The Ruling on Takbir on the Days of 'Id al-Adha and Its Form
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In one of his questions, he asks about the takbir after the five daily prayers on the days of Tashreeq. Is it obligatory, or is it recommended? And if it is obligatory or recommended, did the Messenger of Allah (peace and blessings be upon him) do it, or was it the practice of the Companions (may Allah be pleased with them)?
Answer: In the name of Allah, the Most Gracious, the Most Merciful. Praise be to Allah, and may Allah send prayers and blessings upon the Messenger of Allah, and upon his family and his Companions, and upon those who follow his guidance.
As for what follows: The takbir during the days of Tashriq after the prayers is preserved from the actions of the Companions (may Allah be pleased with them) , and 'Umar (may Allah have mercy on him) , and a group of the Companions. It is also narrated from the Prophet (peace and blessings be upon him), but there is weakness in its chain. Likewise, the takbir during the ten days of Dhu al-Hijjah, from the beginning of them, is all prescribed (mashru'). It is narrated from the Companions (may Allah be pleased with them and grant them satisfaction). Ibn 'Umar and Abu Hurayrah (may Allah be pleased with them both) used to go out to the market during the ten days, and they would recite the takbir, and the people would recite the takbir in response to their takbir. The Companions, 'Umar, and a group would recite the takbir after the five daily prayers, starting from the Day of 'Arafah until the end of the days of Tashriq. 'Umar (may Allah have mercy on him) would recite the takbir in his tent in Mina until the people would hear him and recite the takbir in response to his takbir. So, the takbir is prescribed (mashru'), and it is not obligatory, but it is a recommended practice (sunnah) on the Day of 'Arafah, the Day of Sacrifice, and the days of Tashriq, both unrestricted and restricted. It is prescribed after the prayers, and in the rest of the time, whether night or day, the takbir is prescribed. As for the eighth day and the days before it in Dhu al-Hijjah, it is unrestricted takbir, not restricted to the prayers, but unrestricted, from the beginning of Dhu al-Hijjah until the end of the night of the ninth of Dhu al-Hijjah. This is unrestricted; a person recites the takbir on the road, in his home, and on his bed. Likewise, in the last days, from the Day of 'Arafah and what follows it, Muslims recite the takbir on the road, in the mosques, in the markets, and after the five daily prayers in the last five days, the Day of 'Arafah and what follows it. The position of the majority of scholars is that it is only a recommended practice (sunnah).
The presenter: May Allah reward you with good. May we ask about its form, if you permit?
The Shaykh: The form is: Allahu Akbar, Allahu Akbar, la ilaha illa Allah, Allahu Akbar, Allahu Akbar, wa lillah al-hamd, in pairs. And some of the Companions would recite it in odd numbers: Allahu Akbar, Allahu Akbar, Allahu Akbar, la ilaha illa Allah, Allahu Akbar, Allahu Akbar, Allahu Akbar, wa lillah al-hamd. All of this is good, whether one recites it in pairs or in odd numbers. And among that is: Allahu Akbar kabiran, wa al-hamdu lillah kathiran, wa subhana Allah bukratan wa 'ashiyyan. All of this is transmitted in the athar from the Companions and in the athar narrated from the Prophet (peace and blessings be upon him). Yes.
The presenter: May Allah reward you with good. Regarding the takbir in the mosques, does one person recite the takbir and the people recite it after him?
The Shaykh: Each person recites the takbir according to his own situation. There is no collective takbir. This one recites the takbir and this one recites the takbir, and collective takbir is not prescribed (mashru'). Collective takbir is not prescribed, but each person recites the takbir according to his own situation. And if his voice coincides with the voice of his brother, that does no harm. As for organizing the takbir from its beginning to its end, where they all start together and end together, this has no basis. Yes.
The presenter: May Allah reward you with good.
Answer: In the name of Allah, the Most Gracious, the Most Merciful. Praise be to Allah, and may Allah send prayers and blessings upon the Messenger of Allah, and upon his family and his Companions, and upon those who follow his guidance.
As for what follows: The takbir during the days of Tashriq after the prayers is preserved from the actions of the Companions (may Allah be pleased with them) , and 'Umar (may Allah have mercy on him) , and a group of the Companions. It is also narrated from the Prophet (peace and blessings be upon him), but there is weakness in its chain. Likewise, the takbir during the ten days of Dhu al-Hijjah, from the beginning of them, is all prescribed (mashru'). It is narrated from the Companions (may Allah be pleased with them and grant them satisfaction). Ibn 'Umar and Abu Hurayrah (may Allah be pleased with them both) used to go out to the market during the ten days, and they would recite the takbir, and the people would recite the takbir in response to their takbir. The Companions, 'Umar, and a group would recite the takbir after the five daily prayers, starting from the Day of 'Arafah until the end of the days of Tashriq. 'Umar (may Allah have mercy on him) would recite the takbir in his tent in Mina until the people would hear him and recite the takbir in response to his takbir. So, the takbir is prescribed (mashru'), and it is not obligatory, but it is a recommended practice (sunnah) on the Day of 'Arafah, the Day of Sacrifice, and the days of Tashriq, both unrestricted and restricted. It is prescribed after the prayers, and in the rest of the time, whether night or day, the takbir is prescribed. As for the eighth day and the days before it in Dhu al-Hijjah, it is unrestricted takbir, not restricted to the prayers, but unrestricted, from the beginning of Dhu al-Hijjah until the end of the night of the ninth of Dhu al-Hijjah. This is unrestricted; a person recites the takbir on the road, in his home, and on his bed. Likewise, in the last days, from the Day of 'Arafah and what follows it, Muslims recite the takbir on the road, in the mosques, in the markets, and after the five daily prayers in the last five days, the Day of 'Arafah and what follows it. The position of the majority of scholars is that it is only a recommended practice (sunnah).
The presenter: May Allah reward you with good. May we ask about its form, if you permit?
The Shaykh: The form is: Allahu Akbar, Allahu Akbar, la ilaha illa Allah, Allahu Akbar, Allahu Akbar, wa lillah al-hamd, in pairs. And some of the Companions would recite it in odd numbers: Allahu Akbar, Allahu Akbar, Allahu Akbar, la ilaha illa Allah, Allahu Akbar, Allahu Akbar, Allahu Akbar, wa lillah al-hamd. All of this is good, whether one recites it in pairs or in odd numbers. And among that is: Allahu Akbar kabiran, wa al-hamdu lillah kathiran, wa subhana Allah bukratan wa 'ashiyyan. All of this is transmitted in the athar from the Companions and in the athar narrated from the Prophet (peace and blessings be upon him). Yes.
The presenter: May Allah reward you with good. Regarding the takbir in the mosques, does one person recite the takbir and the people recite it after him?
The Shaykh: Each person recites the takbir according to his own situation. There is no collective takbir. This one recites the takbir and this one recites the takbir, and collective takbir is not prescribed (mashru'). Collective takbir is not prescribed, but each person recites the takbir according to his own situation. And if his voice coincides with the voice of his brother, that does no harm. As for organizing the takbir from its beginning to its end, where they all start together and end together, this has no basis. Yes.
The presenter: May Allah reward you with good.
Source
binbaz.org.sa
The Arabic text is copied verbatim from the original source, without any edits.