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Al-Mughni by Ibn Qudama - Edited by Al-Turki
Volume 3 · Page 273307 - Issue: He said: (He performs the opening supplication [Istiftah], praises Allah, extols Him, and sends blessings upon the Prophet - peace be upon him - between each two Takbirs. If he wishes, he may say: 'Allah is Great, much greatness, all praise is due to Allah, much praise, and glory be to Allah morning and evening, and may Allah bless Muhammad, the Unlettered Prophet, and his family and companions and grant them peace.' He may also say something else if he wishes. And he performs five Takbirs in the second [Rak'ah] apart from the Takbir for rising from prostration, and raises his hands with every Takbir)

Translation · EN

takbir (3). Ahmad said: As for me, I believe that this hadith encompasses all of this. It was narrated from 'Umar that he used to raise his hands with every takbir in the funeral prayer and in the Eid prayer. Narrated by al-Athram (4). No one is known among the Companions to have opposed him in this, and this does not resemble the takbir (5) of prostration, because both ends of this [action] occur in the standing position, so it is in the same position as the opening takbir.

307 - Issue; he said: (And he performs the opening supplication (istiftah) at the beginning of it, and he praises Allah and lauds Him, and invokes blessings upon the Prophet, peace and blessings of Allah be upon him, between every two takbirs. And if he wishes, he says: "Allah is the Greatest, in abundance; praise be to Allah, in abundance; and glory be to Allah, at dawn and in the evening, and may Allah bless Muhammad, the unlettered Prophet, and upon his family and companions, and grant them peace." And if he wishes, he may say something else. He performs five takbirs in the second [rak'ah], excluding the takbir with which he rises from prostration, and he raises his hands with every takbir.)

His statement: "He performs the opening supplication (istiftah)." This means he recites the opening supplication after the first takbir, then performs the Eid takbirs, then seeks refuge in Allah (isti'adhah), then recites. This is the school of al-Shafi'i. From Ahmad, there is another narration that the opening supplication is after the takbirs; it was chosen by al-Khallal and his companion. It is also the view of al-Awza'i, because the opening supplication is followed (1) by the seeking of refuge, which is before (2) the recitation. Abu Yusuf said: He seeks refuge before the takbir, so as not to separate between the opening supplication and the seeking of refuge. As for us, the opening supplication was legislated to open the prayer with, so it is at its beginning like all other prayers, while the seeking of refuge was legislated for the recitation, so it is a subordinate to it and should be at its commencement, based on the saying of Allah...

Notes

(3) Its verification has previously been cited in 2/122, from the hadith of Abu Humayd. (4) Narrated by al-Bayhaqi, in: The Chapter on Raising the Hands in the Eid Takbir, from the Book of Eid Prayers. Al-Sunan al-Kubra 3/293. (5) In the original: "takbirat". (1) In the original: "yali". (2) In the original: "ba'd".

Arabic (Source)

التَّكْبِيرِ (٣). قال أحمدُ: أمَّا أنا فأرَى أنَّ هذا الحدِيثَ يَدْخُلُ فيه هذا كُلُّه. وَرُوِىَ عن عمرَ، أنَّه كان يَرْفَعُ يَدَيْه في كلِّ تَكْبِيرَةٍ في الجِنَازَةِ، وفى العِيدِ. رَوَاهُ الأَثْرَمُ (٤). ولا يُعْرَفُ له مُخَالِفٌ في الصَّحابةِ، ولا يُشْبِهُ هذا تَكْبِيرَ (٥) السُّجُودِ؛ لأنَّ هذه يَقَعُ طَرَفَاها في حالِ القِيامِ، فهى بمَنْزِلَةِ تَكْبِيرَة الافْتِتَاحِ.

٣٠٧ - مسألة؛ قال: (ويَسْتَفْتِحُ في أَوَّلِها، ويَحْمَدُ اللهَ ويُثْنِى عَلَيْهِ، ويُصَلِّى عَلَى النَّبِيِّ -صلى اللَّه عليه وسلم- بَيْنَ كُلِّ تَكْبِيرَتَيْنِ، وإنْ أحَبَّ قَالَ: اللهُ أَكْبَرُ كَبِيرًا، والحَمْدُ لِلهِ كَثِيرًا، وسُبْحَانَ اللهِ بُكْرَةً وَأَصِيلًا، وصَلَّى اللهُ عَلَى مُحمَّدٍ النَّبِيِّ الْأُمِّىِّ وعَلَى آلِهِ وصَحْبِه وسَلَّمَ. وإن أحَبَّ قَالَ غَيْرَ ذَلِكَ. ويُكَبِّرُ في الثَّانِيَةِ خَمْسَ تَكْبِيرَاتٍ سِوَى التَّكْبِيرَةِ التي يَقُومُ بِهَا مِنَ السُّجُودِ، ويَرْفَعُ يَدَيْهِ مع كُلِّ تَكْبِيرَةٍ)

قوله: "يَسْتَفْتِحُ". يَعْنِى يَدْعُو بِدُعاءِ الاسْتِفْتاحِ عَقِيبَ التَّكْبِيرَةِ الأُولَى، ثم يُكَبِّرُ تَكْبِيراتِ العِيدِ، ثم يَتَعَوَّذُ، ثم يَقْرَأُ. وهذا مذهبُ الشَّافِعِىِّ. وعن أحمدَ رِوَايَةٌ أُخْرَى، أنَّ الاسْتِفْتاحَ بَعدَ التَّكْبِيراتِ. اخْتارَها الخَلَّالُ وصَاحِبُه. وهو قولُ الأوْزَاعِىِّ؛ لأنَّ الاسْتِفْتاحَ تَلِيهِ (١) الاسْتِعاذَةُ، وهى قبلَ (٢) القِراءَةِ. وقال أبو يوسفَ: يَتَعَوَّذُ قبلَ التَّكْبِيرِ؛ لئَلَّا يَفْصِلَ بين الاسْتِفْتاحِ والاسْتِعاذَةِ. ولَنا، أنَّ الاسْتِفْتاحَ شُرِعَ لِيَسْتَفْتِحَ به الصلاةَ، فكان في أوَّلِها كسائِرِ الصَّلَواتِ، والاسْتِعاذَةُ شُرِعَتْ لِلْقِرَاءَةِ، فهى تَابِعَةٌ لها، فتكونُ عندَ الابْتِداء بها؛ لقولِ اللهِ

Notes

(٣) تقدم تخريجه في ٢/ ١٢٢. من حديث أبي حميد.(٤) وأخرجه البيهقي، في: باب رفع اليدين في تكبير العيد، من كتاب صلاة العيدين. السنن الكبرى ٣/ ٢٩٣.(٥) في الأصل: "تكبيرات".(١) في الأصل: "يلي".(٢) في الأصل: "بعد".

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