The Time Frame for the Specific Eid al-Adha Takbir (For Non-Pilgrims)

The Time Frame for the Specific Eid al-Adha Takbir (For Non-Pilgrims)

This specific takbir of Eid al-Adha is commonly referred to as the tasyriq takbir by the Maliki and Hanafi schools, the muqayyad takbir (restricted/bound takbir) by the Shafi'i school, or the Eid al-Adha takbir by the Hanbali school. This restricted takbir refers to the takbir that is chanted specifically after the conclusion of each obligatory (fardhu) prayer (the 5 daily prayers). The basis for this specific takbir is the word of Allah:

وَاذْكُرُوا اللَّهَ فِي أَيَّامٍ مَعْدُودَاتٍ

“And remember Allah during the appointed days...” (QS. Al-Baqarah: 203)

Imam Ibn Jarir At-Thabari stated:

يَعْنِي جَلَّ ذِكْرَهُ: اُذْكُرُوا اللهَ بِالتَّوْحِيدِ وَالتَّعْظِيمِ فِي أَيَّامِ مُحِصَّياتٍ وَهِيَ أَيَّامُ رَمْيِ الجَمَارِ، أَمَرَ عِبَادَهُ يَوْمَئِذٍ بِالتَّكْبِيرِ أَدْبَارَ الصَّلَوَاتِ

“Meaning—Mighty is His remembrance: Remember Allah with tawhid (His absolute oneness) and glorification during the numbered days, which are the days of throwing pebbles (at the Jamarat). He commanded His servants on those days to proclaim the takbir at the end of the prayers.” (Jami’ Al-Bayan, 4/208)

Scholars across various schools of law agree that the command to remember Allah in this verse includes proclaiming the takbir at the conclusion of every prayer. This has been articulated by the prominent Quranic commentators of each respective school, including Imam Abu Al-Laits As-Samarqandi from the Hanafis, Imam Ibnu ‘Athiyyah from the Malikis, Imam Al-Wahidi from the Shafi'is, and Imam Ibnu Al-Jauzi from the Hanbalis (1). Imam Al-Baghawi observed:

وَالتَّكْبِيرُ أَدْبَارَ الصَّلَاةِ مَشْرُوعٌ فِي هَذِهِ الْأَيَّامِ فِي حَقِّ الْحَاجِّ وَغَيْرِ الْحَاجِّ عِنْدَ عَامَّةِ الْعُلَمَاءِ

“Proclaiming the takbir at the end of every prayer is legislated during these days for both the pilgrim and the non-pilgrim according to the generality of scholars.” (Ma’alim At-Tanzil, 1/234)

Imam Al-Qurthubi stated:

وَلَا خِلَافَ أَنَّ الْمُخَاطَبَ بِهَذَا الذِّكْرِ هُوَ الْحَاجُّ، خُوطِبَ بِالتَّكْبِيرِ عِنْدَ رَمْي الجِمَارِ وَعَلَى مَا رُزِقَ مِنْ بَهِيمَةِ الْأَنْعَامِ فِي الْأَيَّامِ الْمَعْلُومَاتِ وَعِنْدَ أَدْبَارِ الصَّلَوَاتِ دُونَ تَلْبِيَةٍ، وَهَل| يَدْخُلُ غَيْرُ الْحَاجِّ فِي هَذَا أَمْ لَا؟ فَالَّذِي عَلَيْهِ فُقَهَاءُ الْأَمْصَارِ وَالْمَشَاهِيرُ مِنَ الصَّحَابَةِ وَالتَّابِعِينَ عَلَى أَنَّ الْمُرَادَ بِالتَّكْبِيرِ كُلُّ أَحَدٍ- وَخُصُوصًا فِي أَوْقَاتِ الصَّلَوَاتِ

“There is no disagreement that the primary addressee of this remembrance is the pilgrim; they are commanded to make takbir when throwing the pebbles, over the livestock provided to them during the well-known days (the first ten days of Dhu al-Hijjah), and at the end of prayers without uttering the talbiyah. But do non-pilgrims fall under this as well? The position held by the jurists of the major cities, as well as the prominent Companions and Successors, is that the takbir is intended for everyone—and especially at the times of the prayers.” (Al-Jami’ li Ahkam Al-Quran, 3/3)

There is complete harmony in the narrations from Abdullah bin Abbas and his senior students—such as Mujahid, Said bin Jubair, Atha bin Abi Rabah, Ikrimah, and Amru bin Dinar—stating that the "appointed days" in the verse refer explicitly to the Days of Tasyriq (the 11th, 12th, and 13th of Dhu al-Hijjah). This commentary is also mirrored by other early generations (Salaf) such as Qatadah, Al-Hasan Al-Bashri, Ad-Dhahhak, As-Sudi, Ibrahim An-Nakhai, and Ibnu Zaid (2).

In fact, there is a scholarly consensus (ijma’) that the verse refers specifically to the Days of Tasyriq. This consensus has been documented by Al-Jasshash of the Hanafi school, Al-Mawardi of the Shafi'i school, Ibnu Athiyyah of the Maliki school, and Ibnu ‘Adil of the Hanbali school (3).

Imam Abu Hayyan Al-Lughawi observed:

وَالْأَيَّامُ الْمَعْدُودَاتُ ثَلَاثَةُ أَيَّامٍ بَعْدَ يَوْمِ النَّحْرِ وَلَيْسَ يَوْمُ النَّحْرِ مِنَ الْمَعْدُودَاتِ، هَذَا مَذْهَبُ الشَّافِعِيِّ وَأَحْمَدَ وَمَالِكٍ وَأَبِي حَنِيفَةَ

“...and the 'appointed days' consist of the three days following the Day of Sacrifice (Eid al-Adha), and the Day of Sacrifice itself is not included among these numbered days. This is the school of thought of As-Shafi'i, Ahmad, Malik, and Abu Hanifah.” (Al-Bahr Al-Muhith, 2/318)

This serves as a counter-argument to those who believe that the muqayyad or tasyriq takbir is not legislated under the pretext that there are no authentic prophetic hadiths directly explicitly specifying it. The primary evidence in this matter is drawn from the Quran, the consensus of the jurists, and the established practices of the Companions of the Prophet, particularly the Rightly-Guided Caliphs (Khulafaur Rasyidin). Wallahu a’lam.

The Beginning & End of the Specific Eid al-Adha Takbir Time Frame

While scholars agree on the scriptural basis of performing this specific takbir after the 5 daily obligatory prayers, they differ regarding its exact start and end times. The jurists generally split into 3 distinct opinions:

The First Opinion: The time frame begins immediately after the Fajr (Shubuh) prayer on the Day of Arafah (9th Dhu al-Hijjah) and concludes after the Asr prayer on the final Day of Tasyriq (13th Dhu al-Hijjah). This is the view of Imam Abu Yusuf and Imam Muhammad bin Al-Hasan (the two primary disciples of Imam Abu Hanifah), which is adopted by the later Hanafi jurists; it is also the view of Imam Ahmad bin Hanbal and the relied-upon position in the Hanbali school, the preference of Al-Muzani (the disciple of Imam As-Shafi'i), and a position affirmed by many leading Shafi'i authorities. This is also the position of the Dhahiri school. Consequently, this is the view practiced by the majority of Islamic scholars.

Imam At-Thahawi from the Hanafi school stated:

فِي كَيْفِيَّةِ تَكْبِيرِ التَّشْرِيقِ وَوَقْتِهِ قَالَ أَبُو حَنِيفَةَ مِنْ صَلَاةِ الْفَجْرِ يَوْمَ عَرَفَةَ إِلَى صَلَاةِ الْعَصْرِ مِنْ يَوْمِ النَّحْرِ وَقَالَ أَبُو يُوسُفَ وَمُحَمَّدٌ وَالثَّوْريُّ إِلَى عَصْرٍ آخَرِ أَيَّامِ التَّشْرِيقِ

“Regarding the manner and time of the tasyriq takbir: Abu Hanifah said it lasts from the Dawn (Fajr) prayer on the Day of Arafah until the Asr prayer on the Day of Sacrifice (Eid day). Abu Yusuf, Muhammad, and At-Tsauri said it continues until the Asr prayer of the final Day of Tasyriq.” (Mukhtashar Ikhtilaf Al-‘Ulama, 1/322)

It is recorded in Al-Fatawa Al-Hindiyyah, one of the primary reference texts for the later Hanafi school:

وَأَمَّا وَقْتُهُ فَأَوَّلُهُ عَقِيبَ صَلَاةِ الْفَجْرِ مِنْ يَوْمِ عَرَفَةَ وَآخِرُهُ فِي قَوْلِ أَبِي يُوسُفَ وَمُحَمَّدٍ - رَحِمَهُمَا اللَّهُ تَعَالَى - عَقِيبَ صَلَاةِ الْعَصْرِ مِنْ آخِرِ أَيَّامِ التَّشْرِيقِ هَكَذَا فِي التَّبْيِينِ، وَالْفَتْوَى وَالْعَمَلُ فِي عَامَّةِ الْأَمْصَارِ وَكَافَّةِ الْأَعْصَارِ عَلَى قَوْلِهِمَا

“As for its time, its beginning is immediately following the Dawn prayer on the Day of Arafah, and its end—according to the statement of Abu Yusuf and Muhammad, may Allah the Exalted have mercy on them—is immediately following the Asr prayer of the final Day of Tasyriq. Thus it is mentioned in At-Tabyin. The legal fatwa and the practical application across major cities and throughout the eras are based on their view.” (Al-Fatawa Al-Hindiyyah, 1/152)

Imam An-Nawawi from the Shafi'i school stated:

وَاخْتَارَتْ طَائِفَةٌ مُحَقِّقِي الْأَصْحَابِ الْمُتَقَدِّمِينَ وَالْمُتَأَخِّرِينَ أَنَّهُ يَبْدَأُ مِنْ صُبْحِ يَوْمِ عَرَفَةَ وَيَخْتِمُ بِعَصْرِ آخِرِ التَّشْرِيقِ مِمَّنِ اخْتَارَهُ أَبُو الْعَبَّاسِ ابْنُ سُرَيْجٍ حَكَاهُ عَنْهُ الْقَاضِي أَبُو الطَّيِّبِ فِي الْمُجَرَّدِ وَآخَرُونَ قَالَ الْBَنْدَنِيجِيُّ هُوَ اخْتِيَارُ الْمُزَنِيِّ وَابْنِ سُرَيْجٍ قَالَ الصَّيْدَلَانِيُّ وَالرُّويَانِيُّ وَآخَرُونَ وَعَلَيْهِ عَمَلُ النَّاسِ فِي الْأَمْصَارِ وَاخْتَارَهُ ابْنُ الْمُنْذِرِ والبيهقي وغيرهما مِنْ أَئِمَّةِ أَصْحَابِنَا الْجَامِعِينَ بَيْنَ الْفِقْهِ وَالْحَدِيثِ وَهُوَ الَّذِي أَخْتَارَهُ

“A group of verifying scholars among our companions, both early and late, selected the view that it begins from the morning of the Day of Arafah and concludes with the Asr prayer of the last day of Tasyriq. Among those who chose this was Abu Al-Abbas Ibn As-Suraij, as related from him by Al-Qadhi Abu At-Thayyib in Al-Mujarrad, alongside others. Al-Bandaniji stated that this was the choice of Al-Muzani and Ibn As-Suraij. As-Shaydalani, Ar-Ruyyani, and others stated that this is what is practiced by the people in the cities. It was also chosen by Ibn Al-Mundhir, Al-Bayhaqi, and other leading figures of our school who synthesize jurisprudence and hadith. And it is the opinion that I personally choose.” (Al-Majmu’ Syarh Al-Muhaddzab, 5/35)

Imam Ibnu Qudamah from the Hanbali school stated:

لَا خِلَافَ بَيْنَ الْعُلَمَاءِ - رَحِمَهُمُ اللَّهُ - فِي أَنَّ التَّكْبِيرَ مَشْرُوعٌ فِي عِيدِ النَّحْرِ وَاخْتَلَفُوا فِي مُدَّتِهِ، فَذَهَبَ إمَامُنَا - رَضِيَ اللَّهُ عَنْهُ - إلَى أَنَّهُ مِنْ صَلَاةِ الْفَجْرِ يَوْمَ عَرَفَةَ إلَى الْعَصْرِ مِنْ آخِرِ أَيَّامِ التَّشْرِيقِ

“There is no disagreement among the scholars—may Allah have mercy on them—that the takbir is legislated during the Festival of Sacrifice. However, they differed on its duration. Our Imam (Ibn Hanbal)—may Allah be pleased with him—held the position that it spans from the Dawn prayer on the Day of Arafah until the Asr prayer on the final day of the Days of Tasyriq.” (Al-Mughni, 2/291)

Imam Ibnu Hazm from the Dhahiri school observed:

وَالتَّكْبِيرُ إثْرَ كُلِّ صَلَاةٍ وَفِي الْأَضْحَى وَفِي أَيَّامِ التَّشْرِيقِ وَيَوْمِ عَرَفَةَ حَسَنٌ كُلُّهُ؛ لِأَنَّ التَّكْبِيرَ فِعْلُ خَيْرٍ

“Chanting the takbir after every prayer, during Eid day, during the Days of Tasyriq, and on the Day of Arafah is entirely good; for proclaiming the greatness of Allah is an act of virtue.” (Al-Muhalla bi Al-Atsar, 3/306)

Evidence & Derivation:

The primary evidence for this position is the established practice (sunnah) of two Rightly-Guided Caliphs: Umar bin Al-Khatthab and Ali bin Abi Thalib. It was also the practice of the Companion Abdullah bin Abbas. The Successor (tabi’in) Ubaid bin Umair narrated:

كَانَ عُمَرُ بْنُ الْخَطَّابِ رَضِيَ اللهُ عَنْهُ يُكَبِّرُ بَعْدَ صَلَاةِ الْفَجْرِ مِنْ يَوْمِ عَرَفَةَ إِلَى صَلَاةِ الظُّهْرِ مِنْ آخِرِ أَيَّامِ التَّشْرِيقِ

“Umar bin Al-Khatthab—may Allah be pleased with him—used to proclaim the takbir after the Dawn prayer on the Day of Arafah until the Dhuhr prayer of the final day of the Days of Tasyriq.” (Narrated by Ibnu Abi Syaibah in Al-Mushannaf: 5635)

The Successor Abu Abdurrahman As-Sulami narrated:

عَنْ عَلِيٍّ أَنَّهُ كَانَ يُكَبِّرُ بَعْدَ صَلَاةِ الْفَجْرِ يَوْمَ عَرَفَةَ، إِلَى صَلَاةِ الْعَصْرِ مِنْ آخِرِ أَيَّامِ التَّشْرِيقِ، وَيُكَبِّرُ بَعْدَ الْعَصْرِ

“From Ali (bin Abi Thalib), that he used to proclaim the takbir after the Dawn prayer on the Day of Arafah until the Asr prayer of the final day of the Days of Tasyriq. He would make takbir even after that Asr prayer.” (Narrated by Ibnu Abi Syaibah in Al-Mushannaf: 5631)

(Note: Caliph Umar concluded his takbir after the Dhuhr prayer on the final day, whereas Caliph Ali concluded it after the Asr prayer on that same final day).

The Successor (tabi’in) Ikrimah, the freed slave of Ibn Abbas, narrated:

عَنِ ابْنِ عَبَّاسٍ أَنَّهُ كَانَ يُكَبِّرُ مِنْ صَلَاةِ الْفَجْرِ يَوْمَ عَرَفَةَ إِلَى آخِرِ أَيَّامِ التَّشْرِيقِ، لَا يُكَبِّرُ فِي الْمَغْرِبِ

“From Ibn Abbas, that he used to proclaim the takbir from the Dawn (Fajr) prayer on the Day of Arafah until the final day of the Days of Tasyriq. He would not proclaim the takbir at the Maghrib prayer (of that final evening) anymore.” (Narrated by Ibnu Abi Syaibah in Al-Mushannaf: 5646)

The practices of these three Companions are corroboratively supported by a weak (dhaif) prophetic narration. Conveyed from Ali bin Abi Thalib and Ammar bin Yasir, they stated:

أَنَّ النَّبِيَّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ كَانَ يَجْهَرُ فِي الْمَكْتُوبَاتِ بِبِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ، وَكَانَ يَقْنُتُ فِي صَلَاةِ الْفَجْرِ، وَكَانَ يُكَبِّرُ مِنْ يَوْمِ عَرَفَةَ صَلَاةَ الْغَدَاةِ وَيَقْطَعُهَا صَلَاةَ الْعَصْرِ آخِرَ أَيَّامِ التَّشْرِيقِ

“The Prophet ﷺ used to voice out loud 'Bismillahirrahmanirrahim' in the obligatory prayers, perform the qunut supplication in the Dawn prayer, and chant the takbir from the Day of Arafah at the morning prayer, cutting it off at the Asr prayer on the final day of the Days of Tasyriq.” (HR. Al-Hakim in Al-Mustadrak: 1111)

Imam Al-Hakim remarked on this hadith: “This hadith has an authentic chain, and I do not know any of its transmitters to be compromised or disparaged (jarh).” (4) However, Imam An-Nawawi from the Shafi'i school dismissed this authentication, writing: “Al-Hakim's statement concerning the narration of Ali and Ammar being authentic is rejected. Al-Bayhaqi explicitly countered his statement. Likewise, critical scholars besides Al-Bayhaqi have graded this narration as weak.” (5) Imam Az-Zaila’i from the Hanafi school commented on this text: “Al-Hakim’s authentication is completely disregarded here, particularly on this issue. It is well established how lenient he is in this regard.” (6) Similarly, Imam Ibnu ‘Abdil Hadi from the Hanbalis stated: “This narration is rejected (munkar), for Abdurrahman is a narrator of rejected reports.” (7)

The reasoning for starting the takbir from the morning of Arafah is by analogy (qiyas) to the actions of the pilgrims stationed at Arafah. The Companion Abdullah bin Umar stated:

كُنَّا مَعَ رَسُولِ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ فِي غَدَاةِ عَرَفَةَ، فَمِنَّAِ الْمُكَبِّرُ وَمِنَّا الْمُهَلِّلُ فَأَمَّا نَحْنُ فَنُكَبِّرُ

“We were with the Messenger of Allah ﷺ on the morning of Arafah. Some of us were uttering takbir, and others were uttering tahlil (La ilaha illallah). As for us, we chose to make takbir.” (HR. Muslim: 1284)

Furthermore, the takbir is the hallmark of the Islamic Eid festivals. The Prophet ﷺ noted that the specific festival of sacrifice begins dynamically from the Day of Arafah. The Prophet ﷺ said:

إِنَّ يَوْمَ عَرَفَةَ وَيَوْمَ النَّحْرِ وَأَيَّامَ التَّشْرِيقِ عِيدُنَا أَهْلَ الْإِسْلَامِ، وَهِيَ أَيَّامُ أَكْلٍ وَشُرْبٍ

“Verily, the Day of Arafah, the Day of Sacrifice, and the Days of Tasyriq are our Eid, the people of Islam. They are days for eating and drinking.” (HR. An-Nasai: 3004, Abu Dawud: 2419, and At-Tirmidzi: 773 from Uqbah bin ‘Amir Al-Juhani)

The Second Opinion: The time frame begins after the Dhuhr prayer on the Day of Eid al-Adha (10th Dhu al-Hijjah) and concludes after the Fajr prayer on the final Day of Tasyriq (13th Dhu al-Hijjah), matching the takbir schedule of the pilgrims stationed at Mina. This is the opinion of Imam Malik and the well-known position in the Maliki school, as well as the position of Imam As-Shafi'i and the majority of early Shafi'i jurists.

Imam Malik stated:

الْأَمْرُ عِنْدَنَا أَنَّ التَّكْبِيرَ فِي أَيَّامِ التَّشْرِيقِ دُبُرَ الصَّلَوَاتِ وَأَوَّلُ ذَلِكَ تَكْبِيرُ الْإِمَامِ وَالنَّاسُ مَعَهُ دُبُرَ صَلَاةِ الظُّهْرِ مِنْ يَوْمِ النَّحْرِ وَآخِرُ ذَلِكَ تَكْبِيرُ الْإِمَامِ وَالنَّاسُ مَعَهُ دُبُرَ صَلَاةِ الصُّبْحِ مِنْ آخِرِ أَيَّامِ التَّشْرِيقِ ثُمَّ يَقْطَعُ التَّكْبِيرَ

“The practice with us is that the takbir during the Days of Tasyriq is performed at the end of the prayers. Its beginning is the takbir of the imam, with the people joining him, at the end of the Dhuhr prayer on the Day of Sacrifice. Its conclusion is the takbir of the imam and the people with him at the end of the Dawn prayer on the final day of Tasyriq. After that, the takbir is ceased.” (Al-Muwattha’, 1/404)

Imam Al-Kharasyi from the Maliki school stated:

أَنْ يُكَبِّرَ عَقِبَ خَمْسَ عَشْرَةَ فَرِيضَةً وَقْتِيَّةً أَوَّلُهَا صَلَاةُ الظُّهْرِ مِنْ يَوْمِ النَّحْرِ وَآخِرُهَا صَلَاةُ الصُّبْحِ مِنْ الْيَوْمِ الرَّابِعِ وَهُوَ آخِرُ أَيَّامِ التَّشْرِيقِ عَلَى الْمَشْهُورِ

“One should make takbir immediately following 15 prescribed daily prayers, the first of which is the Dhuhr prayer on the Day of Sacrifice and the last of which is the Dawn prayer on the fourth day, which is the final day of Tasyriq according to the well-known position.” (Syarh Mukhtashar, 2/104)

Imam As-Shafi'i stated:

ثُمَّ لَا يَزَالُ يُكَبِّرُ خَلْفَ كُلِّ صَلَاةِ فَرِيضَةٍ مِنْ الظُّهْرِ مِنْ النَّحْرِ إلَى أَنْ يُصَلِّيَ الصُّبْح4 مَنْ آخِرِ أَيَّامِ التَّشْرِيقِ فَيُكَبِّرُ بَعْدَ الصُّبْحِ ثُمَّ يَقْطَعُ

“Then he continues to proclaim the takbir behind every obligatory prayer, starting from Dhuhr on the Day of Sacrifice until he performs the Dawn prayer on the last day of Tasyriq; he proclaims it after Dawn and then ceases.” (Mukhtashar Al-Muzani, 1/34)

Imam An-Nawawi of the Shafi'i school wrote:

فَالْحَاصِلُ أَنَّ الْأَرْجَحَ عِنْدَ جُمْهُورِ الْأَصْحَابِ الِابْتِدَاءُ مِنْ ظُهْرِ يَوْمَ النَّحْرِ إلَى صُبْحِ آخِرِ التَّشْرِيقِ

“In brief, the most heavily weighted position according to the majority of our school’s scholars is that it spans from the Dhuhr prayer on the Day of Sacrifice until the Dawn prayer of the last day of Tasyriq...” (Majmu’ Syarh Al-Muhaddzab, 5/34)

Evidence & Derivation:

The basis for this position is the practice of the Companion Abdullah bin Umar, the literal scope of the Quranic text, and analogy drawn from scholarly consensus. The Successor Nafi’, the freed slave of Ibn Umar, narrated:

عَنِ ابْنِ عُمَرَ أَنَّهُ كَانَ يُكَبِّرُ مِنْ صَلَاةِ الظُّهْرِ يَوْمَ النَّحْرِ إِلَى صَلَاةِ الْفَجْرِ مِنْ آخِرِ أَيَّامِ التَّشْرِيقِ

“From Ibn Umar, that he used to proclaim the takbir from the Dhuhr prayer on the Day of Sacrifice until the Dawn prayer of the final day of the Days of Tasyriq.” (Narrated by Ibnu Al-Mundzir in Al-Ausath: 2205)

Regarding the analogy applied to the verse: “And remember Allah during the appointed days...” (QS. Al-Baqarah: 203), it has been established that scholars universally agree (ijma’) that this remembrance refers to the post-prayer takbir, and that these "appointed days" are the Days of Tasyriq.

The reason for starting precisely at the Dhuhr prayer on Eid day is based on the scholarly consensus that takbir on the Day of Eid is recommended. Imam Ibnu Hubairah stated:

وَاتَّفَقُوا عَلَى أَنَّ التَّكْبِيرَ فِي عِيدِ النَّحْرِ مَسْنُونٌ

“They agreed that the takbir during the Festival of Sacrifice is a recommended practice.” (Ikhtilaf Aimmah Al-‘Ulama, 1/162)

Since this specific restricted takbir is an intrinsic symbol of the Eid holiday, it follows that it should begin after the Eid prayer has already taken place—making Dhuhr prayer the natural starting point. The Day of Arafah is not technically part of the Eid days of celebration. Wallahu a’lam.

The Third Opinion: The time frame begins after the Fajr prayer on the Day of Arafah and ends after the Asr prayer on the Day of Eid al-Adha itself. This is the personal view of Imam Abu Hanifah and the historically verified default position of the Hanafi school.

Imam Al-Marghiyani from the Hanafi school stated:

وَيَبْدَأُ بِتَكْبِيرِ التَّشْرِيقِ بَعْدَ صَلَاةِ الْفَجْرِ مِنْ يَوْمِ عَرَفَةَ وَيَخْتِمُ عَقِيبَ صَلَاةِ الْعَصْرِ مِنْ يَوْمِ النَّحْرِ عِنْدَ أَبِي حَنِيفَةَ وَقَالَا: يَخْتِمُ عَقِيبَ صَلَاةِ الْعَصْرِ مِنْ آخِرِ أَيَّامِ التَّشْرِيقِ، وَالْمَسْأَلَةُ مُخْتَلِفَةٌ بَيْنَ الصَّحَابَةِ

“The tasyriq takbir begins after the Dawn prayer on the Day of Arafah and concludes immediately following the Asr prayer on the Day of Sacrifice according to Abu Hanifah. His two disciples (Abu Yusuf and Muhammad) said it concludes after the Asr prayer of the final day of Tasyriq. The issue was a point of difference among the Companions.” (Al-Hidayah, 1/86)

Imam Ibnu Al-Hammam criticized later Hanafi jurists who abandoned Abu Hanifah's default position in favor of the first opinion:

وَقَوْلُ مَنْ جَعَلَ الْفَتْوَى عَلَى قَوْلِهِمَا خِلَافُ مُقْتَضَى التَّرْجِيحِ، فَإِنَّ الْخِلَافَ فِيهِ مَعَ رَفْعِ الصَّوْتِ لَا فِي نَفْسِ الذِّكْرِ، وَالْأَصْلُ فِي الْأَذْكَارِ الْإِخْفَاءُ وَالْجَهْرُ بِهِ بِدْعَةٌ، فَإِذَا تَعَارَضَا فِي الْجَهْرِ تَرَجَّحَ الْأَقَلُّ

“The statement of those who aligned the official fatwa with the view of the two disciples goes against sound preference (tarjih). The actual disagreement involves raising the voice, not the remembrance itself. The baseline rule for remembrance is that it be silent; voicing it aloud is an innovation. Therefore, when there is a clash over voicing it aloud, the shortest duration—Abu Hanifah’s view—must take precedence.” (Fath Al-Qadir, 2/81)

Imam Ibnu Mazah Al-Bukhari Al-Hanafi similarly explained the historical context behind why the longer time frame gained prominence over Abu Hanifah's view:

“Undoubtedly, adopting the view closest to analytical analogy is superior. Raising the voice during takbir—which is inherently a silent remembrance—technically runs contrary to core texts and foundational maxims (ushul). Thus, sticking to what is strictly agreed upon is safer. Furthermore, the narration from Ibn Mas’ud is highly renowned... The only reason the Muslim community today widely practices the takbir according to Ibn Abbas's view is that the historical Caliphate fell into the hands of his descendants (the Abbasids). They directed the governors and ordered in their official letters that the Eid prayers be held according to the school of their grandfather (Ibn Abbas). This explains the narration concerning Abu Yusuf when he arrived in Baghdad: he led the people in the Eid prayer with Harun Ar-Rasyid praying behind him, and he performed the takbir according to Ibn Abbas's method. Muhammad (bin Al-Hasan) did the same due to Harun Ar-Rasyid's political influence over them. Harun commanded them to implement his grandfather's takbir, and they complied out of obedience to authority, not because it reflected their internal school of thought.” (Al-Muhith Al-Burhani, 2/97)

Evidence & Derivation:

This position relies on the practice of the Companion Abdullah bin Mas’ud, textual consensus, and the principle of legal caution (ihtiyath). The Successor Al-Aswad bin Yazid narrated:

كَانَ عَبْدُ اللَّهِ يُكَبِّرُ مِنْ صَلَاةِ الْفَجْرِ يَوْمَ عَرَفَةَ إِلَى صَلَاةِ الْعَصْرِ مِنَ النَّحْرِ

“Abdullah (bin Mas’ud) used to make takbir starting from the Dawn prayer on the Day of Arafah until the Asr prayer on the Day of Sacrifice.” (Narrated by Ibnu Axbi Syaibah in Al-Mushannaf: 5633)

(Note: There is an alternate report via Abu Al-Ahwash showing Ibn Mas'ud also making takbir generally during the Days of Tasyriq [Al-Mushannaf: 5651]).

The caution (ihtiyath) here stems from the lack of a clear prophetic text defining the exact duration. Caliphs Umar, Ali, and Ibn Abbas chose a 5-day duration; Ibn Umar chose a 4-day duration; Ibn Mas’ud chose a 2-day duration. Consequently, the only period unanimously agreed upon by all these major Companions without dispute is the Day of Eid itself.

Furthermore, the Quran fundamentally restricts loud, vocal chanting of remembrance, as stated by Allah:

وَاذْكُرْ رَبَّكَ فِي نَفْسِكَ تَضَرُّعًا وَخِيفَةً وَدُونَ الْجَهْرِ مِنَ الْقَوْلِ بِالْغُدُوِّ وَالْآصَالِ وَلَا تَكُنْ مِنَ الْغَافِلِينَ

“And remember your Lord within yourself in humility and in fear without loudness in words in the morn and evening and be not of those who are neglectful.” (Al-A’raf: 205)

Since shouting the takbir aloud after the prayers stands as a lone exception to this foundational rule, minimizing its duration to the shortest verified period (Ibn Mas'ud's practice) is the safest legal choice. Avoiding an action that risks stepping into innovation (bid'ah) takes priority over lengthening a practice whose necessity is debated. Wallahu a’lam.

Conclusion

In summary, the vast majority of later classical scholars (mutaakkhirin) have adopted the view that the specific takbir of Eid al-Adha runs from Fajr prayer on the Day of Arafah until Asr prayer on the final Day of Tasyriq. However, because it remains an open area of legal evaluation (ijtihad), the issue is flexible.

Given the absence of an explicit prophetic command defining the exact dates, the gold standard is to follow the sunnah of the Rightly-Guided Caliphs, as commanded by the Prophet ﷺ:

فَعَلَيْكُمْ بِسُنَّتِي وَسُنَّةِ الْخُلَفَاءِ الْمَهْدِيِّينَ الرَّاشِدِينَ، تَمَسَّكُوا بِهَا وَعَضُّوا عَلَيْهَا بِالنَّوَاجِذِ

“You must adhere to my sunnah and the sunnah of the Rightly-Guided Caliphs. Hold fast to it and bite onto it with your molar teeth.” (HR. Abu Dawud: 4607 and Ibnu Majah: 42 from Al-Irbadh bin Sariyah)

Both Caliph Umar and Caliph Ali instituted the takbir starting from the morning of Arafah through to the end of the Days of Tasyriq. Ali's specific practice of concluding the takbir precisely after the Asr prayer on the final day is reinforced by Ibn Abbas, Ibn Umar, and a narration from Ibn Mas'ud. This specific timeline is what the majority of classical jurists—including leading Shafi'i verifiers—have favored.

(Note: In regions like Indonesia, the general public practice conventionally aligns with the classic Maliki position and the older Shafi'i view, commencing from the Dhuhr prayer on Eid day and concluding after the final day's Dawn or Asr prayer). Wallahu a’lam.