most of the people of knowledge hold the view of performing four takbirs; among them are 'Umar, his son, Zayd ibn Thabit, Jabir, Ibn Abi Awfa, al-Hasan ibn 'Ali, al-Bara' ibn 'Azib, Abu Hurayrah, 'Uqbah ibn 'Amir, Ibn al-Hanafiyyah, 'Ata', and al-Awza'i. This is the opinion of Malik, Abu Hanifah, al-Thawri, and al-Shafi'i, because the Prophet (peace and blessings of Allah be upon him) performed four takbirs over the Negus (al-Najashi), as agreed upon (15). He performed four takbirs over a grave after it had been buried. 'Umar gathered the people upon four. Furthermore, most of the obligatory acts do not exceed four, and it is not permissible to reduce them. It was narrated from Ibn 'Abbas that he performed three takbirs over a funeral (16), but Abu 'Abd Allah was not pleased with this. He said: "Anas once performed three takbirs out of forgetfulness, and then he repeated them." This is because it contradicts what was narrated from the Prophet (peace and blessings of Allah be upon him). Moreover, just as a four-rak'ah prayer becomes void if a rak'ah is omitted, the same applies here; if one intentionally omits a takbir, it becomes void, just as if one had left a rak'ah intentionally. If one left it out of forgetfulness, it is possible that he should repeat it, as Anas did, or it is possible that he should perform the takbir, provided that no long duration has passed, just as if one forgot a rak'ah. Prostration for forgetfulness is not legislated for it in either situation.

Section: Ahmad, may Allah have mercy on him, said: One performs takbir over a funeral, then they bring another; he performs takbir up to seven, then stops, and does not exceed that until the four are lifted. Our companions said: If he performs takbir over one funeral, then another is brought, he performs the second takbir over both of them and intends both. If a third is brought, he performs the third takbir over all of them and intends them. If a fourth is brought, he performs the fourth takbir over all of them and intends them (17), then he completes the takbirs over them up to seven, so that the fourth attains four takbirs, since it is not permissible to have fewer than them, and the first attains seven, which is the maximum limit for takbirs. If a fifth is brought, he should not intend it with the takbir; if he does intend it, it is not permissible, because it would be a choice between exceeding seven or having fewer than four takbirs for it, and neither is permissible. The same applies if a second is brought after the fourth takbir.