Para fuqaha telah sepakat tentang keutamaan mandi untuk (setiap) dua solat tersebut, dan bahawa ia dilakukan tanpa azan dan tanpa melafazkan iqamah, kerana inilah amalan yang telah ditetapkan daripada Rasulullah ﷺ, kecuali pembaharuan dalam amalan ini oleh Mu'awiyah sebagaimana yang dicatatkan dalam satu kenyataan yang paling sahih menurut Abu 'Umar. Begitu juga, mereka sepakat bahawa sunnah ialah melaksanakan solat sebelum khutbah, kerana itu juga telah ditetapkan daripada Rasulullah ﷺ, kecuali apa yang diriwayatkan daripada 'Uthman bin 'Affan bahawa beliau melewatkan solat dan memajukan khutbah supaya orang ramai tidak bersurai sebelum khutbah. Mereka juga sepakat bahawa tiada had masa yang ditetapkan untuk bacaan dalam solat. Kebanyakan mereka menganjurkan agar surah al-A'la dibaca pada rakaat pertama dan surah al-Ghashiyah pada rakaat kedua, kerana ini diriwayatkan secara tawatur (oleh seluruh umat) daripada Rasulullah ﷺ. Al-Shafi'i menganjurkan agar surah Qaf dan surah al-Qamar dibaca, kerana ia telah ditetapkan daripada Nabi ﷺ.

The jurists agreed upon the religious merit of bathing for (each of) the two prayers and that they are observed without the call for prayers and (without) the pronouncement of the iqdma, as this was the established practice of the Messenger of Allah (God’s peace and blessings be upon him), except for the innovation in this practice by Mu*awiya as recorded in a most authentic statement according to Abu ‘Umar. Likewise, they agreed that the sunna is to observe the prayer before the sermon, as that too has been established from the Messenger of Allah (God’s peace and blessings be upon him), except what is related from TJthman ibn ‘Affan that he delayed the prayer and advanced the sermon so that the people should not disperse prior to the khutba. They also agreed that there is no time limit set for the recitation in the prayers. Most of them recommended that surat al-A^la be recited in the first rak^a and surat al-Ghashiya in the second as this is transmitted through tawdtur (by the whole community) from the Messenger of Allah (God’s peace and blessings be upon him). Al-Shafi‘T recommended that surat Qaf and surat al~ Qamar be recited, because it was established from the Prophet (God’s peace and blessings be upon him).

Mereka berselisih dalam hal ini mengenai beberapa perkara, yang paling utama daripadanya ialah perselisihan mereka mengenai takbir. Abu Bakr ibn al-Mundhir telah meriwayatkan hampir dua belas pendapat mengenai perkara ini, namun kami hanya akan menyebutkan pendapat-pendapat yang bersandar kepada pernyataan seorang Sahabat atau kepada riwayat. Maka kami katakan:

They disagreed in this over (several) issues, the foremost of which is their disagreement over takbir. Abu Bakr ibn al-Mundhir has narrated close to twelve opinions about this, though we will mention only those that rely upon the statement of a Companion or upon transmission. Thus we say:

Malik berpendapat bahawa takbir dalam rakaat pertama solat Witir ialah tujuh, termasuk takbir permulaan sebelum bacaan, dan enam dalam rakaat kedua, termasuk takbir untuk bangun daripada sujud. Al-Shafi‘i berkata bahawa dalam rakaat pertama takbirnya ialah lapan dan dalam rakaat kedua enam, bersama takbir untuk bangun daripada sujud. Abu Hanifa berkata bahawa dalam rakaat pertama dia hendaklah melafazkan tiga takbir dengan mengangkat tangan dalam setiap takbir selepas takbir permulaan, kemudian dia hendaklah membaca Umm al-Qur'an diikuti surah lain, selepas itu dia hendaklah rukuk sambil melafazkan takbir, tetapi tanpa mengangkat tangan. Apabila dia bangun untuk rakaat kedua, dia hendaklah melafazkan takbir tanpa mengangkat tangan dan membaca Fatihat al-Kitab serta surah lain. Kemudian dia hendaklah melafazkan tiga takbir dengan mengangkat tangan, selepas itu dia melafazkan satu takbir untuk rukuk tetapi tidak mengangkat tangan. Sekumpulan ahli fiqh berkata bahawa terdapat sembilan takbir dalam setiap rakaat. Pendapat ini diriwayatkan daripada Ibn ‘Abbas, al-Mughira ibn Shu‘ba, Anas ibn Malik, Sa‘id ibn al-Musayyab, dan juga dipegang oleh al-Nakha‘i.

Malik held that the takbirs in the first rakfa of the W prayers are seven, including the initial takbir prior to recitation, and are six in the second rak^a, including the takbir for rising up from the prostrations. Al-Shafi‘T said that in the first they are eight160 and in the second they are six along with the takbir for rising up from the prostrations. Abu HanTfa said that in the first rak'a he is to pronounce three takbirs raising his hands in each after the initial takbir, then he is to recite the umm al-Qur'an followed by another sura after which he is to bow pronouncing the takbir, but without raising hands. When he rises for the second ra&a, he is to pronounce the takbir without raising his hands and recite the Fdtihat al-Kitab and another sura. He is then then to pronounce three takbirs with the raising of hands after which he pronounces a takbir for the bow but does not raise his hands. A group of jurists said that there are nine (takbirs) in each rak'a. This is related from Ibn ‘Abbas, al-Mughira ibn Shu^ba, Anas ibn Malik, Sa‘Td ibn al-Musayyab, and it was also upheld by al-Nakha T.

Sebab perselisihan mereka berpunca daripada pertentangan riwayat-riwayat yang dinukilkan mengenai isu ini daripada para Sahabat. Malik, semoga Allah merahmatinya, berpegang kepada apa yang diriwayatkan daripada Ibn ʿUmar, yang berkata, "Aku menyaksikan (menyambut) al-Adha dan al-Fitr [dua ʿId] bersama Abu Hurayra, dan beliau melafazkan tujuh takbir pada rakaat pertama sebelum bacaan dan lima takbir pada rakaat yang lain sebelum bacaan." Tambahan pula, amalan (yang berlaku) di Madinah pada pandangannya adalah selaras dengan ini. Riwayat ini turut dijadikan pegangan oleh al-Shafiʿi, kecuali bahawa beliau mentafsirkan tujuh takbir itu tidak termasuk takbir permulaan, sebagaimana pada lima takbir dalam rakaat kedua beliau tidak memasukkan takbir untuk bangkit berdiri. Nampaknya, apa yang mendorong Malik membuat kesimpulan bahawa takbir permulaan dikira antara tujuh takbir dan takbir untuk bangkit berdiri dikira sebagai tambahan kepada lima takbir yang diriwayatkan ialah amalan yang berlaku secara meluas. Pada pandangannya, ini nampaknya sebagai satu bentuk pendamaian antara riwayat dan amalan (yang berlaku). Abu Dawud telah merekodkan kandungan riwayat Abu Hurayra dalam laporan-laporan yang sampai kepada ʿAisyah dan ʿAmr ibn al-ʿAs. Diriwayatkan bahawa Abu Musa al-Ashʿari dan Hudhayfa ibn al-Yaman ditanya bagaimana Rasulullah ﷺ melafazkan takbir semasa al-Adha dan al-Fitr. Abu Musa berkata, "Baginda biasa melafazkan empat takbir (sebagaimana baginda lakukan) pada upacara jenazah." Hudhayfa berkata, "Dia telah berkata benar." Abu Musa kemudian menambah, "Inilah yang aku lakukan di Basrah ketika aku dilantik (sebagai gabenor) ke atas mereka." Sekumpulan ulama fiqh menyokong pendapat ini. Abu Hanifa dan selebihnya ulama Kufah berpegang dalam hal ini kepada Ibn Masʿud, kerana sabit daripadanya bahawa beliau biasa mengajar mereka untuk melaksanakan solat ʿId mengikut cara yang telah disebutkan terdahulu.

c The reason for their disagreement derives from the conflict of the traditions transmitted on the issue from the Companions. Malik, may Allah have mercy on him, relied on what is related from Ibn TJmar, who said, “I witnessed (celebrated) al-adhd and al-fitr [the two c£fc] with Abu Hurayra and he pronounced seven takbirs in the first rak'a prior to recitation and five in the other rak% prior to recitation”. Further, the practice fymal), in his view, in Medina was in accordance with this. This tradition was relied upon by ak ShafiT, except that he interpreted the seven as excluding the initial takbir, just as in the five takbirs in the second rak'a he excluded the takbir for rising up. It appears that what led M^ik to conclude that the initial takbir is to be counted among the seven and the takbir for rising up is to be counted as an addition to the reported five is the prevailing practice. This appears, in his view, to be a kind of reconciliation between the tradition and (prevailing) practice. Abu Dawud has recorded the contents of Abu Hurayra’s tradition in reports going up to cA>isha and ‘Amr ibn ak‘As. It is related that Abu Musa al-Ash^ri and Hudhayfa ibn al-Yaman wrere asked as to how the Messenger of Allah (God’s peace and blessings be upon him) pronounced the takbirs during al-adhd and al-fitr. Abu Musa said, “He used to pronounce four takbirs (just as he did) on the funerals”. Hudhayfa said, “He has spoken the truth”. Abu Musa then added, “This is what I used to do at Basra when I was appointed (governor) over them”. A group of jurists upheld this opinion. Abu Hanifa and the rest of the Kufians relied for this upon Ibn Mas‘ud, for it is established from him that he used to teach them to observe the 'id prayer in the manner that has preceded.

Mereka semua memutuskan perkara ini dengan mengambil pendapat para Sahabat mengenai isu tersebut, kerana tiada apa-apa yang telah ditetapkan daripada Nabi ﷺ mengenainya, dan diketahui bahawa perbuatan seorang Sahabat dalam hal sebegini menjadi dalil (contoh rujukan), kerana qiyas tidak mempunyai peranan dalam isu (ibadah) seperti ini.

All of them decided this by adopting the opinions of Companions on the issue as nothing has been established from the Prophet (God’s peace and blessings be upon him) on this, and it is known that the act of a Companion in such a case serves as a precedent, for analogy has no role in such an issue (of worship).

Demikian juga, mereka berselisih pendapat tentang mengangkat tangan ketika mengucapkan setiap takbir. Sebahagian mereka menganjurkan amalan itu, dan ini adalah pendapat al-Shafi'i. Sebahagian lain berpendapat bahwa mengangkat tangan hanya disyariatkan pada saat permulaan (takbiratul ihram), sementara yang lain memberikan pilihan dalam hal ini.

Likewise, they disagreed about the raising of hands while pronouncing each takbir. Some of them recommended that practice, and this is the opinion of al- ShafiT. Some held that the raising of hands was applicable only at the time of commencement, while others granted a choice in this.

Mereka berselisih pendapat mengenai orang yang diwajibkan melaksanakan solat ‘Id, iaitu kewajipan sebagai sunnah. Sekumpulan ahli fiqh berkata bahawa ia wajib dilaksanakan oleh penduduk tetap mahupun musafir, dan pendapat ini dipegang oleh al-Shafi‘T dan al-Hasan al-Basri. Al-Shafi‘T juga berpendapat bahawa ia wajib dilaksanakan oleh orang ramai khususnya bagi dan jemaah solat Jumaat. Diriwayatkan daripada ‘Uthman bahawa beliau menyampaikan khutbah kepada orang ramai pada suatu ‘id yang jatuh pada hari Jumaat, lalu berkata:

.They disagreed about the person on whom the <id prayer is obligatory, that is, obligation as a sunna. A group of jurists said that it is to be observed by a resident as well as a traveller, and this was upheld by al-Shafi‘T and al-Hasan al-Basri. Al-Shafi‘T also maintained that it is to be observed by the people specifically for and the Friday congregation. It has been related from TJthman that he addressed the people on an cfz/ that was a Friday and said:

"Mereka dari kawasan pedalaman yang ingin menunggu solat Jumaat berjemaah boleh berbuat demikian, dan mereka yang ingin pulang boleh pulang." Hadis ini diriwayatkan oleh Malik dalam al-Muwatta'. Beliau juga meriwayatkan sebuah hadis yang serupa, disandarkan kepada 'Umar ibn 'Abd al-'Aziz, dan pendapat ini diterima oleh al-Shafi'i. Malik dan Abu Hanifa berpendapat bahawa jika Hari Raya jatuh pada hari Jumaat, orang yang terlibat masih tertanggung kewajipan untuk kedua-duanya: solat Hari Raya sebagai sunnah dan solat Jumaat berjemaah sebagai kewajipan, dan yang satu tidak boleh menggantikan yang lain. Ini adalah prinsip asas, melainkan terdapat dalil yang sahih yang menuntut sebaliknya. Mereka yang menerima pandangan 'Uthman tidak berbuat demikian kerana ia sekadar pendapat, tetapi kerana kenyataannya berasaskan satu precedent,162 dan ia tidak sepenuhnya bercanggah dengan prinsip-prinsip syarak. Adapun gugurnya kewajipan solat zuhur atau Jumaat (yang menjadi gantiannya) disebabkan wujudnya solat Hari Raya, ia jauh terkeluar daripada lingkungan prinsip-prinsip tersebut, melainkan terdapat dalil yang sahih yang menuntut sebaliknya.

“Those from the countryside who like to wait for the Friday congregation may do so, and those who wish .to return may return. It is recorded by Malik in al- Muwattd”. He also related a tradition similar to it attributed to TJmar ibn c Abd al- Aziz, and this opinion was adopted by al-ShaficL Malik and Abu c Hanifa said that if the Hd falls on a Friday the subject remains under an obligation for both, <£/ as a sunna and the Friday congregation as an obligation, and one cannot be a substitute for the other. This is the principle unless an evidence is established to which recourse is necessary. Those who adopted TJthman’s view did so not because it is an opinion, but because his statement is based on a precedent,162 and it is not totally inconsistent with the principles. As to the dropping of the obligation of zuhr or jumufa (which is its substitute) due to the existence of the W prayer, it falls far beyond the ambit of the principles, unless there is established an evidence to which recourse is necessary.

Mereka berselisih pendapat mengenai kes orang yang tertinggal solat bersama imam. Sekumpulan fuqaha berkata bahawa dia hendaklah menunaikan empat rakaat. Pendapat ini dipegang oleh Ahmad dan al-Thawri, dan ia diriwayatkan daripada Ibn Mas'ud. Kumpulan fuqaha yang lain berkata bahawa dia hendaklah menunaikan dua rakaat sebagai qadha dengan cara yang sama seperti solat imam, iaitu dengan melafazkan takbir di dalamnya seperti takbir imam dan membaca dengan kuat seperti imam. Pendapat ini dipegang oleh al-Shafi'i dan Abu Thawr. Kumpulan ketiga berkata bahawa dia menunaikan dua rakaat tanpa melafazkan takbir di dalamnya dan tanpa membaca dengan kuat. Kumpulan keempat berkata bahawa jika imam menunaikan solat di tempat solat, maka dia hendaklah menunaikan dua rakaat, jika tidak dia hendaklah menunaikan empat rakaat. Kumpulan kelima berkata bahawa tiada qadha baginya. Ini ialah pendapat Malik dan pengikut-pengikutnya. Ibn al-Mundhir meriwayatkan daripadanya pendapat yang serupa dengan pendapat al-Shafi'i. Mereka yang berpendapat bahawa dia hendaklah menunaikan empat rakaat membandingkannya dengan solat Jumaat berjemaah, tetapi perbandingan ini lemah. Mereka yang berpendapat ia dua rakaat seperti yang ditunaikan oleh imam berbuat demikian berdasarkan prinsip bahawa qadha mesti dilakukan dengan cara yang sama seperti ada'. Mereka yang menolak qadha berpendapat bahawa ia ialah solat yang mempunyai syarat-syarat tertentu iaitu berjemaah dan imam, seperti solat Jumaat; oleh itu, mereka tidak mensyariatkan qadha sama ada dua atau empat rakaat kerana ia tidak menggantikan apa-apa. Dua pendapat inilah yang menjadi tumpuan perbincangan, iaitu pendapat al-Shafi'i dan pendapat Malik. Adapun pendapat-pendapat lain, ia lemah dan tidak bermakna, kerana solat Jumaat menggantikan zuhur, tetapi solat-solat ini tidak menggantikan apa-apa. Bagaimanakah, kalau begitu, kita boleh membuat qiyas daripada satu kepada yang lain bagi qadha? Sebenarnya, solat zuhur bagi orang yang tertinggal solat Jumaat berjemaah bukanlah qadha, sebaliknya ia adalah ada', kerana apabila gantian itu terlepas, ia menjadi wajib. Allah ialah Pemberi kebenaran.

They disagreed about the case of a person who has lost the prayer with the imam. A group of jurists said that he is to pray four rak'as. This was upheld by Ahmad and al-ThawrT, and it was related from Ibn Mascud. Another group of jurists said that he is to offer two rdkfas as qadd in the same way as the prayer of the imamy pronouncing the takbirs in it like those of the imam and reciting audibly like him. This was upheld by al-ShaficT and Abu Thawr. A third group said that he observes two ra&as without pronouncing the takbirs in it or reciting audibly. A fourth group said that if the imam observed the prayer in the place of prayer the person is to observe two rak'as else he is to observe four rak'as. A fifth group of jurists said that there is no qadd for him. This is the opinion of Malik and his disciples. Ibn al-Mundhir has related from him an opinion similar to that of al-Shafi I c Those who‘maintained that he is to observe four rak^as compared it (the 'id prayer) to the Friday congregation, but this is a weak comparison. Those who held it to be two rak'as like those observed by the imam did so on the basis of the principle that qadd must be performed in the same way as the add. Those who disallowed qadd maintained that it is ap prayer that has stipulated conditions of a congregation and an imam like the Friday prayer; therefore, they did not prescribe the qadd of either two or four rak'as for they do not substitute for anything. These two opinions are those around which the issue revolves, that is, the opinion of al-ShaficT and the opinion of Malik. As for the other opinions, they are weak and meaningless, for the Friday prayer is a substitute for zuhr, but these prayers do not form a substitute for anything. How, then, can we draw an analogy from one with the other for qadtfi In fact, the zuhr prayer of the person who has missed the Friday congregational prayer is not qadd? rather it is add?, because on missing the substitute this becomes obligatory. Allah is the Grantor of truth.

Mereka berselisih pendapat mengenai solat sunat sebelum solat ‘Id dan selepasnya. Majoriti berpendapat bahawa orang yang beribadah tidak boleh menunaikan solat sunat, sama ada sebelum atau selepasnya. Pendapat ini diriwayatkan daripada ‘Ali bin Abi Talib, Ibn Mas‘ud, Hudhayfah dan Jabir, dan ia juga dipegang oleh Ahmad. Namun, ada yang mengatakan bahawa dia boleh menunaikan solat sunat sebelum dan selepasnya. Ini adalah pendapat Anas dan ‘Urwah, dan ia dipegang oleh al-Shafi‘i. Terdapat pendapat ketiga dalam perkara ini, iaitu dia boleh menunaikan solat sunat selepasnya tetapi tidak sebelumnya. Pendapat ini dipegang oleh al-Thawri, al-Awza‘i dan Abu Hanifah, dan ia juga diriwayatkan daripada Ibn Mas‘ud. Sekumpulan fuqaha membuat perbezaan antara sama ada solat itu dilakukan di tempat solat (untuk ‘Id) atau di masjid, dan ini ialah pendapat yang masyhur dalam mazhab Malik.

They disagreed about supererogatory prayers before the <Sd prayer and after it. The majority maintain that he (the worshipper) is not to offer supererogatory prayers either before it or after it. This is related from CA1T ibn AbT Talib, Ibn Mas ud- Hudhayfa, and Jabir, and it c is also upheld by Ahmad. It is said, however, that he is to offer supererogatory prayers both before it and after it. This is the opinion of Anas and TJrwa, and it has been upheld by al- Shafi<f. There is a third opinion in- this that he is to offer supererogatory prayers after it but not before it. This was upheld by al-Thawn, al-AwzacT, and Abu HanTfa, and it is also related from Ibn Mascud. A group of jurists made a distinction between whether the prayer was in a place of prayer (for <-id) or in the mosque, and this is the well-known opinion of Malik’s school.

Sebab perselisihan mereka ialah kerana telah thabit bahawa "Rasulullah ﷺ keluar pada hari Aidilfitri atau pada hari Aidiladha dan solat dua rakaat tanpa solat sebelumnya mahupun selepasnya". Sebaliknya, diriwayatkan bahawa Nabi ﷺ bersabda, "Apabila salah seorang daripada kamu masuk ke masjid, hendaklah dia rukuk dua rakaat". Kekaburan itu juga timbul dari aspek kewajipannya, iaitu sama ada galakan solat sunat sebelum dan selepasnya timbul daripada hukumnya sebagai solat yang disyariatkan. Mereka yang menganggap meninggalkan solat sebelumnya dan selepasnya tergolong dalam kategori meninggalkan solat sunat rawatib sebelum dan selepasnya, dan yang pada pandangan mereka istilah "masjid" tidak terpakai pada tempat solat (bagi solat Aid), tidak menyyariatkan solat sunat sebelum atau selepasnya. Atas sebab inilah pendapat mazhab berbelah bahagi mengenai solat sebelumnya apabila solat Aid dilaksanakan di dalam masjid, kerana implikasi perbuatan itu bercanggah dengan lafaz hadis. Maksudnya, digalakkan seseorang itu solat selagi dia telah masuk ke masjid, tetapi apabila dia hendak melaksanakan solat Aid (di tempat solat Aid) digalakkan dia menahan diri daripada solat (sebelumnya), berdasarkan qiyas kepada perbuatan Nabi ﷺ. Mereka yang berpendapat ia tergolong dalam kategori pengecualian, dan juga berpendapat bahawa istilah "masjid" terpakai pada tempat solat, mengharuskan solat sunat sebelumnya. Mereka yang menyamakannya dengan solat fardu menganggap digalakkan solat sebelumnya dan selepasnya, sebagaimana yang telah kami nyatakan. Sekumpulan ahli fiqh berpendapat bahawa solat sunat sebelum dan selepasnya tergolong dalam kategori harus (mubah), bukan kategori sunat atau kategori makruh. Ini mempunyai kekaburan yang minimum, jika istilah "masjid" tidak merangkumi tempat solat (SQ).

The reason for their disagreement is that it has been established “that the Messenger of Allah (God’s peace and blessings be upon him) went out on the day offitr or on the day of adha and prayed two rak<as without praying before them or after them”. On the other hand, it is related that the Prophet (God’s peace and blessings be upon him) said, “When one of you enters a mosque he should bow in two rakfas”. The ambiguity also arises from the aspect of its being prescribed, that is, whether the recommendation of supererogatory prayers both before and after it arises from its hukrn of being a prescribed prayer. Those who considered the relinquishment of prayer before it and after as belonging to the category of relinquishment of prayer before the sunan and after them, and in whose view the term “mosque” did not apply to the place of prayer (for <#), did hot prescribe supererogatory prayers before it or after it. It was for this reason that the opinion of the School vacillated with respect to prayers before it when the <id is observed inside the mosque, as the implication of the act is in conflict with the words. I mean, it is recommended that the person should pray insofar as he has entered the mosque, but insofar as he is about to observe the Hd prayer (at the place of cid prayer) it is recommended that he should refrain from praying (prior to it) on the analogy of the act of the Prophet (God’s peace and blessings be upon him). Those who maintained that it belongs to the category of exemptions, and also held that the term “mosque” applies to the place of prayer, approved of supererogatory prayers being offered before it. Those who compared it to the obligatory prayers deemed it recommended that he pray before it and after it, as we have said. A group of jurists held that supererogatory prayers before it and after it belong to the permissible (mubah) category and not the recommended category nor the disapproved (makruh) category. This has minimum ambiguity, if the term “mosque” does not encompass the place of ( SQ prayer.

Mereka berselisih pendapat mengenai waktu takbir pada hari raya Aidilfitri, setelah majoriti bersepakat tentang kesunatannya, kerana firman Allah Yang Maha Tinggi: "Allah menghendaki kemudahan bagimu, dan tidak menghendaki kesukaran bagimu; dan supaya kamu menyempurnakan bilangan (puasa) dan supaya kamu mengagungkan Allah atas petunjuk-Nya yang diberikan kepadamu"{163}. Majoriti berpendapat bahawa orang yang beribadah hendaklah mula melafazkan takbir sejak waktu keluar menuju solat. Ini ialah pendapat Ibn 'Umar dan sekumpulan para Sahabat serta para Tabi'in, dan turut dipegang oleh Malik, Ahmad, Ishaq dan Abu Thawr. Sekumpulan fuqaha pula berpendapat bahawa seseorang hendaklah mula melafazkan takbir sejak malam Aidilfitri apabila anak bulan telah kelihatan, sehingga waktu keluar untuk solat dan kemunculan imam. Menurut mereka, hukum yang sama juga terpakai pada malam Aidiladha bagi mereka yang bukan jemaah haji. Terdapat juga riwayat daripada Ibn 'Abbas bahawa takbir sama sekali tidak dilafazkan, kecuali jika imam melafazkannya.

They disagreed about the time of takbir during al-fitr, after the majority had agreed upon its recommendation, because of the words of the Exalted “He desireth not hardship for you; and (He desireth) that ye should complete the period, and that ye should magnify Allah for having guided you”.163 The majority said that the worshipper should start pronouncing the takbirs from the time of departure for the prayer. This is the opinion of Ibn TJmar and a group of Companions and the Tabicun, and was also upheld by Malik, Ahmad, Ishaq, and Abu Thawr. A group of jurists said that he should start pronouncing the takbirs from the night of 'id al-fitr when the moon has been sighted till the departure for the prayer and the emergence of the imam. The same, in their view, is the rule for the night of adhd if they are not hajj pilgrims. The complete denial of pronouncing takbirs is related from Ibn c Abbas, unless the imam pronounces it.

Mereka sepakat tentang disunatkannya mengucapkan takbir selepas setiap solat pada hari-hari haji, tetapi mereka berselisih secara meluas mengenai tempoh yang ditetapkan untuk ini. Sekumpulan ahli fikah berkata bahawa takbir hendaklah diucapkan dari solat subuh pada hari 'Arafah sehingga waktu 'asar pada hari terakhir daripada (tiga) hari tasyriq. Pendapat ini dipegang oleh Sufyan, Ahmad dan Abu Thawr. Dikatakan bahawa takbir hendaklah diucapkan dari selepas solat zuhur pada hari korban sehingga solat subuh pada hari terakhir tasyriq. Ini ialah pendapat Malik dan al-Syafi'i. Al-Zuhri berkata bahawa suatu sunnah telah tersebar bahawa imam hendaklah mengucapkan takbir di bandar-bandar selepas solat zuhur pada hari korban sehingga 'asar pada hari terakhir tasyriq.

They agreed about the pronouncement of takbir immediately after each prayer during the days of hajj, but they disagreed extensively over the timp set for this. A group of jurists said that he is to pronounce takbirs from the morning prayer on the day of <Arafa till the time of 'asr on the last of the (three) days of fajArff.164 This was upheld by Sufyan, Ahmad, and Abu Thawr. It is said that he is to pronounce takbirs from the time after the zuhr prayer on the day of sacrifice up to the morning prayer on the last day of tashriq. This is the opinion of Malik and al-Shaf/T. Al-ZuhrT said that a sunna has prevailed that the imam should pronounce takbir in the cities after the zuhr prayer on the day of sacrifice up to 'asr of the last day of tashriq.

Secara keseluruhannya, terdapat perselisihan yang meluas mengenai perkara ini, dan Ibn al-Mundhir telah meriwayatkan sepuluh pendapat di dalamnya. Sebab perselisihan mereka ialah kerana ia berdasarkan amalan, dan tiada sebarang ucapan yang pasti diriwayatkan dalam hal ini. Apabila para Sahabat berselisih sesama sendiri mengenainya, para pengikut mereka juga berselisih dengan cara yang sama. Asas bagi perkara ini ialah firman Yang Maha Tinggi, "Dan sebutlah nama Allah pada hari-hari yang tertentu."165 Majoriti berpendapat bahawa perintah ini, walaupun terutamanya ditujukan kepada jemaah haji, berlaku secara umum kepada yang lain, dan hukum ini diambil daripada amalan, walaupun terdapat perselisihan mengenai waktu yang ditetapkan untuknya. Mungkin penetapan waktu bagi takbir ialah perkara pilihan, kerana mereka semua bersepakat tentang penetapan waktu sementara mereka berselisih mengenai amalan itu sendiri. Sekumpulan fuqaha berkata bahawa takbir selepas solat pada hari-hari ini hanya terpakai kepada orang yang solat bersama jemaah. Mereka juga berselisih mengenai bentuk takbir pada hari-hari tersebut. Malik dan al-Shafi'i berkata bahawa orang yang beribadah hendaklah melafazkannya tiga kali: Allahu Akbar, Allahu Akbar, Allahu Akbar. Dan dikatakan bahawa selepas itu ditambah lafaz Lā ilāha illallāhu waḥdahu lā sharīka lah, lahu al-mulk wa lahu al-ḥamd, wa huwa ʿalā kulli shayʾin qadīr. Diriwayatkan daripada Ibn ʿAbbas bahawa beliau biasa berkata, Allahu Akbar Kabīrā, tiga kali, dan kemudian pada yang keempat beliau akan berkata wa lillāhi al-ḥamd. Sekumpulan fuqaha berkata bahawa tiada sebarang lafaz yang ditetapkan untuk ini.

On the whole, there is extensive disagreement over this, and Ibn al-Mundhir has related ten opinions in it. The reason for their disagreement over this stems from the fact that it has been based on acts and that no determinable saying has been transmitted in this regard. When the Companions disagreed among themselves over this, their followers likewise disagreed. The basis for this subject are the words of the Exalted, “Remember Allah through the appointed days”.165 The majority maintained that this command, even if it is primarily directed at the pilgrims, applies generally to others, and this has been derived from practice, even though there is disagreement about the time set for it. Perhaps, the fixing of a time for takbir is a matter of choice for all of them agreed about the fixing of time while they differed over the act itself. A group of jurists said that the takbir after prayer on these days applies only to the person praying with the congregation. They also differed about the description of the takblr during these days. Malik and al-ShaficT said that the worshipper is to pronounce it three times: Alldhu Akbar, Alldhu Akbar, Alldhu Akbar. And it is said that the words Id ildha illallahu wahdahu la sharika lah, lahu yl-mulk wa lahu 'l-hamd, wa huwa <ald kulli shay* in qadir, are to be added after this. It is related from Ibn cAbbas that he used to say, Alldhu Akbar Kabira, three times and then with the fourth he would say wa lilldhi U-hamd. A group of jurists said that there is nothing determined for this.

Punca perselisihan mereka dalam hal ini ialah ketiadaan ketetapan khusus dalam syarak (tiada ketentuan nas), serta pemahaman mereka daripada syarak bahawa terdapat ketetapan tersebut, iaitu menurut kefahaman kebanyakan ulama. Inilah sebab mereka berselisih tentang penetapan waktu bagi takbir, iaitu memahami adanya penetapan sedemikian walaupun tiada nas yang menyatakannya.

The reason for their disagreement over this arises from the absence of ai determination in the law along with their understanding from the law that there is such a determination, that is, according to the understanding of most. This is the cause of their disagreement about the fixing of a time for takbir, that is, comprehending such fixing in the absence of a text for it.

Mereka bersepakat bahawa disunatkan bagi orang yang beribadat untuk makan sesuatu pada hari al-fitr sebelum berangkat ke tempat solat (C/W), dan bahawa dia tidak sepatutnya makan apa-apa pada hari 'id al-adha kecuali selepas selesai solat. Mereka juga berpendapat bahawa disunatkan dia pulang melalui jalan yang berbeza daripada jalan yang dilaluinya (semasa pergi untuk solat), kerana amalan ini telah ditetapkan melalui perbuatan Nabi ﷺ.

They agreed that it is recommended that the worshipper eat something on the day of al-fitr before departing for the place of (C/W) prayer, and that he should not eat anything on the day of 'id al-adha except after the completion of prayer. They also held that it is recommended that he should return by a path different from the one he treaded (while going for prayer), because this practice has been established through the act of the Prophet (God’s peace and blessings be upon him).