Dhul Hijjah Takbirat: Sunnah or Innovation? New

The Rulings of Dhul Hijjah Takbirat: A Refutation of Restricted Takbir

The Days of Takbirat

It is prescribed (mashru’) to say the Takbir from the first (1st) of Dhul-Hijjah until the evening of the thirteenth (13th) of Dhul-Hijjah.

Observe the evidences:

✿ Takbirat in the First Ten Days of Dhul-Hijjah:

“From Ibn Abbas, may Allah be pleased with him, who said: The Messenger of Allah ﷺ said: «There are no days in which righteous deeds are more beloved to Allah than these ten days.» They said: ‘O Messenger of Allah, not even Jihad in the cause of Allah?’ The Messenger of Allah ﷺ said: «Not even Jihad in the cause of Allah, except for a man who goes out with his life and his wealth and does not return with any¹ of that.»”

[Sunan al-Tirmidhi no. 757, and its chain is Sahih. Al-A’mash affirmed hearing it directly from the narrator in the Musnad of al-Tayalisi]

In Musnad Ahmad, there is an addition at the end of this same hadith narrated from Ibn Umar:

“So increase in them the saying of Tahleel (La ilaha ill-Allah), Takbir (Allahu Akbar), and Tahmeed (Alhamdulillah).” [Musnad Ahmad, Maymaniyyah edition: 2/75]

However, its chain of narration is weak due to “Yazid ibn Abi Ziyad,” and no narration with this addition is authentically transmitted.

Nevertheless, the general term “righteous deeds” (al-‘Amal al-Salih) in the authentic hadith includes the saying of “Takbirat.” In fact, it is established from some of the Companions (Sahaba), may Allah be pleased with them, that they would say the Takbirat on these days. For instance:

Abu Abdullah Muhammad ibn Ishaq al-Fakihi (d. 272 AH) said:

“Ibrahim ibn Ya’qub narrated to me, from ‘Affan ibn Muslim, who said: Salam ibn Sulayman Abu al-Mundhir al-Qari narrated to us, who said: Humayd al-A’raj narrated to us, from Mujahid, who said: Abu Hurairah and Ibn Umar, may Allah be pleased with them, used to go out to the marketplace during the ten days and say the Takbir, and the people would say the Takbir with them. They did not come to the marketplace except for that purpose.”

[Akhbar Makkah by al-Fakihi 2/372, no. 1704, and its chain is Hasan (good). Al-Bukhari mentioned it in his Sahih as a suspended narration (ta’leeqan)]

Note:

It should be clear that this does not establish the form of collective Takbir where one person recites the Takbir and everyone repeats the same Takbir with him. This is because the Takbir narrated from other Companions, may Allah be pleased with them, are different, which proves that when they recited together in the marketplace, etc., only the timing was shared, but the Takbir and manner of each person were distinct.

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✿ Takbirat during the Days of Tashreeq:

The Days of Tashreeq, meaning the eleventh, twelfth, and thirteenth of Dhul-Hijjah, are also days when it is prescribed to say the Takbir. Observe the evidences:

“From Nubayshah al-Hudhali, who said: The Messenger of Allah ﷺ said: «The days of Tashreeq are days of eating, drinking, and the remembrance of Allah.»”

[Sahih Muslim 3/800, no. 1141]

The word “remembrance” (dhikr) mentioned in this hadith includes “Takbir.” Furthermore, it is established from numerous Companions, may Allah be pleased with them, that they would say the Takbirat during the Days of Tashreeq. For instance:

◈ Imam Ibn Abi Shaybah (d. 235 AH) said:

“Yahya ibn Sa’id al-Qattan narrated to us, from Abu Bakkar, from ‘Ikrimah, from Ibn Abbas: that he would say the Takbir from the Fajr prayer on the Day of Arafah until the last of the Days of Tashreeq. He would not say it in Maghrib.”

[Musannaf Ibn Abi Shaybah, ed. al-Shathri: 4/212, no. 5764, and its chain is Sahih (authentic)]

◈ Imam Ibn Abi Shaybah (d. 235 AH) said:

“Husayn ibn Ali narrated to us, from Za’idah, from ‘Asim, from Shaqiq, from Ali: that he would say the Takbir after the Fajr prayer on the Day of Arafah until the ‘Asr prayer of the last of the Days of Tashreeq, and he would say the Takbir after ‘Asr.”

[Musannaf Ibn Abi Shaybah, ed. al-Shathri: 4/209, and its chain is Hasan (good)]

Clarification:

Some have understood these narrations to mean that the Takbir should only be said from the Day of Arafah until the last day of Tashreeq, implying that saying Takbirat from the 1st of Dhul-Hijjah until the Day of Arafah is incorrect. Some have even gone so far as to call it a bid’ah (innovation). For instance:

Imam Ibn Abi Shaybah (d. 235 AH) said:

“Abd al-Rahman ibn Mahdi narrated to us, from Shu’bah, who said: I asked al-Hakam [ibn ‘Utaybah] and Hammad [ibn Abi Sulayman] about the Takbir during the ten days [of Dhul-Hijjah]? They both said: ‘It is a newly invented matter.'”

[Musannaf Ibn Abi Shaybah, ed. al-Shathri: 8/198, no. 14462, and its chain is Sahih]

Response:

The intention behind the aforementioned narrations (from Ali and Ibn Abbas) is to show increased emphasis. That is, these Companions would place a greater emphasis on the Takbirat during these specific days.

For example, it is narrated about Ibn Umar, may Allah be pleased with him, that:

“Ibn Umar used to set out for the Eid prayer from the mosque, and he would raise his voice with the Takbir until he reached the prayer place, and he would continue saying the Takbir until the Imam arrived.”

[Al-Sunan al-Kubra by al-Bayhaqi, India ed.: 3/279; Ahkam al-‘Idayn by al-Firyabi p. 114. The narration of al-Firyabi has the word “‘Idayn” (the two Eids). See also: Al-Awsat fi al-Sunan 4/250. Its chain is Sahih]

Obviously, based on this narration, we cannot say that Abdullah ibn Umar, may Allah be pleased with him, only said the Takbir on the day of Eid and not during the entire preceding ten days! Rather, the meaning is simply that the emphasis on the Takbir was greater on the day of Eid. Furthermore, a clear narration has already been presented above showing that Ibn Umar, may Allah be pleased with him, would also go to the marketplace during the ten days of Dhul-Hijjah and say the Takbir.

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There is No Proof for “Restricted Takbirat” (Takbirat Muqayyad)

Some people divide the Takbirat into two types:

1. “Absolute Takbirat” (Takbirat Mutlaq)
2. “Restricted Takbirat” (Takbirat Muqayyad)

“Absolute Takbirat” means that there is no specific time for them; they can be said at any time. However, “Restricted Takbirat” have a specific time, which is after the obligatory prayers. Some have even gone so far as to say that these Takbirat should be recited even before the prescribed adhkar (remembrances) after prayers.

Response:

In the light of the Qur’an, Sunnah, and the narrations of the Companions, there is no specific time for the Takbirat. Therefore, the aforementioned division is baseless, and “Restricted Takbirat” have no legal standing in Shari’ah. Rather, this is one of the erroneous practices prevalent among the followers of taqlid (blind following of a school of thought). Some scholars, perhaps out of goodwill towards the followers of taqlid, have agreed with them. But the truth is that this is a completely baseless matter. In fact, Sheikh Al-Albani, may Allah have mercy on him, called it a bid’ah (innovation).

● Note this Question and Answer:

“He was asked: Is the Takbir during the Days of Tashreeq restricted to after the prayers? He replied: No, it is not restricted; rather, restricting it is from the innovations (bid’ah). The Takbir is to be said at all times during the Days of Tashreeq. The questioner asked: And the first ten days [of Dhul-Hijjah]? The Sheikh (Al-Albani) replied: And the first ten days of Dhul-Hijjah as well.”

[Tape: 410, Minute: 00:36:12]

Note:

It should be clear that there is a big difference between calling an act a “bid’ah” and calling the person who does it a “bid’ati” (innovator).

● Sheikh Muqbil bin Hadi al-Wadi’i, may Allah have mercy on him, states:

“Here, I want to draw attention to a matter, which is the practice people have become accustomed to after the prayers from the Fajr of the Day of Nahr until the end of the Days of Tashreeq, where they say the Takbir immediately after the prayers. This is not prescribed. Rather, the Takbir is absolute. I mean that after the prayers, you should begin with the prescribed adhkar that are said after the prayers, then you may say the Takbir, whether after the prayers, or in the mid-morning (Duha), or at midday, or at the end of the day, or in the middle of the night. But there is no specific manner for it reported from the Prophet ﷺ, nor is it specific to the times after the prayers.”

[Qam’ al-Mu’anid 2 / 365 – 366]

● Sheikh Ibn Uthaymeen, may Allah have mercy on him, states:

“There is no authentic and explicit text from the Prophet ﷺ in the chapter of Restricted Takbir. Rather, it is based on narrations [from companions] and ijtihad (juristic reasoning) from the scholars.”

[Majmu’ Fatawa wa Rasa’il al-‘Uthaymeen 16/261]

A Profound Clarification:

It should be clear that the narrations from some Companions, which state that they would say the Takbir from after the Fajr prayer on the Day of Arafah until the ‘Asr or Maghrib of the last day of Tashreeq (as some such narrations have been quoted above), are only meant to specify the timeframe of when to say the Takbir. It is entirely incorrect to infer from this that these Companions considered the Takbirat to be restricted to the times after the prayers.

However, one narration from Ibn Umar, may Allah be pleased with him, indicates that along with other times, he also made a point of saying the Takbirat after the prayers. For instance:

Imam Ibn al-Mundhir (d. 319 AH) said:

Musa ibn Harun narrated to us, who said: my father narrated to us, who said: Muhammad ibn Bakr narrated to us, who said: Ibn Jurayj informed us, who said: Nafi’ informed me, that Ibn Umar: «used to say the Takbir in Mina on those days after the prayers, on his bed, in his tent, and while walking, throughout all those days.»

[Al-Awsat by Ibn al-Mundhir, Dar al-Falah ed.: 4/344, and its chain is Sahih. It was also narrated by Abu Dawud in Masa’il Ahmad p. 169 via the route of Yahya ibn Sa’id, and by al-Fakihi in Akhbar Makkah 4/260 via the route of ‘Abd al-Majid, both of them from Ibn Jurayj.]

But this narration does not prove the restriction of the Takbir to the time after prayer, because the same narration also mentions the bed, the tent, and the path. So, can anyone say that it is proven that the Takbirat are restricted to these times and places? Certainly not!

Furthermore, it is also established from Abdullah ibn Umar, may Allah be pleased with him, that when he prayed alone, he would not say the Takbirat after the prayers. This shows that his purpose in saying the Takbir after congregational prayers was to teach the people, not that he believed this time after prayer was specifically designated for the Takbirat. For instance:

Imam al-Tabarani (d. 360 AH) said:

“‘Abdullah ibn Ahmad ibn Hanbal narrated to us, my father narrated to me, Muhammad ibn Salamah narrated to us, from Abu ‘Abd al-Rahim, from Zayd ibn Abi Unaysah, from ‘Umar ibn Nafi’, from his father [Nafi’]: «that Ibn Umar, when he prayed alone during the Days of Tashreeq, would not say the Takbir after the prayer.»”

[Al-Mu’jam al-Kabir by al-Tabarani 12/268, and its chain is Sahih]

This is further clarified by the narration from Ibn Umar, may Allah be pleased with him, that was presented at the beginning, in which it is mentioned that Ibn Umar would go to the marketplace for the specific purpose of teaching the Takbir to the people gathered there.

Obviously, it cannot be said here that Ibn Umar, may Allah be pleased with him, considered the Takbirat to be restricted to the marketplace. The same applies to the time after prayer. This is why when Ibn Umar, may Allah be pleased with him, prayed alone, he did not make a special point of saying the Takbir at that time.

Thus, this narration from Abdullah ibn Umar, may Allah be pleased with him, is also evidence that “Restricted Takbirat” have no legal standing in Shari’ah. And all praise is due to Allah.

A Weak Narration Attributed to Abdullah ibn Mas’ud, may Allah be pleased with him:

Imam Ibn al-Mundhir (d. 319 AH) said:

And it was narrated to us from Ishaq ibn Ibrahim, who said: Muhammad ibn Salamah al-Jazari informed us, from Zayd ibn Abi Unaysah, from Hammad, from Ibrahim, from ‘Alqamah, from Ibn Mas’ud who said: «There is no Takbir during the Days of Tashreeq for one or two people; the Takbir is only for those who pray in a congregation.»

[Al-Awsat by Ibn al-Mundhir, Dar al-Falah ed.: 4/352]

This narration is weak because:

① Ibn al-Mundhir did not name his teachers [from whom he heard this].

② Also, “Hammad ibn Abi Sulayman” suffered from memory loss (ikhtilat) in his later years.

“They said: And Hammad was weak in hadith and became confused in his later years.”

[Al-Tabaqat al-Kubra, Dar Sadir ed. 6/333]

And the name of Zayd ibn Abi Unaysah is not among those who heard from him before his memory loss.

Imam al-Haythami says:

“Only the hadith of Hammad narrated from him by his early students Shu’bah, Sufyan al-Thawri, and al-Dastawa’i are accepted. Those other than them narrated from him after his memory loss.”

[Majma’ al-Zawa’id no. 1/143, see also: Su’alat Abi Dawud li-Ahmad p. 290]

Therefore, this narration is weak.

Note: In the edition of “Al-Awsat” researched by Abu Hammad, this narration is attributed to “Ibn Abbas,” may Allah be pleased with him, which is incorrect.

When some people are unable to prove Restricted Takbirat from the Qur’an and Sunnah, they begin to cry out about a so-called ijma’ (consensus). It should be clear that firstly, the establishment of consensus without evidence is impossible. Secondly, the only consensus that is a proof is a known consensus (ijma’ ma’lum). Whereas the consensus that the followers of taqlid constantly chant about is an unknown consensus (ijma’ majhul). And for such a consensus to be a proof is a distant matter; in fact, according to Imam Ahmad, may Allah have mercy on him, one who claims it is a liar.

And the narrations from Ibn Umar, may Allah be pleased with him, with authentic chains have been presented above, showing that he used to say the Takbir not only after prayers but at all other times as well. Furthermore, when he prayed alone, he would not say the Takbir after the prayer. These narrations are a powerful proof against the so-called and unknown consensus, refuting it.

(Kifayatullah Sanabili)