صحيح مسلم
Muslim
كتاب المساجد ومواضع الصلاةThe Book of Mosques and Places of Prayer
باب مَا يُقَالُ بَيْنَ تَكْبِيرَةِ الإِحْرَامِ وَالْقِرَاءَةِ:Chapter: What is to be said between the opening takbir and the recitation of the Qur’an
حَدَّثَنَا زُهَيْرُ بْنُ حَرْبٍ ، حَدَّثَنَا إِسْمَاعِيل ابْنُ عُلَيَّةَ ، أَخْبَرَنِي الْحَجَّاجُ بْنُ أَبِي عُثْمَانَ ، عَنْ أَبِي الزُّبَيْرِ ، عَنْ عَوْنِ بْنِ عَبْدِ اللَّهِ بْنِ عُتْبَةَ ، عَنِ ابْنِ عُمَرَ ، قَالَ : " بَيْنَمَا نَحْنُ نُصَلِّي مَعَ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ، إِذْ قَالَ رَجُلٌ مِنَ الْقَوْمِ : اللَّهُ أَكْبَرُ كَبِيرًا ، وَالْحَمْدُ لِلَّهِ كَثِيرًا ، وَسُبْحَانَ اللَّهِ بُكْرَةً وَأَصِيلًا ، فَقَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ : " مَنِ الْقَائِلُ كَلِمَةَ كَذَا وَكَذَا ؟ " ، قَالَ رَجُلٌ مِنِ الْقَوْمِ : أَنَا يَا رَسُولَ اللَّهِ ، قَالَ : " عَجِبْتُ لَهَا ، فُتِحَتْ لَهَا أَبْوَابُ السَّمَاءِ " ، قَالَ ابْنُ عُمَرَ : فَمَا تَرَكْتُهُنَّ ، مُنْذُ سَمِعْتُ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ، يَقُولُ ذَلِكَ .
Ibn 'Umar reported: While we said prayer with the Messenger of Allah (ﷺ) , one among the people said: Allah is truly Great, praise be to Allah in abundance. Glory be to Allah in the morning and the evening. The Messenger of Allah (ﷺ) (may peace be upon, him) said: Who uttered such and such a word? A person among the people said: It is I, Messenger of Allah (ﷺ) (who have recited these words). He (the Holy Prophet) said: It (its utterance) surprised me, for the doors of heaven were opened for It. Ibn 'Umar said: I have not abandoned them (these words) since I heard the Messenger of Allah (ﷺ) saying this.
Related hadith on this topic
Explanation & Benefits
Shaykh Maulana Abdul Aziz Alvi
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).
Source: Tuhfat al-Muslim: Commentary on Sahih Muslim, Page: 1358
Hafiz Zubair Ali Zai
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
………… 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
Source: Fatawa Ilmiyyah (Tawdih al-Ahkam), Page: 479
Hafiz Muhammad Ameen
886. Commentary:
➊ Other supplications have also been reported regarding the opening supplication (du'a al-istiftah). Any of these prescribed (masnun) supplications may be recited. To claim that, apart from «سبحانَك اللهمَّ ۔ ۔ ۔ الخ», the rest are only permissible in voluntary prayers (nawafil), tahajjud, etc., and not in obligatory prayers (fara'id), is without evidence and amounts to appointing oneself as a legislator, whereas for some of these supplications, there is explicit mention of their being recited in obligatory prayers. And Allah knows best.
➋ From this blessed hadith, it is also understood that, besides the noble recording angels (kiraman katibin), other angels also present certain deeds before Allah.
➊ Other supplications have also been reported regarding the opening supplication (du'a al-istiftah). Any of these prescribed (masnun) supplications may be recited. To claim that, apart from «سبحانَك اللهمَّ ۔ ۔ ۔ الخ», the rest are only permissible in voluntary prayers (nawafil), tahajjud, etc., and not in obligatory prayers (fara'id), is without evidence and amounts to appointing oneself as a legislator, whereas for some of these supplications, there is explicit mention of their being recited in obligatory prayers. And Allah knows best.
➋ From this blessed hadith, it is also understood that, besides the noble recording angels (kiraman katibin), other angels also present certain deeds before Allah.
Source: Sunan Nasa'i: Translation and Benefits by Shaykh Hafiz Muhammad Amin Hafizullah, Page: 886
Shaykh Dr. Abdur Rahman Freywai
Explanation:
1:
By "were performing prayer" is meant: we had already begun the prayer, when that man came and, in place of the supplication of glorification (du'a-e-thana), he recited these very words. Upon this, the Prophet (sallallahu alayhi wa sallam) affirmed his statement (i.e., approved it). Thus, along with other supplications of glorification (thana), this supplication is also considered a form of glorification (thana).
Imam al-Nasa'i brings this hadith in the very chapter of the supplication of glorification (du'a-e-thana). Therefore, the statement of some scholars that, except for (Subhanak Allahumma...), all transmitted supplications of glorification pertain only to supererogatory and optional prayers (sunan and nawafil), is not correct.
2:
Allah is Most Great, and all praise is for Allah alone, and glory is for Allah, morning and evening.
1:
By "were performing prayer" is meant: we had already begun the prayer, when that man came and, in place of the supplication of glorification (du'a-e-thana), he recited these very words. Upon this, the Prophet (sallallahu alayhi wa sallam) affirmed his statement (i.e., approved it). Thus, along with other supplications of glorification (thana), this supplication is also considered a form of glorification (thana).
Imam al-Nasa'i brings this hadith in the very chapter of the supplication of glorification (du'a-e-thana). Therefore, the statement of some scholars that, except for (Subhanak Allahumma...), all transmitted supplications of glorification pertain only to supererogatory and optional prayers (sunan and nawafil), is not correct.
2:
Allah is Most Great, and all praise is for Allah alone, and glory is for Allah, morning and evening.
Source: Sunan al-Tirmidhi – Majlis ‘Ilmi Dar al-Da‘wah, New Delhi Edition, Page: 3592
