Al-Sharḥ al-Mumtiʿ - Ibn al-'Uthaymin - (5/169)

Al-Sharḥ al-MumtiʿIbn al-'Uthaymin

and then left the mosque, but remembered shortly afterward, he could return and complete his prayer, joining its parts together despite having left the mosque. This case, then, is even more deserving.

Thus, the stronger view is that this restricted takbir lapses only after a lengthy interval, not merely by leaving the mosque or by entering a state of ritual impurity. It is a sunnah legislated immediately after the prayer, and it is missed when its proper time has passed. Moreover, if the interval becomes lengthy, it can no longer be regarded as connected to the prayer.

It is not sunnah after the Eid prayer. Its form is to be recited in pairs: “Allah is Most Great, Allah is Most Great; there is no god worthy of worship except Allah; Allah is Most Great, Allah is Most Great; and to Allah belongs all praise.”

His statement, “It is not sunnah after the Eid prayer”: the pronoun refers to the restricted takbir, since the discussion concerns the restricted form. Thus, if someone performs the Eid prayer and says, “I wish to recite the takbir,” we say: Do not recite it. For when the imam concludes the Eid prayer, he rises to deliver the sermon, and the people occupy themselves with listening attentively and remaining silent; they do not recite the takbir.

The evidence for this is that it has not been reported from the Prophet, peace and blessings be upon him, nor from his Companions, that they would recite the takbir after the Eid prayer. With regard to acts of worship that have not been transmitted from the Lawgiver, the basic principle is prohibition, because an act of worship must be known to have been legislated.

His statement, “Its form is to be recited in pairs: ‘Allah is Most Great, Allah is Most Great; there is no god worthy of worship except Allah; Allah is Most Great, Allah is Most Great; and to Allah belongs all praise.’”

His statement, “Its form”: the pronoun refers to the takbir.

His statement, “in pairs,” means that “Allah is Most Great” is said twice, then again twice; the first pair concludes with the declaration of Allah’s exclusive right to worship, and the second with praise.

There are three scholarly views concerning this issue—that is, the form of the takbir:

ناسياً وخرج من المسجد وذكر قريباً رجع وأتم صلاته فبنى بعضها على بعض مع الخروج من المسجد، فهذا من باب أولى. فالقول الراجح أن هذا التكبير المقيد يسقط بطول الفصل لا بخروجه من المسجد، ولا بحدثه؛ لأنها سنّة مشروعة عقب الصلاة، وقد فاتت بفوات وقتها، ولأنه إذا طال الفصل لم يكن مقيداً بالصلاة. وَلَا يُسَنُّ عَقِبَ صَلَاةِ عِيدٍ، وَصِفَتُهُ شَفْعاً: «اللهُ أَكْبَرُ اللهُ أَكْبَرُ، لَا إلهَ إِلاَّ اللهُ، واللهُ أَكْبَرُ اللهُ أَكْبَرُ، وَلِلَّهِ الحَمْدُ». قوله: «ولا يسن عقب صلاة عيد» الضمير يعود على التكبير المقيد؛ لأننا نتكلم عن المقيد، فلو صلى العيد، وقال: أريد أن أكبِّر، قلنا: لا تكبر؛ لأنه إذا سلم الإمام من صلاة العيد قام إلى الخطبة وتفرغ الناس للاستماع والإنصات، ولا يكبرون. ودليل هذا: أنه لم يرد عن النبي ﷺ، ولا عن أصحابه أنهم كانوا يكبرون عقب صلاة العيد، وما لم يرد عن الشارع من العبادات، فالأصل فيه المنع؛ لأن العبادة لا بد من العلم بأنها مشروعة. قوله: «وصفته شَفْعاً: الله أكبر، الله أكبر، لا إله إلا الله، والله أكبر، الله أكبر، ولله الحمد». قوله: «صفته» الضمير يعود على التكبير. وقوله: «شفعاً»، أي: الله أكبر مرتين، والثانية مرتين، وتختم الأولى بالإخلاص، والثانية بالحمد. وهذه المسألة ـ أي: صفة التكبير ـ فيها أقوال ثلاثة لأهل العلم: