hijjah whether it is before the prayer or after the prayer; all of this is legislated and encouraged. However the text above suggests that Takbeer is highly more emphasised on the Day of ‘Arafah and the days that follow, specifically and most importantly the Day of Sacrifice. The matter is a broad scope.
The manner of doing the Takeer
The manner of doing Takbeer hasn’t been specifically narrated from the Prophet [May the Peace and Blessings of Allaah be upon him] however the manner of doing the Takbeer has been narrated from the Companions [May Allaah be Pleased with them all] in various different ways:
1) The first way one can do the Takbeer is to say:
Allaahu Akbar, Allaahu Akbar, Allaahu Akbar Kabeeraa
It was narrated by Bayhaqee in Kubraa [3/316] and in Fadaa’il al-A’maal [p.227] that Salmaan al-Farseee [May Allaah be Pleased with him] would say:
Allaahu Akbar, Allaahu Akbar, Allaahu Akbar Kabeeraa
The chain of narration for this is authentic as was stated by Ibn Hajar in Fath al-Baari [2/462]
2) The second way one can do the Takbeer is to say:
Allaahu Akbar, Allaahu Akbar, Laa illaha ill-Allaah, wa Allaahu Akbar, Allaahu Akbar, Wa lil Allaah hil Hamd
It was narrated by Ibn Abee Shaybah in his Musannif [5633] that Ibn Mas’ood [May Allaah be Pleased with him] would do Takbeer from the Fajr Prayer on the Day of ‘Arafah until the ‘Asr prayer on the Day of Sacrifice and he would say:
Allaahu Akbar, Allaahu Akbar, Laa illaha ill-Allaah, wa Allaahu Akbar, Allaahu Akbar, Wa lil Allaah hil Hamd
The chain is authentic
3) The third way one can do the Takbeer is to say:
Allaahu Akbar Kabeera, Allaahu Akbar Kabeera, Allaahu Akbar wa Ajal, Allaahu Akbar Wa lil Allaah hil Hamd
It was narrated by Ibn Abee Shaybah in his Musannif [5646] that Ibn ‘Abbaas [May Allaah be Pleased with him] would do Takbeer from the Fajr Prayer on the Day of ‘Arafah until the last prayer on the Day of Tashreeq, he wouldn’t do Takbeer after Maghrib, saying:
Allaahu Akbar Kabeera, Allaahu Akbar Kabeera, Allaahu Akbar wa Ajal, Allaahu Akbar Wa lil Allaah hil Hamd
The chain is authentic
This is what has been narrated from the Companions [May Allaah be Pleased with them all] about this issue.
So it is incumbent on the person to increase in doing Takbeer during these ten days of Dhul Hijjah. What is best for the person to do is to do all of the Takbeer above as it has been authentically attributed to the companions and it is most likely that they learned and took this from the Prophet [May the Peace and Blessings of Allaah be upon him]
[33][34] These are the last days of Hajj, the eleventh, the twelfth and the thirteenth [TN]
[34][35] The words ‘appointed days’ have been used twice with two different meanings. This one here is referring to the ayah “And remember Allah during the appointed Days. But whosoever hastens to leave in two days, there is no sin on him and whosoever stays on, there is no sin on him, if his aim is to do good and obey Allah (fear Him), and know that you will surely be gathered unto Him” [Baqarah 2:203] [TN]
[35][36] Ibn Rajab said in Fath [9/8], “Imaam Bukhaari reported that both Ibn ‘Umar and Aboo Hurayrah both would go out to the markets doing the Takbeer (in order to encourage the people to do Takbeer and remember Allaah) and they would not go out for any other purpose”. I say that this narration is Hasan (Good) and its men are trustworthy
[36][37] Note: It says in Fatawaa from the Group of Permanent Major Scholars [24/269], “Doing Takbeer in congregation is an innovation…this action of ‘Umar raising his voice to remind the people in the masjid is not evidence to say that we should do this Takbeer in congregation. The act of ‘Umar was that people would hear him do it and be reminded to do it themselves. Each person then on would do the Takbeer by himself ” [Fatwaa signed by, Abd Azeez ibn Baaz, Abd Al-Azeez Aal Ash-Shaykh, Abd Allaah al-Ghudayaan, Saaleh al-Fawzaan and Bakr Aboo Zayd] [TN]
[37][38] This is the remembrance one is encouraged to recite if he/she is performing Hajj or‘Umrah. This is to constantly recite; ‘Labaayk Allaahuma Labaayk, Labaayk Laa Shareeka Laka Labaayk, Ina al-Hamda wa ni’mata, Laka wal Mulk, Laa Shareeka Lak’ [TN]
[38][39]Narrated by Bukhaari [923] and others.
[39][40] Jaami’Ahkaam al-Quraan by Qurtubee [10/345]
[40][41] To say Astagfir ul-Allah [TN]
[41][42] To say Laa ilaha Illa Allaah [TN]
[42][43] To say Subhaan Allaah [TN]
[43][44] To say Al-Hamdu lil Allaah [TN]
[44][45] To say Allaahu Akbar [TN]
[45][46] This is when the person performing Hajj or the lesser Pilgrimage which is known as the‘Umrah, circumambulates around the Ka’bah seven times. [TN]
[46][47] This is when the person perforiming Hajj or ‘Umrah walks between the two hills of Safaa and Marwah after completing his Tawaaf.
[47][48] The 9thof Dhul Hijjah [TN]
[48][49] This is the 13th of Dhul Hijjah, so the person does Takbeer after every obligatory prayer between the 9th and 13th of Dhul Hijjah. A total of 23 prayers.[TN]
[49][50] Mughni [3/256]
[50][51] The 10thday of Dhul Hijjah [TN]
[51][52] This is the remembrance one is encouraged to recite if he/she is performing Hajj or‘Umrah. This is to constantly recite; ‘Labaayk Allaahuma Labaayk, Labaayk Laa Shareeka Laka Labaayk, Ina al-Hamda wa ni’mata, Laka wal Mulk, Laa Shareeka Lak’ [TN]
[52][53]Al-Awsat by Ibn Munthir [4/303] and Fath al-Baari by Ibn Rajab [9/23]
[53][54] Mughni [3/289] and Fath al-Baari by Ibn Rajab [9/22]
[54][55] This narration has been discussed previously [TN]
[55][56] Ibn Abee Shaybah [2/165]; Ibn Munthor in Awsat [2203] [2201]
[56][57] That the Takbeer is to be done between the Fajr prayer on the Day of ‘Arafah and ‘Asr on the Day of Tashreeq
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