and this is the practice. This is because it is a dhikr specific to the prayer, similar to the adhan and the iqamah. It is possible that he may recite the takbir however he wishes, due to what Jabir narrated that the Prophet (peace and blessings of Allah be upon him) turned to them and said: "Allahu akbar, Allahu akbar" (8). If he forgets the takbir until he leaves the mosque, he does not recite it. This is the view of the People of Opinion; because it is specific to the prayer from after it, so it resembles the prostration of forgetfulness. It is possible that he may still recite it, because it is a dhikr, so it is recommended even if he has left and gone far away, like the supplication and the dhikr prescribed after it. If he remembers it while in the mosque, he returns to his place, sits, faces the qiblah, and recites the takbir. Al-Shafi'i said: He recites the takbir while walking. This is more analogically sound (aqyas); because the takbir is a dhikr prescribed after the prayer, so it resembles other forms of dhikr. Our companions said: If he invalidates his state of purity (hadath) before the takbir, he does not recite it, whether it was intentional or out of forgetfulness; because hadath interrupts the prayer, both intentionally and unintentionally. Ibn Aqil was extreme and said: If he leaves it until he speaks, he does not recite it. The most correct view, if Allah wills, is that he should recite it; because this is a separate dhikr after the Imam's taslim, so purity is not a condition for it, like other forms of dhikr, and because the requirement of purity is established either by a text or its meaning, and neither has been found. If the Imam forgets the takbir, the ma'mum (follower) recites it. This is the view of al-Thawri; because it is a dhikr that follows the prayer, resembling other forms of dhikr.

Section: Al-Qadi said: The apparent meaning of Ahmad's words is that he recites the takbir after the Eid prayer, and this is the view of Abu Bakr; because it is a prescribed prayer performed in congregation, so it resembles the Fajr prayer. Abu al-Khattab said: It is not a Sunnah; because it is not one of the five daily prayers, so it resembles supererogatory (nafilah) prayers. The first view is better; because this prayer is more specific to the Eid, so it is more deserving of its takbir.

Section: The takbir is prescribed at times other than immediately after the prayers. Ibn Umar used to recite the takbir in Mina during those days after prayers, on his bed, in his tent, in his sitting place, and while walking,