whether the prayer is obligatory or voluntary, performed within its prescribed time or made up later, and for both men and women in their homes.

The first view is more restrictive, while this one is broader.

Some scholars said that it is sunnah after obligatory prayers, whether performed within their prescribed time or made up later, individually or in congregation, but not after voluntary prayers.

When you find scholars differing over an issue without mentioning a decisive text, we say: there is latitude in this matter.

Thus, if someone recites the takbir after praying alone, there is nothing wrong with it; and if he omits the takbir, even in congregation, there is nothing wrong with it, for there is latitude in this matter, and all praise is due to Allah.

From the Fajr prayer on the Day of Arafah—and, for the person in ihram, from the Zuhr prayer on the Day of Sacrifice—until the Asr prayer on the last of the Days of Tashriq …

His statement, “From the Fajr prayer on the Day of Arafah—and, for the person in ihram, from the Zuhr prayer on the Day of Sacrifice—until the Asr prayer on the last of the Days of Tashriq.”

Here, the author clarifies the time at which the restricted takbir begins: it begins with the Fajr prayer on the Day of Arafah and continues until the Asr prayer on the last of the Days of Tashriq. Thus, it is recited after twenty-three prayers.

As for the person in ihram, it begins with the Zuhr prayer on the Day of Sacrifice, because before then he is occupied with the talbiyah (the pilgrim’s ritual invocation). The jurists—may Allah have mercy on them—hold that the talbiyah is a form of remembrance prescribed after obligatory prayers. They cite as evidence the general wording of the hadith stating that the Prophet, peace and blessings be upon him, “pronounced the talbiyah after the prayer” (1). Thus, they said that when the pilgrim in ihram concludes