This excerpt is taken from Sheikh Muhammad Farooq's book Issues of the Two Eids.
Ruling on Saying Takbeerat on the Day of Eid al-Fitr:
There are different opinions among scholars regarding saying takbeerat on the day of Eid al-Fitr:
(1) Abu Hanifa says: Saying takbeerat on the day of Eid al-Adha is permissible, and saying takbeerat on the day of Eid al-Fitr is prohibited. His evidence is a narration reported from Ibn Abbas (may Allah be pleased with them both). Shu’bah narrates:
كنت أقود ابن عباس يوم العيد فيسمع الناس يكبرون فقال : ما شأن الناس فلن يكبرون؟ قال : يكبرون، قال : يكبر الإمام؟ قلت : لا، قال : أمجانين الناس؟
"I was taking Ibn Abbas (may Allah be pleased with them both) to the Eid prayer place on the day of Eid. He heard people saying takbeerat and asked why people were not saying takbeerat? He was told that people were saying takbeerat. He asked, is the Imam also saying takbeerat? I replied: No. Then Ibn Abbas (may Allah be pleased with them both) said: Are these people crazy?"
Reference: Musannaf Ibn Abi Shaybah: 5629 - Its chain of narration is authentic
Benefits:
(1) This hadith does not prohibit saying takbeerat until the day of Eid al-Fitr, rather it affirms saying takbeerat, because Ibn Abbas (may Allah be pleased with them both) did not consider the people's saying of takbeerat as blameworthy, but considered the arrangement of saying takbeerat during the Imam's silence in his presence as blameworthy.
(2) After reaching the Eidgah, arranging takbeerat is permissible. But after the Imam arrives at the Eidgah, if the Imam says takbeerat, the people will say takbeerat along with the Imam, and if the Imam remains silent, it is better for the others to remain silent and saying takbeerat is blameworthy. This is also the point of Ibn Abbas (may Allah be pleased with them both). Furthermore, the following narration supports this position.
❀ It is narrated from Imam Zahri, who states:
كان الناس يكبرون فى العيد حين يخرجون من منازلهم حتى يأتوا المصلى وحتى يخرج الإمام فإذا خرج الإمام سكتوا فإذا كبر كبروا
"On the day of Eid, people begin saying takbeerat when they leave their homes (and continue the chain of takbeerat) until they reach the Eidgah and the Imam comes out towards the Eidgah. Then when the Imam arrives (at the Eidgah), the people become silent, and when he says takbeer, the people also say takbeer."
Reference: Musannaf Ibn Abi Shaybah: 5628 - Irwa' al-Ghalil: 121/3, its chain is authentic
(2) Dawood Zahiri says: Saying takbeerat on the day of Eid al-Fitr is obligatory.
Reference: Al-Mughni by Ibn Qudamah with Al-Sharh Al-Kabeer 226/2
His evidence is this verse:
يُرِيدُ اللَّهُ بِكُمُ الْيُسْرَ وَلَا يُرِيدُ بِكُمُ الْعُسْرَ وَلِتُكْمِلُوا الْعِدَّةَ وَلِتُكَبِّرُوا اللَّهَ عَلَىٰ مَا هَدَاكُمْ وَلَعَلَّكُمْ تَشْكُرُونَ
"Allah intends ease for you and does not intend hardship for you, and that you should complete the period and glorify Allah for that [to] which He has guided you, and perhaps you will be grateful."
Reference: (Surah Al-Baqarah: 185)
(3) Ibn Qudamah says that saying takbeerat on the day of Eid al-Fitr is not obligatory because the Shariah does not establish the obligation of saying takbeerat on Eid al-Fitr. So its ruling remains on the original (i.e., non-obligation), and the verse does not command saying takbeerat (which would prove the obligation of takbeerat on Eid al-Fitr), rather in the mentioned verse Allah Almighty is expressing His intention (and from intention the recommendation of takbeerat is established).
Reference: Al-Mughni with Al-Sharh Al-Kabeer: 226/3
Preferred Position:
The preferred position on this issue is that saying Takbeerat on the day of Eid al-Fitr is a Sunnah and recommended act. Detailed evidences regarding this were presented in the previous discussion "Arranging Takbeerat while going to the Eidgah." Also, Hafiz Ibn Kathir states that except for Abu Hanifa and Dawood Zahiri, all scholars agree on the recommendation of saying Takbeerat on the day of Eid al-Fitr.
Reference: Tafsir Ibn Kathir
Beginning and End of Takbeerat on Eid al-Fitr:
Regarding the beginning and ending of the Takbeerat of Eid upon sighting the moon of Eid al-Fitr, scholars have different opinions:
(1) The majority of scholars hold the view that the time for the Takbeerat of Eid al-Fitr is from leaving the house for the Eid prayer until the beginning of the Eid sermon. Weak Ahadith have been narrated on this matter.
Hakim says: The Muhaddithin have always adhered to this method, and Malik, Ahmad, Ishaq, and Abu Thawr also hold this position.
(2) Some scholars say: The time for the Takbeerat of Eid al-Fitr is from the night the moon is sighted until reaching the Eidgah and until the Imam arrives at the Eidgah (when the Imam arrives at the Eidgah, the Takbeerat should be stopped, and if the Imam says Takbeerat, the attendees may also say Takbeerat).
Reference: Fiqh al-Sunnah: 307/1
Preferred Position:
The preferred opinion among the latter-mentioned scholars on this issue is that the Takbirs of Eid al-Fitr should begin upon sighting the Eid crescent and end when the Imam arrives at the Eidgah. The evidences for this are as follows:
(1) The command of Allah Almighty is:
وَلِتُكْمِلُوا الْعِدَّةَ وَلِتُكَبِّرُوا اللَّهَ عَلَىٰ مَا هَدَاكُمْ وَلَعَلَّكُمْ تَشْكُرُونَ
"And that you complete the count and that you glorify Allah for that [to] which He has guided you; and perhaps you will be grateful."
Reference: (Surah Al-Baqarah: 185)
In this verse, upon completing the count of Ramadan, Allah commands to glorify Him and say Takbirs. It is a fact that the count of Ramadan is completed upon the sighting of the Shawwal crescent; therefore, the Takbirs of Eid al-Fitr should begin upon sighting the moon.
Zaid bin Aslam (may Allah be pleased with him) explains the interpretation of this verse as follows:
إذا رأى الهلال فالتكبير من حين يرى الهلال حتى ينصرف الإمام فى الطريق والمسجد إلا أنه إذا حضر الإمام كف فلا يكبر إلا بتكبيره
"When the Eid crescent is sighted, one should say Takbirs from the time of sighting the moon until the Imam reaches the Eidgah, both on the way and in the mosque. However, when the Imam arrives at the Eidgah, one should stop saying Takbirs and then say Takbir along with the Imam (individual Takbirs should not be performed)."
Reference: Tafsir al-Tabari: 579/3, chain of narration authentic
(2) Abdullah bin Abbas (may Allah be pleased with them both) states:
حق على المسلمين إذا نظروا إلى هلال شوال أن يكبروا حتى يفرغوا من عندهم لأن الله تعالى ذكره يقول ولتكملوا العدة ولتكبروا الله علىٰ ما هداكم
"It is obligatory upon all Muslims that when they sight the Shawwal crescent, they begin the series of Takbirs until they finish Eid, because Allah says: 'And that they complete the count of Ramadan and glorify Allah for that [to] which He has guided them.'"
Reference: Tafsir al-Tabari: 479/3, chain of narration authentic
(3) Ibn Qudamah Hanbali says:
وجملته أنه يستحب للناس إظهار التكبير فى ليلتي العيدين فى مساجدهم ومنازلهم وطرقهم مسافرين كانوا أو مقيمين لظاهر الآية المذكورة
"The summary of this discussion is that according to the mentioned verse, it is a recommended act for all Muslims, whether travelers or residents, to say Takbirs loudly in the mosques, homes, and streets during the nights of the two Eids."
Reference: Al-Mughni with Al-Sharh Al-Kabir: 226/2
Time for the conclusion of Takbeerat:
When the Imam reaches the Eidgah, the series of Takbeers should be stopped.
❀ Nafi رضي الله عنه states:
أن ابن عمر كان يغدو يوم العيد ويكبر ويرفع صوته حتى يبلغ الإمام
"Indeed, Abdullah bin Umar رضي الله عنهما used to go out early in the morning on the day of Eid and would continuously say Takbeers aloud until the Imam reached the Eidgah."
Reference: Musannaf Ibn Abi Shaybah: 70/2 - Bayhaqi: 679/3 - Isnad Hasan
However, if the Imam says Takbeers upon reaching the Eidgah, then Takbeers can be said along with him.
❀ It is narrated from Zahri:
كان الناس يكبرون فى العيد حين يخرجون من منازلهم حتى يأتوا المصلى وحتى يخرج الإمام فإذا خرج الإمام سكتوا فإذا كبر كبروا
"People would start the series of Takbeers when leaving their homes for Eid until they reached the Eidgah (and continued the Takbeers) until the Imam reached the Eidgah. Then when the Imam came out, the people would become silent, and when the Imam said Takbeer, the people would also say Takbeer."
Reference: Musannaf Ibn Abi Shaybah: 5628 - Irwa al-Ghalil: 121/3 - Isnad Sahih
Also, the hadith which clarifies that the Prophet Muhammad صلی اللہ علیہ وسلم would stop the series of Takbeers after finishing the Eid prayer is weak due to being Mursal.
Reference: (For details see p. 90).
Explanation of Eid al-Adha and Takbeerat:
Reciting Takbeerat during the days of Eid al-Adha is a Sunnah and recommended act. The evidences are as follows:
❀ Allah Almighty says:
وَيَذْكُرُوا اللَّهَ فِي أَيَّامٍ مَعْلُومَاتٍ عَلَىٰ مَا رَزَقَهُمْ مِنْ بَهِيمَةِ الْأَنْعَامِ
"And mention Allah during the known days over the livestock He has provided for them."
Reference: (Surah Al-Hajj: 28)
And He said:
وَاذْكُرُوا اللَّهَ فِي أَيَّامٍ مَعْدُودَاتٍ
"And remember Allah during the specified days (the Days of Tashreeq)."
Reference: (Surah Al-Baqarah: 203)
Fiqh of Tafsir:
According to the mentioned verses, the known days and the counted days (Days of Tashreeq) (11th, 12th, 13th of Dhu al-Hijjah) are included among these days. Therefore, especially on the day of Eid al-Adha, the recitation of Takbeerat and similar acts should be observed. It is also established from the Prophet Muhammad (peace be upon him) that he used to loudly recite Takbeerat and Tahleelat while going to the Eidgah on the day of Eid al-Adha.
Reference: (See pages 69, 70 under the title "Observing Takbeerat while going to Eidgah").
Beginning and Ending of Takbeerat on Eid al-Adha:
There are different opinions and schools of thought among scholars regarding the beginning and end of the Takbeerat in Eid al-Adha:
(1) The position of Ahmad ibn Hanbal, Abu Yusuf, and Imam Muhammad is that the time for Takbeerat is from the Fajr of Arafah (9th Dhu al-Hijjah) until the end of the days of Tashreeq (13th Dhu al-Hijjah) after every prayer.
(2) The opinion of Uthman ibn Affan, Abdullah ibn Abbas, Zaid ibn Ali (may Allah be pleased with them), Malik, and one opinion of Shafi'i is that the time for Takbeerat is from the Dhuhr of 10th Dhu al-Hijjah until the Fajr of 13th Dhu al-Hijjah.
(3) Another opinion of Shafi'i is that the time for Takbeerat is from the Maghrib prayer of 10th Dhu al-Hijjah until the Fajr of 13th Dhu al-Hijjah.
(4) Abu Hanifa says: The time for Takbeerat is from the Fajr of Arafah, 9th Dhu al-Hijjah, until the Asr of 10th Dhu al-Hijjah.
Reference: Nail al-Awtar: 333/3
(5) The opinion of Dawood Zahiri, Zahri, and Saeed ibn Jubair (may Allah be pleased with them) is that the time for Takbeerat is from the Dhuhr of 10th Dhu al-Hijjah until the Asr of 13th Dhu al-Hijjah.
Preferred Opinion:
Hafiz Ibn Hajar states: There is no authentic hadith from the Prophet Muhammad (peace be upon him) regarding the specific timing of the Takbeerat on the days of Eid al-Adha, and according to the authentic statements transmitted from the companions, especially Ali (may Allah be pleased with him) and Ibn Mas'ud (may Allah be pleased with him), the most correct position is that the time for Takbeerat is from the morning of Arafah (9th Dhu al-Hijjah) until the Asr prayer of the last day of Mina (13th Dhu al-Hijjah).
Reference: Fath al-Bari: 595/2
The evidences supporting the correctness of this position are as follows:
(1) Umair bin Saeed reports that Ali ibn Abi Talib (may Allah be pleased with him)
كان يكبر من صلاة الفجر يوم عرفة إلى صلاة العصر من آخر أيام التشريق
“Used to say Takbeerat from the Fajr prayer on the day of Arafah until the Asr prayer of the last day of Tashreeq (13th Dhu al-Hijjah).”
Reference: Musannaf Ibn Abi Shaybah - Isnad authentic
(2) Hikm bin Faroukh reports:
أن ابن عباس كان يكبر من غداة عرفة إلى صلاة العصر من آخر أيام التشريق
“Indeed, Ibn Abbas (may Allah be pleased with both of them) used to say Takbeerat from the morning of Arafah (9th Dhu al-Hijjah) until the Asr prayer of the last day of Tashreeq (13th Dhu al-Hijjah).”
Reference: Mustadrak Hakim: 299/1 - Bayhaqi: 314/3 - Isnad authentic
(3) The fatwa of Imam Awza'i:
Waleed bin Mazeed reports that when Imam Awza'i was asked about saying Takbeerat on the day of Arafah, he said:
يكبر من غداة عرفة إلى آخر أيام التشريق كما كبر على وعبد الله
“Takbeerat should be said from the morning of the day of Arafah until the Asr prayer of the last day of Tashreeq, just as Ali and Abdullah bin Mas'ud (may Allah be pleased with both of them) used to say Takbeerat on these days.”
Reference: Mustadrak Hakim: 300/1 - Isnad Hasan
Identification of Weak Narrations:
From the morning of the Day of Arafah until the Asr prayer of the 13th of Dhu al-Hijjah, all the mursal narrations regarding Takbeerat are weak and unreliable.
(1) Jabir bin Abdullah رضي الله عنهما states:
كان رسول الله صلى الله عليه وسلم إذا صلى الصبح من غداة عرفة يقبل على أصحابه فيقول على مكانكم ويقول الله أكبر الله أكبر لا إله إلا الله والله أكبر ولله الحمد فيكبر من غداة عرفة إلى صلاة العصر من آخر أيام التشريق
"When the Messenger of Allah صلى الله عليه وسلم performed the Fajr prayer on the morning of the Day of Arafah, he would turn towards the Companions رضي الله عنهم and say, 'Remain in your places and say these words' الله اكبر، الله اكبر، لا اله الا الله والله اكبر ولله الحمد. Then the Prophet صلى الله عليه وسلم would continue saying Takbeerat from the morning of the Day of Arafah until the Asr prayer of the last day of the Days of Tashreeq."
Reference: Dar Qutni: 1719 - Irwa al-Ghaleel: 124/3 - Very weak
In the chain of this hadith, Amr bin Shammar is a neglected narrator and Jabir is a fabricated weak narrator.
(2) It is narrated from Jabir bin Abdullah رضي الله عنهما, who states:
كان رسول الله صلى الله عليه وسلم يكبر فى صلاة الفجر يوم عرفة إلى صلاة العصر من آخر أيام التشريق حين يسلم من المكتوبات
"The Messenger of Allah صلى الله عليه وسلم used to say Takbeerat from the Fajr prayer on the Day of Arafah until the Asr prayer of the last day of the Days of Tashreeq, after the salutations of the obligatory prayers."
Reference: Dar Qutni: 1718: 49/2 - Very weak
Amr bin Shammar is neglected and Jabir is a fabricated, weak, and lying narrator. There are several other weak narrations on this subject, but due to fear of lengthiness, they have been omitted.
Is it permissible to say Takbeerat from the first of Dhu al-Hijjah including the first eight days of Dhu al-Hijjah?
There is no clear authentic evidence to start saying Takbeerat upon sighting the moon of Eid al-Adha. Rather, the transmitted Marfoo' and Mawqoof narrations on this matter are weak and not reliable. Therefore, according to the correct position, the Takbeerat of Eid al-Adha should begin at Fajr of the 9th of Dhu al-Hijjah and end after Asr of the 13th of Dhu al-Hijjah, as explained in detail in the previous discussion.
Statement of Weak Narrations:
(1) It is narrated from Abdullah bin Umar رضي الله عنهما that the Prophet Muhammad صلی اللہ علیہ وسلم said:
ما من أيام أعظم عند الله ولا أحب إليه من العمل فيهن من هذه الأيام العشر فأكثروا فيهن من التهليل والتكبير والتحميد
"There is no day greater with Allah than the first ten days of Dhu al-Hijjah, and no deeds performed on these days are more beloved to Allah than those performed on ordinary days. So, during these days, engage abundantly in saying La ilaha illallah, Allahu Akbar, and Alhamdulillah."
Reference: Musnad Ahmad: 75/22 - 131/2 - Its chain is weak
Yazid bin Abi Ziyad al-Kufi is a weak narrator who fabricates hadith, and in this hadith, his narration is also continuous.
(2) It is narrated from Ibn Abbas رضي الله عنهما that the Messenger of Allah صلی اللہ علیہ وسلم said:
ما من أيام أفضل عند الله ولا العمل فيهن أحب إلى الله عز وجل من هذه الأيام العشر فأكثروا فيهن من التهليل والتكبير وذكر الله فإنها أيام التهليل والتكبير وذكر الله
"The first ten days of Dhu al-Hijjah are superior to the other days in the sight of Allah, and their deeds are more beloved than the deeds of other days. Therefore, engage abundantly in saying La ilaha illallah, Allahu Akbar, and remembrance during these days, for these are the days of Allah's remembrance."
Reference: Shu'ab al-Iman by Al-Bayhaqi: 356/3 - Weak encouragement and warning: 7305 - Its chain is very weak
Abdullah bin Muhammad bin Wahb al-Dinawari is accused of lying, and Yahya bin Isa al-Ramli is a weak narrator.
(3) كان ابن عمر وأبو هريرة يخرجان إلى السوق فى أيام يكبران ويكبر الناس بتكبيرهما
"Ibn Umar and Abu Hurairah رضي الله عنهما used to go out to the market during the first ten days of Dhu al-Hijjah and say Takbirs, and people would say Takbirs along with them."
Reference: Sahih Bukhari, Book of the Two Eids, Chapter on the Virtue of Deeds in the Ten Days - Its chain is weak
This narration is weak due to being disconnected and without a chain. Hafiz Ibn Hajar states that he did not find this narration with a detailed chain, and both Imam Bayhaqi and Imam Bagawi have also narrated this as a disconnected report.
Reference: Fath al-Bari: 590/3
(4) Ibn Abbas رضي الله عنهما has explained the interpretation of ويذكروا اسم الله فى أيام معلومات that the "known days" refer to the first ten days of Dhu al-Hijjah.
Reference: Sahih Bukhari, Book of the Two Eids, Chapter on the Virtue of Deeds in the Days of Tashreeq
It is not correct to deduce from Ibn Abbas رضي الله عنهما's interpretive statement that saying Takbirs during the first ten days of Dhu al-Hijjah is prescribed, because Ibn Abbas رضي الله عنهما also narrated that the "known days" are the Day of Sacrifice and the three days following it, and Imam Tahawi has preferred this latter opinion because of Allah's statement:
وَيَذْكُرُوا اللَّهَ فِي أَيَّامٍ مَعْلُومَاتٍ عَلَىٰ مَا رَزَقَهُمْ مِنْ بَهِيمَةِ الْأَنْعَامِ
"And mention Allah during the known days over the livestock."
Reference: (Surah Al-Hajj: 28)
From this, it is understood that the "known days" refer to the days of sacrifice (not the first ten days of Dhu al-Hijjah).
Reference: Fath al-Bari: 590/2
Also, Abdullah bin Abbas رضي الله عنهما's personal practice contradicts his first mentioned opinion:
❀ Akramah narrates:
أن ابن عباس كان يكبر من غداة عرفة إلى صلاة العصر من آخر أيام التشريق
"Indeed, Ibn Abbas رضي الله عنهما used to say Takbirs from the dawn of Arafah until the Asr prayer of the last day of Tashreeq."
Reference: Mustadrak Hakim: 299/1 - Bayhaqi: 314/3 - Its chain is authentic
Times for Takbeerat:
There are no specific times prescribed for saying the takbeerat; rather, it is a recommended practice to recite takbeerat at all times during these days. The evidences are as follows:
كان عمر رضى الله عنه يكبر فى قبته بمنى فيسمعه أهل المسجد فيكبرون ويكبر أهل الأسواق حتى ترتج منى تكبيرا
"Umar (may Allah be pleased with him) used to say takbeerat in his tent in Mina, and upon hearing his takbeerat, the people in the mosque and the market would also say takbeerat until Mina echoed with the sound of takbeerat."
وكان ابن عمر يكبر بمنى تلك الأيام وخلف الصلوات وعلى فراشه وفي فسطاطه ومجلسه وممشاه وتلك الأيام جميعا
"Ibn Umar (may Allah be pleased with both of them) used to say takbeerat in Mina during the days of Mina, after prayers, on his bed, in his tent, in his gathering, and while walking throughout all these days."
وكان النساء يكبرن خلف أبان بن عثمان وعمر بن عبد العزيز ليالي التشريق مع الرجال فى المسجد
"And the women used to say takbeerat in the nights of Tashreeq in the mosque behind Aban bin Uthman and Umar bin Abdul Aziz (may Allah be pleased with them) along with the men."
Reference: Sahih Bukhari, Book of the Two Eids, Chapter on Takbeer on the Days of Mina and When Going to Arafah
Benefits:
(1) Hafiz Ibn Hajar states: Imam Bukhari has adopted the position that during the days of Takbeerat, it is permissible for all individuals (men and women, residents and travelers) to recite Takbeerat at all times, and the aforementioned evidences support this position.
Reference: Fath al-Bari: 595/2
(2) Imam Shawkani, may Allah have mercy on him, says: The stronger issue is that it is not merely recommended to say Takbeerat at specific times after prayers, rather it is a recommended act to say Takbeerat at all times during the entire days of Takbeerat, and the evidences mentioned above are proof of this.
Reference: Nail al-Awtar: 334/3
(3) There are no specific times for Takbeerat during the days of Tashreeq; rather, it is a recommended act to say Takbeerat at all times during these days.
Reference: Fiqh al-Sunnah: 307/1
Also, the narration which specifies saying Takbeerat only after obligatory prayers is weak.
❀ Jabir bin Abdullah, may Allah be pleased with them both, states:
كان رسول الله صلى الله عليه وسلم يكبر فى صلاة الفجر يوم عرفة إلى صلاة العصر من آخر أيام التشريق حين يسلم من المكتوبات
“The Messenger of Allah, peace and blessings be upon him, used to say Takbeerat from the Fajr prayer on the Day of Arafah until the Asr prayer on the last day of the days of Tashreeq (at the time of concluding the obligatory prayers).”
Reference: Dar Qutni: 49/2:1717 - Nasb al-Rayah: 406/3 - Its chain of narration is very weak
Amr bin Shamir is abandoned, and Jabir bin Yazid bin Harith al-Jaafi is a weak and lying narrator.
Women will also say Takbeerat:
In the two Eids where men are commanded to say Takbeerat, women are also included in this command, and it is a recommended act for women to say Takbeerat as well. Further evidences are as follows:
(1) In Sahih Bukhari, in the translation of the chapter, it is mentioned:
وكان النساء يكبرن خلف أبان بن عثمان وعمر بن عبد العزيز ليالي التشريق مع الرجال فى المسجد
"And women used to say Takbeerat in the mosque behind men during the nights of Tashreeq with Aban bin Uthman and Umar bin Abdul Aziz, may Allah be pleased with them."
Reference: Sahih Bukhari, Book of the Two Eids, Chapter on Takbeer on the days of Mina and when going to Arafah
Schools of Thought and Opinions:
Scholars have different opinions regarding the permissibility of women saying Takbeerat.
(1) The Maliki and Shafi'i schools hold that it is obligatory for women to say Takbeerat after prayers during the days of Tashreeq.
(2) Abu Hanifa says: Women do not say Takbeerat during the days of Tashreeq.
(3) Abu Yusuf and Muhammad's position is that Takbeerat are as permissible for women as they are for men.
Reference: Sharh Ibn Battal: 192/4
(4) Sufyan al-Thawri's opinion is that women say Takbeerat if they perform the prayer in congregation. Imam Ahmad also considered this view the best.
(5) However, another narration from Imam Ahmad states that women should not say Takbeerat, because Takbeer is a form of dhikr in which raising the voice is permissible, and like the Adhan, raising the voice in Takbeerat is not permissible for women.
Reference: Al-Mughni with Al-Sharh Al-Kabir: 248/2
Preferred Position:
The preferred view on this issue is that women, without any specification or limitation, can say the Takbirs at all times during the days of Takbirs. Hafiz Ibn Hajar, may Allah have mercy on him, states that there is considerable disagreement regarding the times of Takbirs (and who should say the Takbirs). Accordingly,
(1) Some scholars have specified the time for Takbirs as after the prayer.
(2) Some scholars have designated the time for Takbirs after the obligatory prayers instead of the Nawafil (supererogatory prayers).
(3) Some scholars have restricted Takbirs to men rather than women.
(4) Some have specified the Takbirs to be said after congregational prayers rather than individual prayers.
(5) Some have imposed the condition of performed prayers, excluding missed (Qadha) prayers.
(6) Some have restricted it to residents, excluding travelers.
However, Imam Bukhari, may Allah have mercy on him, adopted the view that saying Takbirs (at all times and) by all individuals (men, women, residents, and travelers alike) is prescribed and permissible, and the transmitted reports in the translation of the chapter support this position.
Reference: Fath al-Bari: 595/2
Menstruating women will also say the Takbirs:
Women who are menstruating are also advised to recite the Takbeerat on the two Eids.
❀ Umm Atiyah (may Allah be pleased with her) narrates:
كنا نؤمر أن نخرج يوم العيد حتى نخرج البكر من خدرها حتى نخرج الحيض فيكن خلف الناس فيكبرن بتكبيرهم ويدعون بدعائهم يرجون بركة ذلك اليوم وطهرته
"We were commanded to arrive at the Eid gathering on the day of Eid, to the extent that we were ordered to remove the virgin from her private place and also the menstruating women, and they (the menstruating women) would stay behind the people and recite the Takbeerat along with the others, pray with their prayers, and hope for the blessings of that day and purification from sins."
Reference: Sahih Bukhari, Book of the Two Eids, Chapter on Takbeer on the days of Mina and when going to Arafah: 971
(1) Ibn Qudamah Hanbali states:
وينبغي لهن أن يخفضن أصواتهن حتى لا يسمعهن الرجال
"It is appropriate for women to recite the Takbeerat in a low voice so that men cannot hear their voices."
Reference: Al-Mughni by Ibn Qudamah with Al-Sharh Al-Kabeer: 248/2
(2) Ibn Rajab Hanbali writes: When women perform congregational prayer, there is no difference that they also recite the Takbeerat with the men:
ولكن المرأة تخفض صوتها بالتكبير
"But when reciting the Takbeerat, the woman should keep her voice low."
Reference: Fath al-Bari by Ibn Rajab: 58/7
Words of the Takbeerat:
Remember! The words related to the Takbirs are not authentically established from the Prophet Muhammad ﷺ with a sound chain of narration; rather, the subsequent narration attributed to him in this regard is extremely weak.
❀ Jabir bin Abdullah رضي الله عنهما narrates:
كان رسول الله صلى الله عليه وسلم إذا صلى الصبح من غداة عرفة يقبل على أصحابه فيقول على مكانكم ويقول الله أكبر الله أكبر الله أكبر لا إله إلا الله والله أكبر ولله الحمد
“When the Messenger of Allah ﷺ performed the Fajr prayer on the morning of Arafah, he would turn towards his companions and say: Remain in your places and (these words)الله اكبر، الله اكبر، الله اكبر لا اله الا الله والله اكبر ولله الحمد he used to say.”
Reference: Dar Qutni: 50/2 - Irwa al-Ghalil: 407/3 - Its chain is very weak
Amr bin Shamir is abandoned, and Jabir bin Yazid bin Harith al-Jaafi is weak and a liar.
However, the words of the Takbirs have been transmitted with an authentic chain from some of the noble Companions رضي الله عنهم.
(1) Abu Uthman Nahdi رضي الله عنه narrates:
كان سلمان يعلمنا التكبير يقول كبروا الله الله أكبر الله أكبر مرارا اللهم أنت أعلى وأجل من أن تكون لك صاحبة أو يكون لك ولد أو يكون لك شريك فى الملك أو يكون لك ولي من الذل وكبره تكبيرا الله أكبر تكبيرا اللهم اغفر لنا اللهم ارحمنا
“Salman al-Farsi رضي الله عنه used to teach us the words of the Takbirs. He said: Declare the greatness of Allah (i.e., repeatedly say Allahu Akbar) (then say these words): O Allah, You are above that You have a wife, or children, or a partner in kingship, or a helper in weakness, and describe His greatness well. Indeed, Allah is the Greatest. O Allah! Forgive us, O Allah have mercy on us.”
Reference: Musannif Abd al-Razzaq: 290/10 - Bayhaqi: 316/3 - Its chain is authentic
Hafiz Ibn Hajar has declared this narration the most authentic in terms of chain.
Reference: Fath al-Bari: 090/1
(2) Ukramah states that Ibn Abbas رضي الله عنهما used to say the Takbirs in these words:
اللَّهُ أَكْبَرُ كَبِيرًا اللَّهُ أَكْبَرُ كَبِيرًا اللَّهُ أَكْبَرُ وَأَجَلُّ اللَّهُ أَكْبَرُ وَلِلَّهِ الْحَمْدُ
Reference: Musannif Ibn Abi Shaybah: 5645 - Its chain is authentic
Weak Narrations:
(1) Abdullah bin Masood, may Allah be pleased with him, used to say the takbeerat in these words اللہ اکبر، اللہ اکبر لا الہ الا اللہ واللہ اکبر واللہ الحمد during the days of Tashreeq.
Reference: Musannaf Ibn Abi Shaybah: 5632 - Its chain is weak
It is a concealment by Abu Ishaq Sibai'i.
(2) Shareek bin Abdullah Qazi narrates that I asked Abu Ishaq Sibai'i how Ali and Abdullah bin Masood, may Allah be pleased with them, used to say the takbeerat in Mina? He stated that these two used to say the takbeerat in these words اللہ اکبر، اللہ اکبر لا الہ الا اللہ واللہ اکبر واللہ الحمد.
Reference: Musannaf Ibn Abi Shaybah: 5652 - Its chain is weak
Shareek bin Abdullah Qazi has poor memory.
Summary of the Investigation:
Since specific words of takbeerat are not mentioned in the Book and Sunnah, it is preferable to adopt the words of takbeerat established by authentic narrations, but it is also permissible to adopt the words mentioned in weak narrations and reports because the purpose of glorifying Allah Almighty is fulfilled thereby.
