Ruling on Takbeer in Unison Before the ‘Eid Prayer

The takbeer (formula used to
magnify Allah) of ‘Eid is one of the Sunnahs (Prophetic traditions) that
were prescribed by the Prophet (peace and blessings of Allah be upon him)
and it is an act of worship like all other acts of worship: we should limit
ourselves to what is narrated and it is not permissible to introduce any
thing new into the way it is done; rather that which is narrated in the
Sunnah and reports is sufficient. 

Our fuqah (jurists) have
examined the takbeer in unison that is done nowadays, and they did not find
any evidence to support it, so they ruled that it is an innovation. This is
because introducing a new act of worship or introducing a new manner in
which an act of worship is done is regarded as a blameworthy innovation and
is included in the words of the Prophet (peace and blessings of Allah be
upon him): “Whoever introduces anything into this matter of ours that is not
part of it will have it rejected.” Narrated by Muslim (1718). 

Al-Shaykh Muhammad ibn Ibraheem
(may Allah have mercy on him) said: 

The takbeer which was done in
al-Masjid al-Haram on the day of ‘Eid was where one person or a number of
people would sit on the roof of Zamzam and say takbeer, and the people would
repeat after them in the mosque. Then al-Shaykh ‘Abd al-‘Azeez ibn Baz
denounced this way and said that it was an innovation. What the Shaykh meant
was that it was a partial innovation when done in this particular manner. He
did not mean that the takbeer itself was an innovation. Some of the common
folk of Makkah were upset by this, because they were used to it, and this is
the reason why he sent this message. With regard to doing the takbeer in
this manner, I do not know of any basis for it. The one who claims that this
way is prescribed in shariah (Islamic law) has to bring proof and evidence.
Moreover, this is a minor issue that should not have reached the level it
did. End quote. 

Majmoo’ Fatawa al-‘Allamah
Muhammad ibn Ibraheem,
3/127, 128 

Al-Shaykh ‘Abd al-‘Azeez ibn
Baz (may Allah have mercy on him) said: 

Praise be to Allah, the Lord of
the Worlds, and peace and blessings be upon Prophet Muhammad and all his
family and Companions. 

I have studied what was
published by the respected Shaykh, Ahmad ibn Muhammad Jamal (may Allah help
him to do that which pleases Him) in one of the local newspapers, in which
he says that he finds odd the ban on takbeer in unison in the mosque before
the ‘Eid prayer because it is regarded as an innovation which must be
stopped. In his article, al-Shaykh Ahmad tries to prove that takbeer in
unison is not an innovation and that it is not permissible to ban it, and
his opinion is supported by some writers. Because of the fear that this
matter may cause confusion for those who do not know the truth, we have to
explain that the basic principle with regard to the takbeer on the night
before ‘Eid and before the ‘Eid prayer of ‘Eid al-Fitr after Ramadan, and
during the first ten days of Dhu’l-Hijjah, and on the days of al-tashreeq,
is that it is prescribed at these great times and that it has a great deal
of virtue, because Allah says concerning the takbeer on ‘Eid al-Fitr
(interpretation of the meaning):

“(He wants that you) must
complete the same number (of days), and that you must magnify Allah [i.e. to
say Takbeer (Allahu Akbar: Allah is the Most Great)] for having guided you
so that you may be grateful to Him.”

[al-Baqarah 2:185] 

And He says about the first ten
days of Dhu’l-Hijjah and the days of al-tashreeq (interpretation of the
meaning):

“That they may witness things
that are of benefit to them (i.e. reward of Hajj in the Hereafter, and also
some worldly gain from trade), and mention the Name of Allah on appointed
days (i.e. 10th, 11th, 12th, and 13th day of Dhul‑Hijjah), over the beast of
cattle that He has provided for them (for sacrifice).”

[al-Hajj 22:28]

“And remember Allah during the
appointed Days.”

[al-Baqarah 2:203]

What is included in the dhikr
that is prescribed on these known days is both takbeer in general and
specific takbeer, as is indicated by the Sunnah and the actions of the early
Muslims (the salaf).  The description of the takbeer that is prescribed is
that each Muslim should say takbeer by himself on his own, raising his voice
enough so that the people can hear him and follow his example and be
reminded by it. As for the innovated takbeer in unison, that is when a group
of people — two or more — raise their voices in saying takbeer together,
so they start together and end together in unison and in a certain manner. 

There is no basis for doing
this and there is no evidence to support it, so it is an innovation in the
manner of takbeer for which Allah has not sent down any authority. So the
one who denounces takbeer done in this manner is in the right, because the
Prophet (peace and blessings of Allah be upon him) said: “Whoever introduces
something into this matter of ours that is not part of it will have it
rejected” (narrated by Muslim), i.e., it is rejected and is not prescribed.
And he (peace and blessings of Allah be upon him) said: “Beware of newly
invented matters, for every newly invented matter is an innovation and every
innovation is a going astray.” The takbeer in unison is a newly invented
matter, so it is an innovation. If what the people do is contrary to shariah
then it must be stopped and denounced, because the acts of worship are
tawqeefi (i.e., limited to what is mentioned in the Quran and Sunnah) and
nothing is prescribed therein except what is indicated by the Quran and
Sunnah. As for people’s views and opinions, they cannot be taken as proof if
they go against the shar’i evidence. Similarly, acts of worship cannot be
proven on the basis of al-masalih al-mursalah (i.e., that which serves the
interests of the Muslim community). Acts of worship can only be proven with
a text from the Quran or Sunnah, or definitive scholarly consensus. 

What is prescribed is for each
Muslim to say takbeer in the manner prescribed and proven according to the
shar’i evidence, which is to say takbeer individually. 

Takbeer in unison was denounced
and banned by al-Shaykh Muhammad ibn Ibraheem, the mufti of Saudi Arabia
(may Allah have mercy on him), and he issued a fatwa (verdict) concerning
that. I have issued more than one fatwa stating that it is not allowed, and
a fatwa stating that it is not allowed was also issued by the scholars of
the Standing Committee for Academic Research and Issuing Fatwas. 

Al-Shaykh Hammood ibn
‘Abd-Allah al-Tuwaijri (may Allah have mercy on him) wrote an important
essay denouncing and banning it, which has been printed and is in
circulation. In this essay he quotes sufficient evidence to show that
takbeer in unison is not allowed, praise be to Allah. As for what our
brother al-Shaykh Ahmad quoted about the actions of ‘Umar (may Allah be
pleased with him) and the people in Mina, this does not prove anything,
because what he (may Allah be pleased with him) and the people did in Mina
does not come under the heading of takbeer in unison; rather it comes under
the heading of takbeer that is prescribed, because he (may Allah be pleased
with him) raised his voice in takbeer in accordance with the Sunnah and so
as to remind the people of it, so they said takbeer, each one on his own.
This does not mean that they and ‘Umar (may Allah be pleased with him)
agreed to raise their voices in takbeer in unison from beginning to end, as
those who say takbeer in unison do nowadays. Thus everything that is
narrated from the righteous early generations (may Allah have mercy on them)
about the takbeer was all done in the prescribed manner. Anyone who claims
something other than that has to produce evidence. Similarly, the call to
prayer for the ‘Eid prayer, Taraweeh, qiyam (night prayer) or Witr is all
innovation for which there is no basis. It is proven in the saheeh hadeeths
(authentic narrations) from the Prophet (peace and blessings of Allah be
upon him) that he used to offer the ‘Eid prayer with no adhan (call to
prayer) or iqamah (final call to prayer), and as far as we know, none of the
scholars said that there is a call with other words. The one who claims that
has to establish proof. The basic principle is that there is no call to
prayer in these cases. So it is not permissible for anyone to prescribe an
act of worship, whether it involves words or actions, except with evidence
from the Holy Quran or the saheeh Sunnah or scholarly consensus — as stated
above — because of the general meaning of the shar’i evidence which forbade
innovation and warned against it, such as the verse in which Allah says
(interpretation of the meaning):

“Or have they partners with
Allah (false gods) who have instituted for them a religion which Allah has
not ordained?”

[al-Shoora 42:21] 

This evidence also includes the
two hadeeths mentioned above, such as that in which the Prophet (peace and
blessings of Allah be upon him) said: “Whoever introduces anything into this
matter of ours that is not part of it will have it rejected.” Saheeh –
agreed upon. 

And he (peace and blessings of
Allah be upon him) said in the Jumu’ah khutbah (Friday sermon): “To proceed.
The best of speech is the Book of Allah and the best of guidance is the
guidance of Muhammad (peace and blessings of Allah be upon him). The worst
of matters are those which are newly invented and every innovation is a
going astray.” Narrated by Muslim in his Saheeh. And there are many
similar hadeeths and reports. 

And it is Allah Whom we ask to
guide us and al-Shaykh Ahmad and all our brothers to the proper
understanding of His religion and help us to remain steadfast in adhering to
it, and to make us all callers to guidance and supporters of the truth, and
to protect us and all the Muslims from everything that is contrary to His
laws, for He is Most Generous. May Allah send peace and blessings upon our
Prophet Muhammad and his family and Companions. End quote. 

Majmoo’ Fatawa Ibn Baz,
13/20-23 

It says in Fatawa al-Lajnah
al-Daimah, 8/310: 

Each person should say takbeer
out loud, but there is no proof from the Prophet (peace and blessings of
Allah be upon him) for reciting takbeer in unison. He said: “Whoever does an
action that is not part of this matter of ours will have it rejected.” 

It also says (8/311): 

Reciting takbeer in unison is
not prescribed; rather, it is an innovation, because it is proven that the
Prophet (peace and blessings of Allah be upon him) said: “Whoever introduces
something into this matter of ours that is not part of it will have it
rejected.” The righteous early generation (the salaf) did not do that,
neither the Sahabah nor the Tabi’een, nor those who followed them, and they
are the example to be followed, and what is required is to follow and not
innovate in matters of religion. End quote. 

It also says (24/269): 

Takbeer in unison is an
innovation, because there is no evidence for it, and the Prophet (peace and
blessings of Allah be upon him) said: “Whoever does an action that is not
part of this matter of ours will have it rejected.” What ‘Umar (may Allah be
pleased with him) did is not evidence for reciting takbeer in unison; rather
what ‘Umar (may Allah be pleased with him) did was to say takbeer by
himself, and when the people heard him they said takbeer, each one by
himself. This does not indicate that they all said takbeer in unison. End
quote. 

It also says (2/236), volume
2: 

Reciting takbeer all together
in unison after the prayer or at times other than prayer is not prescribed;
rather it is an innovation that has been introduced into the religion. What
is prescribed is to remember Allah a great deal, without reciting in unison,
by reciting tahleel, tasbeeh and takbeer, reading the Quran, and asking for
a great deal of forgiveness, in obedience with the words of Allah
(interpretation of the meaning):

“O you who believe! Remember
Allah with much remembrance.

And glorify His Praises morning
and afternoon.”

[al-Ahzab 33:41-42]

“Therefore, remember Me (by
praying, glorifying). I will remember you.”

[al-Baqarah 2:152]; 

and in obedience to what was
encouraged by the Messenger of Allah (peace and blessings of Allah be upon
him) when he said:

“To say Subhan Allah
wa’l-hamdu Lillah wa la ilaha ill-Allah wa Allahu akbar (Glory be to
Allah, praise be to Allah, there is no God but Allah and Allah is most
great) is dearer to me than everything on which the sun rises.” Narrated by
Muslim. And he said: “Whoever says Subhan Allah wa bi hamdihi (Glory
and praise be to Allah) one hundred times a day will have his sins forgiven,
even if they are like the foam of the sea.” Narrated by Muslim and al-Tirmidhi.

And it is following the early
generation of this ummah, as it is not narrated from them that they recited
takbeer in unison; rather that was done by those who follow innovations and
whims and desires. Moreover, dhikr is an act of worship, and the basic
principle with regard to acts of worship is that they should be restricted
to that which is enjoined by the Lawgiver, and the Prophet (peace and
blessings of Allah be upon him) warned against innovations in religion and
said: “Whoever introduces anything into this matter of ours that is not part
of it will have it rejected.” End quote. 

See also the answer to question
number

105644. 

And Allah knows best.