Home Text Fatawas If Takbirs Of A Muqtadi Remain Outstanding During Eid Salah How Does He Complete His Salah

If Takbirs Of A Muqtadi Remain Outstanding During Eid Salah, How Does He Complete His Salah?

Darulifta Ahlesunnat

(Dawateislami)

Question

What do the scholars of Islam say regarding the following matter: if a person joins Eid salah after one or two of the additional takbīrs in the first unit (rak’at) of salah, when will he say the additional takbīrs? If he misses three takbīrs and joins when the imam has commenced recitation, or if he joins after the imam moves into rukūʿ, when will he say the additional takbīrs?

بِسْمِ اللہِ الرَّحْمٰنِ الرَّحِیْمِ

اَلْجَوَابُ بِعَوْنِ الْمَلِکِ الْوَھَّابِ اَللّٰھُمَّ ھِدَایَۃَ الْحَقِّ وَالصَّوَابِ

If a person joins Eid salah after the imam has already performed one, two or three takbīrs of the first unit (rak’at), such a person will first perform the additional takbīrs that he has missed even if the imam has started his recitation. After performing the takbīrs, he will then follow the imam, i.e., he will remain silent and listen to his recitation.

If he joins after the imam has moved to rukūʿ, and has predominant assumption that he will be able to recite the takbīrs in qiyam and still join the imam in rukūʿ, he should say the takbīrs whilst in qiyam and then join him in rukūʿ.

If a person has predominant assumption the imam will stand from rukūʿ before the former can say the takbīrs, he should not perform the takbīrs in qiyam. He should move into rukūʿ and recite takbīrs without raising his hands. If the imam stands from rukūʿ before the person can complete his takbīrs of Eid, he will follow the imam in standing from rukūʿ. Any remaining takbīrs will not be binding.

It is stated Durr al-Mukhtār:

ولو ادرک المؤتم الامام فی القیام بعد ماکبر ،کبر فی الحال برأی نفسہ لانہ مسبوق

Under the above-mentioned text, ʿallāmah Shāmi رَحْمَةُ الـلّٰـهِ عَلَيْه writes in Radd al-Muḥtār:

وا ن کان الاما م شرع فی القرأۃکما فی الحلیۃ

He further mentions:

أما لو أدركه راكعا فإن غلب ظنه إدراكه في الركوع كبر قائما برأي نفسه ثم ركع، وإلا ركع وكبر في ركوعه خلافا لأبي يوسف ولا يرفع يديه لأن الوضع على الركبتين سنة في محله، والرفع لا في محله وإن رفع الإمام رأسه سقط عنه ما بقي من التكبير لئلا تفوته المتابعة ولو أدركه في قيام الركوع لا يقضيها فيه لأنه يقضي الركعة مع تكبيراتها فتح وبدائع[1]

It is written in Fatāwa Hindiyyah:

ولو انتهى رجل إلى الإمام في الركوع في العيدين فإنه يكبر للافتتاح قائما فإن أمكنه أن يأتي بالتكبيرات ويدرك الركوع فعل ويكبر على رأي نفسه وإن لم يمكنه ركع واشتغل بالتكبيرات عند أبي حنيفة ومحمد رحمهما الله تعالى هكذا في السراج الوهاج ، ولا يرفع يديه إذا أتى بتكبيرات العيد في الركوع ، كذا في الكافي ، ولو رفع الإمام رأسه بعدما أدى بعض التكبيرات فإنه يرفع رأسه ويتابع الإمام وتسقط عنه التكبيرات الباقية ، كذا في السراج الوهاج ، ولو أدركه في القومة لا يقضي فيها ؛ لأنه يقضي الركعة الأولى مع التكبيرات[2]

The erudite Hanafi jurist, Mufti Amjad ʿAli Aʿẓami رَحْمَةُ الـلّٰـهِ عَلَيْه writes in Bahār-i-Sharīʿat:

If muqtadi joined in the first unit (rak’at) after the takbir of the imam, he should then perform three takbīrs at once, even if the imam has started recitation. He should only utter three, even if the imam has said more than three. If he did not yet utter the takbīrs and the imam moved into rukūʿ, he should not recite them whilst standing. He should instead go into rukūʿ with the imam and say them whilst in this position.

If he found the imam in rukūʿ and has predominant assumption that he will be able to perform the takbīrs and still join the imam in rukūʿ, he should perform them whilst standing and then move into rukūʿ. Otherwise, he should utter اللہُ اَکْبَر, move into rukūʿ and say the takbīrs thereupon. If he had not yet completed his takbīrs when the imam raised his head, the remaining takbīrs will no longer be binding.[3]