Islamic law places great emphasis on the practice of takbir during the season of Eid al-Adha. The Companions of the Prophet Muhammad (peace be upon him) unanimously agreed that the takbir begins after the Fajr prayer on the 9th of Dhu al-Hijjah, the Day of Arafah.
As recorded in As-Sunan al-Kubra by Al-Bayhaqi:
اِجْتَمَعَ عُمَرُ وَعَلِىٌّ وَابْنُ مَسْعُودٍ رَضِيَ اللَّهُ عَنْهُمْ عَلَى التَّكْبِيرِ فِي دُبُرِ صَلَاةِ الْغَدَاةِ مِنْ يَوْمِ عَرَفَةَ
“Umar ibn al-Khattab, Ali ibn Abi Talib, and Abdullah ibn Masud agreed that takbir begins after the Fajr prayer on the Day of Arafah.” (Sunan al-Bayhaqi)
This agreement among the Companions was not merely personal opinion. Rather, it reflected their direct observation of the Prophet’s own practice, as conveyed through several authentic narrations.
A narration reported by Al-Bayhaqi and Al-Daraqutni states:
وَرَوَى الْبَيْهَقِيُّ وَالدَّارَقُطْنِيُّ أَنَّهُ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ كَبَّرَ بَعْدَ صَلَاةِ الصُّبْحِ يَوْمَ عَرَفَةَ إِلَى الْعَصْرِ آخِرِ أَيَّامِ التَّشْرِيقِ، وَرَوَاهُ الْحَاكِمُ أَيْضًا مِنْ وَجْهٍ آخَرَ عَنْ قَطَرِ بْنِ خَلِيفَةَ عَنْ أَبِي فَضْلَةَ عَنْ عَلِيٍّ وَعَمَّارٍ، وَقَالَ الْحَاكِمُ: هُوَ صَحِيحٌ، وَصَحَّ مِنْ فِعْلِ عُمَرَ وَعَلِيٍّ وَابْنِ عَبَّاسٍ وَابْنِ مَسْعُودٍ
“And Al-Bayhaqi and Ad-Daraqutni narrated that he (peace and blessings be upon him) pronounced the takbir after the dawn prayer on the Day of Arafah until the afternoon prayer at the end of the Days of Tashriq; And Al-Hakim al-Naysaburi also narrated it through another chain from Qatr ibn Khalifah from Abu Fadhlah from Ali ibn Abi Talib and Ammar ibn Yasir; And Al-Hakim al-Naysaburi said: ‘It is authentic.’ And it is also authentic from the practice of Umar ibn al-Khattab, Ali ibn Abi Talib, Abdullah ibn Abbas, and Abdullah ibn Mas’ud.” (Sunan al-Bayhaqi)
These narrations show that the takbir of Eid al-Adha does not end with the night before Eid or even on the day of sacrifice itself. Rather, it continues throughout the Days of Tashriq, namely the 11th, 12th, and 13th of Dhu al-Hijjah.
This reflects the deeper significance of the Days of Tashriq in Islam. Although these days are known as occasions for eating and drinking, they are not meant for worldly enjoyment alone. Instead, Muslims are instructed to continue remembering and glorifying Allah amid the blessings they enjoy.
Allah says in the Qur’an:
وَاذْكُرُوا اللَّهَ فِي أَيَّامٍ مَعْدُودَاتٍ
“And remember Allah during the appointed numbered days.” (QS. Al-Baqarah: 203)
The majority of scholars interpret the “appointed numbered days” in this verse as referring to the Days of Tashriq. Thus, takbir becomes an essential form of remembrance strongly encouraged during this sacred period.
The Prophet Muhammad (peace be upon him) also said, as narrated by Muslim ibn al-Hajjaj:
أَيَّامُ التَّشْرِيقِ أَيَّامُ أَكْلٍ وَشُرْبٍ وَذِكْرٍ لِلَّهِ
“The Days of Tashriq are days of eating, drinking, and remembering Allah.” (Sunan Muslim)
This hadith beautifully illustrates Islam’s balance. Muslims are encouraged to enjoy food and drink as an expression of gratitude, while at the same time increasing remembrance and takbir.
Takbir serves as a constant reminder that every blessing comes from Allah. Amid family gatherings, sacrificial meals, and the celebration of Eid, the heart of the believer remains firmly directed toward Him.
According to the fatwa of the Muhammadiyah Central Board’s Council for Religious Opinion and Reform, takbir begins after the Fajr prayer on the Day of Arafah and continues until the end of the Days of Tashriq.
The forms of takbir recommended according to Muhammadiyah’s guidance are:
اَللهُ أًكْبَرُ اَللهُ أَكْبَرُ، لاَ إِلَهَ إِلاَّ اللهُ وَاللهُ أَكْبَرُ، اَللهُ أَكْبَرُ وَلِلَّهِ اْلحَمْدُ
or
اَللهُ أَكْبَرُ اَللهُ أَكْبَرُ كَبِيْرًا
This is based on authentic reports recorded by Abd al-Razzaq al-Sanani:
عَنْ سَلْمَانَ قَالَ: كَبِّرُوْا، اَللهُ أًكْبَرُ اَللهُ أَكْبَرُ كَبِيْرًا، وَ جَاءَ عَنْ عُمَرَ وَابْنِ مَسْعُوْدٍ: اَللهُ أًكْبَرُ اَللهُ أَكْبَرُ لاَ إِلهَ إِلاَّ اللهُ وَاللهُ أَكْبَرُ اَللهُ أَكْبَرُ وَلِلَّهِ اْلحَمْدُ
“From Salman al-Farisi, he said: ‘Pronounce the takbir: Allah is the Greatest, Allah is the Greatest, abundantly great.’ And it was narrated from Umar ibn al-Khattab and Abdullah ibn Mas’ud: ‘Allah is the Greatest, Allah is the Greatest; there is no deity except Allah, and Allah is the Greatest; Allah is the Greatest, and to Allah belongs all praise.’” (Sunan Abdul Razzaaq, with an authentic chain of narration (sanad))
