General takbir is not confined to the time immediately after prayers. A Muslim may say it by night or day, at home, on the road, at work, in the marketplace, and wherever remembering Allah is appropriate.

It begins when the month of Dhul-Hijjah starts, from its first night, and continues until sunset on the thirteenth, the last of the Days of Tashriq. It does not end simply because the Eid al-Adha prayer has finished or the day of Eid has ended.

In the days preceding Arafah, a Muslim says takbir frequently without treating it as a Sunnah specifically attached to the end of every obligatory prayer. General takbir is distinct from takbir restricted to the time after prayers.

Restricted takbir is the takbir said after obligatory prayers on particular days.

The view adopted in Shaykh Ibn Baz's fatwa, may Allah have mercy on him, is that non-pilgrims begin after Fajr on the Day of Arafah, the ninth of Dhul-Hijjah, and end after Asr on the thirteenth. Pilgrims begin after Dhuhr on the Day of Sacrifice, the tenth, and continue until after Asr on the thirteenth.

Jurists differ over when restricted takbir begins and ends. These timings are based on reports from the Companions and scholarly reasoning; not all of them are explicitly stated in an authentic hadith from the Prophet, peace and blessings be upon him.

For non-pilgrims, general and restricted takbir overlap from the Day of Arafah until the end of the Days of Tashriq. They say takbir after obligatory prayers and at other suitable times. The last prayer after which restricted takbir is said is Asr, while general takbir continues until sunset that day.

A pilgrim in ihram gives attention to the talbiyah until beginning to stone Jamrat al-Aqabah on the Day of Sacrifice, stopping it at the first pebble according to Ibn Baz's fatwa. Before then, talbiyah takes precedence for the pilgrim, but this does not prevent saying takbir as well. Anas, may Allah be pleased with him, reported that they were with the Prophet, peace and blessings be upon him, on the way to Arafah: some were saying talbiyah and others takbir, and neither group objected to the other. Reported by al-Bukhari (970).

Ibn Umar and Abu Hurayrah, may Allah be pleased with them both, would go to the marketplace during the ten days saying takbir, and people would say takbir upon hearing them.

Al-Bukhari mentioned this as a suspended report in his Sahih, in the Book of the Two Eids, in the chapter on the virtue of deeds during the Days of Tashriq.

This shows that making takbir heard and reviving this religious practice among people is prescribed. A man says it aloud at an appropriate volume, without shouting or disturbing those praying or reciting. A woman also says takbir, lowering her voice when non-mahram men are present, as Ibn Qudamah mentioned in al-Mughni when discussing women's takbir.

The prescribed practice is for each Muslim to say takbir individually. Shaykh Ibn Baz, may Allah have mercy on him, issued a fatwa that organizing takbir in one synchronized voice, with everyone deliberately beginning and ending together, is not prescribed.

There is no harm in people saying takbir individually and their voices occasionally coinciding without coordination. People hearing the takbir of Ibn Umar and Abu Hurayrah and then saying it themselves does not establish a practice of organized recitation in a single voice.