Eid Prayers — Rulings (Vol. 01, p. 227)
Question
As-salāmu ʿalaykum wa raḥmatullāhi wa barakātuhRulings of Ṣalāt al-ʿĪdayn (Eid Prayers)
Answer (With the Help of al-Wahhāb), Subject to the Validity of the Question
Wa ʿalaykum as-salām wa raḥmatullāhi wa barakātuh!ٱلْحَمْدُ لِلّٰهِ، وَٱلصَّلَاةُ وَٱلسَّلَامُ عَلَىٰ رَسُولِ ٱللّٰهِ، أَمَّا بَعْدُ!
Status and Purpose of Ṣalāt al-ʿĪdayn
Ṣalāt al-ʿĪdayn (ʿĪd al-Fiṭr and ʿĪd al-Aḍḥā) is established by the Book of Allah, the Sunnah of the Messenger of Allah ﷺ, and the consensus of the Ummah. The polytheists used to celebrate different festivals at various times and places; Islam abolished those festivals and prescribed ʿĪd al-Fiṭr and ʿĪd al-Aḍḥā. The purpose of these two Eids is to offer gratitude to Allah تعالى for performing great acts of worship such as the fasts of Ramaḍān and the Ḥajj of the House of Allah.① The Festivals of the People of Madīnah and the Islamic Eids
Authentic aḥādīth mention that when the Messenger of Allah ﷺ arrived in Madīnah, he saw that the people of Madīnah had designated two days in the year for amusement and play. He ﷺ said:"إِنَّ اللَّهَ قَدْ أَبْدَلَكُمْ بِهِمَا خَيْرًا مِنْهُمَا يَوْمَ الْأَضْحَى وَيَوْمَ الْفِطْرِ”
“Allah has replaced them for you with two days better than them: the Day of al-Aḍḥā and the Day of al-Fiṭr.”
Reference: an-Nasa'i: 1557
Reference: Musnad Ahmad: 3/103
Apart from these two Eids, there is no allowance in Islam to invent any other Eid, such as the so-called Eid of Mawlid an-Nabī ﷺ and the like. This is an addition to the religion of Allah and the launching of an innovation; it is مخالفت of the Sunnah of the Leader of the Messengers ﷺ and also resembles the disbelievers. Whether one calls a day an Eid or celebrates a day in remembrance of a person/event—whether weekly or annually—this has no connection with Islam; rather, it is from the practices of Jāhiliyyah and imitation of Western sects.
The Messenger of Allah ﷺ said:
"مَنْ تَشَبَّهَ بِقَوْمٍ فَهُوَ مِنْهُمْ "
“Whoever imitates a people is from them.”
Reference: Abi Dawud: 4031
And he ﷺ said:
"فَإِنَّ خَيْرَ الْحَدِيثِ كِتَابُ اللَّهِ وَخَيْرُ الْهُدَى هُدَى مُحَمَّدٍ(صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ) وَشَرُّ الأُمُورِ مُحْدَثَاتُهَا وَكُلُّ بِدْعَةٍ ضَلاَلَةٌ”
“Indeed, the best speech is the Book of Allah, and the best guidance is the guidance of Muḥammad ﷺ, and the worst matters are newly invented affairs, and every innovation is misguidance.”
Reference: Sahih al-Bukhari: 7277
Reference: Sahih Muslim: 867
We supplicate to Allah تعالى that He shows us the truth as truth and grants us the ability to follow it, and that He shows us falsehood as falsehood and grants us the strength to avoid it.
Meaning of ʿĪd
The meaning of ʿĪd is “to return.” It is called ʿĪd because it returns every year repeatedly, brings joy and happiness, and in it Allah تعالى bestows His فضل and kindness upon His servants (as a result of fasting or Ḥajj).② Proofs for the Legislation of the Eid Prayer
The command of Allah تعالى is evidence for the legislation of the Eid prayer:﴿فَصَلِّ لِرَبِّكَ وَانحَر﴾
Reference: al-Kawthar 108:2
Translation: “So pray to your Lord and sacrifice.”
And Allah تعالى says:
﴿قَدْ أَفْلَحَ مَنْ تَزَكَّى﴾ ﴿وَذَكَرَ اسْمَ رَبِّهِ فَصَلَّى﴾
Reference: al-Aʿlā 87:14-15
Translation: “Successful indeed is the one who purifies himself, and remembers the Name of his Lord and prays.”
Moreover, the Prophet ﷺ and after him the Rightly Guided Caliphs رضي الله عنهم persisted upon this practice.
③ Emphasis on Attending Eid Prayer and Women’s Attendance
The emphasis on attending the Eid prayer is so great that the Messenger of Allah ﷺ commanded women as well to be present. Therefore, it is better for a woman that when she goes out for the Eid prayer, she should not apply perfume, should avoid adornment, and should not wear clothing for fame, because the Messenger of Allah ﷺ said: “Let women go out plainly.”
Reference: Abi Dawud: 565
They should remain separate from men, and menstruating women should stay apart from the prayer area, though they should participate in the duʿā.
Reference: Sahih al-Bukhari: 324
Reference: Sahih Muslim: 890
Umm ʿAṭiyyah رضي الله عنها said:
"كُنَّا نُؤْمَرُ أَنْ نَخْرُجَ يَوْمَ الْعِيدِ ... حَتَّى نُخْرِجَ الْحُيَّضَ فَيَكُنَّ خَلْفَ النَّاسِ فَيُكَبِّرْنَ بِتَكْبِيرِهِمْ”
“We were commanded to go out on the day of Eid… even to bring out the virgin girls from their seclusion, and to bring out the menstruating women; they would remain behind the people and say the takbīr along with their takbīr.”
Reference: Sahih al-Bukhari: 324
④ Eid Prayer: A Symbol of Islam and a Manifest Public Sign
Going out collectively for the Eid prayer is an expression of the symbols of Islam and a prominent outward sign of the religion. The Messenger of Allah ﷺ led the first Eid (ʿĪd al-Fiṭr) in the second year after Hijrah, and then continued to lead it until he ﷺ passed away. After that, the Muslims have continued upon it with uninterrupted practice.If the people of a city abandon the Eid prayer (with its conditions), then it is obligatory upon the amīr/khalīfah to fight them, because it is among the outward signs of Islam like the adhān.
⑤ Performing Eid Prayer in the Open Prayer-Ground
The Eid prayer should be performed in an open area near the city. Abū Saʿīd al-Khudrī رضي الله عنه narrated:"كَانَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَخْرُجُ يَوْمَ الْفِطْرِ وَالأَضْحَى إِلَى الْمُصَلَّى”
“The Messenger of Allah ﷺ would go out on the day of Fiṭr and Aḍḥā to the open prayer-ground.”
Reference: Sahih al-Bukhari: 956
Reference: Sahih Muslim: 889
There is no authentic narration that he ﷺ performed Eid prayer in the mosque without an excuse. Going to the open ground establishes the awe of Islam and the Muslims and manifests the religious symbols. Since only two major gatherings occur in the year (unlike Jumuʿah every week), there is no hardship in it. However, where there is necessity, performing Eid prayer in the mosque is permissible, such as in Makkah, etc.
⑥ Time of the Eid Prayer
The beginning time of the Eid prayer starts when the sun has risen to the height of a spear. The Messenger of Allah ﷺ used to perform Eid at this time.
Reference: Abi Dawud: 1135
Reference: Talkhīṣ al-Jayr: 2/83
And its final time is until zawāl (when the sun passes the zenith).
⑦ If Eid Is Confirmed After Zawāl
If Eid becomes known after zawāl, then it is made up the next day. The Companions رضي الله عنهم relate that once due to clouds we could not see the crescent of Shawwāl, so we fasted. In the last part of the day, a caravan arrived and testified that they had seen the moon the previous night. The Prophet ﷺ ordered them to break the fast that day and go out to the Eid prayer-ground the next morning.
Reference: Musnad Ahmad: 5/75
Reference: Abi Dawud: 1157
If Eid prayer were valid after zawāl, the Prophet ﷺ would not have delayed it to the next day. Furthermore, the Eid gathering is a very large public gathering, so suitable time should be given for preparation.
⑧ Performing ʿĪd al-Aḍḥā Early and ʿĪd al-Fiṭr With Some Delay
It is Sunnah to perform the ʿĪd al-Aḍḥā prayer early, and to delay the ʿĪd al-Fiṭr prayer slightly. Imām al-Shāfiʿī رحمه الله narrated (mursal):"ان النبي صلي الله عليه وسلم كَتَبَ إلَى عَمْرِو بن حَزْمٍ ... أَنْ عَجِّلْ الْغُدُوَّ إلَى الأَضْحَى وَأَخِّرْ الْفِطْرَ وَذَكِّرْ الناس”
“The Prophet ﷺ wrote to ʿAmr ibn Ḥazm رضي الله عنه (in Najrān): ‘Hasten early for al-Aḍḥā, delay al-Fiṭr, and remind the people.’”
Reference: (Very weak) al-Umm (al-Shafi'i): 457
Reference: Irwā’ al-Ghalīl: 633
The wisdom of performing ʿĪd al-Aḍḥā early is to allow more time for sacrifice, and the wisdom of delaying ʿĪd al-Fiṭr is to allow more time to pay Ṣadaqat al-Fiṭr.
⑨ Eating on ʿĪd al-Fiṭr Before Going Out, and on ʿĪd al-Aḍḥā After the Prayer
It is Sunnah to eat dates before leaving for ʿĪd al-Fiṭr, and to eat something after completing the prayer on ʿĪd al-Aḍḥā. Buraydah رضي الله عنه narrated:"عن بريدة كان النبي صلى الله عليه وسلم لا يخرج يوم الفطر حتى يطعم ولا يطعم يومالأضحى حتى يصلي”
“The Prophet ﷺ would not go out on the day of Fiṭr until he ate, and he would not eat on the day of Aḍḥā until he prayed.”
Reference: Musnad Ahmad: 5/352
Shaykh Taqī al-Dīn رحمه الله said: Allah تعالى mentioned prayer before sacrifice:
﴿فَصَلِّ لِرَبِّكَ وَانحَر﴾
Reference: al-Kawthar 108:2
Translation: “So pray to your Lord and sacrifice.”
And He placed purification before prayer:
﴿قَدْ أَفْلَحَ مَنْ تَزَكَّى﴾ ﴿وَذَكَرَ اسْمَ رَبِّهِ فَصَلَّى﴾
Reference: al-Aʿlā 87:14-15
Translation: “Successful indeed is the one who purifies himself, and remembers the Name of his Lord and prays.”
Thus, on ʿĪd al-Fiṭr, Ṣadaqat al-Fiṭr is paid before the prayer, and on ʿĪd al-Aḍḥā, the animal is slaughtered after the prayer.
Reference: Majmūʿ al-Fatāwā (Ibn Taymiyyah): 24/222
Etiquettes of Going to the Eid-Ground and Preparation
① One should go early in the morning to the Eid-ground so that a place near the Imām is obtained and the virtue and reward of waiting for prayer is attained.② For the Eid prayer, every Muslim should wear his best clothing. Jābir رضي الله عنه narrated:
"كَانَتْ لِلنَّبِيِّ ... جُبَّةٌ يَلْبَسُهَا فِي الْعِيدَيْنِ ، وَيَوْمِ الْجُمُعَةِ”
“The Prophet ﷺ had a fine cloak which he would wear on the two Eids and on Friday.”
ref Ibn Khuzaymah: 1766[/ref]
Reference: Silsilah al-Aḥādīth al-Ḍaʿīfah: 2455
It is also narrated from Ibn ʿUmar رضي الله عنهما that the Prophet ﷺ would wear good clothing on the occasion of the two Eids.
③ Like the Friday prayer, the Eid prayer is for residents. The traveler is not obligated with Eid prayer. During the days of the Prophet’s ﷺ Ḥajj, the day of Eid came while he was in Minā, but he ﷺ did not perform the Eid prayer due to travel, and the Caliphs رضي الله عنهم did likewise.
⑩ Eid Prayer: Two Rakʿahs, and the Khuṭbah Afterward
④ The Eid prayer is two rakʿahs, and it is performed before the khuṭbah. Ibn ʿUmar رضي الله عنهما narrated:"شهدتُ العيدَ مع رسولِ الله ... فكلُّهم كانوا يُصلُّونَ قَبلَ الخُطبةِ”
“I witnessed the Eid prayer with the Messenger of Allah ﷺ, and with Abū Bakr, ʿUmar, and ʿUthmān رضي الله عنهم; all of them would pray before the khuṭbah.”
Reference: Sahih al-Bukhari: 962
Reference: Sahih Muslim: 884
The Companions رضي الله عنهم and the later people of knowledge have continuously remained upon this practice that the Eid prayer is before the khuṭbah.
Reference: Jamiʿ at-Tirmidhi: 531
The wisdom may be that the Friday khuṭbah is a شرط for the prayer, and a condition precedes what it conditions; whereas in the two Eids, the khuṭbah is not a شرط but a Sunnah.
⑪ Consensus That the Eid Prayer Is Two Rakʿahs
⑤ The consensus of the Muslims is that the Eid prayer is two rakʿahs. Ibn ʿAbbās رضي الله عنهما narrated:"أَنَّ النَّبِيَّ ... فَصَلَّى رَكْعَتَيْنِ لَمْ يُصَلِّ قَبْلَهَا وَلَا بَعْدَهَا”
“The Prophet ﷺ went out on the day of Fiṭr and prayed two rakʿahs only; he did not pray any (nafl) before it nor after it.”
Reference: Sahih al-Bukhari: 989
Reference: Sahih Muslim: 884
And it is narrated from ʿUmar ibn al-Khaṭṭāb رضي الله عنه:
"صَلَاةُ الْأَضْحَى رَكْعَتَانِ وَصَلَاةُ الْفِطْرِ رَكْعَتَانِ... تَمَامٌ غَيْرُ قَصْرٍ ...”
“The prayer of al-Aḍḥā is two rakʿahs and the prayer of al-Fiṭr is two rakʿahs… complete, not shortened… (as stated) upon the tongue of Muḥammad ﷺ.”
Reference: Musnad Ahmad: 1/37
And it is also narrated:
“He is deprived who has fabricated upon the Prophet ﷺ.”
Reference: Musnad Ahmad: 1/91
⑫ No Adhān and No Iqāmah for Eid
⑥ There is neither adhān nor iqāmah before the Eid prayer. Jābir رضي الله عنه narrated:“I prayed the Eid prayer with the Prophet ﷺ multiple times; he led the prayer before the khuṭbah, and there was no adhān and no iqāmah.”
Reference: Sahih Muslim: 885-887
⑬ Method of the Additional Takbīrs
⑦ In the first rakʿah, after Takbīrat al-Taḥrīmah and Duʿā’ al-Istiftāḥ, seven takbīrs are said. Takbīrat al-Taḥrīmah is a pillar; without it the prayer does not occur, whereas the remaining takbīrs are Sunnah. Then one recites taʿawwudh (because it is for Qur’ānic recitation), then recites the Qur’ān.⑧ In the second rakʿah, before recitation (besides the takbīr of movement), five takbīrs are said. ʿAbdullāh ibn ʿAmr رضي الله عنهما narrated:
"أنَّ رسولَ الله ... كبَّر في عيدٍ اثنتي عشرةَ تكبيرةً، سبعًا في الأولى، وخمسًا في الأخرى”
“The Messenger of Allah ﷺ said twelve (additional) takbīrs in the Eid prayer: seven in the first (rakʿah) and five in the other.”
Reference: Musnad Ahmad: 2/180
There are other narrations regarding the number of takbīrs. Imām Aḥmad رحمه الله said that the Companions differed regarding the number, so every form is permissible.
⑨ Raise the hands with every takbīr, because the Messenger of Allah ﷺ used to raise his hands with every takbīr.
Between every two takbīrs, the following words are recited:
"الله أكبر كبيرا والحمد لله كثيرا، وسبحان الله بكرة واصيلا، وصلى الله على محمد وعلى آله وصحبه وسلم تسليما كثيرا”
Translation: “Allah is the Greatest—greatly; and abundant praise is for Allah; and glory be to Allah morning and evening; and may Allah send blessings upon Muḥammad and upon his family and his Companions, and grant abundant peace.”
ʿUqbah ibn ʿĀmir رضي الله عنه asked Ibn Masʿūd رضي الله عنه what should be recited between the Eid takbīrs, and he said: praise Allah and send ṣalawāt upon the Prophet ﷺ.
Reference: Irwā’ al-Ghalīl: 642
Ḥudhayfah ibn al-Yamān رضي الله عنه confirmed Ibn Masʿūd رضي الله عنه.
In summary, other words may also be recited between the takbīrs, because no narration specifies a fixed dhikr.
ref al-Sunan al-Kubrā (al-Bayhaqi): 3/291[/ref]
Ibn al-Qayyim رحمه الله said: the Prophet ﷺ would pause briefly between the takbīrs, but no specific dhikr between them is established from him ﷺ.
Reference: Zād al-Maʿād: 1/443
⑩ (Mentioned elsewhere) If one doubts the number of takbīrs, he should count the lesser number; for example, if he doubts whether he said three or four, he counts three because it is certain.
⑪ If one forgets the additional takbīrs until he begins recitation, then he continues the recitation, because those takbīrs were Sunnah and their time has passed.
⑫ If someone joins the Eid prayer while the Imām is reciting, he joins after saying Takbīrat al-Taḥrīmah and does not say the additional takbīrs alone. Likewise, if he joins in rukūʿ, he says Takbīrat al-Taḥrīmah and goes into rukūʿ and does not occupy himself with the additional takbīrs.
⑭ Loud Recitation in Eid Prayer
⑬ The Eid prayer is two rakʿahs. The Imām recites aloud in them. ʿAbdullāh ibn ʿUmar رضي الله عنهما said:"كان النبي صلى الله عليه وسلم يجهر بالقراءة في العيدين والاستسقاء”
“The Prophet ﷺ would recite aloud in the two Eids and in the prayer of Istisqā’.”
ref ad-Daraqutni: 1785[/ref]
Reference: Irwā’ al-Ghalīl: 643
The scholars have consensus upon this, and the practice of the Salaf has continued upon it.
⑮ Sunnah Sūrahs in Eid Prayer
⑭ The Imām recites Sūrah al-Fātiḥah, then Sūrah al-Aʿlā in the first rakʿah, and Sūrah al-Ghāshiyah in the second. Samurah رضي الله عنه narrated:"كان رَسُولُ اللَّهِ صلى الله عليه وسلم يَقْرَأُ في الْعِيدَيْنِ وفي الْجُمُعَةِ: بـ﴿سَبِّحِ اسْمَ رَبِّكَ الْأَعْلَى﴾، و﴿هَلْ أَتَاكَ حَدِيثُ الْغَاشِيَةِ﴾”
“The Messenger of Allah ﷺ used to recite in the two Eids and in Jumuʿah: ﴿سَبِّحِ اسْمَ رَبِّكَ الْأَعْلَى﴾ and ﴿هَلْ أَتَاكَ حَدِيثُ الْغَاشِيَةِ﴾.”
Reference: Ibn Majah: 1283
Reference: Musnad Ahmad: 5/14
It is also permissible to recite Sūrah Qāf in the first rakʿah and Sūrah al-Qamar in the second, as in Ṣaḥīḥ Muslim and others:
"كَانَ يَقْرَأُ فِيهِمَا بِ ﴿ق وَالْقُرْآنِ الْمَجِيدِ﴾ ، ﴿وَاقْتَرَبَتِ السَّاعَةُ وَانْشَقَّ الْقَمَرُ﴾”
“The Messenger of Allah ﷺ would recite in them: ﴿ق وَالْقُرْآنِ الْمَجِيدِ﴾ and ﴿وَاقْتَرَبَتِ السَّاعَةُ وَانْشَقَّ الْقَمَرُ﴾.”
Reference: Sahih Muslim: 891
Reference: Abi Dawud: 1154
Shaykh al-Islām Ibn Taymiyyah رحمه الله said: it is permissible for the Imām to recite any portion of the Qur’ān in the Eid prayer, but if he recites Sūrah Qāf and Sūrah al-Qamar (or other Sunnah sūrahs), it is better.
Reference: Majmūʿ al-Fatāwā (Ibn Taymiyyah): 24/219
The Messenger of Allah ﷺ used to recite in large gatherings sūrahs that contain mention of tawḥīd, commands and prohibitions, the world and the Hereafter, the stories of previous prophets and nations, or sūrahs that include accounts of punishment and destruction due to disbelief and denial, and the mention of salvation and well-being for the believers.
⑯ The Eid Sermon(s)
⑮ After finishing the prayer, the Imām delivers the Eid khuṭbah. It is mentioned: two khuṭbahs with a sitting between them. A narration states:"السُّنَّةُ أَنْ يَخْطُبَ الإِمَامُ فِي العِيدَيْنِ خُطْبَتَيْنِ يَفْصِلُ بَيْنَهُمَا بِجُلُوسٍ”
“Sunnah is that the Imām delivers two sermons in the two Eids and separates them by sitting.”
ref al-Umm: 495[/ref]
Reference: al-Sunan al-Kubrā (al-Bayhaqi): 3/299
Reference: Nasb al-Rāyah: 2/221
And it is narrated from Jābir رضي الله عنه:
"فَخَطَبَ قَائِمًا ، ثُمَّ قَعَدَ قَعْدَةً ، ثُمَّ قَامَ”
“He ﷺ delivered the sermon standing, then sat briefly, then stood.”
ref Ibn Majah: 1289[/ref]
And in Ṣaḥīḥ al-Bukhārī and Ṣaḥīḥ Muslim:
"فَبَدَأَ بِالصَّلَاةِ قَبْلَ الْخُطْبَةِ ، بِلَا أَذَانٍ وَلَا إِقَامَةٍ ، ثُمَّ قَامَ مُتَوَكِّئًا عَلَى بِلَالٍ ، فَأَمَرَ بِتَقْوَى اللَّهِ وَحَثَّ عَلَى طَاعَتِهِ…..”
“He began with the prayer before the khuṭbah, without adhān and without iqāmah, then he stood leaning on Bilāl, and he commanded taqwā of Allah and urged obedience to Him…”
Reference: Sahih al-Bukhari: 958
Reference: Sahih Muslim: 885
In the khuṭbah of ʿĪd al-Fiṭr, the Imām should draw people’s attention to paying Ṣadaqat al-Fiṭr and explain its rulings, amount, time, and types. In the khuṭbah of ʿĪd al-Aḍḥā, the issues and rulings of sacrifice should be explained, because the Messenger of Allah ﷺ would often mention these matters in the ʿĪd al-Aḍḥā sermon. Khuṭabā should, in this great gathering, speak with taqwā and admonition, and according to circumstances mention such beneficial matters that guide people, warn the heedless, and teach the ignorant rulings.
⑰ Addressing Women in the Eid Sermon
⑯ The presence of women in the Eid-ground has already been mentioned. The khaṭīb should also address women in the Eid sermon. When the Messenger of Allah ﷺ sensed that his voice might not reach the women, he ﷺ went to their gathering, admonished them, and encouraged charity. This shows that part of the Eid sermon should be for women as well, because they have great need of it, and it is also following the Sunnah.⑱ Ruling of Nafl Prayer in the Eid-Ground
⑰ From the rulings of the Eid prayer is that it is disliked to pray nafl in the Eid-ground before or after the congregation. Ibn ʿAbbās رضي الله عنهما narrated:"أَنَّ النَّبِيَّ ... فَصَلَّى رَكْعَتَيْنِ لَمْ يُصَلِّ قَبْلَهَا وَلَا بَعْدَهَا”
“The Prophet ﷺ went out on the day of Fiṭr and prayed two rakʿahs only; he did not pray any (nafl) before it nor after it.”
Reference: Sahih al-Bukhari: 989
Reference: Sahih Muslim: 884
One wisdom of not praying nafl before or after may be so that people do not begin thinking that this prayer also has Sunnah prayers.
Imām al-Zuhrī رحمه الله said: I did not hear from any scholar that any of the early generations prayed nafl before or after the Eid prayer; and Ibn Masʿūd رضي الله عنه and Ḥudhayfah رضي الله عنه forbade praying before Eid. Imām Aḥmad رحمه الله said: the people of Madīnah did not pray nafl before or after the Eid prayer (whereas the people of Baṣrah used to).
Reference: al-Mughnī wa al-Sharḥ al-Kabīr: 2/242
⑲ Nafl Prayer After Returning Home
⑱ There is no harm in praying nafl after returning home. In Musnad Aḥmad and others: the Prophet ﷺ would return home and pray two rakʿahs.
Reference: Musnad Ahmad: 3/28, 3/40
Reference: Ibn Majah: 1293
⑳ If Eid Prayer Is Missed, It Is Made Up
⑲ If someone misses the Eid prayer, or catches only the final portion, he should pray two rakʿahs with the additional takbīrs (twelve), because making up should match the original performance, and the Prophet’s ﷺ statement is general:"فَمَا أَدْرَكْتُمْ ، فَصَلُّوا ، وَمَا فَاتَكُمْ فَأَتِمُّوا”
“Whatever you catch, pray it, and whatever you miss, complete it.”
Reference: Sahih al-Bukhari: 635
And whoever misses one rakʿah should pray one rakʿah more. If someone arrives during the Eid sermon, he should sit and listen silently, then after the sermon pray two rakʿahs. If many people are present, they may pray in congregation; otherwise he prays alone.
㉑ Takbīrs of the Two Eids
⑳ In the two Eids, takbīrs may be recited as much as one wishes; there is no strict time restriction. Men recite takbīrs aloud, and women keep their voices low. Takbīrs are also recited in the nights of the two Eids and in the first ten days of Dhul-Ḥijjah. Allah تعالى says:﴿وَلِتُكمِلُوا العِدَّةَ وَلِتُكَبِّرُوا اللَّهَ عَلىٰ ما هَدىٰكُم وَلَعَلَّكُم تَشكُرونَ﴾
Reference: al-Baqarah 2:185
Translation: “So that you may complete the number and magnify Allah for what He has guided you to, and so that you may be grateful.”
In homes, markets, mosques, and every suitable place—and while going to the Eid-ground—takbīrs should be recited frequently and aloud. In ad-Dāraquṭnī and others it is mentioned about Ibn ʿUmar رضي الله عنه that on the day of ʿĪd al-Fiṭr or ʿĪd al-Aḍḥā, he would go out early in the morning reciting takbīr, and continue reciting it aloud until he reached the Eid-ground, until the Imām arrived.
Reference: ad-Daraqutni (al-ʿĪdayn): 1700
And from Umm ʿAṭiyyah رضي الله عنها, in Ṣaḥīḥ al-Bukhārī and Ṣaḥīḥ Muslim:
"كُنَّا نُؤْمَرُ أَنْ نَخْرُجَ يَوْمَ الْعِيدِ ... فَيُكَبِّرْنَ بِتَكْبِيرِهِمْ”
“We were commanded to go out on the day of Eid… even to bring out the menstruating women; they would remain behind the men and say the takbīr along with their takbīr.”
Reference: Sahih al-Bukhari: 971
Reference: Sahih Muslim: 890
Reciting takbīr aloud is recommended for manifesting the symbols of Islam.
There is special emphasis on takbīr on ʿĪd al-Fiṭr, because Allah تعالى said:
﴿وَلِتُكمِلُوا العِدَّةَ وَلِتُكَبِّرُوا اللَّهَ عَلىٰ ما هَدىٰكُم وَلَعَلَّكُم تَشكُرونَ﴾
Reference: al-Baqarah 2:185
㉒ Takbīrs of the Days of Tashrīq
㉑ On the occasion of ʿĪd al-Aḍḥā, after the obligatory congregational prayers, the Imām and the followers recite takbīrs aloud.It is narrated from Jābir رضي الله عنه that on the day of ʿArafah (9th of Dhul-Ḥijjah), after the Fajr prayer, the Messenger of Allah ﷺ would turn to the Companions and say:
"الله اكبر الله أكبر لا اله إلا الله الله أكبر الله أكبر ولله الحمد”
ref ad-Daraqutni (al-ʿĪdayn): 1721[/ref]
For the non-ḥājj, the takbīrs are from the Fajr of 9th Dhul-Ḥijjah until the ʿAṣr of 13th Dhul-Ḥijjah (the end of the Days of Tashrīq). For the ḥājj, they are from Ẓuhr of Yawm an-Naḥr until the ʿAṣr of the Days of Tashrīq, because before Yawm an-Naḥr he remains occupied with talbiyah.
Imām ad-Dāraquṭnī narrates from Jābir رضي الله عنه:
"كَانَ رَسُولُ اللَّهِ ... يُكَبِّرُ فِي صَلَاةِ الْفَجْرِ يَوْمَ عَرَفَةَ إِلَى صَلَاةِ الْعَصْرِ مِنْ آخِرِ أَيَّامِ التَّشْرِيقِ حِينَ يُسَلِّمُ مِنْ الْمَكْتُوبَاتِ”
“The Messenger of Allah ﷺ would recite takbīr after the prescribed prayers from Fajr of the day of ʿArafah until ʿAṣr of the last day of Tashrīq, when he would give salām from the obligatory prayers.”
ref ad-Daraqutni (al-ʿĪdayn): 1719[/ref]
And in another narration:
"كَانَ رَسُولُ اللَّهِ ... يَقُولُ: ((عَلَى مَكَانِكُمْ)) ... ((اللَّهُ أَكْبَرُ ... وَلِلَّهِ الْحَمْدُ”
“When the Messenger of Allah ﷺ would lead the Fajr of the morning of ʿArafah, he would turn to his Companions and say: ‘Remain in your places,’ then he would begin the takbīr: ((Allāhu Akbar… wa lillāhi’l-ḥamd)).”
ref ad-Daraqutni (al-ʿĪdayn): 1721[/ref]
And Allah تعالى says:
﴿وَاذكُرُوا اللَّهَ فى أَيّامٍ مَعدودٰتٍ…﴾
Reference: al-Baqarah 2:203
Translation: “And remember Allah during numbered days.”
These days refer to the Days of Tashrīq.
Imām al-Nawawī رحمه الله said: this is the preferred view and the practice of the Muslims has been upon it.
Shaykh al-Islām Ibn Taymiyyah رحمه الله said: the most correct view regarding the takbīrs is that they are recited after every obligatory prayer from Fajr of the day of ʿArafah until ʿAṣr of the last day of Tashrīq (13th Dhul-Ḥijjah), and this is the position of the majority of the Salaf and the jurists among the Companions رضي الله عنهم.
Reference: Majmūʿ al-Fatāwā (Ibn Taymiyyah): 24/220
In the Sunan it is mentioned: “The day of ʿArafah, the day of Naḥr, and the days of Minā are our Eid days, the people of Islam; and they are days of eating and drinking.”
Reference: Jamiʿ at-Tirmidhi: 773
Reference: Abi Dawud: 2419
Reference: an-Nasa'i: 3007
And in another narration: “They are days of the remembrance of Allah.”
Reference: Abi Dawud: 2813
And the muḥrim will begin these takbīrs after Ẓuhr of Yawm an-Naḥr, because the talbiyah ends after stoning Jamrat al-ʿAqabah, and the Sunnah time for stoning is forenoon; then the muḥrim becomes like one who is not in iḥrām at that time. Even if he had stoned before Fajr, he still begins takbīrs after Ẓuhr, because the common practice is that people stone in the forenoon and recite takbīrs after Ẓuhr.
㉓ Eid Greetings
㉒ There is no harm in congratulating one another after finishing Eid. It is appropriate to say upon meeting:"تقبل الله منا ومنكم”
“May Allah accept from us and from you.”
Shaykh al-Islām Ibn Taymiyyah رحمه الله said: the practice of congratulating is established from a group of the Companions رضي الله عنهم, and therefore Imām Aḥmad رحمه الله permitted it.
Reference: Majmūʿ al-Fatāwā (Ibn Taymiyyah): 24/253
Imām Aḥmad رحمه الله said: I do not initiate the congratulation, but if someone congratulates me, I respond. Perhaps the reason is that responding to salām is obligatory, whereas initiating congratulations is not a Sunnah that is commanded—nor is it forbidden.
Reference: Majmūʿ al-Fatāwā: 24/253
㉓ There is also no harm in shaking hands at the time of Eid greetings.
ھٰذَا مَا عِندِي وَاللهُ أَعْلَمُ بِالصَّوَابِ
