سنن ابي داود
Abu Dawud
تفرح أبواب الجمعةPrayer (Tafarah Abwab ul Jummah)
باب التَّكْبِيرِ فِي الْعِيدَيْنِChapter: The Takbir During The Two ’Eid.
Hadith 1153
اُردوEn
حَدَّثَنَا مُحَمَّدُ بْنُ الْعَلَاءِ ، وَابْنُ أَبِي زِيَادٍ الْمَعْنَى قَرِيبٌ ، قَالَا : حَدَّثَنَا زَيْدٌ يَعْنِي ابْنَ حُبَابٍ ، عَنْ عَبْدِ الرَّحْمَنِ بْنِ ثَوْبَانَ ، عَنْ أَبِيهِ ، عَنْ مَكْحُولٍ ، قَالَ : أَخْبَرَنِي أَبُو عَائِشَةَ جَلِيسٌ لِأَبِي هُرَيْرَةَ ، أَنَّ سَعِيدَ بْنَ الْعَاصِ سَأَلَ أَبَا مُوسَى الْأَشْعَرِيَّ ، وَحُذَيْفَةَ بْنَ الْيَمَانِ : كَيْفَ كَانَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يُكَبِّرُ فِي الْأَضْحَى وَالْفِطْرِ ؟ فَقَالَ أَبُو مُوسَى : " كَانَ يُكَبِّرُ أَرْبَعًا تَكْبِيرَهُ عَلَى الْجَنَائِزِ " ، فَقَالَ حُذَيْفَةُ : صَدَقَ ، فَقَالَ أَبُو مُوسَى : كَذَلِكَ كُنْتُ أُكَبِّرُ فِي الْبَصْرَةِ حَيْثُ كُنْتُ عَلَيْهِمْ ، وقَالَ أَبُو عَائِشَةَ : وَأَنَا حَاضِرٌ سَعِيدَ بْنَ الْعَاصِ .
Abu Aishah said: Saeed bin al-As asked Abu Musa al-Ashari and Hudhaifah bin al-Yaman: How would the Messenger of Allah ﷺ utter the takbir (Allah is most great) in the prayer of the day of sacrifice and of the breaking of the fast. Abu Musa said: He uttered takbir four times as he did at funerals. Hudhaifah said: He is correct. Then Abu Musa said: I used to utter the takbir in a similar way when I was the governor of Basrah. Abu Aishah said: I was present there when Saeed bin al-As asked.
Explanation & Benefits
Shaykh Umar Farooq Saeedi
1153. Commentary:
That is, in both rak‘ahs there were four takbirs each. In the first rak‘ah, apart from the opening takbir (takbir tahrimah), there were three takbirs before the recitation, and in the second rak‘ah, three takbirs after the recitation, and the fourth for bowing (ruku‘). Imam Abu Dawud and Imam Mundhiri rahimahullah have remained silent regarding any criticism of this hadith, but upon investigation, it is established that Abu ‘Aishah (the companion of Abu Hurairah), is alone in narrating this hadith as marfu‘. He is of unknown status (majhul al-hal). Furthermore, there is criticism (jarh) upon ‘Abd al-Rahman ibn Thawban as well. And a group of other trustworthy narrators, such as ‘Alqamah, Aswad, and ‘Abdullah ibn Qays, have narrated this incident as mawquf upon ‘Abdullah ibn Mas‘ud radi Allahu anhu. Whereas the aforementioned ahadith in which the mention of twelve additional takbirs is found, those are marfu‘ and, from the perspective of their chains, are either sahih or hasan, and others support them. And the majority of the noble Companions radi Allahu anhum ajma‘in and the Imams have acted upon them. For details, see: [مرعاة المفاتيح شرح مشكوة المصابيح، حديث : 145 ➐ 1458]
That is, in both rak‘ahs there were four takbirs each. In the first rak‘ah, apart from the opening takbir (takbir tahrimah), there were three takbirs before the recitation, and in the second rak‘ah, three takbirs after the recitation, and the fourth for bowing (ruku‘). Imam Abu Dawud and Imam Mundhiri rahimahullah have remained silent regarding any criticism of this hadith, but upon investigation, it is established that Abu ‘Aishah (the companion of Abu Hurairah), is alone in narrating this hadith as marfu‘. He is of unknown status (majhul al-hal). Furthermore, there is criticism (jarh) upon ‘Abd al-Rahman ibn Thawban as well. And a group of other trustworthy narrators, such as ‘Alqamah, Aswad, and ‘Abdullah ibn Qays, have narrated this incident as mawquf upon ‘Abdullah ibn Mas‘ud radi Allahu anhu. Whereas the aforementioned ahadith in which the mention of twelve additional takbirs is found, those are marfu‘ and, from the perspective of their chains, are either sahih or hasan, and others support them. And the majority of the noble Companions radi Allahu anhum ajma‘in and the Imams have acted upon them. For details, see: [مرعاة المفاتيح شرح مشكوة المصابيح، حديث : 145 ➐ 1458]
Source: Sunan Abu Dawood – Commentary by Shaykh Umar Farooq Saeedi, Page: 1153
Hafiz Zubair Ali Zai
Four Takbirs in Eid al-Adha and Eid al-Fitr Like the Funeral Prayer
In one narration, there is mention of four takbirs in the Eid prayer, similar to the funeral prayer. [سنن ابي داود: 1153، شرح معاني الآثار ج4 ص346]
Its chain is weak due to Abu Aisha (majhool al-haal, i.e., of unknown status),
therefore, it is incorrect to call it hasan (good).
In this regard, one narration in Tahawi [345/4] is abrogated due to the hadith of Abu Hurairah radi Allahu anhu.
Note:
The second narration in Tahawi is weak due to Abu Aisha (non-Sahabi),
therefore, it is incorrect for Hafiz Ibn Hajar rahimahullah to call it «اسناده صحيح».
When Sayyiduna Abu Hurairah radi Allahu anhu led the Eid prayer, he said seven takbirs before the recitation in the first rak‘ah and five takbirs before the recitation in the second rak‘ah. [موطاً امام مالك ج1 ص180 ح453 و سنده صحيح]
Imam Malik said: This is the practice among us (in Madinah). [ايضاً]
Sayyiduna Abu Hurairah radi Allahu anhu used to consider his prayer to be similar to that of the Messenger of Allah sallallahu alayhi wa sallam. [صحيح بخاري: 803]
It is thus known that this hadith is marfu‘ (attributed to the Prophet), and for its corroboration, see: [سنن ابي داود 1151]
… Original article …
Fatawa ‘Ilmiyyah (Tawdih al-Ahkam) vol. 2, p. 77
In one narration, there is mention of four takbirs in the Eid prayer, similar to the funeral prayer. [سنن ابي داود: 1153، شرح معاني الآثار ج4 ص346]
Its chain is weak due to Abu Aisha (majhool al-haal, i.e., of unknown status),
therefore, it is incorrect to call it hasan (good).
In this regard, one narration in Tahawi [345/4] is abrogated due to the hadith of Abu Hurairah radi Allahu anhu.
Note:
The second narration in Tahawi is weak due to Abu Aisha (non-Sahabi),
therefore, it is incorrect for Hafiz Ibn Hajar rahimahullah to call it «اسناده صحيح».
When Sayyiduna Abu Hurairah radi Allahu anhu led the Eid prayer, he said seven takbirs before the recitation in the first rak‘ah and five takbirs before the recitation in the second rak‘ah. [موطاً امام مالك ج1 ص180 ح453 و سنده صحيح]
Imam Malik said: This is the practice among us (in Madinah). [ايضاً]
Sayyiduna Abu Hurairah radi Allahu anhu used to consider his prayer to be similar to that of the Messenger of Allah sallallahu alayhi wa sallam. [صحيح بخاري: 803]
It is thus known that this hadith is marfu‘ (attributed to the Prophet), and for its corroboration, see: [سنن ابي داود 1151]
… Original article …
Fatawa ‘Ilmiyyah (Tawdih al-Ahkam) vol. 2, p. 77
Source: Fatawa Ilmiyyah (Tawdih al-Ahkam), Page: 77
