This excerpt is taken from Sheikh Muhammad Farooq's book Issues of the Two Eids.
The recommended time for Eid prayers:.
The preferred time for the Eid prayers is when the sun has risen and is brightly shining, which is the beginning time for the Duha prayer. However, there is a difference of opinion among scholars regarding the determination of the preferred time for the Eid prayers, and after explaining this difference, we will indicate the stronger position.
(1) Imam Abu Hanifa, may Allah have mercy on him, and Imam Ahmad, may Allah have mercy on him, hold the view that the earliest time for the Eid prayers is when the sun has risen and the prohibited time for prayer has ended.
(2) The Shafi'is, may Allah have mercy on them, and Imam Malik, may Allah have mercy on him, say that the earliest time for the Eid prayers is when the sun rises, even if the prohibited time for prayer has not ended.
Reference: Fath al-Bari by Ibn Rajab, may Allah have mercy on him: 47/7
The hadith that the Shafi'is, may Allah have mercy on them, use to support this is weak. Hasan al-Basri, may Allah have mercy on him, states:
أن النبى صلى الله عليه وسلم يغدو إلى الأضحى والفطر حين تطلع الشمس فيتتام طلوعها
"Indeed, the Prophet, peace and blessings be upon him, would go out for Eid al-Adha and Eid al-Fitr at the time of sunrise, and upon his arrival, the sun would be fully risen."
Reference: Al-Um: 265/1 - Bayhaqi: 282/3 - Arwa' al-Ghaleel, 101/3 - Its chain is weak
In the chain of this hadith, the teacher of Imam Shafi'i, may Allah have mercy on him, is unknown, and this narration is also mursal (missing the companion in the chain). Due to these two defects, this hadith is weak.
Preferred Position:.
The stance of Imam Abu Hanifa, may Allah have mercy on him, and Imam Ahmad, may Allah have mercy on him, is the preferred and closest to the truth. The evidences are as follows:
Yazid bin Khameer Rajabi, may Allah have mercy on him, narrates:
خرج عبد الله بن بسر صاحب رسول صلى الله عليه وسلم مع الناس فى يوم عيد فطر أو أضحى فأنكر إبطاء الإمام فقال: إنا كنا قد فرغنا ساعتنا هذه، وذلك حين التسبيح
"Abdullah bin Basar, may Allah be pleased with him, who was a companion of the Messenger of Allah, peace and blessings be upon him, went out with the people for the Eid prayer on the day of Eid al-Fitr or Eid al-Adha, and he disliked the delay of the Imam and stated: Certainly, at that moment we would have already finished the Eid prayer, and the time of the Eid prayer was the time for this voluntary prayer."
Reference: Abu Dawood, Book of Prayer, Chapter on the Time of Going Out for Eid: 1130 - Sunan Ibn Majah, Book of Prayer, Chapter on the Time of Eid Prayers: 1317 - Sunan Bayhaqi: 282/3, its chain is Hasan
Fiqh of Hadith:.
وذلك حين التسبيح
Imam Suyuti, may Allah have mercy on him, states: This means that the time for Eid prayer was the time of the Duha prayer.
Qastalani, may Allah have mercy on him, says: The time for Duha prayer is after the disliked time ends. The narrator's statement that it was the time of Duha prayer means that the time of Duha prayer is the time of Eid prayer. So this hadith is evidence that the time of Eid prayer is the time for the voluntary prayer of the day of Eid, and the hadith of Abdullah bin Basar, may Allah be pleased with him, is evidence that performing the Eid prayer early is recommended and delaying it excessively beyond the appointed time is a disliked act.
Reference: ‘Awn al-Ma‘būd: 20/4
Ibn Battal, may Allah have mercy on him, says: All jurists agree on this issue that performing the Eid prayer before sunrise and at the time of sunrise is prohibited, and when the sun rises and becomes white and it becomes permissible to pray voluntary prayers, that is the time for Eid prayer. You do not consider the statement of Abdullah bin Basar, may Allah be pleased with him, وذلك حين التسبيح and "it was the time of Duha prayer," which is evidence that the time of Eid prayer is the time of the voluntary prayer of that day, so it should not be delayed beyond that time.
Reference: Sharh Ibn Battal: 185/4
Also, the following hadiths indicate the recommendation to hasten the Eid prayer:
It is narrated from Bara’ bin Azib, may Allah be pleased with him, that the Prophet, peace and blessings be upon him, delivered a sermon on the Day of Nahr (the 10th of Dhu al-Hijjah):
إن أول مانبدأ به فى يومنا هذا أن نصلي، ثم نرجع فتنحر، فمن فعل ذلك فقد أصاب سنتنا
"On this day, the first thing we will begin with is our prayer, then we will return from the Eidgah and offer the sacrifice. Whoever does this on this day has indeed followed our Sunnah."
Reference: Sahih Bukhari, Book of the Two Eids, Chapter on Hastening the Eid: 968 - Sahih Muslim, Book of Sacrifices, Chapter on its Time: 1961, Sahih Ibn Hibban: 5908, Musnad Ahmad: 281/4
Fiqh of Hadith :.
Hafiz Ibn Hajar, may Allah have mercy on him, states: This hadith is evidence that on the day of Eid, it is impermissible to engage in any work except preparing for the prayer and going out for the prayer, and on this day, the first priority should be the Eid prayer. Therefore, this practice of performing the Eid prayer first necessitates that the Eid prayer be performed early.
Reference: Fath al-Bari : 589/2
When on the 30th of Ramadan two villagers testified that they had seen the crescent of Eid the previous day, the Messenger of Allah, peace be upon him, ordered the people to break their fast:
وأن يغدوا إلى مصلا هم
"And tomorrow morning early, proceed to your Eid prayer place."
Reference: Sunan Abu Dawood, Book of Fasting, Chapter on the Testimony of Two Men on Seeing the Crescent of Shawwal 2339, Sunan Bayhaqi : 250/4, its chain is authentic
Fiqh of Hadith :.
This hadith is evidence for going early towards the Eidgah for the Eid prayer because the word الغداة refers to the time between the break of dawn and sunrise. Therefore, by heading towards the Eidgah at this time, all people can easily attend the Eid prayer within its recommended time.
It is recommended to perform both Eid prayers at the same time:.
It is prescribed and Sunnah to perform both Eid prayers at the same time, that is, when the sun has fully risen and is bright. However, scholars differ on whether it is preferable to perform both Eid prayers at a common time or whether it is better to give precedence or delay one of them. There are two opinions among scholars on this matter:
(1) Imam Malik, may Allah have mercy on him, says: Both Eids should be prayed at the same time.
(2) Imam Abu Hanifa, Imam Shafi'i, and Imam Ahmad ibn Hanbal, may Allah have mercy on them, hold the view that the Eid al-Fitr prayer should be delayed and the Eid al-Adha prayer should be performed earlier.
Reference: Fath al-Bari by Ibn Rajab, may Allah have mercy on him: 4847/7
Preferred opinion:.
The statement of Imam Malik, may Allah have mercy on him, is the most correct. The evidences for its correctness were mentioned in the previous discussion regarding the recommended time for the Eid prayers. Further evidence is the following narration.
(1) Laith bin Saad, may Allah have mercy on him, narrates that when Rabi'ah bin Abi Abdur Rahman Taymi, may Allah have mercy on him, was asked about the time of the Eid al-Fitr and Eid al-Adha prayers, Rabi'ah, may Allah have mercy on him, said:
إذا طلعت الشمس فالتعجيل فيهما أحسن من التاخير
"When the sun rises, it is better to perform the two Eid prayers quickly rather than delaying them."
Reference: Ahkam al-Eidayn by al-Firyabi: 36/1, its chain is Hasan
Abu Salih Katib al-Laith is a truthful narrator.
The aforementioned narration and the previous narrations mention one time for the Eid prayers; therefore, it is recommended to perform both Eid prayers at the same time.
Also, the narrations that mention a difference in the times of Eid al-Fitr and Eid al-Adha prayers are not acceptable.
Abu al-Huwayrith, may Allah have mercy on him, states:
أن رسول الله صلى الله عليه وسلم كتب إلى عمرو بن حزم وهو بنجران أن عجل الأضحى، وأخر الفطر وذكر الناس
"Indeed, the Messenger of Allah, peace and blessings be upon him, wrote a letter to Amr bin Hazm, may Allah be pleased with him, while he was in Najran, saying: 'Perform the Eid al-Adha prayer early, delay the Eid al-Fitr prayer, and admonish and advise the people.'"
Reference: Bayhaqi: 282/3, Kitab al-Ama: 205/1, its chains are very weak
This narration is a mursal (interrupted chain) and extremely weak because it includes Ibrahim bin Muhammad bin Abi Yahya al-Aslami, who is a neglected narrator.
Hasan bin Ahmad al-Banna, may Allah have mercy on him, narrated in the book Al-Adahi from Waki' from al-Mu'alla bin Hilal from al-Aswad bin Qais from Jundub, may Allah be pleased with him, that:
كان النبى صلى الله عليه وسلم يصلى بنا يوم الفطر والشمس على قيد رمحين والأضحى على قيد رمح
"The Prophet, peace and blessings be upon him, led us in the Eid al-Fitr prayer when the sun was two spear-lengths high, and the time for the Eid al-Adha prayer was when the sun was one spear-length high."
Reference: Arwa' al-Ghalil: 101/3, Talkhis al-Habeer: 83/2, its chain is very weak
Al-Mu'alla bin Hilal bin Suwaid is a liar and fabricator.
The call to prayer (Adhan and Iqamah), announcement (Nida), and all kinds of proclamations for the Eid prayers are not legitimate:.
Before the Eid prayers, the Adhan, Iqamah, Nida, and any kind of words for Iqamah are not legitimate; rather, arranging the Eid prayers without Adhan, Iqamah, and Nida, etc., is Sunnah and legitimate.
Arguments:.
Jabir bin Samrah رضي الله عنه narrates:
صليت مع رسول الله صلى الله عليه وسلم العيدين غير مرة ولا مرتين، بغير أذان ولا إقامة
"I did not pray the Eid prayers with the Messenger of Allah صلی اللہ علیہ وسلم once or twice, but many times without Adhan and Iqamah."
Reference: Sahih Muslim, Book of Eid Prayers, Chapter on the Book of Eid Prayers: 887 - Abu Dawood, Book of Prayer, Chapter on Leaving Adhan on Eid: 1148 - Jami' at-Tirmidhi, Chapters of the Two Eids, Chapter on What Has Been Reported About Eid Prayers Without Adhan or Iqamah: 532, Musnad Ahmad: 91/5
Abdullah bin Abbas رضي الله عنهما and Jabir bin Abdullah رضي الله عنهما narrated that:
لم يكن يؤذل 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 بعدما يخرج، ولا إقامة، ولا نداء ولا شيء، لا نداء يومئذ ولا إقامة
"On the days of Eid al-Fitr and Eid al-Adha, Adhan was not called for the Eid prayers. Ibn Jurayj رحمه الله said: Then I asked Ata bin Abi Rabah رحمه الله about this some time later, and he told me that Jabir bin Abdullah Ansari رضي الله عنهما informed him: On the day of Eid al-Fitr, at the time the Imam goes out for the Eid prayer and after he goes out, Adhan, Iqamah, calling out, or any kind of announcement is not Sunnah. Also, on this day, there is neither a call nor Iqamah."
Reference: Sahih Muslim, Book of Eid Prayers: 886 Sunan Bayhaqi: 284/3 - Musannaf Abdul Razzaq: 5627
It is narrated from Ata bin Abi Rabah رحمه الله, who said:
أن ابن عباس أرسل إلى ابن الزبير أول مابويع له، أنه لم يكن يؤذن للصلاة يوم الفطر فلا توذن لها، قال : فلم يؤذن لها ابن الزبير يومة
"Indeed, when Ibn Abbas رضي الله عنهما pledged allegiance to Abdullah bin Zubair رضي الله عنهما, a message was sent to him at the beginning of the pledge that on the day of Eid al-Fitr, Adhan was not called for the Eid prayer. Therefore, do not call Adhan for it. The narrator says: Upon this, Ibn Zubair رضي الله عنه did not have Adhan called for the Eid prayer that day."
Reference: Muslim, Book of Eid Prayers: 886, Bayhaqi: 284/3, Musannaf Abdul Razzaq: 5628
Bara bin Azib رضي الله عنه said:
أن رسول صلى الله عليه وسلم صلى فى يوم أضحى بغير أذان ولا إقامة
"Indeed, the Messenger of Allah صلی اللہ علیہ وسلم performed the Eid prayer on the day of Eid al-Adha without Adhan and Iqamah."
Reference: Tabarani Awsat: 1349, its chain is Hasan
Samak bin Harb رحمه الله narrates:
رأيت المغيرة بن شعبة والضحاك وزيادا، يصلون يوم الفطر والأضحى بلا أذان ولا إقامة
"I saw Mughirah bin Shu'bah رضي الله عنه, Dhahak رضي الله عنه, and Ziyad رضي الله عنه praying the Eid prayers on the days of Eid al-Fitr and Eid al-Adha without Adhan and Iqamah."
Reference: Musannaf Ibn Abi Shaybah 5659, its chain is Hasan
It is narrated from Bard bin Sinan Al-Shami رحمه الله that Makhool رحمه الله used to say:
ليس فى العيدين أذان ولا إقامة
"There is no Adhan and Iqamah in the two Eids."
Reference: Musannaf Ibn Abi Shaybah: 5661 - its chain is Sahih
Benefits:
The hadiths of the chapter and the evidences indicate that calling the adhan and iqamah or any announcement for the Eid prayers is an unsunnah act, and calling the adhan, iqamah, or any kind of announcement for the Eid prayers is an innovation and against the Sunnah. The prescribed and recommended way to perform the Eid prayers is that after the Imam arrives and the rows are straightened, the prayer should be started without the words of iqamah.
Imam Tirmidhi, may Allah have mercy on him, states:
والعمل عليه عند أهل العلم من أصحاب النبى صلى الله عليه وسلم وغيرهم أن لا يؤذن لصلاة العيدين ولا لشي ء من النوافل
“It is customary and the established practice among the scholars, the companions of the Prophet ﷺ, and other predecessors that the adhan is not called for the Eid prayers and nawafil (supererogatory prayers).”
Reference: Tirmidhi, Chapters of the Two Eids, under the chapter: What has been narrated about the Eid prayers without adhan or iqamah
Shawkani, may Allah have mercy on him, says: The hadiths of the chapter are evidence that calling adhan and iqamah for the Eid prayers is not permissible, i.e., it is an innovation. Iraqi, may Allah have mercy on him, says that this is the practice of all scholars, and Ibn Qudamah Hanbali, may Allah have mercy on him, says: We are not aware of any significant disagreement on this matter that deserves attention.
Reference: Nail al-Awtar: 313/3
Calling adhan, iqamah, and announcements for the Eid prayers is an innovation:
Ibn Rajab Hanbali, may Allah have mercy on him, writes: The scholars are unanimous on this issue that calling adhan and iqamah for the two Eids is an innovation and a new practice in the religion. Abdul Rahman Abzi, may Allah have mercy on him, and Hukm, may Allah have mercy on him, also hold the same position.
Reference: Fath al-Bari by Ibn Rajab, may Allah have mercy on him: 42/7
Muhammad bin Sirin, may Allah have mercy on him, says:
ألا ذان فى العيد محدت
“Calling adhan on Eid is an innovation.”
Reference: Musannaf Ibn Abi Shaybah: 5663, its chains are authentic
Similarly, reciting Hamd and Na’at before the Eid prayers, singing jihad songs, reciting the Qur’an, and repeatedly announcing the fixed time of the Eid prayer are innovations and unsunnah acts.
Shawkani, may Allah have mercy on him, writes: The words in Sahih Muslim, Hadith: 886 لا إقامة، ولا نداء، ولا شيء are evidence that no words should be spoken before the Eid prayer.
Reference: Nail al-Awtar: 313/3
Sheikh Abdul Aziz bin Baz, may Allah have mercy on him, writes in the margin of Fath al-Bari:
إن النداء للعيد بدعة ب أى لفظ كان
“Undoubtedly, calling out any words for the Eid is an innovation.”
Reference: Fath al-Bari: 583/2
The Beginning of the Adhan for Eid Prayer was by Abdullah bin Zubair, may Allah be pleased with them both:
The beginning of the Adhan for Eid prayer was by Abdullah bin Zubair, may Allah be pleased with them both, Abu Qulaba, may Allah have mercy on him, narrates:
أول من أحدث الأذان فى العيدين ابن الربير
"The first to initiate the Adhan for the two Eids was Abdullah bin Zubair, may Allah be pleased with them both."
Reference: Musannif Ibn Abi Shaybah: 5664, its chains are Hasan
Also, the narration reported from Saeed bin Musayyib, may Allah have mercy on him, that the innovation of the Adhan for the two Eids was first started by Muawiyah, may Allah be pleased with him, is weak.
Reference: Musannif Ibn Abi Shaybah, its chains are weak
In this chain, there is tadlis (concealment) by Qatadah bin Du'ama, may Allah have mercy on him.
Saying الصلاة جامعة for Eid prayer is also an innovation:
Some Hanbalis say: For Eid, the call to prayer should be made by saying الصلاة جامعه, and this is also the opinion of Imam Shafi'i, may Allah have mercy on him.
Reference: Al-Mughni with Al-Sharh Al-Kabir: 234/2
But according to the previous hadiths, saying these words is also an innovation and not prescribed, and the forthcoming evidence presented for the legitimacy of these words is weak. Imam Shafi'i, may Allah have mercy on him, states that Az-Zuhri, may Allah have mercy on him, said:
وكان النبى صلى الله عليه وسلم يأمر فى العيدين المؤذن أن يقول: الصلاة جامعة
"The Prophet Muhammad, peace be upon him, used to command the mu'adhdhin on the two Eids to say these words الصلاة جامعه."
Reference: Kitab Al-Umm by Imam Shafi'i, may Allah have mercy on him: 269/1 - Its chain of narration is weak and mursal
There is a broken chain of narrators between Imam Shafi'i, may Allah have mercy on him, and Az-Zuhri, may Allah have mercy on him, and the narration is mursal.
In view of the weakness of this position and the non-acceptable nature of the narration, Ibn Qudamah Al-Hanbali, may Allah have mercy on him, says:
وسنة رسول الله صلى الله عليه وسلم أحق أن تتبع
"Following the Sunnah of the Messenger, peace be upon him (not saying the call to prayer and iqamah on the two Eids and الصلاة جامعة) is preferable and correct."
Reference: Al-Mughni by Ibn Qudamah with Al-Sharh Al-Kabir: 234/2
Arranging for Seventeen Takbirs for the Eid Prayers:
It is a recommended act to arrange a barrier (sutrah) for regular prayers as well as for the Eid prayers, and if there is no wall or similar structure in the Eidgah, then using a spear as a barrier is also correct. The evidences are as follows:
It is narrated from Abdullah bin Umar (may Allah be pleased with them) that he said:
أن رسول الله صلى الله عليه وسلم كان إذا خرج يوم العيد أمر بالحربة فتوضع بين يديه، فيصلى إليها والناس وراءه
"Indeed, when the Messenger of Allah (peace be upon him) would go out for the Eid prayer, he would order his servant to carry a spear, and it would be placed in front of him, then he would face it and pray, and the people would be behind him."
Reference: Sahih Bukhari, Chapters on Sutrah for the one who prays, Chapter: The Imam has a Sutrah and those behind him: 494. Sahih Muslim, Book of Prayer, Chapter on Sutrah for the one who prays and the recommendation to pray towards a Sutrah: 501. Sunan Abu Dawood, Book of Prayer, Chapter on what covers the one who prays: 687
Ibn Umar (may Allah be pleased with them) said:
أن النبى صلى الله عليه وسلم كان تركز له الحربة قدامه يوم الفطر والنحر، ثم يصلى
"Undoubtedly, on the day of Eid al-Fitr and Eid al-Adha, a spear was set up in front of the Prophet (peace be upon him), then he would pray facing it."
Reference: Bukhari, Book of the Two Eids, Chapter: Praying towards the barrier on the day of Eid: 972
Using a spear or similar as a barrier and taking it to the Eidgah is permissible only when there is no wall, tree, or any other barrier available in the Eidgah. The evidence for this is the following hadith:
Ibn Umar (may Allah be pleased with them) said that the spear was set up as a barrier in the Eidgah because:
وذلك أن المصلى كان فضاء ليس فيه شيء يستتربه
"Because the Eidgah was a wide open field and there was nothing in it that could be used as a barrier."
Reference: Sunan Ibn Majah, Book of Establishing Prayers, Chapter on what was mentioned about the barrier on the day of Eid: 1304. Its chain of narration is authentic
The Time of Eid Prayer is Sunnah Before the Eid Sermon:
Performing the Eid prayer before the Eid sermon is a recommended act, and the evidences are as follows:
Ibn Abbas (may Allah be pleased with them) narrates:
شهدت العيد مع رسول الله صلى الله عليه وسلم وأبي بكر، وعمر، وعثمان رضي الله عنهم فكلهم كانوا يصلون قبل الخطبة
"I attended the Eid prayer with the Messenger of Allah (peace be upon him), Abu Bakr (may Allah be pleased with him), Umar (may Allah be pleased with him), and Uthman (may Allah be pleased with him). All of these individuals used to perform the Eid prayer before the Eid sermon."
Reference: Sahih Bukhari, Book of the Two Eids, Chapter: The Sermon After the Eid Prayer: 962 - Sahih Muslim, Book of Eid Prayers: 884
Fiqh al-Hadith:
Imam Nawawi, may Allah have mercy on him, says: This hadith is evidence according to the consensus of scholars that the Eid sermon is after the Eid prayer (and the Eid prayer is prescribed before the Eid sermon).
Reference: Sharh al-Nawawi: 170/6
It is narrated from Jabir bin Abdullah, may Allah be pleased with them both, that he said:
قام النبى صلى الله عليه وسلم يوم الفطر فصلى فبدأ بالصلاة، ثم خطب
"The Prophet, peace be upon him, stood on the day of Eid al-Fitr, he performed the prayer and he started with the Eid prayer, then he delivered the sermon."
Reference: Sahih Bukhari, Book of the Two Eids, Chapter: The Advice of the Imam to the Women on the Day of Eid: 978 - Sahih Muslim, Book of the Two Eid Prayers: 885, Abu Dawood, Book of Prayer, Chapter: The Sermon on the Day of Eid: 1141 - Musnad Ahmad: 296/3
It is narrated from Bara' bin Azib, may Allah be pleased with him, that the Prophet, peace be upon him, said:
إن أول ما نبدأ فى يومنا هذا أن نصلي ثم نرجع فتنحر، فمن فعل ذلك فقد أصاب سنتنا
"Indeed, on this day of ours (the day of Eid al-Adha), the first thing we will begin with is our prayer, then we will return and slaughter the animals. Whoever does this has followed our Sunnah."
Reference: Sahih Bukhari, Book of the Two Eids, Chapter: The Sermon after Eid: 965 - Muslim, Book of Sacrifices, Chapter: Its Time: 1961 - Musnad Ahmad: 303/4, Sahih Ibn Hibban: 5907
Fiqh of Hadith :
Ibn Battal, may Allah have mercy on him, says: This hadith is evidence that on the day of Eid, it is obligatory not to engage in any work other than preparing for Eid and similar activities, and no other work should be done before the Eid prayer.
Reference: Sharh Ibn Battal: 186/4
Abu Ubaid, may Allah have mercy on him, states:
شهدت العيد مع على بن أبى طالب فبدأ بالصلاة قبل الخطبة
"I was present with Ali ibn Abi Talib, may Allah be pleased with him, on Eid and he began the Eid prayer before the sermon."
Reference: Sahih Muslim, Book of Sacrifices, Chapter on the prohibition of eating the meat of sacrifices after three days: 1969 - Sunan Bayhaqi: 290/9
Wahb ibn Kaysan, may Allah have mercy on him, narrates:
أن ابن الزبير خرج عليهم فى يوم عيد فصلى ثم خطب ثم قال: إن هذه سنة الله وسنة رسوله
"Ibn Zubair, may Allah be pleased with both of them, went towards the people on the day of Eid and led the Eid prayer, then delivered the sermon and said: Indeed, this (performing the Eid prayer before the sermon) is the way of Allah and the Sunnah of the Messenger of Allah, peace be upon him."
Reference: Musnad Bazzar: 2203, Musnad Ahmad 4/4, its chains are Hasan
Benefits :
Shawkani, may Allah have mercy on him, says: The hadiths of this chapter are evidence that giving the Eid sermon before the Eid prayer is permissible. Qadi Iyad, may Allah have mercy on him, states that there is consensus among all scholars and muftis on this issue, and there is no disagreement among the great Imams. Moreover, the Prophet ﷺ and the Rightly Guided Caliphs, may Allah be pleased with them, also followed this practice.
Reference: Nail al-Awtar: 311/3
Ibn Battal, may Allah have mercy on him, writes that the Eid prayer is before the Eid sermon, and there is consensus of all scholars on this issue. However, the practice of the Umayyads is the opposite, i.e., giving the sermon before the prayer.
Reference: Sharh Ibn Battal: 181/4
Ibn Qudamah, may Allah have mercy on him, says: The difference of the Umayyads on this issue does not hold any weight because there is a prior consensus, and their practice is also against the Sunnah of the Prophet. Furthermore, their method has been declared an innovation and contrary to the Sunnah.
Reference: Nail al-Awtar: 311/3
The Eid prayers of both Eids consist of two units each:
The Eid prayers consist of two units (rak'ahs) each. The evidence for this is the following narrations:
Umar (may Allah be pleased with him) states:
صلاة السفر ركعتان، وصلاة الجمعة ركعتان، والفطر والأضحى ركعتان، تمام غير قصر على لسان محمد صلى الله عليه وسلم
"According to the words of Muhammad (peace be upon him), the complete prayer for travel, Friday, Eid al-Fitr, and Eid al-Adha is two rak'ahs without any reduction."
Reference: Ibn Majah, Book of Prayer, Chapter on Shortening Prayer During Travel: 1064 - Sahih Ibn Khuzaymah: 1425 - Sunan Bayhaqi: 199/3, Isnad Hasan
It is narrated from Ibn Abbas (may Allah be pleased with both of them) that:
أن النبى صلى الله عليه وسلم خرج يوم الفطر فصلى ركعتين، لم يصل قبلها ولا بعدها
"Indeed, the Prophet (peace be upon him) went out on the day of Eid al-Fitr and prayed two rak'ahs; he did not perform any prayer before or after it."
Reference: Sahih Bukhari, Book of the Two Eids, Chapter on Prayer Before and After Eid: 989. Sahih Muslim, Book of Eid Prayers, Chapter on Leaving Prayer Before and After Eid: 884 - Sunan Abu Dawood, Book of Prayer, Chapter on Prayer After Eid Prayer: 1159 - Musnad Ahmad: 340/1
Abu Sa'id Khudri (may Allah be pleased with him) said:
كان رسول الله صلى الله عليه وسلم يخرج يوم العيد فيصلى بالناس ركعتين
"The Messenger of Allah (peace be upon him) would set out on the day of Eid (towards the Eidgah) and lead the people in two rak'ahs of prayer."
Reference: Sahih Ibn Majah, Book of Prayer, Chapter on What Was Reported About the Khutbah on the Two Eids: 1288, Musnad Ahmad: 54/3, Isnad Sahih
The Sunnah Method of Eid Prayer:
The prescribed method of Eid prayer is like the regular prayer, meaning that the conditions, obligations, and recommended acts of the regular prayer must be observed in the Eid prayer. Every Muslim is familiar with these, and detailed explanations are available in books related to prayer. However, there are some additional matters in the Eid prayer which we will explain in the following lines. Observing these is recommended and preferable in the Eid prayers.
