Mu'jam al-Saghir

Hadith Commentary: Benefits and Issues: Where did these two men say this dhikr? The hadith does not specify the place and occasion, therefore some scholars have considered their place to be at the beginning of the prayer, as is understood from the translation of Imam Nawawi rahimahullah, and some have said it was after the bowing (ruku‘), after saying (Rabbana lakal hamd).

The Words of the Eid Takbirs

………… Question …………

The words of the Eid takbirs are as follows:

«الله أكبر كبيرًا والحمدللّٰه كثيرًا وسبحان الله بكرة وأصيلا»

Is there any objection to this takbir? Please clarify this as well.

………… The Answer …………

To my knowledge, these words are not established in the takbirs of Eid, although they are certainly established in prayer.

It is narrated from Sayyiduna Ibn Umar radi Allahu anhu that:

We were praying with the Messenger of Allah sallallahu alayhi wa sallam when a man among the people said:

«اللهُ أَكْبَرُ كَبِيرًا، وَالْحَمْدُ لِلّٰهِ كَثِيرًا، وَسُبْحَانَ اللهِ بُكْرَةً وَأَصِيلًا»

So the Prophet sallallahu alayhi wa sallam asked: Who said these words?

That man said: O Messenger of Allah! I did.

So the Prophet sallallahu alayhi wa sallam said: I am amazed at these words; for them, the gates of the heavens have been opened.

[صحيح مسلم، كتاب المساجد باب مايقال بين تكبيرة الاحرام والقراءة ح 601]

In the takbirs of Eid, the words from Sayyiduna Ibn Abbas radi Allahu anhu

«اللهُ أَكْبَرُ كَبِيرًا، اللهُ أَكْبَرُ كَبِيرًا، اللهُ أَكْبَرُ، وَأَجَلُّ اللهُ أَكْبَرُ، وَلِلّٰهِ الْحَمْدُ»

and from Salman al-Farisi radi Allahu anhu

«اللهُ أَكْبَرُ، اللهُ أَكْبَرُ كَبِيرًا»

are established.

[مصنف ابن ابي شيبه 2/ 167 ح 5645، السنن الكبريٰ للبيهقي 3/ 316]

In this regard, the words

«اللهُ أَكْبَرُ اللهُ أَكْبَرُ اللهُ أَكْبَرُ، لَا إِلَهَ إِلَّا اللهُ وَاللهُ أَكْبَرُ، اللهُ أَكْبَرُ وَلِلّٰهِ الْحَمْدُ»

which appear in the narration of Sunan al-Daraqutni [2/ 49 ح 1721] as a marfu’ (Prophetic) report, that narration is fabricated due to ‘Amr ibn Shumr (a liar) and others.

Hafiz Dhahabi has declared it severely weak, even fabricated (invented).

However, note that these words are established with a sahih (authentic) chain from Ibrahim al-Nakha’i. See [مصنف ابن ابي شيبه 2/ 167 ح 5649 وسنده صحيح]

………… Question …………

The well-known words (of takbir) recited on the days of Eid and the days of Tashriq:

«اللهُ أَكْبَرُ اللهُ أَكْبَرُ، لَا إِلَهَ إِلَّا اللهُ وَاللهُ أَكْبَرُ، اللهُ أَكْبَرُ وَلِلّٰهِ الْحَمْدُ»

Are these established from any sahih hadith or authentic narration from the Prophet sallallahu alayhi wa sallam? Or are they established from any Companion? Or from any Tabi’i? Or from the great hadith scholars? Please clarify their legal status for recitation on these occasions.

………… The Answer …………

In one hadith, it is mentioned that the Prophet sallallahu alayhi wa sallam used to say the following words in the takbirs of Eid days:

«اللهُ أَكْبَرُ اللهُ أَكْبَرُ اللهُ أَكْبَرُ، لَا إِلَهَ إِلَّا اللهُ وَاللهُ أَكْبَرُ، اللهُ أَكْبَرُ وَلِلّٰهِ الْحَمْدُ»

[سنن الدارقطني ج 2 ص 49، 50 ح 1721]

The chain of this narration is fabricated. ‘Amr ibn Shumr is a liar as a narrator. Jabir al-Ju’fi is a severely weak Rafidi. Na’il ibn Najih is weak. See the books of Asma’ al-Rijal and others.

In one narration, it is mentioned that Abdullah ibn Abbas radi Allahu anhu used to recite the following words in the Eid takbirs:

«اللَّهُ أَكْبَرُ كَبِيرًا، اللَّهُ أَكْبَرُ كَبِيرًا، اللَّهُ أَكْبَرُ، وَأَجَلُّ اللَّهُ أَكْبَرُ، وَلِلَّهِ الْحَمْدُ»

[مصنف ابن ابي شيبه 2/ 167 ح 5650]

Its chain is authentic.

Sayyiduna Salman al-Farisi radi Allahu anhu used to recite these words:

«اللَّهُ أَكْبَرُ اللَّهُ أَكْبَرُ اللَّهُ أَكْبَرُ»

[مصنف عبدالرزاق 11/ 294، 295 ح 20581، والبيهقي 3/ 316، وسنده حسن]

Ibrahim al-Nakha’i says:

«كَانُوا يُكَبِّرُونَ يَوْمَ عَرَفَةَ، وَأَحَدُهُمْ مُسْتَقْبِلٌ الْقِبْلَةَ فِي دُبُرِ الصَّلَاةِ: اللهُ أَكْبَرُ، اللهُ أَكْبَرُ، لَا إِلَهَ إِلَّا اللهُ، واللهُ أَكْبَرُ، اللهُ أَكْبَرُ، وَلِلّٰهِ الْحَمْدُ»

[مصنف ابن ابي شيبه ج 2 ص 167 ح 5649 وسنده صحيح]

The above takbirs are established from the Companions and the Tabi’in, therefore there is no objection to reciting them during the days of Eid; rather, there is hope for reward due to following the Salaf.

In summary, the supplication you mentioned is established from the Tabi’in, and acting upon it is correct. And all praise is due to Allah.

……………… Original Article ………………

For the original article, see Fatawa ‘Ilmiyyah, also known as Tawdhih al-Ahkam (Volume 1, pages 479 to 481) by Shaykh Hafiz Zubair Ali Zai rahimahullah

Explanation:
1:
From this hadith, the permissibility of wearing a black turban is established.
It is better not to wear an entirely black garment,
because this is the mourning attire of a particular group,
therefore, it is necessary to avoid and abstain from resembling them.

Benefits and Issues:
(1)
Wearing a turban is Sunnah.

(2)
Wearing a black turban is permissible.

English translation:

"Without ihram": The Hanafis consider this to be a special permission granted to the Messenger of Allah (sallallahu alayhi wa sallam), but there is no evidence for this. In the narrations, special permission is mentioned in relation to killing (i.e., hunting), but not in relation to ihram. (For further details, see narration number: 2870)

“Without ihram,” because it is prohibited to cover the head while in ihram. It is understood from this that if a person intends to go to Makkah Mukarramah for some purpose other than Hajj or ‘Umrah, and he resides outside the miqat, then it is not obligatory for him to assume ihram when passing through the miqat. The Hanafis have taken a stricter stance here: that anyone who wishes to go to Makkah Mukarramah and resides outside the miqat, it is obligatory for him to assume ihram when passing through the miqat, whether he intends Hajj or ‘Umrah or not. They consider this hadith to be specific to the Prophet (sallallahu alayhi wa sallam), but this view is weak and contrary to explicit ahadith, because in authentic ahadith it is clearly stated that the miqat is for the one who intends Hajj or ‘Umrah. When the Messenger of Allah (sallallahu alayhi wa sallam) designated the miqat (places for assuming ihram) for people coming to Makkah al-Mu‘azzamah from different directions to attain the blessing of Hajj and ‘Umrah, he said: [فَهُنَّ لهنَّ ولِمَن أتى عليهنَّ، مِن غيرِ أهْلِهِنَّ مِمَّنْ كانَ يُرِيدُ الحَجَّ والعُمْرَةَ ] “These miqat are for the inhabitants of those regions, and also for those who come from other places, who are not inhabitants of those regions. (These miqat are) for every person who intends Hajj or ‘Umrah.” (Sahih al-Bukhari, Book of Hajj, Chapter: The Time for the People of al-Sham, Hadith: 1526; and Sahih Muslim, Book of Hajj, Chapter: The Miqat of Hajj, Hadith: 1181) Thus, it is clear that if a person does not intend Hajj or ‘Umrah, then these miqat are not for him, nor is it obligatory for him to assume ihram when passing through them.