Azami 3210

Muslim narrated it in the Hajj chapters (1141) from the hadith of Hushaym, who said, Khalid Haddan told us, from Abu Malih, from Nubaysha, and he related it.Ismail bin Ulaya also narrated it from Khalid, in the second version, with the addition "and the remembrance of Allah." This hadith shows that it is recommended to increase remembrance of Allah in these days, whether through takbir or other forms of remembrance."Nubaysha" is with a damma on the nun and a fatha on the ba, with a sheen, and he is Nubaysha bin Amr bin Awf bin Salama Hudhali.On this subject there is also a report from Ali and Ammar, who said that the Messenger of Allah ﷺ used to recite aloud in the obligatory prayers "In the name of Allah, the Most Gracious, the Most Merciful" [Fatihah 1:1], that he used to perform qunut in the Fajr prayer, and that he used to say the takbir starting with the dawn prayer on the day of Arafah, ending it with the Asr prayer on the last day of Tashriq. Hakim narrated it (1/299) through the route of Saeed bin Uthman Kharraz, who said, Abdul-Rahman bin Saeed Muadhdhin told us, Fitr bin Khalifa told us, from Abu Tufayl, from Ali and Ammar, and he related the hadith. Hakim said, "This is a hadith sahih in its chain of transmission, and I do not know of any of its narrators being accused of criticism." Dhahabi responded to this, saying, "Rather it is a feeble report, seemingly fabricated, because Abdul-Rahman is known for unreliable narrations, and Saeed, if he is Kurayzi, is daif, and otherwise he is unknown."On this subject there is also a report from Jabir bin Abdullah, who said that the Messenger of Allah ﷺ used to say the takbir starting with the Fajr prayer on the day of Arafah until the Asr prayer on the last day of Tashriq, right after finishing the obligatory prayers with the salam. Daraqutni narrated it (2/49) through the route of Amr bin Shimr, from Jabir, from Abu Jafar, from Ali bin Husayn, from Jabir bin Abdullah, and he related it. Abdul-Haqq said, "In its chain is Jabir bin Yazid Jafi, and there is disagreement about him." Ibn Qattan responded to this, saying, "The blame cannot be fixed solely on Jabir Jafi in this case, rather the flaw may come from someone else weaker than him, whom one cannot reach except through him." He then set out the hadith through the route of Daraqutni, and said, "As you see, it cannot reach Jabir Jafi except through the narration of Amr bin Shimr Jafi as well, who is one of the ruined ones." He then quoted the assessments of daif from a number of the leading scholars, and said, "Given this, the blame in this hadith should not be tied solely to Jabir Jafi, for as to Amr bin Shimr, there is no one among the Muslims who accepts his hadith," Bayan Wahm wa Ihaam (3/102-104).I say, why should the flaw not lie with the teacher and his student together, even if the student is weaker than the teacher?As for the reports from the companions, they are numerous and varied, and here are some of them.Ibn Umar and Abu Hurairah used to go out to the marketplace during the ten days saying the takbir, and the people would say the takbir along with them. Bukhari mentioned this (2/457) as a suspended report stated with certainty. The Hafidh said, "I have not found it with a connected chain from the two of them."Ibn Umar used to say the takbir in his tent at Mina, and the people of the masjid would hear him and say the takbir too, and the people of the markets would say the takbir, until Mina shook with the sound of takbir. Ibn Umar used to say the takbir at Mina during those days, after the prayer, on his bed, in his tent, in his gathering, and while walking, throughout all of those days.Maymuna used to say the takbir on the day of sacrifice, and the women used to say the takbir behind Aban bin Uthman and Umar bin Abdul-Aziz on the nights of Tashriq along with the men in the masjid. Bukhari mentioned all of these reports as suspended, stated with certainty.Bayhaqi narrated (3/279) that Ibn Umar used to raise his voice with the takbir until he reached the prayer ground, and would continue saying the takbir until the imam arrived. Bayhaqi said, "This is the sahih version, as a stopped report, and it has also been narrated through two daif routes as a raised report." He then said, "As for the better of the two, it is what was narrated by... Ibn Khuzayma, who said, Ahmad bin Abdul-Rahman bin Wahb told us, my uncle told us, Abdullah bin Umar told us, from Nafi, from Abdullah bin Umar, that the Messenger of Allah ﷺ used to go out on the two Eids with Fadl bin Abbas, Abdullah, Abbas, Ali, Jafar, Hasan, Husayn, Usama bin Zayd, Zayd bin Haritha, and Ayman bin Umm Ayman , raising his voice with the tahlil and the takbir. He would take the street of the shoemakers until he reached the prayer ground, and when he finished he would return by the shoemakers' street until he reached his home.""As for the weaker of the two, it is what he narrated from Hakim (1/297-298) through the route of Musa bin Muhammad bin Ataa, who said, Walid bin Muhammad told us, Zuhri told us, Salim bin Abdullah told me that Abdullah bin Umar told him that the Messenger of Allah ﷺ used to say the takbir on the day of Fitr from the moment he left his house until he reached the prayer ground." Hakim said, "This is a hadith unusual both in its chain and its text, however the two sheikhs [Bukhari and Muslim] did not rely on Walid bin Muhammad Muqarri, nor on Musa bin Ataa Balqawi. This is a practice that the people of hadith have passed down, and the narration of it from Abdullah bin Umar and other companions is established as sound."Dhahabi responded to him, saying, "The two of them are abandoned narrators." Bayhaqi said, "Musa bin Muhammad bin Ataa is unreliable in hadith and daif, and Walid bin Muhammad Muqarri is daif, one cannot rely on the narration of the likes of them. The preserved hadith from Ibn Umar is only as his own statement."I say, in the first route, which is the better of the two as Bayhaqi said, is Abdullah bin Umar, known as Mukabbir. He is the son of Hafs bin Asim bin Umar bin Khattab, Umari, Madani, who is daif by the agreement of the scholars, so this hadith cannot be established as sahih in any raised form whatsoever, for the sahih position is that it is a stopped report from Abdullah bin Umar, and it has been established from more than one of the companions that they used to say the takbir.From Malik, from Yahya bin Saeed, that word reached him that Umar bin Khattab went out on the day after the day of sacrifice, when the day had risen somewhat, and said the takbir, and the people said the takbir along with him. Then he went out a second time that same day after the day had risen further and said the takbir, and the people said the takbir along with him. Then he went out a third time when the sun had passed its zenith and said the takbir, and the people said the takbir along with him, until the takbir connected and reached the house, so that it was known that Umar had gone out to throw the pebbles.Malik said, "Our practice is that the takbir during the days of Tashriq is said immediately after the prayer. The first of it is the takbir of the imam and the people with him right after the Dhuhr prayer on the day of sacrifice, and the last of it is the takbir of the imam and the people with him right after the Fajr prayer on the last day of Tashriq, after which the takbir is stopped," Muwatta (1/404).Ali bin Abu Talib used to say the takbir after the Fajr prayer on the day of Arafah until the Asr prayer on the days of Tashriq, and he would say the takbir after Asr. Ibn Abu Shayba narrated this (5679). The wording of his takbir was, "Allah is greatest, Allah is greatest, there is no god but Allah, and Allah is greatest, Allah is greatest, and praise be to Allah."Daraqutni related in his Sunan, from Ibn Umar, Abu Saeed, Zayd bin Thabit, and Uthman bin Affan, through several chains, that they used to say the takbir after the Dhuhr prayer on the day of sacrifice until the Dhuhr prayer on the last day of Tashriq.As for Ibn Masud, he used to say the takbir from the Fajr prayer on the day of Arafah until the Asr prayer on the day of sacrifice, and he used to say, "Allah is greatest, Allah is greatest, there is no god but Allah, and Allah is greatest, Allah is greatest, and praise be to Allah."A summary of the views on the timing of the takbir:1. From immediately after the Dhuhr prayer on the day of sacrifice until immediately after the Fajr prayer on the last day of Tashriq.2. After the Fajr prayer on the day of Arafah until the Asr prayer on the days of Tashriq.3. After the Dhuhr prayer on the day of sacrifice until the Dhuhr prayer on the last day of Tashriq.4. After the Fajr prayer on the day of Arafah until the Asr prayer on the day of sacrifice.All of these are permissible, and each has been reported from a group of companions. Shafii chose the view that the takbir is said after the Dhuhr prayer on the day of sacrifice until the Fajr prayer is performed on the last day of Tashriq. He said, "I have heard from those who recommend beginning the takbir after the Maghrib prayer on the night of the sacrifice, by analogy with Allah's command regarding the breaking of the fast in Ramadan, that the takbir be said upon completing the number of days." He also said, "It has been reported from some of the early generations that they used to begin the takbir after the Fajr prayer on the day of Arafah, and it has been related of some of them that they would continue the takbir until the Asr prayer was performed on the last day of Tashriq."The most complete form of the takbir is to say, "Allah is greatest, Allah is greatest, there is no god but Allah, and Allah is greatest, Allah is greatest, and praise be to Allah." For more, see Minna Kubra (2/248-249).