1b] Saying takbeer from Soorat al-Duha to Sooratal-Naas

1b]
Messenger of Allaah (peace and blessings of Allaah be upon him) told the majority of reciters to add an extra takbeer thenthey disobeyed the command of the Messenger of Allaah (peace and blessings of Allaah be upon him) and failed to do what he had commanded them to do, deserves to be punished severely as a deterrent to him and others like him.
With regard to the takbeer, the one who saysthat it is part of the Qur’aan has gone astray according to scholarly consensus and must be asked to repent; if he repents, all well and good,otherwise he should be executed. How could the one who does not recite itbe denounced for not reciting it? The one who regard a person who doesnot say this takbeer as an innovator or one who goes against the Sunnah or a sinner, is closer to kufr than Islam and should be punished; indeed if he insists on thatafter having the proof explained to him, then he should be executed.
If we assume [?] that the Prophet (peace and blessings of Allaah be upon him) told some of those who recited it to say takbeer, then at most this indicates that it is permissible or mustahabb. If it were obligatory, the majority ofreciters would not have neglected it and the imams of the Muslims would not have agreed that it is not obligatory. But none of the imams narrated that the takbeer is obligatory, rather the most that anyone who reads according to the recitation of Ibn Katheer can say is that it is mustahabb. This is unlike the Basmalah, recitation of which is obligatory according to those who regard it as part of the Qur’aan, but despite that the reciters allow not reciting it if one does not want to use it as a break between one soorah and another. So how could it not be allowed to omit the takbeer, which is not part of the Qur’aan? End quote.
Majmoo’ al-Fataawa (13/417-419)
And he (may Allaah have mercy on him) said:
The takbeer that is narrated from Ibn Katheeris not narrated with an isnad from the Prophet (peace and blessings of Allaah be upon him), and no one attributed it to theProphet (peace and blessings of Allaah be upon him) except al-Bazzi,who thus went against allthose who narrated it, as they only narrated it as something optional that was done by some of those who came after the Prophet (peace and blessings of Allaah be upon him), and he was the only one who attributed it to the Prophet (peace and blessings of Allaah be upon him). His transmission was regarded as da’eef (weak) by the specialists in hadeeth and biography among the scholars of recitation and hadeeth, aswas mentioned by more than one of the scholars. End quote.
Majmoo’ al-Fataawa (17/130).
Shaykh Muhammad ibn Saalih al-‘Uthaymeen (may Allaah have mercy on him) was asked:
Some of the reciters of Qur’aan separate one soorah from another by saying Allaahu akbar instead of the basmalah. Is that permissible, and is there any evidence for it?
He replied:
This is contrary to what the Sahaabah (may Allaahbe pleased with them) did, who separated one soorah from another by saying Bismillaah il-Rahmaan il-Raheem, and it is contrary to the scholarly view that the soorahs of the Qur’aan should not be separated by takbeer throughout the Qur’aan.
At the very most, there are some reciters who regard it as mustahabb for a person to say takbeer when he finishes every soorah from al-Duha to the end of the Qur’aan, along with the Basmalah between every two soorahs. But the correct view is that this is not Sunnah, because that was not narrated from the Prophet (peace and blessings of Allaah be upon him). Based on this, what is prescribed is to separate one soorah from another by saying the Basmalah, Bismillaah il-Rahmaan il-Raheem, except in the case of Soorat Baraa’ah (al-Tawbah), as there is noBasmalah between al-Anfaal and it. End quote.
Fataawa Islamiyyah (4/48).
Shaykh Bakr Abu Zayd (may Allaah preserve him)mentions in his Book Bida’al-Qurraa’ (p. 27) seven things that have to do reading the entire Qur’aan, of which we maymention:
Saying takbeer at the end of Soorat al-Duha until the end of Soorat al-Naas, both when praying and otherwise.
Then he said:
There are no saheeh reports about these seventhings from the Prophet (peace and blessings of Allaah be upon him) or from his companions (may Allaah be pleased with them). Most of that which is narrated about some of them cannot be taken as evidence. The correct view is that none of these things are prescribed in sharee’ah. End quote.
The Shaykh of the reciters in al-Madeenah al-Munawwarah, Shaykh Ibraaheem al-Akhdar, has written an essay entitled Takbeer al-Khatam bayna al-Qurraa’ wa’l-Muhadditheen, at theend of which he says:
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