the obligatory prayers, and they cite as evidence the general wording of the hadith 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 finishes the prayer and has not yet entered the first stage of release from ihram, it is recommended for him to recite a restricted talbiyah after the prayer. He enters the first stage of release in the forenoon of the Day of Sacrifice. For this reason, they said that the takbir for the pilgrim in ihram begins from the Zuhr prayer on the Day of Sacrifice, because until the Fajr prayer on that day he has not yet exited ihram. Indeed, the pilgrim in ihram does not enter the first stage of release until he has stoned Jamrat al-Aqabah on the Day of Eid and shaved his head or shortened his hair. Once he has stoned Jamrat al-Aqabah, the talbiyah ceases.

Accordingly, when he performs the Zuhr prayer on the Day of Sacrifice, according to the author’s view, he begins the restricted takbir, because the talbiyah has ended.

With respect to whether it is restricted or unrestricted, the takbir is divided, according to the madhhab, into three categories:

The first: that in which there is only unrestricted takbir.

The second: that in which there is only restricted takbir.

The third: that in which both restricted and unrestricted takbir are combined.

Unrestricted takbir is prescribed on Eid al-Fitr, and on Eid al-Adha during the first ten days of Dhu al-Hijjah, until the imam finishes his sermon.

Both restricted and unrestricted takbir are combined from the Fajr prayer on the Day of Arafah until the Eid-prayer sermon ends on the Day of Sacrifice.

Restricted takbir is from the Zuhr prayer on the Day of Sacrifice until the Asr prayer on the last of the Days of Tashriq.

The sound view in this matter is that unrestricted takbir on Eid al-Adha ends at sunset on the last of the Days of Tashriq,