Thursday, November 17, 2016

Eid

http://islamqa.org/hanafi/askimam/81493

INTRODUCTION
Islam, being a complete way of life, has laid out a very balanced approach with regards to our day to day life. Just as it has guided us on matters relating to belief and worship, that form the core of religion, it has also stipulated days of celebration and merriment for us. However, since Islam aims at keeping every individual focussed towards its values, it has given guidelines and instructions to that are to be followed on these days of celebration as well. This makes Islam stand out amongst the other faiths; a day of celebration too becomes a form of worship!

THE MEANING OF EID

The word ‘Eid (عيد) is derived from the word عود (to return)[1] since the day of Eid returns with joy, happiness, and enjoyment every year.[2]
In Islam, the concept of celebration is based on a religious achievement. Eid al-Fitr is celebrated as we accomplish fasting in Ramadhan and attain a degree of closeness to Allah. Eid al-Ad`ha is celebrated in remembrance of the great sacrifice offered by Prophet Ibrahim (peace be upon him) to sacrifice his son Prophet Isma`eel (peace be upon him) in submitting to the orders of Allah. The day of Eid is meant to instil in us this type of submission to Allah and His orders.
Thus we should take this perfect opportunity of Eid to make a firm resolution to suppress our Nafs and submit to Allah.

INTRODUCTION TO EID PRAYER AND KHUTBAH

The Eid Salah is Wajib on those whom Jumu`ah Salah is Wajib. [3]
The Khutbah of Eid differs from the Khutbah of Jumu`ah in two ways:
Firstly, the Jumu`ah Khutbah is a condition for the validity of Jumu`ah prayer whereas the Khutbah of Eid Salaah is Sunnah and it is not a condition for the validity of Eid Salah.
Secondly, the Jumu`ah Khutbah will be delivered prior to the Salaah while the Khutbah of Eid salaah will be delivered after the Salaah.[4]
Eid Salah is Wajib[5] and the Khutbah is Sunnah.[6]

SUNNATS[7] AND MUSTAHAB (DESIRABLE) ACTS OF EID
1. To wake up early and engage in worship (Tahajjud)[8]
2. It is Sunnah to eat something sweet (preferably, dates[9]) before proceeding for Eid al-Fitr Salah. It is Sunnah not to eat before Eid al-Ad`ha Salah[10] and it is desirable to eat from the meat of the animals slaughtered before consuming anything else on Eid al-Ad`ha[11]. However, if one eats before Eid al-Ad`ha Salah, it is permissible[12].
3. To perform Ghusl (bath). The Ghusl should preferably be performed between sunrise and the Eid prayer[13]
4. To apply fragrance
5. To brush the teeth using Miswak
6. To wear best clothes [or new clothes[14]]
7. To give Sadaqah Fitr on Eid al-Fitr (before proceeding for the prayer[15])
8. To walk to the place of prayer[16]  if possible[17]
9. To go to the place of prayer as early as possible and gain the reward of observing the prayer in the first row
10. To go to the place of prayer via one route and to return via another route[18]
11. To express happiness by displaying obedience and gratitude to Allah[19]
12. To smile at meeting a fellow believer
13. Offer charity
14. It is Sunnah Muakkadah[20] for the place of Eid Salah to be in an (Eid Gah) plain field[21]
15. To continuously read the Takbir at-Tashriq from home till the commencement of the actual Eid Salah[22]
16. It is Sunnah to continuously read the Takbir quietly whilst going to the place of Salah (Eid Gah) on the day of Eid al-Fitr[23] and to read it audibly on the day of Eid al-Ad`ha[24].
Allah says:
ولتكملوا العدّة ولتكبّروا الله على ما هدىكم[25]
Translation: And complete the time and glorify Allah as He has guided you
ويذكروا اسم الله في أيام معلومات[26]
Translation: And they take the name of Allah within known days

THE EID SALAH[27] 
The Eid Salah consists of two rak`ats of congregational prayer without any Adhan or Iqamah[28]. The Salah will be performed in the same method as an ordinary prayer but with the addition of six extra Takbirs,[29] and raising the hands with every extra Takbir[30].
The Eid Salah of al-Fitr and al-Ad`ha will be performed in exactly the same manner[31].
The time for Eid Salah is after sunrise to mid-day[32].
It is desirable to hasten the Salah of Eid al-Ad`ha and to delay the Salah of Eid al-Fitr[33].

THE METHOD OF EID SALAH[34]
All those observing the Salah should make the niyyah of performing the Eid Salah which is Wajib behind the Imam[35]
The Imam will say the first Takbir Tahrim[a] while lifting his hands and folding them
The followers will also say Allahu Akbar, raise their hands, then fold them below the navel and read Thana (praise of Allah)[36]
The Imam and the followers will thereafter say three extra Takbirs, raising their hands with every Takbir and leaving them to the sides without folding them. 
There is nothing to be recited between the extra Takbirs.[37]
However, after the third extra Takbir, the Imam and followers will now tie the hands below the navel[38].
The Imam will then recite اعوذ بالله من الشيطان الرجيم, Surah al-Fatihah and any Surah, preferably, سبّح اسم ربك الأعلى, and complete the rak`at as done in an ordinary Salaah.
As the Imam stands up for the second rak`ah, he will recite Surah al-Fatiha followed by any other Surah, preferably, هل اتاك حديث الغاشية [39]
The Imam will then recite the three extra Takbirs and the congregation will do the same.
When the Imam will say the Takbir the fourth time, the Imam will go into Ruku` and complete the Salaah as usual.

What if I come late for the Eid prayer?
If the Imam is reciting Surah al-Fatihah or another Surah in the first rak`at of Salah and a follower comes late and has missed the extra Takbirs, he should say the first Takbir Tahrima[a] and then the three extra Takbirs while the Imam is reciting and then follow the Imam as usual.
If the follower joins the Imam in Ruku, he should say the extra Takbirs and then go down into Ruku`[40]. However, if he fears missing the rak`ah if he stays standing to say the extra Takbirs, he should go immediately into Ruku and recite the extra Takbirs in Ruku without raising the hands.
If the follower misses the first rak`ah of the Eid prayer, he should stand up after the salam of the Imam and read the Thana, Ta`awwuz, Tasmiyah[41], Surah al-Fatihah, another surah, and thereafter say the three additional Takbirs before going into Ruku and thereafter complete the Salaah as normal[42].
If the follower reaches the congregation when the second rak`at has also been completed, he should join the Imam and stand up after the salamand observe the Eid prayer as normal.[43]

DUA AFTER EID PRAYER

It is permissible to make Dua after Eid Salah[44].

THE KUTBAH
The Khatīb will then deliver two Khutbahs[45]
The Khatīb should commence with the Takbir in the Khutbah of both Eids[46]
It is Sunnah to begin the first Kutbah with nine continuous Takbirs and the second Khutbah with seven Takbirs likewise[47].
The Khatib should address issues pertaining to Sadaqah al- Fitr on Eid al-Fitr and issues pertaining to al-Ad`ha, al-Ud`hiyah and Takbir at-Tashriq on Eid al-Ad`ha[48]

TAKBIR AT-TASHRIQ IN DETAIL

THE MEANING OF THE TAKBĪRĀT OF TASHRĪQ

Takbīr means ‘to proclaim the greatness of Allāh’.[49]
Tashrīq literally means ‘to cut and dry strips of meat in the sun’.[50] It was the practice of the Arabs to preserve the Qurbānī meat by drying it in Minā in the days following Eid-ul-Adh’ha.[51]
In the usage of the Fuqahā, Tashrīq means ‘to raise the voice in proclaiming the greatness of Allāh’.[52]

WORDS OF THE TAKBĪR

The words of the Takbīr are:
اَللهُ أكْبَرُ اَللهُ أكْبَرُ، لاَ إِلهَ إِلاَّ اللهُ وَاللهُ أكْبَرُ، اَللهُ أكْبَرُ وَلِلّهِ الْحَمْد [53]
Transliteration: ‘Allāhu Akbar Allāhu Akbar, Lā Ilāha Illallāhu Wallāhu Akbar Allāhu Akbar Wa Lillāhi-al-Hamd.’

STATUS AND TIME OF THE TAKBĪR
It is Wājib (necessary) [54] to recite the Takbīr once immediately after the Fardh Salāh[55] beginning with the Fajr Salāh on the ninth of Dhu-ul-Hijjah and ending with the Asr Salāh on the 12th of Dhu-ul-Hijjah, spanning over a total of 23 Salāhs.[56]

UPON WHOM IS TAKBĪR WĀJIB?
Takbīr is Wājib upon every individual who performs the Fardh Salāh, whether it be with Jamā’ah (congregationally) or individually.[57] It is also Wājib upon women and travelers.[58]

THE TONE OF THE TAKBĪR
The Taqbīr should be recite by males in a loud voice. Females should recite softly. [59]

IF THE IMĀM DOES NOT RECITE THE TAKBĪR
The Takbīr is equally Wājib on the Imām and the Muqtadī. If the Imām does not recite the Takbīr, then the Muqtadīs should start reciting it.[60]It is not necessary to wait for the Imām to start reciting.
If the Imām walks away after the Salāh without reciting it, then too the Muqtadīs should recite it.[61]

IF ONE FORGETS TO RECITE THE TAKBĪR
If the Imām or Muqtadi forget to recite the Takbīr, then there are two scenarios to this:
  1. After terminating Salāh, if one has not conversed with anyone nor has he left the Masjid and he remembers that he has not recited the Takbīr, then he may recite the Takbīr.
  2. If he has conversed with somebody, or has left the Masjid, then he may not recite the Takbīr upon remembering.[62]
Note: The time for the Takbīr is immediately after the Fardh Salāh. Any other action or deed after the Fardh Salāh will result in the expiry of the time of Takbīr.[63]

TAKBĪR OF A MASBŪQ
If one misses a Rak’at or more behind the Imām (i.e. he is a Masbūq), then he will recite the Takbīr upon completion of his missed Rak’āt. [64]If he mistakenly happens to recite it with the Imām, then his Salāh will not be invalidated. He should complete it as normal and thereafter recite the Takbīr again.[65]

IS THERE QADHĀ OF THE TAKBĪR?
If one performs Salāh and does not recite the Takbīr, then there is no Qadhā for him except in the abovementioned scenario. However, if one misses the entire Salāh and later makes Qadhā of it, there are four scenarios to this:
  1. If one misses any Salāh of the days of Tashrīq and makes Qadhā of it within the days of Tashrīq, then he shall recite the Taqbīr after the Salāh.
  2. If one makes Qadhā of such a Salāh after the days of Tashrīq, then he shall not recite the Takbīr.
  3. If one makes Qadhā of such a Salāh in the days of Tashrīq the following year, then too he shall not recite the Takbīr.
  4. If one misses a Salāh outside the days of Tashrīq and decides to make Qadhā in the days of Tashrīq, then he shall not recite the Takbīr.[66]

WHEN WILL A HĀJĪ RECITE THE TAKBĪR?
A Hājī shall first recite the Takbīr-e-Tashrīq after Salāh and thereafter recite the Talbiyah. [67] If he recites the Talbiyah first, then he may not recite the Takbīr thereafter.[68]

ON THE WAY TO THE MUSALLĀ (EID GĀH)
It is Sunnah to recite the Takbīr audibly on the way to the Musallā (Eid Gāh) on Eid-ul-Adh’hā. One may recite Takbīr till the commencement of the Eid Salāh.[69] However, it is preferable to stop once the lecture (Bayān) commences and listen attentively to it.
As for Eid-ul-Fitr, it is preferable to recite Takbīr in a soft tone.[70]

NO TAKBĪR AFTER EID SALĀH
Takbīr is Wājib only after the Fardh Salāhs. It should not be recited after the Eid Salāh as it is a Wajib Salāh.[71] However, if there is a general practice of reciting the Taqbīr after Eid Salāh in a certain area, then there is nothing wrong in doing so.[72]

TAKBĪR IN THE KHUTBAH
It is Sunnah to begin the first Kutbah with nine Takbīrs, the second Khutbah with seven Takbirs and terminate the second Khutbah with fourteen Takbirs.[73]
Translation: Allah is the Greatest. Allah is the Greatest. There is no deity worthy of worship but Him. Allah is the Greatest. Allah is the Greatest. And for Allah is all praises.[74]

EXTRA RULINGS PERTAINING TO EID PRAYER 
The prayer of Eid cannot be observed under any circumstance after midday[75]
There is no Qadha (make-up prayer) for an individual who misses the Eid prayer with the Imam,[76] but it is better for him to pray four rak`ats of voluntary prayer individually like Salah ad-Duha (Chasht)[77].
If for some reason all the people are unable to observe the Eid prayer on the day of Eid, they may observe the Eid Salah on the next day only for Eid al-Fitr. However, as for the prayer of Eid al-Ad`ha, the congregation can be held up to the third day only[78].
The time for Eid Salah commences after sunrise. It is Makrooh Tahrimi[79] (highly disliked) to observe any voluntary Salah including Ishraq Salah before the Eid Salah at home or at the Eid Gah[80].

EXTENDING EID GREETINGS ON EID DAY
To extend greetings on both the Eids is permissible as long as it is not regarded as necessary[81]. However it is advisable to greet with the following words[82]:

تقبل الله منا ومنكم

Transliteration: Taqabbalallahu minna wa minkum
Translation: May Allah accept from us and you
It is an innovation to handshake and embrace each other after the Eid Salah and Khutbah if one regards it to be necessary.[83]


LAWS OF SADAQATUL FITR
UPON WHOM IS SADAQATUL FITR WAJIB?
Sadaqatul fitr is wajib on the following persons: 
  1. 1.             A person upon whom zakaat is Wajib (i.e. to possess assets of a productive nature equivalent to the value of 612.36g of silver.) 
  2. 2.             A person upon whom zakaat is not wajib but he/she has wealth equivalent to the nisaab of zakaat over and above his basic needs. 
Note: This is irrespective of whether the wealth is for the purposes of trade or not and irrespective of whether he has had it in his possession for a full year or not. However, if all his belongings are part of his basic needs, Sadaqatul Fitr will not be Wajib, no matter how valuable they are. [84] 
  1. 3.             A minor and a mentally disturbed person who have wealth equivalent to nisaab. The father/guardian should discharge the minor’s or mentally disturbed person’s Sadaqatul Fitr from their respective wealth. The father/guardian may also discharge it on behalf of them from his own wealth. If the Sadaqatul Fitr has not been discharged, the minor will have to discharge it upon reaching puberty.[85] 
  2. 4.             A person upon whom Sadaqatul Fitr is Wajib is also obliged to discharge it on behalf of his minor children who are not wealthy, children who are mentally disturbed and his slaves.[86] 
Note: A husband is not responsible for discharging Sadaqatul Fitr on behalf of his wife or his adult children. However, it is permissible for him to discharge it of his own will on behalf them. [87]

AMOUNT OF SADAQATUL FTR
One may give any of the following in Sadaqatul Fitr:
  • ½ Saa’ (1.75kg) of wheat
  • 1 Saa’ (3.5kg) of barley 
  • 1 Saa’ (3.5kg) of dates 
  • 1 Saa’ (3.5kg) raisins[88]
  • Alternatively, one may give the value of the said amount of wheat in cash. It is best to give cash so that the poor may purchase whatever they need with the money.[89]
  • It is also permissible to give any groceries or foodstuffs equivalent to the value of wheat mentioned above. For example, one may give rice, etc.[90]

WHEN DOES IT BECOME WAJIB AND WHEN SHOULD IT BE DISCHARGED?
Sadaqatul fitr becomes wajib at the time of fajr on the day of  ‘Eid ul-fitr. If a person passes away before dawn on ‘Eid day, sadaqatul fitr will not be wajib on him nor will it be given from his wealth. Similarly, it will not be Wajib for a child born after dawn on the day of ‘Eid.
The Sadaqah has to be discharged on or before the day of ‘Eid-ul-Fitr. Hence, one may also discharge it in Ramadhān.[91] 

THE BEST TIME FOR DISCHARGING IT.
It is best to give the sadaqatul fitr before going to the ‘Eid-Gāh. If it has not been discharged as yet, there will be no harm in discharging it after the ‘Eid Salaah.[92]

WHOM SHOULD IT BE GIVEN TO?
Sadaqatul Fitr should be given to those who are eligible of receiving Zakaat.[93] Currently, only the poor, needy, debtor, the mujahideen and the needy travellers are eligible of receiving Zakaat and Sadaqatul Fitr funds.  

WHAT IF I FAIL TO DISCHARGE MY SADAQATUL FITR?
If a person fails to discharge his sadaqatul fitr on or before the day of ‘Eid, he will not be absolved from this obligation. He will have to fulfil it at some other time.

WHAT IF I DID NOT FAST IN RAMADAAN?
Sadaqatul Fitr is equally Wajib on those who fast in Ramadaan and those who do not fast, whether it be due to a Shar’ī excuse or any other reason.[94]

GIVING MULTIPLE SADAQATUL FITR TO ONE PERSON
It is permissible to give the Sadaqatul of multiple people to one poor person. Similarly, it is also permissible to divide one Sadaqatul Fitr amongst several poor people. [95]

http://seekershub.org/ans-blog/2010/09/04/the-fiqh-of-eid-al-fitr-eid-al-adha/
Bismi Llahir Rahmanir Rahimi
The Companion Anas (Allah be pleased with him) said, “The Messenger of Allah (Allah bless him and give him peace) migrated to the city of Medina and saw the people celebrating two days of festivities. He said, ‘What are these two days?’ The people of Medina replied, ‘They were days of festivities in the pre-Islamic era (jahaliyya).’ Then he said, ‘Verily Allah has replaced these two days with (what) is better for you—the day of Adha and the day of Fitr.’” [Abu Dawud]
After much reflection upon the meanings and actions surrounding Eid al-Fitr and Eid al-Adha, the depth of the Prophet’s words befit a striking reality. These two days are not ‘holidays’ in the sense that Muslims take the ‘day off’ from worship, but they serve as yet another opportunity for the believer to excel in devotion and rejoice in praise of the Lord of the Worlds. There is an inspiring message and strong, spiritual motivation behind each of these days as they both mark the remembrance of a major act of worship.
Eid al-Fitr is a time of celebration that follows after a month of refraining from indulging in worldly human desires from dusk to dawn out of pure submission to God. Eid al-Adha comes after the day of Arafa, which is the most significant day of the ritual pilgrimage (hajj). It is a day full of worship, repentance, tears, hope, supplication, and forgiveness. A day every Muslim longs to behold at least once in a lifetime.
The sacrifice of Eid al-Adha also symbolizes the enormous act of obedience performed by Prophet Abraham (Allah bless him) who was prepared to sacrifice his own beloved son for the sake of his Lord. After showing his unwavering conviction in God’s command, God replaced Prophet Abraham’s son with an animal to slay instead. This is the reason why Muslims sacrifice for Eid al-Adha. It is done in an effort to recall the strength of submission that one of the greatest Prophets ever to live exemplified for mankind.
These two holidays are void of the detriments of commercialism and self-absorbed gifts. Instead, they replace the holiday ‘season’ with acts of giving to the poor and spending one’s free time with the entire community. For Eid al-Fitr, there is a mandatory charity given to the poor from those who meet certain requirements, and it remains an overall recommendation for everyone to give in charity beyond their normal habit. For Eid al-Adha, the same recommendation for charity remains in addition to sharing a third of one’s sacrificial meat with the poor and hosting one’s community with another third of the animal. One is encouraged to show one’s happiness to others and thank God for all the blessings He bestowed upon one.
Not to mention, both of these holidays begin the day with an act of worship, which is the required communal prayer, of which the details are outlined below for those servants of God who seek to celebrate the two greatest holidays bestowed upon humanity.
What are the Eid Holidays that Muslims Celebrate?
The two Eid holidays that Muslims celebrate are Eid al-Fitr (1st of Shawwal), which follows the month of Ramadan, and Eid al-Adha (10th of Dhul Hijjah), which follows the day of Arafa. The three days following Eid al-Adha are known as the days of tashriq (11th, 12th, and 13th of Dhul Hijjah).
Who Must Attend the Congregational Eid Prayer?
The congregational Eid prayer is necessary (wajib) upon the same individuals who are obliged to attend the Friday congregational prayer. These individuals are:
* Sane, adult men, which excludes women and children
* Residents, which excludes travelers
* Those in good health, which excludes genuinely sick people
It should be noted that if women, children, travelers or sick individuals attend the Eid prayer, they are rewarded for their attendance. The aforementioned point is merely illustrating that it is not incumbent upon them to attend, which means that they are not sinful if they miss the prayer.
[Shurunbulali, Maraqi al-Falah; Ala al-Din Abidin, al-Hadiyya al-Alaiyya; Shurunbulali, Imdad al-Fattah]
When Is the Eid al-Fitr Prayer Performed?
The Eid al-Fitr prayer may be performed any time after the sun completely rises up to just before the entering of the Dhuhr prayer time on Eid day (1st of Shawwal).
* It cannot be delayed beyond this day without a shariah compliant excuse.
* If an excuse is present, the prayer can only be offered the day after (2nd Shawwal) during the aforementioned time. Thereafter, it cannot be performed.
* If an excuse is not present, the prayer is not valid if it is delayed to the next day.
[al-Maydani, al-Lubab; Shurunbulali, Imdad al-Fattah]
When is the Eid al-Adha Prayer Performed?
The Eid al-Adha prayer may be performed any time after the sun completely rises up to just before the entering of the Dhuhr prayer time on Eid day (10th of Dhul Hijjah).
* It can be delayed beyond this day with or without a shariah compliant excuse, though the later is disliked.
* If an excuse is present, then it is permissible to pray it during the aforementioned time the following day (11th of Dhul Hijjah) or the day after that day (12th of Dhul Hijjah) without dislikedness. Thereafter, it cannot be performed.
* If an excuse is not present, it is still valid to delay the prayer up to the 12th of Dhul Hijjah but with dislikedness. Thereafter, it cannot be performed.
[al-Maydani, al-Lubab; Shurunbulali, Imdad al-Fattah]
Can the Eid Prayer Be Delayed for a Short Period of Time?
The Prophet (Allah bless him and give him peace) said, “Hasten (the prayer of) al-Adha and delay (the prayer) of al-Fitr,” [al-Bayhaqi] Thus, it is recommended for the Imam to delay commencing the Eid al-Fitr prayer for a short period and to hasten to pray the Eid al-Adha prayer. [Tahtawi, Hashiyyat al-Tahtawi]
What If One Prays the Eid Prayer in a Prohibitively Disliked Time?
If either Eid prayer is performed before the sun completely rises, then the prayer does not count as the Eid prayer. Rather, it counts as a nafl prayer and one is sinful for praying within a prohibitively disliked time. [Shurunbulali, Maraqi al-Falah; Shurunbulali, Imdad al-Fattah; al-Haskafi, Durr al-Mukhtar]
If while praying either Eid prayer the sun reaches its zenith, then the prayer does not count as the Eid prayer. Rather, it counts as a nafl prayer and one is sinful for praying within a prohibitively disliked time. [Ala al-Din Abidin, al-Hadiyya al-Alaiyya; al-Haskafi, Durr al-Mukhtar]
Is A Sermon (Khutba) Given for the Eid Prayer?
It is sunna for the Imam to give two short sermons after the performance of the Eid prayer. It is permissible to give the sermon before the Eid prayer, but it is offensive because one left the sunna. If the Imam does not give a sermon at all, the Eid prayer is still valid but it is offensive because one left the sunna. [Shurunbulali, Maraqi al-Falah; Shurunbulali, Imdad al-Fattah; Tahtawi, Hashiyyat al-Tahtawi]
During the sermon for Eid al-Fitr, the Imam reminds the community of the rulings related to Sadaqat al-Fitr (Zakat al-Fitr). For Eid al-Adha, the Imam teaches the community the rulings related to sacrificing an animal and the invocation said on the days of tashriq (takbir al-tashriq). [Shurunbulali, Maraqi al-Falah; Ala al-Din Abidin, al-Hadiyya al-Alaiyya]
Some scholars note that the Imam should teach the rulings related to the takbir al-tashriq during the Friday congregational prayer the week before Eid al-Adha because it becomes necessary (wajib) to say the takbir al-tashriq before the Eid al-Adha prayer is performed (i.e. it begins after the Fajr prayer on the day of Arafa). [Shurunbulali, Maraqi al-Falah; Shurunbulali, Imdad al-Fattah] The details related to the takbir al-tashriq are forthcoming.
It is necessary (wajib) for followers to listen to the Eid sermon, and everything disliked during the Friday sermon is disliked during the Eid sermon. [al-Haskafi, Durr al-Mukhtar]
How Does One Perform the Eid Prayer as the Imam?
Both Eid prayers are only 2 prayer cycles (rakats). It is necessary (wajib) for both the imam and follower to give the additional takbirs for Eid during the prayer. [Ala al-Din Abidin, al-Hadiyya al-Alaiyya]
To perform the prayer as the Imam:
1. One makes the intention in his heart to be the leader of the Eid prayer. It is recommended to say the intention with one’s tongue.
2. One says the opening takbir (Allahu Akbar) in order to commence the prayer.
3. One says the opening supplication quietly to oneself.
4. One gives three additional takbirs (Allahu Akbar) for Eid.
For each additional takbir, one raises his hands like the opening takbir, says the takbir out loud, returns his hands to his sides, and pauses for a brief moment before proceeding with the other takbirs.
After the third and final takbir, one places one’s hands together, right on top of left under the navel.
5. One seeks refuge from Satan and recites ‘Bismi Llahir Rahmanir Rahimi’ quietly.
6. One recites the Fatiha and an additional sura out loud. It is recommended to recite Surat al-‘Ala (Chapter 87) in full.
7. One says the sunna ‘Allahu Akbar’ while moving into the bowing position and completes the prayer cycle (raka’) like usual. One does not raise his hands when saying ‘Allahu Akbar’ as he moves into the bowing or prostrating position.
8. In the second prayer cycle (raka’), one recites ‘Bismi Llahir Rahmanir Rahimi’ quietly upon standing up from prostration.
9. One recites the Fatiha and an additional sura. It is recommended to recite Surat al-Ghashiyya (Chapter 88).
10. One gives three additional takbirs (Allahu Akbar) for Eid.
For each additional takbir, one raises his hands like the opening takbir, says the takbir out loud, returns his hands to his sides, and pauses for a brief moment before proceeding with the other takbirs.
After the third and final takbir, one places his arms next to his sides.
It is permissible to give the additional takbirs before reciting the Quran in the second prayer cycle. The difference of opinion regarding this matter relates to optimality, not validity.
11. One says the sunna ‘Allahu Akbar’ while moving into the bowing position and completes the prayer cycle (raka’) like usual. One does not raise his hands when saying ‘Allahu Akbar’ as he moves into the bowing or prostrating position.
12. One sits for the tashahud, gives blessings upon the Prophet (Allah bless him and give him peace), and says the two final salams.
[Shurunbulali, Maraqi al-Falah; Ala al-Din Abidin, al-Hadiyya al-Alaiyya; Shurunbulali, Imdad al-Fattah; Tahtawi, Hashiyyat al-Tahtawi; al-Haskafi, Durr al-Mukhtar]

How Does One Perform the Eid Prayer as a Follower?
Both Eid prayers are only 2 prayer cycles (rakats). It is necessary (wajib) for both the imam and follower to give the additional takbirs for Eid during the prayer. [Ala al-Din Abidin, al-Hadiyya al-Alaiyya]
To perform the prayer as a follower:
1. One makes the intention in one’s heart to perform the Eid prayer as a follower of the Imam. It is recommended to say the intention with one’s tongue.
2. One gives the opening takbir (Allahu Akbar) with the Imam.
3. One says the opening supplication quietly to oneself.
4. One gives three additional takbirs (Allahu Akbar) with the Imam.
For each additional takbir, one raises the hands like the opening takbir, says the takbir out loud with the Imam, returns the hands to one’s sides, and pauses for a brief moment before proceeding with the other takbirs with the Imam.
For a man, after the third and final takbir, he places his hands together, right on left under the navel. For a woman, she places her hands upon her chest.
5. One listens to the Imam recite the Fatiha and an additional sura.
6. One says the sunna ‘Allahu Akbar’ while moving into the bowing position with the Imam and completes the prayer cycle (raka’) like usual. One does not raise the hands when saying ‘Allahu Akbar’ as one moves into the bowing or prostrating position.
7. In the second prayer cycle (raka’), one listens to the Imam recite the Fatiha and an additional sura upon standing up from prostration.
8. One gives three additional takbirs (Allahu Akbar) with the Imam.
For each additional takbir, one raises the hands like the opening takbir, says the takbir out loud with the Imam, returns the hands to one’s sides, and pauses for a brief moment before proceeding with the other takbirs with the Imam.
After the third and final takbir, one places one’s arms next to one’s sides.
9. One says ‘Allahu Akbar’ while moving into the bowing position with the Imam and completes the prayer cycle (raka’) like usual. One does not raise the hands when saying ‘Allahu Akbar’ as one moves into the bowing or prostrating position.
10. One sits for the tashahud, gives blessings upon the Prophet (Allah bless him and give him peace), and says the two final salams with the Imam.
[Shurunbulali, Maraqi al-Falah; Ala al-Din Abidin, al-Hadiyya al-Alaiyya; Shurunbulali, Imdad al-Fattah; Quduri, al-Kitab; Tahtawi, Hashiyyat al-Tahtawi; al-Haskafi, Durr al-Mukhtar]
What If the Imam Pronounces More Than Three Takbirs?
One simply follows the imam with regards to the number of takbirs. One can follow him up to 16 takbirs. [Shurunbulali, Maraqi al-Falah]  The sunnah practice has been reported in different ways, and the difference between the schools of thought on this is in terms of optimality, not validity. [Tahtawi; Hashiyyat al-Tahtawi]
What If the Imam Forgets to Pronounce the Additional Takbirs for Eid?
If the Imam bows before saying any of the additional takbirs for Eid, then he says them while in the bowing position. He does not return to the standing position to say them, but if he does stand up, the prayer is still valid. [Tahtawi; Hashiyyat al-Tahtawi]
What If One Joins the Eid Prayer As a Latecomer?
Whoever joins the Eid prayer as a latecomer must still say the additional takbirs for Eid in what was missed with the Imam. There are a few possible scenarios.
Scenario A: If one joins a prayer cycle (raka’) after the Imam has said the additional takbirs for Eid but the Imam is still standing for recitation, then one:
1. pronounces the opening takbir standing, and
2. says the additional takbirs for Eid, even if the Imam is reciting the Quran.
Scenario B: If one joins the first prayer cycle (raka’) while the Imam is bowing (ruku’) and one does not fear missing bowing with the Imam, then one:
1. pronounces the opening takbir standing,
2. remains standing and says the additional takbirs for Eid, then
3. joins the Imam in the bowing position.
Scenario C: If one joins the first prayer cycle (raka’) while the Imam is bowing (ruku’) but fears missing bowing with the Imam, then one:
1. pronounces the opening takbir standing,
2. bows with the Imam, and
3. says the additional takbirs for Eid while in the bowing position before giving the tasbihs of ruku` and without raising the hands.
If the Imam begins to stand up while one is still saying the additional takbirs for Eid, then what remains of the additional takbirs are dropped, even if it is all of them. One does not make them up in the second prayer cycle (raka’).
Scenario D: If one joins the first prayer cycle (raka’) after the Imam has bowed or joins in the second prayer cycle, then after the Imam gives the final salams one makes up the first prayer cycle (raka’) missed. As such, one:
1. stands up,
2. recites the Fatiha and a short sura, then
3. says the additional takbirs for Eid.
The reason one recites the Quran before saying the additional takbirs in this situation is due to the fact that none of the Companions (Allah be pleased with them all) have related otherwise.
[Shurunbulali, Maraqi al-Falah; Ala al-Din Abidin, al-Hadiyya al-Alaiyya; Shurunbulali, Imdad al-Fattah; Tahtawi, Hashiyyat al-Tahtawi; al-Haskafi, Durr al-Mukhtar]

Can One Perform Tayammum (Dry Ablution) for the Eid Prayer?
Yes, if one fears that by busying oneself with ablution (wudu) one will miss the congregational Eid prayer, one can resort to tayammum. This ruling applies even if one is performing the Eid prayer in a city and is not ill. [al-Maydani, al-Lubab]
This is an exception to the general rule as one is normally obliged to perform ablution (wudu) when sufficient water is present. The reason for the permissibility of tayammum in this circumstance is because the Eid prayer does not have a replacement prayer if missed. This ruling does not apply to the Friday congregational prayer or other prayers. [ibid]
What If One Misses the Eid Prayer? Can One Perform the Eid Prayer Alone?
No, the Eid prayer is only performed in a formal congregation. [Ala al-Din Abidin, al-Hadiyya al-Alaiyya]
If one misses the Eid prayer, one does not make it up. Likewise, if one joins the Eid prayer but for some reason one’s prayer becomes invalid, then one cannot makeup the Eid prayer by oneself nor will a makeup be necessary. [ibid]
For those who missed the Eid prayer, it is recommended to pray the supererogatory Duha prayer with four rakas. This was related by the Companion ibn Mas’ud (Allah be pleased with him). [Shurunbulali, Maraqi al-Falah]
If it was incumbent upon one to attend, then one must repent for missing a necessary (wajib) prayer.

What is Recommended On the Day of Eid al Fitr?
* To wake up early, preferably before Fajr or at the entering of Fajr
* To pray the Fajr group prayer in the masjid
* To eat something sweet after the Fajr prayer before going to the Eid prayer area
* To eat dates if one can find them, and to eat them in amounts of odd numbers
* To perform the purificatory bath (ghusl) before the Eid prayer, even for a person who is not attending the prayer
* To clean one’s teeth with a siwak or similar object as much as possible
* To wear scented perfume (women do not wear strong scented perfume outside of their homes)
* To wear the best of one’s clothes, which consist of the most beautiful, cleanest or newest garments, even if they are not white
* To make one’s happiness and joy apparent, thanking Allah for one’s blessings
* To smile and display one’s happiness when meeting others
* To give much in non-obligatory charity, more than one’s usual habit
* To direct oneself to the Eid prayer area, while saying ‘Allahu Akbar’ quietly to oneself and to stop saying it when the Imam begins the Eid prayer
* To go to the Eid prayer area by foot
* To pay the sadaqat al-fitr (zakat al-fitr) if it is necessary for one to do so
* To arrive early at the Eid prayer area so one can pray in the first line
* To return from a different direction after performing the Eid prayer
[Shurunbulali, Maraqi al-Falah; Ala al-Din Abidin, al-Hadiyya al-Alaiyya; Shurunbulali, Imdad al-Fattah; al-Haskafi, Durr al-Mukhtar]
How Does Eid al-Adha Differ From Eid al-Fitr?
The prayer and the recommendations for Eid al-Fitr are the same for Eid al-Adha, except:
* One delays eating after the Eid al-Adha prayer, whereas for Eid al-Fitr it is recommended to eat before the Eid prayer
* One says ‘Allahu Akbar’ out loud when going to the Eid al-Adha prayer, whereas for Eid al-Fitr it is recommended to say it quietly to oneself
* There is no sadaqat al-fitr, rather one sacrifices an animal if financially able
[Shurunbulali, Maraqi al-Falah; Ala al-Din Abidin, al-Hadiyya al-Alaiyya; Shurunbulali, Imdad al-Fattah]
What is Disliked to Do on the Day of Eid?
* To perform supererogatory (nafl) prayers before the Eid prayer in the Eid prayer area or one’s house
* To perform supererogatory (nafl) prayers after the Eid prayer in the Eid prayer area, but praying them in one’s house is not disliked
* To fast (this is prohibitively disliked and one is sinful for doing it; one must break one’s fast)
[Shurunbulali, Maraqi al-Falah; Ala al-Din Abidin, al-Hadiyya al-Alaiyya; Shurunbulali, Imdad al-Fattah]

What is the Takbir al-Tashriq?
Allah Most High says in the Quran, “Celebrate the praises of God during the Appointed Days…” [Baqara: 203] The Qur’anic exegetes explain that the phrase ‘appointed days’ is referring to the days of tashriq. [Shurunbulali, Imdad al-Fattah]
The takbir al-tashriq is an invocation that is said once, out loud, immediately after performing each obligatory (fard) prayer starting from the Fajr prayer on the day of Arafa (9th of Dhul Hijjah) up to the Asr prayer five days later (13th of Dhul Hijjah). This equals 23 prayers: 5 on the 9th-12th, which equal 20, and 3 on the 13th. This includes the Friday congregational prayer if it falls within these days.
The takbir al-tashriq is not said for the supererogatory (nafl) prayers, the witr prayer, or the janaza prayer. There is no harm in saying it after both of the Eid prayers.
[Shurunbulali, Maraqi al-Falah; Ala al-Din Abidin, al-Hadiyya al-Alaiyya; Shurunbulali, Imdad al-Fattah]
Who Must Say the Takbir al-Tashriq?
The Hanafi School follows the position of Imam Abu Hanifa’s two companions, Abu Yusuf and Muhammad, in this matter because it is more precautionary.
According to the two companions, chanting the takbir al-tashriq is necessary (wajib) upon every man and woman who performs the obligatory (fard) prayer in these days regardless if:
* they are the imam,
* they are a follower in the group prayer,
* they are a latecomer of the group prayer,
* the imam forgets to say it after the group prayer,
* they are praying alone,
* they are traveling, or
* they are residents of a village.
[Shurunbulali, Maraqi al-Falah; Ala al-Din Abidin, al-Hadiyya al-Alaiyya; Shurunbulali, Imdad al-Fattah; al-Haskafi, Durr al-Mukhtar]
How Does One Say the Takbir al-Tashriq?
One says at least once, out loud, immediately after each obligatory prayer:
‘Allahu Akbar. Allahu Akbar. La ilaha illa Llah. Wa Llahu Akbar. Allah Akbar. Wa liLlahil-Hamd.’
‘Allah is the Greatest. Allah is the Greatest. There is no God save Him. And Allah is the Greatest. Allah is the Greatest. And to Allah belongs all praise.’
Women should say the takbir al-tashriq in a soft voice and not loudly.
It is optimal to say the takbir al-tashriq more than once according to the Imam al-‘Ayni.
[Shurunbulali, Maraqi al-Falah; Ala al-Din Abidin, al-Hadiyya al-Alaiyya; Shurunbulali Imdad al-Fattah; al-Haskafi, Durr al-Mukhtar]
What If One Does Not Say the Takbirs Immediately After Prayer?
It is necessary (wajib) to make the takbirs immediately after the final salams of the obligatory (fard) prayer. If one talks purposely or forgetfully, loses one’s wudu, or performs other actions completely foreign to the prayer, one has missed the wajib. [ibn Abidin, Radd al-Muhtar]
What is Sadaqat al-Fitr (Zakat al-Fitr)?
The rulings of sadaqat al-fitr are usually found in the chapter of zakat in the works of the jurists. However, after realizing that many people are not aware of the sadaqat al-fitr and the right of the poor to receive it, its details has been included in this article.
Sadaqat al-Fitr is a required charity on the occasion of Eid al-Fitr given to the same poor individuals who are allowed to receive zakat.
It is related by the Companion Abdullah ibn Umar and his father Umar ibn al-Khattab (Allah be pleased with both) that “…the Prophet (Allah bless him and give him peace) obligated (the payment) of zakat al-fitr in Ramadan (with) a sa’ of dates or a sa’ of barley upon every free person and slave, (whether) man or woman, from the Muslims.” [Bukhari; Muslim]

How Does One Pay Sadaqat al-Fitr?
The one who must pay sadaqat al-fitr gives one of the following:
a) half a sa’* of wheat or similar food grains,
b) a full sa’ of dates, barley, raisins or similar food grains,
c) or the equivalent monetary value of either a or b.
It is actually better to pay the monetary value when the goods are widely available. If they are not widely available, it is better to pay in the form of goods rather than by money.
*Half a sa’ is approximately 2 kilos (4.5 pounds). A full sa’ is approximately 4 kilos (9 pounds).
[Shurunbulali, Maraqi al-Falah; Ala al-Din Abidin, al-Hadiyya al-Alaiyya]
Who Must Pay Sadaqat al-Fitr?
Sadaqat al-fitr is necessary (wajib) upon:
* any free Muslim, regardless if they are male, female, adult, child, sane, or not sane,
* who possesses the zakatable minimum (nisab) in any form of wealth,
* in excess of their immediate needs and debts,
* on the morning Eid al-Fitr arrives (i.e. entering of Fajr),
* regardless if an entire lunar year has passed upon this wealth or not.
For sadaqat al-fitr, the zakatable minimum (nisab) is the same as the annual zakat, which is 612 grams of silver or 87.48 grams of gold or their equivalent monetary value. However, for sadaqat al-fitr, one calculates the nisab according to any form of wealth one owns beyond one’s basic needs and immediate debts. The details related to this difference are forthcoming.
Immediate needs refer to one’s normal living expenses for oneself and one’s dependents, such as money for food, shelter, furniture, clothing, transportation, immediate debts, and books for those who use them.
[Shurunbulali, Maraqi al-Falah; Ala al-Din Abidin, al-Hadiyya al-Alaiyya]
Does One’s Husband Pay For One’s  Sadaqat al-Fitr?
No, one’s husband is not obliged to pay one’s sadaqat al-fitr. However, if he voluntarily decides to do so out of his generosity, then it counts on one’s behalf.
[Shurunbulali, Maraqi al-Falah; Ala al-Din Abidin, al-Hadiyya al-Alaiyya]
Does One Pay Sadaqat al-Fitr For One’s Children?
Yes, if the child does not have the wealth to pay for sadaqat al-fitr and owes it, the father (or legal guardian) pays for the child. If the father (or legal guardian) does not pay on behalf of the needy child, the child does not owe this amount after reaching adulthood.
If the child has the wealth to pay for it, sadaqat al-fitr is paid from the child’s wealth. If the wealthy child does not pay it, the child still owes this amount to the poor after reaching adulthood.
It should be noted that a child is someone who has not reached puberty. After reaching puberty, each person is responsible for the payment of his/her sadaqat al-fitr. However, if an adult’s legal guardian still pays for his/her sadaqat al-fitr, it counts on his/her behalf.
[Shurunbulali, Maraqi al-Falah; Ala al-Din Abidin, al-Hadiyya al-Alaiyya; ibn Abidin, Radd al-Muhtar]

How is the Calculation of the Nisab of Sadaqat al-Fitr Different From the Annual Zakat?
Calculating the nisab of sadaqat al-fitr differs from calculating it for the annual zakat. With the annual zakat, one must own the nisab by means of specific forms of wealth (like gold, silver, cash, livestock, or trade goods) in excess of one’s basic needs and a lunar year passes upon this wealth.
With sadaqat al-fitr, the nisab is calculated by means of any form of wealth one has in excess of one’s basic needs and immediate debts, regardless if a lunar year passed upon this wealth or not. If this excess wealth reaches the nisab on the morning of Eid al-Fitr (i.e. entering of Fajr), then it is necessary (wajib) for one to pay sadaqat al-fitr. It is quite possible that someone may not have to pay the annual zakat but at the same time be required to pay the sadaqat al-fitr.
For example, someone who does not have any zakatable items in his possession, like cash or trade goods, does not have to pay zakat. But this same person owns other assets equal to the value of the nisab and these assets are in excess of his personal needs, such as having a surplus car, surplus televisions, or surplus computers. In this case, he does not pay the annual zakat but he does pay sadaqat al-fitr.
[Shurunbulali, Maraqi al-Falah; Ala al-Din Abidin, al-Hadiyya al-Alaiyya]
When Does One Pay Sadaqat al-Fitr?
It becomes necessary (wajib) to pay sadaqat al-fitr when Fajr enters on Eid al-Fitr (1st of Shawwal).
It is recommended to pay sadaqat al-fitr after Fajr enters before heading to the Eid prayer area.
It is valid to pay sadaqat al-fitr before Fajr enters on Eid al-Fitr or after it.
[Shurunbulali, Maraqi al-Falah; Ala al-Din Abidin, al-Hadiyya al-Alaiyya]
What If One Never Paid Sadaqat al-Fitr?
If one never paid sadaqat al-fitr in the past and was required to pay it, one still owes this amount to the poor. The time for paying the sadaqat al-fitr is not limited to the day of Eid al-Fitr itself; rather the time for payment is unconditioned. Thus, the obligation to pay is not lifted if delayed, although there is dislikedness in delaying.

[ibn Abidin, Radd al-Muhtar; Tahtawi, Hashiyyat al-Tahtawi; Shurunbulali, Maraqi al-Falah; al-Maydani, al-Lubab]

http://www.central-mosque.com/index.php/Acts-of-Worship/sunnah-method-description-of-eid-salah.html


Al-Hassan as-Sibt says: "The Messenger of Allah (Sallallaho Alaihe Wassallam) ordered us to wear the best clothes we could find for the two Eids and to apply the best perfume we could find and to sacrifice the best animal we could find." [Hakim].
‏

Sunnah Method & Description of Eid Salah

(Checked & Approved by) Qari Mohammad Shoyaib

On the way to Eid Salah

1It is preferred to make the ghusl, perfume one's self and don one's best attire on the occasions of the two Eid prayers.
وعن الحسن السبط، قال: أمرنا رسول الله صلى الله عليه وسلم في العيدين، أن نلبس أجود ما نجد، وأن نتطيب بأجود ما نجد، وأن نضحي بأثمن ما نجد
Al-Hassan as-Sibt says: "The Messenger of Allah (Sallallaho Alaihe Wassallam) ordered us to wear the best clothes we could find for the two Eids and to apply the best perfume we could find and to sacrifice the best animal we could find." [Hakim]
2It is Sunnah to eat before going to the salah for Eidul fitr, (the end of Ramadan) but not do so on the occasion of the Eiddul adha (commemorating Prophet Ibrahim's (AS) sacrifice). For Eidul fitr, it is a sunnah to eat an odd number of dates before going to pray salatul Eid while for Eidul adha the eating should be delayed until one returns from the Eid prayers and then he may eat of his sacrifice if he has sacrificed an animal.
حدثنا ‏ ‏محمد بن عبد الرحيم ‏ ‏حدثنا ‏ ‏سعيد بن سليمان ‏ ‏قال حدثنا ‏ ‏هشيم ‏ ‏قال أخبرنا ‏ ‏عبيد الله بن أبي بكر بن أنس ‏ ‏عن ‏ ‏أنس بن مالك ‏ ‏قال ‏
‏كان رسول الله ‏ ‏صلى الله عليه وسلم ‏ ‏لا يغدو يوم الفطر حتى يأكل تمرات ‏
‏وقال ‏ ‏مرجأ بن رجاء ‏ ‏حدثني ‏ ‏عبيد الله ‏ ‏قال حدثني ‏ ‏أنس ‏ ‏عن النبي ‏ ‏صلى الله عليه وسلم ‏ ‏ويأكلهن وترا ‏
Narrated Anas bin Malik (RA): Allah's Apostle (Sallallaho Alaihe Wassallam) never proceeded (for the prayer) on the Day of Eid-ul-Fitr unless he had eaten some dates. Anas (RA) also narrated: The Prophet (Sallallaho Alaihe Wassallam) used to eat odd number of dates. [Bukhari]
عن بريدة رضي الله عنه قال : " كان النبي - صلى الله عليه وسلم - لا يخرج يوم الفطر حتى يأكل، ولا يأكل يوم الأضحى حتى يرجع فيأكل من أضحيته " رواه أحمد
Buraidah (RA) reports: "The Prophet (Sallallaho Alaihe Wassallam) would not go out on the day of breaking the fast ('Eid-ul-Fitr) until he had eaten and on the day of sacrifice (Eid-ul-Adha) he would not eat until he had returned [from salah]. And he would eat from his sacrifice." [Ahmed]

Returning from Eid Salah

3It is Sunnah to take one route to the place of Eid Salah and take a different route back.
وعن أبي هريرة، قال: كان النبي صلى الله عليه وسلم إذا خرج إلى العيد، يرجع في غير الطريق، الذي خرج فيه
Abu Hurairah (RA) says: "When the Prophet (Sallallaho Alaihe Wassallam) went to salatul Eid, he would return through a different route." [Nayl Al-Awtar]

Where should Eid Salah be Prayed?

4Salatul Eid can be performed in the mosque but it is preferred to perform in a place outside the city as long as there is no excuse or reason to do otherwise (e.g., rain and so on) as the Prophet (Sallallaho Alaihe Wassallam) would pray the two Eids in the outskirts of Medinah and he never prayed it in his mosque, except once and because it was raining.
حدثنا ‏ ‏هشام بن عمار ‏ ‏حدثنا ‏ ‏الوليد ‏ ‏ح ‏ ‏و حدثنا ‏ ‏الربيع بن سليمان ‏ ‏حدثنا ‏ ‏عبد الله بن يوسف ‏ ‏حدثنا ‏ ‏الوليد بن مسلم ‏ ‏حدثنا ‏ ‏رجل من ‏ ‏القرويين وسماه ‏ ‏الربيع ‏ ‏في حديثه ‏ ‏عيسى بن عبد الأعلى بن أبي فروة ‏ ‏سمع ‏ ‏أبا يحيى عبيد الله التيمي ‏ ‏يحدث عن ‏ ‏أبي هريرة ‏
‏أنه ‏ ‏أصابهم مطر في يوم عيد فصلى بهم النبي ‏ ‏صلى الله عليه وسلم ‏ ‏صلاة العيد في المسجد ‏
Abu Hurairah (RA) reports that it was raining on the day of Eid, so the Prophet (Sallallaho Alaihe Wassallam) led them in salatul Eid in the mosque. [Abu Dawud]

Should women attend and pray Eid Salah?

5Indeed in the time of Rasulullah (Sallallahu Alaihi Wasallam) women attended the Eid Salaah, however the practises of women for attending Mosque (adherence to rules of Hijab etc.) must be followed and practised.
حدثني ‏ ‏إسحاق بن إبراهيم بن نصر ‏ ‏قال حدثنا ‏ ‏عبد الرزاق ‏ ‏قال حدثنا ‏ ‏ابن جريج ‏ ‏قال أخبرني ‏ ‏عطاء ‏ ‏عن ‏ ‏جابر بن عبد الله ‏ ‏قال سمعته يقول ‏
‏قام النبي ‏ ‏صلى الله عليه وسلم ‏ ‏يوم الفطر ‏ ‏فصلى فبدأ بالصلاة ثم خطب فلما فرغ نزل فأتى النساء فذكرهن وهو يتوكأ على يد ‏ ‏بلال ‏ ‏وبلال ‏ ‏باسط ثوبه يلقي فيه النساء الصدقة ‏ ‏
Narrated Ibn Juraij (RA) : 'Ata' (RA) told me that he had heard Jabir bin 'Abdullah (RA) saying, "The Prophet (Sallallaho Alaihe Wassallam) stood up to offer the prayer of the 'Eid-ul-Fitr. He first offered the prayer and then delivered the Khutba. After finishing it he got down (from the pulpit) and went towards the women and advised them while he was leaning on Bilal's hand. Bilal was spreading out his garment where the women were putting their alms..."[Bukhari]
The Ulama state that due to an increase in Fitnah this is disliked.
6While going towards the place of Eid prayer Takbeer should be recited softly (for Eidul Fitr prayer) and loudly (for Eidul-Adha prayers).
وعن ابن عمر رضي اللَّه تعالى عنهما: (أنه كان إذا غدا إلى المصلى كبر فرفع صوته بالتكبير) وفي رواية: (كان يغدو إلى المصلى يوم الفطر إذا طلعت الشمس فيكبر حتى يأتي المصلى ثم يكبر بالمصلى حتى إذا جلس الإمام ترك التكبير).[ رواهما الشافعي ]
Ibn Umar (RA) used to leave for the place of Eid prayer early in the morning and he used to recite the Takbeer while raising his voice. Another narration states that he used to leave for the place of Eid prayer early in the morning (as the sun arose) and recite the Takbeer until reaching the place. And then he used to recite the Takbeer at the place of prayer until the Imam took position and then he used to quit the Takbeer. [Musnad Imam Shaf'ae (RA)]

When should Eid Salah be Prayed?

7The time for Eid Salah is after sunrise but the prayer for Eidul Fitr should be slightly delayed while the paryer for Eidul Adha should be hastened.
أخرجه الحسن بن أحمد البناء، من حديث جندب، قال: كان النبي صلى الله عليه وسلم يصلي بنا الفطر، والشمس على قيد رمحين ، والأضحى على قيد رم 
Ahmad ibn Hassan al-Bana' records that Jundub (RA) said: "The Prophet (Sallallaho Alaihe Wassallam) prayed the Eidul fitr prayer while the sun was [approximately] six meters above the horizon and the Eid of the sacrifice while the sun was three meters above the horizon." [Talkheesul-Habeer]
قال ابن قدامة: ويسن تقديم الأضحى؛ ليتسع وقت الضحية، وتأخير الفطر؛ ليتسع وقت إخراج صدقة الفطر، ولا أعلم فيه خلافاً
Ibn Qudamah (RA) says: "It is a sunnah to pray salatul adha early in order to allow more time for the people to perform the sacrifice, and the salatul fitr is to be delayed in order to give people time to pay zakat al-Fitr. I know of no difference of opinion on this point."

How should Eid Salah be Prayed?

8There is no Adhan or Iqama for Eid Salah.
و حدثني ‏ ‏محمد بن رافع ‏ ‏حدثنا ‏ ‏عبد الرزاق ‏ ‏أخبرنا ‏ ‏ابن جريج ‏ ‏أخبرني ‏ ‏عطاء ‏ ‏عن ‏ ‏ابن عباس ‏ ‏وعن ‏ ‏جابر بن عبد الله الأنصاري ‏ ‏قالا ‏
‏لم يكن يؤذن يوم الفطر ولا يوم الأضحى ثم سألته بعد حين عن ذلك فأخبرني قال أخبرني ‏ ‏جابر بن عبد الله الأنصاري ‏ ‏أن لا أذان للصلاة يوم الفطر حين يخرج الإمام ولا بعد ما يخرج ولا إقامة ولا نداء ولا شيء لا نداء يومئذ ولا إقامة ‏
Ibn 'Abbas and Jabir b. 'Abdullah al-Ansari reported: There was no Adhan on the (occasion) of Id-ul-Fitr and Id-ul-Adha. I (Ibn Juraij) said: I asked him after some time about it. He ('Ata', one of the narrators) said: Jabir b. 'Abdullah al-Ansari told me: There is neither any Adhan on Id-ul-Fitr when the Imam comes out, nor even after his coming out; their is neither lqama nor call nor anything of the sort of calling on that day and nor Iqama. [Muslim]
9There is no Salah before or after the Eid Salah.
حدثنا ‏ ‏أبو الوليد ‏ ‏قال حدثنا ‏ ‏شعبة ‏ ‏قال حدثني ‏ ‏عدي بن ثابت ‏ ‏قال سمعت ‏ ‏سعيد بن جبير ‏ ‏عن ‏ ‏ابن عباس ‏
‏أن النبي ‏ ‏صلى الله عليه وسلم ‏ ‏خرج يوم الفطر فصلى ركعتين لم يصل قبلها ولا بعدها ومعه ‏ ‏بلال ‏
Ibn 'Abbas (RA) reports: "The Messenger of Allah (Sallallaho Alaihe Wassallam) went out to the site of the Eid prayer and prayed two rak'at [i.e., the Eid prayer] without praying anything before or after it and Bilal (RA) was with him." [Bukhari]
10Eid Salah consists of two Rakaats.
حدثنا ‏ ‏أبو الوليد ‏ ‏قال حدثنا ‏ ‏شعبة ‏ ‏قال حدثني ‏ ‏عدي بن ثابت ‏ ‏قال سمعت ‏ ‏سعيد بن جبير ‏ ‏عن ‏ ‏ابن عباس ‏
‏أن النبي ‏ ‏صلى الله عليه وسلم ‏ ‏خرج يوم الفطر فصلى ركعتين لم يصل قبلها ولا بعدها ومعه ‏ ‏بلال ‏
Ibn 'Abbas (RA) reports: "The Messenger of Allah (Sallallaho Alaihe Wassallam) went out to the site of the Eid prayer and prayed two rak'at [i.e., the Eid prayer] without praying anything before or after it and Bilal (RA) was with him." [Bukhari]
11Eid Salah consists of six Additional Takbeers.
حدثنا ‏ ‏محمد بن العلاء ‏ ‏وابن أبي زياد ‏ ‏المعنى قريب ‏ ‏قالا حدثنا ‏ ‏زيد يعني ابن حباب ‏ ‏عن ‏ ‏عبد الرحمن بن ثوبان ‏ ‏عن ‏ ‏أبيه ‏ ‏عن ‏ ‏مكحول ‏ ‏قال أخبرني ‏ ‏أبو عائشة ‏ ‏جليس ‏ ‏لأبي هريرة ‏
‏أن ‏ ‏سعيد بن العاص ‏ ‏سأل ‏ ‏أبا موسى الأشعري ‏ ‏وحذيفة بن اليمان ‏ ‏كيف كان رسول الله ‏ ‏صلى الله عليه وسلم ‏ ‏يكبر في الأضحى والفطر ‏ ‏فقال ‏ ‏أبو موسى ‏ ‏كان ‏ ‏يكبر أربعا تكبيره على الجنائز ‏
‏فقال ‏ ‏حذيفة ‏ ‏صدق ‏ ‏فقال ‏ ‏أبو موسى ‏ ‏كذلك كنت أكبر في ‏ ‏البصرة ‏ ‏حيث كنت عليهم ‏ ‏و قال ‏ ‏أبو عائشة ‏ ‏وأنا حاضر ‏ ‏سعيد بن العاص ‏
Hazrat Abu Musa Ash'ari (radhiallahu anhu) was asked regarding the number of takbeers that Rasulullah (sallallahu alaihi wasallam) used to say in both the Eid salaahs. He replied: "He (sallallahu alaihi wasallam) used to say four takbeers (in every rakaat), in the same way as he used to say the takbeers in the salaat al-Janaaza". Hazrat Hudhaifa (radhiallahu anhu) also confirmed this practice of Rasulullah (sallallahu alaihi wasallam). [Abu Dawud]

Authenticity:

Imam Abu Dawood (RA) remained silent on this narration in his compilation affirming its authenticity. This is also stated by Shaykh Abdur-Rahman Mubarakpuri (RA) in his commentary of Jami` at-Tirmidhi. He (RA) points out that both Imam Abu Dawood (RA) and Imam Mundhiri (RA) have remained Silent on the narration:
والحديث سكت عنه ابو داود والمنذري
12Make the intention for Eid Salah before starting, "I am performing Eid for Allah (SWT) with six Additional Takbeers". The intention does not need to be verbally uttered, it is simply done within the heart.
حدثنا ‏ ‏الحميدي عبد الله بن الزبير ‏ ‏قال حدثنا ‏ ‏سفيان ‏ ‏قال حدثنا ‏ ‏يحيى بن سعيد الأنصاري ‏ ‏قال أخبرني ‏ ‏محمد بن إبراهيم التيمي ‏ ‏أنه سمع ‏ ‏علقمة بن وقاص الليثي ‏ ‏يقول سمعت ‏ ‏عمر بن الخطاب ‏ ‏رضي الله عنه ‏ ‏على المنبر ‏
‏قال سمعت رسول الله ‏ ‏صلى الله عليه وسلم ‏ ‏يقول ‏ ‏إنما الأعمال ‏ ‏بالنيات ‏ ‏وإنما لكل امرئ ما نوى فمن كانت هجرته إلى دنيا ‏ ‏يصيبها ‏ ‏أو إلى امرأة ينكحها فهجرته إلى ما هاجر إليه ‏
Narrated 'Umar bin Al-Khattab (RA): Allah's Apostle (Sallallaho Alaihe Wassallam) said, "The reward of deeds depends upon the intention and every person will get the reward according to what he has intended. So whoever emigrated for Allah and His Apostle, then his emigration was for Allah and His Apostle. And whoever emigrated for worldly benefits or for a woman to marry, his emigration was for what he emigrated for." [Bukhari]
13The prayer begins with the first Takbeer i.e. Takbeeratul-Ihraam followed by Thana.
حدثنا ‏ ‏محمد بن مهران الرازي ‏ ‏حدثنا ‏ ‏الوليد بن مسلم ‏ ‏حدثنا ‏ ‏الأوزاعي ‏ ‏عن ‏ ‏عبدة ‏ ‏أن ‏ ‏عمر بن الخطاب ‏ ‏كان يجهر بهؤلاء الكلمات يقول سبحانك اللهم وبحمدك تبارك اسمك وتعالى ‏ ‏جدك ‏ ‏ولا إله غيرك ‏ ‏وعن ‏ ‏قتادة ‏ ‏أنه كتب إليه يخبره عن ‏ ‏أنس بن مالك ‏ ‏أنه حدثه ‏
‏قال صليت خلف النبي ‏ ‏صلى الله عليه وسلم ‏ ‏وأبي بكر ‏ ‏وعمر ‏ ‏وعثمان ‏ ‏فكانوا يستفتحون ‏ ‏ب ‏
‏الحمد لله رب العالمين ‏
‏لا يذكرون ‏ ‏بسم الله الرحمن الرحيم ‏ ‏في أول قراءة ولا في آخرها ‏
‏حدثنا ‏ ‏محمد بن مهران ‏ ‏حدثنا ‏ ‏الوليد بن مسلم ‏ ‏عن ‏ ‏الأوزاعي ‏ ‏أخبرني ‏ ‏إسحق بن عبد الله بن أبي طلحة ‏ ‏أنه سمع ‏ ‏أنس بن مالك ‏ ‏يذكر ذلك ‏
'Abda reported: 'Umar b. al-Khattab used to recite loudly these words: Subhanak Allahumma wa bi hamdika wa tabarakasmuka wa ta'ala jadduka wa la ilaha ghairuka [Glory to Thee,0 Allah, and Thine is the Praise, and Blessed is Thy Name. and Exalted is Thy Majesty. and there is no other object of worship beside Thee]. Qatada informed in writing that Anas b. Malik had narrated to him: I observed prayer behind the Apostle of Allah (may peace be upon him) and Abu Bakr and Umar and 'Uthman. They started (loud recitation) with: Al-hamdu lillahi Rabb al-'Alamin [All Praise is due to Allah, the Lord of the worlds] and did not recite Bismillah ir- Rahman-ir-Rahim (loudly) at the beginning of the recitation or at the end of it. [Muslim]
سبحانك اللهم وبحمدك تبارك اسمك وتعالى ‏ ‏جدك ‏ ‏ولا إله غيرك
Glory to Thee, 0 Allah, and Thine is the Praise, and Blessed is Thy Name. and Exalted is Thy Majesty. and there is no other object of worship beside Thee
Note: Scholars have explained that the loud recitation of Umar (RA) was for teaching and in reality it should be recited silently as the later traditions indicate.
15The Imam will then pronounce three additional Takbeers and everyone will raise hands and then drop them by the side. At the pronouncement of the fourth Takbeer the congregation will fold their hands and the Imam will then complete the Rak'ah as normal after reciting Surah Al-Fatiha and another Surah.
16In the second Rak'aat the Imam will recite Surah Al-Fatiha and another Surah and then pronounce three additional Takbeers and everyone will raise hands and then drop them by the side. At the pronouncement of the fourth Takbeer the congregation will go into Ruku and the Imam will then complete the Rak'ah as normal.
17It is Mustahab (preferred) for the Imam to recite Surah Al-A'la (Chapter 87) in the first Rakaat and Surah Al-Ghashiya (Chapter 88) in the second Rakaat.
وعن سمرة رضي اللَّه عنه‏:‏ ‏(‏أن النبي صلى اللَّه عليه وآله وسلم كان يقرأ في العيدين بسبح اسم ربك الأعلى وهل أتاك حديث الغاشية‏)‏‏.‏
Samrah (RA) narrates that Rasul-ullah (Sallallaho Alaihe Wassallam) used to recite Surah Al-A'la and Surah Al-Ghashiya in the Eid prayers. [Ahmed]
18It is Sunnah for the Imam to deliver the Khutbah after the Eid prayers.
حدثني ‏ ‏إسحاق بن إبراهيم بن نصر ‏ ‏قال حدثنا ‏ ‏عبد الرزاق ‏ ‏قال حدثنا ‏ ‏ابن جريج ‏ ‏قال أخبرني ‏ ‏عطاء ‏ ‏عن ‏ ‏جابر بن عبد الله ‏ ‏قال سمعته يقول ‏
‏قام النبي ‏ ‏صلى الله عليه وسلم ‏ ‏يوم الفطر ‏ ‏فصلى فبدأ بالصلاة ثم خطب فلما فرغ نزل فأتى النساء فذكرهن وهو يتوكأ على يد ‏ ‏بلال ‏ ‏وبلال ‏ ‏باسط ثوبه يلقي فيه النساء الصدقة ‏ ‏
Narrated Ibn Juraij (RA) : 'Ata' (RA) told me that he had heard Jabir bin 'Abdullah (RA) saying, "The Prophet (Sallallaho Alaihe Wassallam) stood up to offer the prayer of the 'Eid-ul-Fitr. He first offered the prayer and then delivered the Khutba. After finishing it he got down (from the pulpit) and went towards the women and advised them while he was leaning on Bilal's hand. Bilal was spreading out his garment where the women were putting their alms..."[Bukhari]

19Some of the Sahabah (RA) used to greet each other with the following greeting:
عن جبير بن نفير قال:كان أصحابُ رسولِ اللهِ صلَّى اللهُ عليْهِ وسلَّمَ إذا التقوْا يومَ العيدِ يقولُ بعضُهم لبعضٍ : تقبل اللهُ منَّا ومنكَ

Sayyidina Jubayr ibn Nufayr (RA) narrates that at the time of the Prophet (Sallallaho Alaihe Wassallam), when people met one another on the day of Eid, they would say, “TAQABBAL ALLAAHU MINNAA WA MINKA” May Allaah accept (the fast and worship) from us and from you. [Fathul-Bari]

http://islamqa.org/hanafi/qibla-hanafi/35334

The Fiqh of Eid

From Heavenly Ornaments of Imam Ashraf al-Tahanawi
(Allah have mercy on him)
EID PRAYER
1. The first of Shawwaal is known as Eid ul-Fitr, and the tenth of Zil Hijjah is known as Eid ul-Ad’haa. Both these days are days of festivity and celebration in Islam. On both these days it is necessary (wajib) to offer two rakaats of prayer as a form of gratitude. The prerequisites and conditions that have been mentioned for the validity and compulsion for Friday, apply for the Eid prayer as well. With the exception that for the Friday prayer the khutbah is a prerequisite and fard, while for the Eid prayers it is not fard but sunnah. Furthermore, the Friday khutbah is delivered before the prayer while for the Eid prayers, the khutbah is delivered after the prayer. However, listening to the khutbah of Eid is necessary (wajib) just as it is necessary (wajib) for the khutbah of Friday, i.e. while the khutbah is being delivered, it is haraam to talk, walk about or offer prayer.
Thirteen things are sunnah on the day of Eid ul-Fitr:
(i) To adorn oneself according to the Shariah.
(ii) To have a bath.
(iii) To use miswaak.
(iv) To wear the best of clothing which one possesses.
(v) To apply perfume.
(vi) To wake up very early in the morning.
(vii) To go early to the Eid prayer place.
(viii) To eat something sweet, such as dates, before going to the Eid prayer place.
(ix) To give the sadaqatul fitr before going to the Eid prayer place.
(x) To offer the Eid prayer in the Eid prayer place. That is, one should not offer Eid prayer in the masjid without any valid reason.
(xi) To return from the Eid prayer place taking a route that is different from the one that he had taken when going towards the Eid prayer place.
(xii) To go to the Eid prayer place on foot.
(xiii) To read the following takbeer softly while walking towards the Eid prayer place:
2. The method of offering Eid ul-Fitr prayer is as follows: the following intention should be made: “I intend offering two rakaats necessary (wajib) of Eid ul-Fitr prayer with six necessary (wajib) takbeers.” After making this intention, he should commence his prayer. He must recite the thanaa’ and then say Allahu Akbar three times. Each time that he says Allahu Akbar, he should raise his hands to his ears just as he does for the takbeer-e-tahreemah. After making the takbeer, he should let his hands rest at his sides. In-between each takbeer, he should pause to such an extent that he can read Sub’haanallah three times. After the third takbeer, he should not rest his hands but tie them. He should then read the ta’awwudh and bismillah, Surah Faatihah and another Surah. Thereafter, he should make his ruku and sajdahs and stand up as he normally does. In the second rakaat, he should first recite Surah Faatihah and another Surah. Thereafter, he should make three takbeers but after the third takbeer he should not tie his hands but leave them at his sides. He should then make one more takbeer and go into ruku.
3. After the prayer, the imam has to stand on the mimbar and deliver two khutbahs. He should sit down in-between the two khutbahs to the extent that he sits between the khutbahs of Friday.
4. Dua should be made after the Eid prayer, or even after the khutbah. Although this dua has not been established from the life of The Messenger of Allah sallallahu alayhi wa sallam, the Sahabah, Taabi’een and even the Tabe Taabi’een, but because it is sunnah to make a dua after every prayer, it will be preferable to make it after the Eid prayer as well.
5. The khutbahs of Eid should commence with the takbeers. The takbeer should be said nine times in the first khutbah and seven times in the second khutbah.
6. The method of Eid ul-Ad’haa prayer is the same as that mentioned above, and the sunnahs of Eid ul-Fitr will also apply here. The difference is that when making the intention for the prayer, then instead of mentioning the word Eid ul-Fitr, one should say Eid ul-Ad’haa. Before going to the Eid prayer place it is preferable to eat something on Eid ul-Fitr. But this is not the case in Eid ul-Ad’haa. On Eid ul-Fitr, it is sunnah to say the takbeers softly while going towards the Eid prayer place. But on Eid ul-Ad’haa the takbeers should be said in a loud voice. It is preferable to offer the prayer of Eid ul-Fitr a little late. But for Eid ul-Ad’haa it should be offered early. For Eid ul-Ad’haa there is no sadaqatul fitr. Instead, there is the sacrificing of animals for those who can afford it. There is no adhaan nor iqaamah for both Eid ul-Fitr and Eid ul-Ad’haa.
7. It is makruh to offer any other prayer on that day at the place where eid prayer is offered – not before the prayer nor after it. However, it is not makruh to offer any prayer after the Eid prayer at home. But to do so before the Eid prayer is makruh at home as well.
8. It is makruh for women and those people who do not offer Eid prayer to offer any nafl prayer before the Eid prayer.
9. The rules related to sadaqatul fitr should be mentioned in the khutbah of Eid ul-Fitr. The rules related to qurbaani and takbeer-e-tashreeq should be mentioned in the khutbah of Eid ul-Ad’haa. Takbeer-e-tashreeq is necessary (wajib) after every fard prayer. The takbeer-e-tashreeq is as follows:
This takbeer will be necessary (wajib) on the condition that the fard prayer has been offered with jama’at and the place is a city. This takbeer is not necessary (wajib) on a woman and a musafir. But if they are muqtadis of a person on whom this takbeer is necessary (wajib), then it will be necessary (wajib) on them as well. However, if a munfarid, a woman or a musafir recites this takbeer, it will be better for them because according to Imam Muhammad and Imam Abu Yusuf rahmatullahi alayhima it is necessary (wajib) on them as well.
10. This takbeer should be recited after the fajr prayer of the ninth of Zil Hijjah till after the asr prayer of the thirteenth of Zil Hijjah. This totals 23 prayers after which this takbeer is necessary (wajib).
11. It is necessary (wajib) to recite this takbeer in a loud voice. However, women should recite it in a soft voice.
12. The takbeer should be recited immediately after the prayer.
13. If the imam forgets to recite the takbeer, the muqtadis should immediately commence reciting it. They should not wait for the imam to commence.
14. According to some ulama, it is also necessary (wajib) to say this takbeer after the prayer of Eid ul-Ad’haa.
15. All the ulama are of the opinion that it is permissible to offer the prayers of Eid at several places.
16. If a person misses his Eid prayer and all the other people have already completed their prayer, this person cannot offer his prayer alone. This is because jama’at is a prerequisite for the Eid prayers. In the same way, if a person joins the jama’at but for some reason or the other his prayer becomes invalid, then he cannot make qada of it nor will qada be necessary (wajib) on him. However, if a few other people also join him, qada will become necessary (wajib).
17. If for some reason the Eid prayer is not offered on the first day, then Eid ul-Fitr prayer could be offered on the second day. And Eid ul-Ad’haa prayer could be offered till the twelfth of Zil Hijjah.
18. If the Eid ul-Ad’haa prayer is delayed till the twelfth without any excuse, it will still be valid. But it is makruh to do so. If the Eid ul-Fitr prayer is delayed without any excuse, the prayer will not be valid at all. Examples of excuses: (i) the imam does not come to perform the prayer for some reason or the other, (ii) it is raining heavily, (iii) the date of the moon has not been established and it only becomes established after mid-day when the time for the prayer has already expired, (iv) prayer was offered on a cloudy day, and after the disappearance of the clouds it is realized that the prayer was not offered in its correct time.
19. If a person joins the Eid prayer at a time when the imam has already completed saying the takbeers, then if he joined the jama’at while they were still in the standing posture, he should immediately make the takbeers even if the imam is busy with his qira’at. If he joins the prayer while the imam is in ruku, he should make his takbeers only if he feels that he will be able to catch up with the imam in his ruku. But if he fears that he will not be able to catch up with the imam, he should go straight into ruku. Instead of reading the tasbeehs in the ruku, he should recite the takbeers. However, when he makes the takbeers in his ruku, he should not raise his hands. If the imam stands up from the ruku before he can complete his takbeers, he should not try to complete them. Instead, he should stand up with the imam. The takbeers which he missed will be forgiven.
20. If a person misses the first rakaat of Eid prayer, when he stands up to complete it, he should first recite Surah Faatihah, another Surah and then make the takbeers. Although, according to the rule, he ought to have made the takbeers first, he should not do this. Because if he does this, then the takbeers of both the rakaats will come one after the other. And this is not the method of any Sahabi. Therefore, the rule has been given contrary to this.
If the imam forgets to say the takbeers and only remembers this while in ruku, he should say the takbeers in his ruku and should not return to the standing posture. But if he returns to the standing posture, it will still be permissible, i.e. the prayer will not become invalid. However, because of the large crowd, sajdah-e-sahw should not be made.
Miscellaneous Issues
1. If a person uproots his hair, the root of that hair is regarded as impure because of the stickyness that is found on it. (Shaami)
2. It is makruh for the residents of a place where the eid prayers are necessary (wajib) to offer any nafl prayer between the fajr and eid prayers. (al-Bahrur Raa’iq)
3. It is makruh to clip the nails, to remove the pubic hair or hair from anywhere else while one is in a state of major impurity. (Aalamgiri)
4. Immature children receive the reward for offering prayer and other acts of worship. The person who teaches them also receives reward for this.
5. It is not makruh to recite the Quran at times when prayer is makruh. Apart from reciting the Quran, one could also recite durood or engage in any other form of remembrance. (Saghiri)
6. It is permissible to recite a certain portion of a Surah in one rakaat and recite the remainder of that Surah in the second rakaat. Similarly, it is permissible to recite the beginning or middle of a particular Surah in one rakaat and the beginning or middle of another Surah or one complete short Surah in the second rakaat. (Saghiri) However, it is not good to make a habit of doing this. It is better to recite a separate Surah in each rakaat.
7. While offering the taraweeh prayer, a person forgets to recite a particular verse or Surah and continues reading ahead. Later he realizes that he had forgotten to recite that verse or Surah. It will be mustahab for him to recite that verse or Surah. After reciting the missed verse or Surah, he should repeat those verses or Surahs which he had continued reciting so that he may be able to complete the Quran in the order that it is written. (Aalamgiri) However, if a person continued reading ahead and recited many verses or Surahs and repeating all these will be very difficult, it will be permissible for him to merely repeat the verse or Surah which he had missed out and continue ahead. This is because this ruling is mustahab (and not necessary (wajib)).
8. Perspiration on the forehead, watering of the eyes and flaring of the nostrils at the time of death are all signs of a good death. Perspiration on the forehead alone is also a sign of a good death.
9. Mud and impure water on the roads (which splashes on the clothes) can be overlooked as long as the traces of the impurity are not visible on the clothing.
10. It is not permissible to make wudu or ghusl with musta’mal (used) water. The following types of water are regarded as musta’mal water: water that has been used to make wudu or ghusl by a person who was in need of wudu or ghusl, water that has been used by a person who had wudu but made wudu again in order to obtain reward, water that has been used by a person upon whom ghusl was not necessary (wajib) but made ghusl for reward, e.g. a person makes ghusl on Friday despite ghusl not being necessary (wajib) on him. It is makruh to use such water for drinking or cooking purposes. (Shaami) When we mentioned the person upon whom ghusl became necessary (wajib) – this rule with regards to him will only apply if no impurity is found on his body. If there is any impurity on his body, then that used water will not even be permissible for drinking and cooking purposes.
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