Tarikh (al-Tabari) 3279
The Year 216 AH
وَفِيهَا كَتَبَ الْمَأْمُونُ إِلَى إِسْحَاقَ بْنِ إِبْرَاهِيمَ نَائِبِ بَغْدَادَ وَمَا وَالَاهَا مِنَ الْبِلَادِ، يَأْمُرُهُ أَنْ يَأْمُرَ النَّاسَ بِالتَّكْبِيرِ عَقِيبَ الصَّلَوَاتِ الْخَمْسِ فَكَانَ أَوَّلَ مَا بُدِئَ بِهِ فِي جَامِعِ الْمَدِينَةِ وَالرُّصَافَةِ يَوْمَ الْجُمُعَةِ لِأَرْبَعَ عَشْرَةَ لَيْلَةً خَلَتْ مِنْ رَمَضَانَ، أَنَّهُمْ لَمَّا قَضَوُا الصَّلَاةَ قَامَ النَّاسُ قِيَامًا فَكَبَّرُوا ثَلَاثَ تَكْبِيرَاتٍ، ثُمَّ اسْتَمَرُّوا عَلَى ذَلِكَ فِي بَقِيَّةِ الصَّلَوَاتِ، وَهَذِهِ بِدْعَةٌ أَحْدَثَهَا الْمَأْمُونُ بِلَا مُسْتَنَدٍ وَلَا دَلِيلٍ وَلَا مُعْتَمَدٍ فَإِنَّ هَذَا لَمْ يَفْعَلْهُ قَبْلَهُ أَحَدٌ وَلَكِنْ ثَبَتَ فِي " " الصَّحِيحِ " " عَنِ ابْنِ عَبَّاسٍ أَنَّ رَفْعَ الصَّوْتِ بِالذِّكْرِ كَانَ عَلَى عَهْدِ رَسُولِ اللَّهِ ﷺ حِينَ يَنْصَرِفُ النَّاسُ مِنَ الْمَكْتُوبَةِ. وَقَدِ اسْتَحَبَّ هَذَا طَائِفَةٌ مِنَ الْعُلَمَاءِ كَابْنِ حَزْمٍ وَغَيْرِهِ. وَقَالَ ابْنُ بَطَّالٍ: الْمَذَاهِبُ الْأَرْبَعَةُ وَغَيْرُهُمْ عَلَى عَدَمِ اسْتِحْبَابِهِ. قَالَ النَّوَوِيُّ: وَقَدْ رُوِيَ عَنِ الشَّافِعِيِّ أَنَّهُ قَالَ: إِنَّمَا كَانَ ذَلِكَ لِيَعْلَمَ النَّاسُ أَنَّ الذِّكْرَ بَعْدَ الصَّلَوَاتِ مَشْرُوعٌ، فَلَمَّا عُلِمَ ذَلِكَ لَمْ يَبْقَ لِلْجَهْرِ مَعْنًى. وَهَذَا كَمَا رُوِيَ عَنِ ابْنِ عَبَّاسٍ أَنَّهُ كَانَ يَجْهَرُ بِالْفَاتِحَةِ فِي صَلَاةِ الْجِنَازَةِ لِيَعْلَمَ النَّاسُ أَنَّهَا سُنَّةٌ، وَلِهَذَا نَظَائِرُ، وَاللَّهُ أَعْلَمُ. وَأَمَّا هَذِهِ الْبِدْعَةُ الَّتِي أَمَرَ بِهَا الْمَأْمُونُ؛ فَإِنَّهَا بِدْعَةٌ مُحْدَثَةٌ لَمْ يَعْمَلْ بِهَا أَحَدٌ مِنَ السَّلَفِ. وَفِيهَا وَقَعَ بَرْدٌ شَدِيدٌ جِدًّا.
Translation
✧ In this year, al-Maʾmūn wrote to Isḥāq b. Ibrāhīm, his deputy over Baghdad and the lands under his authority, ordering him to command the people to perform takbīr after the five prayers. The first time this was instituted was in the congregational mosques of al-Madīnah and al-Ruṣāfah on Friday, when fourteen nights had passed of Ramaḍān: when they finished the prayer, the people stood up and said three takbīrs, then they continued with that in the remaining prayers. This is an innovation (bidʿah) introduced by al-Maʾmūn without any basis, proof, or authority, for no one before him had done it. However, it is established in the Ṣaḥīḥ on the authority of Ibn ʿAbbās that raising the voice with dhikr was customary in the time of the Messenger of God ﷺ when people finished the prescribed prayer. A group of scholars, such as Ibn Ḥazm and others, considered this recommended. Ibn Baṭṭāl said: The four schools and others are of the view that it is not recommended. Al-Nawawī said: It has been related from al-Shāfiʿī that he said: That was only so that people would know that dhikr after prayers is prescribed; once that was known, there remained no point in saying it aloud. This is like what is related from Ibn ʿAbbās that he used to recite al-Fātiḥah aloud in the funeral prayer so that people would know it is a sunnah, and there are similar cases; and God knows best. As for this innovation which al-Maʾmūn commanded, it is a newly introduced practice that none of the salaf practiced. Also in this year there occurred a very severe cold.
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