Hudhayfah and Abu Musa said: 'Abu 'Abd al-Rahman has spoken the truth.' This was narrated by al-Athram in his Sunan (8). Furthermore, these are takbirs performed while standing, so it is recommended that dhikr be interspersed between them, like the takbirs of the funeral prayer, and they differ from the tasbih because the latter is a remembrance that is concealed and not manifest, unlike the takbir. Their analogy is invalidated by the takbirs of the funeral prayer. Al-Qadi said: He pauses between every two takbirs for the duration of one verse, neither long nor short. This is the opinion of al-Shafi'i.

Section: The takbirs and the dhikr between them are a sunnah, not an obligation, and the prayer is not invalidated by omitting them intentionally or out of forgetfulness, nor do I know of any disagreement regarding this. If one forgets the takbir and begins the recitation, [he does not return to it. This was stated by Ibn 'Aqil, and it is one of the two opinions of al-Shafi'i; because it is a sunnah, he does not return to it after commencing the recitation] (9), just like the opening supplication. Al-Qadi said: There is another view, which is that he returns to the takbir. This is the opinion of Malik, Abu Thawr, and the second view of al-Shafi'i; because he mentioned it in its proper place, he should perform it just as he would before starting the recitation. This is because its proper place is while standing, and he has mentioned it therein. Therefore, according to this, he interrupts the recitation and performs the takbir, then resumes the recitation, because he interrupted it intentionally with a long dhikr. If what was forgotten was something minor, it is possible that he may continue; because the separation was not long, it is similar to if he had interrupted it by saying 'Amin.' It is also possible that he must restart; because the place for the takbir is before the recitation, and the place for the recitation is after it, so he restarts it in order to perform it after it. If he remembers the takbir after the recitation and performs it, he does not repeat the recitation according to a single view; because it [the recitation] occurred in its proper place. If he does not remember it until he has bowed, it is dropped according to a single view; because the time for it has passed. Likewise, for the latecomer (masbuq) if he catches the bowing, he does not perform the takbir during it. Abu Hanifa said: He performs the takbir during it; because it is in the position of standing, evidenced by the fact that the rak'ah is attained by it. As for us, it is a recommended dhikr for the standing position, so he does not perform it while bowing, like the opening supplication, the recitation of the surah, and the qunut according to him. He only attains the rak'ah by catching it because he caught most of it, and he only missed the standing, and he has already performed what suffices for the opening takbir. As for the latecomer if he catches the imam after his takbirs, Ibn 'Aqil said: He performs the takbir; because he caught its proper place. It is possible that he does not perform the takbir; because he is commanded to be silent for the imam's recitation. It is possible that if he hears the imam's recitation, he is silent, and if he is far, he performs the takbir.

Section: If he is in doubt about the number of takbirs, he bases it on certainty. If he performs a takbir and then doubts whether he intended the opening takbir or not, he starts the prayer over, both he and those behind him; because the principle is the absence of intention, unless he is one afflicted with obsessive whispers (waswas), in which case he should not pay attention to it. The rest of the issue has already been explained.

308- Issue: He said: (When he performs the taslim, he delivers two khutbahs to them, sitting between them. If it is Eid al-Fitr, he urges them to give charity and explains to them what they should give out. If it is Eid al-Adha, he encourages them regarding the sacrifice and explains to them what can be sacrificed).

The general principle is that the two khutbahs of the two Eids occur after the prayer; we know of no disagreement among Muslims regarding this, except from the Banu Umayya. It was narrated from 'Uthman and Ibn al-Zubayr that they did it [before the prayer], but that has not been authentically attributed to them, and the disagreement of the Banu Umayya is not to be considered; because it is preceded by the consensus that existed before them and contradicts the authentic sunnah of the Messenger of Allah, peace and blessings of Allah be upon him. Their action was indeed criticized, and it was considered an innovation (bid'ah) and contrary to the Sunnah, for Ibn 'Umar said: The Prophet, peace and blessings of Allah be upon him, and Abu Bakr, 'Umar, and 'Uthman used to perform the Eid prayers before the khutbah. Agreed upon (1). Ibn 'Abbas narrated the same, as recorded by Muslim (2). It was also narrated from the Prophet, peace and blessings of Allah be upon him, by a group, and Tariq ibn Shihab narrated that he advanced...