Saturday, 18 August 2012


Assalamualikum. This is going to be a very short post, describing or touching through the method of praying the Eid Salah. Please find below the step by step guide in accordance to the sunnah of rasool (sallalahu `alayhi wa sallam) and his sahabaas (r.a.a). Also note that i am not including the details of the etiquette of Eid and other similar topics. this is only a document chalking out the method to pray the Eid ul Fitr. 
The Below link discusses regarding the rulings for sacrifice (Udhiyah) during Eid al Fitr.

Note: The prayer method for Eid al Adha and Eid ul Fitr is the same ! 

Table of Contents



3) The Number of Rak'at of the Eid Prayer


4.1) No adhan or iqamah for the eid prayer

4.2) No sunnah of nafil prayer before the eid prayer

4.3) Commencing the prayer

4.4) The number of additional takbeer in the eid prayer

4.5) Is takbeer e tehreema included in the seven or excluded?

4.7) What if someone misses some takbeerat

4.8) Raising the hands during the takbeer (raf 'al yadain)?

4.9) What is to be said in between the takbeers

4.10) The surah prophet (sallalahu `alayhi wa sallam) recited during eid prayer

4.11) The timing for the takbeer during eid al adha .

4.12) What should we do after the quran recitation and before rukoo`?


5.1) The rulings and Sunan of the Eid sermon (Khutbah)

6) The Permissibility of Women attending the Eed Prayer and Its Encouraging By the Messenger of Allaah (Sallalahu Alayhee Was-Sallam)








On Eid ul-Fitr, Takbir starts from the moment of leaving the home to the open field. Az-Zuhri (r.a) reported: “Allah’s Messenger (SAW) would heave his house on the day of Fitr, saying takbeer until he reached the musalla (in this usage meaning outdoor praying area) to perform the prayer. Once he had performed the prayer, he would stop saying the takbir.

[Recorded by Ibn Abi Shaybah in Al-Musannah and al-Mahamili (in Salat-ul-Eidayn) and verified by Albani in another narration to be authentic (as-Sahihab no. 171)]

Al-Albani said: “this hadeeth provides evidence for the Muslims’ common practice of sayng the takbir aloud en route to the musalla (or outside prayer place) even though many people have now neglected this sunnah, until it is almost totally forgotten. 

[As-Sahihah, vol. 1a, p 331.]

When Ibn ‘Umar went out (of his house) on the morning of the day of Fitr and the day of Adha, he would say the takbir aloud until he reached the musalla (or outdoor praying place), then he would say it until the imam arrived (for the prayer)

[Recorded by ad-Daraqu tani, Ibn Abu Shaybah and others (Irwa’ ul-Ghalil no. 650)]

‘Alî – Allâh be pleased with him – used to say the takbîr following the Fajr prayer on the Day of ‘Arafah until the ‘Asr prayer of the last day of Tashrîq – he used to say it after ‘Asr prayer (then stop).

[Ibn Abî Shaybah, Al-Musannaf Vol.2 p72. Shaykh Al-Albânî said its chain of narration is good.;See Irwâ Al-Ghalîl Vol.3 p125]

Conclusion : Therefore the general rule for the two Eids is as reported by az-Zuhri (RA): “The people said the takbir on Eid from the time they left their homes until they reached the musalla (or outside praying place), and (said it at the musalla) until the imam arrived. When the imam arrived, they became silent; but if he said the takbir, they would also say it.”

However Imam Al Sha'afi recommends saying the takbeer from the night we have sighted the moon till the Eid prayer

Al-Shaafa’i said in al-Umm: I heard from some scholars whom I trust and who are knowledgeable about the Qur’aan: 

“(He wants that you) must complete the same number (of days), and that you must magnify Allaah [i.e. to say Takbeer (Allaahu Akbar: Allaah is the Most Great)] for having guided you” [Al Baqarah 2:185]

it is completed when the sun sets on the last day of the month of Ramadaan. 

Then al-Shaafa’i said: 

When they see the new moon of Shawwaal, I like all the people to recite takbeer together and individually in the mosques, the marketplaces, the streets, the houses, travellers and non-travellers in all situations, no matter where they are. They should pronounce the takbeer openly and continue to recite it until they come to the prayer-place the next morning, and after that until the imam comes out to lead the prayer, then they should stop reciting the takbeer. 

Then he narrated from Sa’eed ibn al-Musayyib, ‘Urwah ibn al-Zubayr, Abu Salamah and Abu Bakr ibn ‘Abd al-Rahmaan, that they used to recite takbeer on the night before Eid al-Fitr in the mosque, reciting the takbeer out loud. 

It was narrated from ‘Urwah ibn al-Zubayr and Abu Salamah ibn ‘Abd al-Rahmaan that they used to recite the takbeer out loud when they came to the prayer-pace in the morning, and that Naafi’ ibn Jubayr used to recite the takbeer out loud when he came to the prayer-place in the morning of the day of Eid. 

It was narrated from Ibn ‘Umar that he used to come to the prayer-place on the morning of the day of Eid al-Fitr, when the sun had risen, and he would recite takbeer until he reached the prayer-place, then he would recite takbeer in the prayer-place until the imam sat down and stopped reciting takbeer.

Also see: Majmoo’ Fataawa Ibn ‘Uthaymeen, 16/269-272. 


The below wordings are reported from the Sahaba so one can choose any of the below. 

1. Ibn Mas’ûd – Allâh be pleased with him – used to say the takbîr during the Days of Tashrîq thus:

 “Allaahu akbar, Allaahu akbar, laa ilaaha ill-Allaah, Allaahu akbar, Allaahu akbar, wa Lillaahi’l-hamd (Allaah is Most Great, Allaah is Most Great, there is no god except Allaah, Allaah is Most Great, Allaah is Most Great, and all praise be to Allaah).

[Recorded by Ibn Abi Shaybah and al-Muhamili from Ibn Mas’ud (RA) authenticated in Irwa ul-Ghalil no. 654; Al-Musannaf Vol.2 p74. Shaykh Al-Albânî said its chain of narration is Sahîh. ]

2. “Allahu akbar; Allahu akbar; Allahu akbar; la ilaha illa-llah; Allahu akbar; Allahu akbar; Allaho akbar wa-lillah il-hamd - Allah is the Greatest; Allah is the Greatest; Allah is the Greatest there is no (true) god except Allah. Allah is the Greatest; Allah is the Greatest; Allah is the Greatest and to Allah belongs all praise.

[Recorded by al-Bayhaqi from Ibn Abbas (RA) and by Ibn Abi Shaybay from Ibn Mas’ud (RA). Authenticated in Irwa ul-Ghalil no. 654.]

NOTE: The difference between the first takbir and this one is the number of time you say Allahu Akbar – with it being said twice in the first example and three times in this example

3. Allahu akbaru kabira; Allahu akbaru kabira; Allahu akbaru wa-ajall; Allahu akbaru, wa-lillah il-hamd – Allah is the Greatest – Great indeed; Allah is the Greatest – Great indeed; Allah is the Greatest and the Most Majestic; Allah is the Greatest; and to Allah belongs all praise.

[Recorded by Ibn Abi Shaybah from Ibn ‘Abbas (RA). Authenticated in Irwa ul-Ghalil no. 654)]

4. “Allahu Akbar; Allahu akbar, Allahu akbar, wa-lillah ilhamd, Allahu akbaru wa-ajall, Alahu akbaru ‘ala ma hadana – Allah is the Greatest; Allah is the Greatest; Allah is the Greatest; and to Allah belongs all praise. Allah is the Greatest and the Most Majestic; Allah is the Greatest for guiding us

[Recorded by al-Muhamili from Ibn ‘Abbas (RA). Authenticated in Irwa ul-Ghalil no. 654)]

3) The Number of Rak'at of the Eid Prayer 

The Eid prayer is one where the imam attends and leads the people in praying two rak’ahs. ‘Umar (may Allaah be pleased with him) said: “The prayer of al-Fitr is two rak’ahs and the prayer of al-Adha is two rak’ahs, complete and not shortened, on the tongue of your Prophet, and the one who fabricates lies is doomed.” 

[Narrated by al-Nasaa’i, 1420 or 3/183 and Ibn Khuzaymah. Classed as saheeh by al-Albaani in Saheeh al-Nasaa’i and also see Irwa ul Galeel no. 638. Also Reported by Ahmad ( l/37) , at-Tahaawee in Sharh Ma'aanee al-Aathaar (l/421), al-Bayhaqee (3/200)]



The Eid prayer may not be preceded with the announcements of normal prayers: Athan and iqamah. Jabir Bin Samurah (RA) reported: “I prayed the Eid prayer with Allah’s Messenger (SAW) on more than one or two occasions, without athan or iqamah.

[Recorded by Msulim, Abu Dawud and others (Sahihu Abi Dawud no. 1042b; Also see the commentary of Ibn Al Qayyum on the above in Zad ul-Ma’ad 1:427 and As San'ani in Subul us-Salam 2:67]


Once at the musalla or open prayer area, it is not recommended to precede or follow the Eid prayer with any voluntary prayers. Ibn ‘Abbas (r.a) reported: “The Prophet 
(sallalahu `alayhi wa sallam) went out (to the musalla) on the Day of Fitr and prayed two rak’at (of Eid prayer), not praying before or after them

[Recorded by Al-Bukhari, Muslim and others, see Irwau’ul-Ghalili no. 631)]

It was narrated that Abu Sa’eed said: The Messenger of Allaah SAWS (peace and blessings of Allaah be upon him) used to come out on the day of al-Fitr and al-Adha to the prayer place, and the first thing he would do was to offer the prayer.

[Narrated by al-Bukhaari, 956 ]

Ibn Hajar (RA) said: “Ibn al-‘Arabi al Maaliki said, If praying voluntary prayers in the musalla was practiced (by the sahabah), it would have been reported to us. Those who permit it do so because that time is an open time for prayer. And those who avoid it do so because the Prophet (SAW) did not do it. And whoever follows the example (of the Prophet) is guided.’ Therefore, there is no confirmed voluntary prayer before or after the Eid prayer – contrary to those who liken it to the Jumu’ah prayer.” [Fath ul-Bari 2:614]

Furthermore, Shaikh Albani explained earlier that the Prophet (sallalahu `alayhi wa sallam) musalla was an open field at the Baqi’. Thus, it was not a masjid, which means that no tahiyyat ul-masjid (masjid’s greeting prayer) was required before sitting. However, if the Eid prayer is performed in a masjid instead of the musalla, one should pray only two rak’at (tahiyyat ul-masjid) before sitting.


The Eid prayer is similar to the fajr and Jumu’ah prayers. It only differs from them in that it has additional takbirs as described below.


Those who do not utter their niyat (intention) verbally (either loudly or softly) may skip to the next heading, whereas those who do this it is absolutely mandatory that you read the below warning 

This is a cursed Bid'ah followed widely in the Indian subcontinent. Not only the concept is Illogical but also it is against the teachings of rasool (sallalahu `alayhi wa sallam). This has been explained in detailed in my document "How to pray Salah - Posture and other details" (which hasn't been published as of 18.8.2012, but will be soon In sha Allah) . I shall explain below how the concept of uttering one's verbal Niyat is destroying the Sunnah and a cursed and Illogical Bid'ah 

(1) Narrated 'Umar bin Al-Khattab: I heard Allah's Apostle saying, "The reward of deeds depends upon the intentions and every person will get the reward according to what he has intended.

[Ref: Sahih Bukhari, Volume 1 Book #1, Hadith #1]
[Ref: Sahih Bukhari,Volume 1 Book #2, Hadith #51]
[Ref: Sahih Bukhari, Volume 3 Book #46, Hadith #706]
[Ref: Sahih Bukhari, Volume 5 Book #58, Hadith #238]

(1.1) It was narrated that 'Umar bin Al-Khattab, may Allah be pleased with him, said that the Messenger of Allah said:"Actions are but by intentions, and each man will have but that which he intended"

[Ref: Sunan Al Nasai Vol. 4, Book 27, Hadith 3467]

(1.2) The Niyat to pray Salah, should be within one's heart or mind only. there is not a single Hadith or even an Athar (teaching of a sahabi) which shows that either the Prophet (sallalahu `alayhi wa sallam) or the best of Muslims to have ever lived - his companions (r.a.a) ever, in their entire life uttered their Niyat (to pray) VERBALLY in words (either loudly or softly). The sahaba went to different countries wherein different people belonging to different caste and culture and languages came to them (r.a.a) to learn Islam and how to pray. the sahaba never taught anyone to make their niyat verbally in any language. So how can we do something which the Prophet (sallalahu `alayhi wa sallam) or his companions never did in Islam? We are neither better than them, nor are our scholars of today or past (All combined) better than them in understanding Islam. hence this action of Doing a verbal niyat (either loudly or softly ) is an innovation (Bid'at) in Islam and there are numerous hadiths warning against any Innovation in Islam. I'l Post few of them below :

And on the contrary the Prophet 
(sallalahu `alayhi wa sallam) said: 
“The key to prayer is purification; its beginning is Takbeer and its end is Tasleem” 

[Sunan Abu Dawood (61, 618), al-Tirmidhee (3, 238), Ibn Maajah (275, 276) on the authority of `Alee bin Abu Taalib, Abu Sa`eed al-Khudree رضي الله عنهما and graded as “Saheeh” by Shaikh al-Albaanee] 

And elsewhere the Prophet (blessings and peace of Allah be upon him) said, in the hadeeth about the one who prayed badly: “Then turn towards the qiblah and say Allahu akbar.”

[Narrated by al-Bukhaari, 6667] 

Thus as we read , we see that the guidance (teaching) of the prophet 
(sallalahu `alayhi wa sallam) in regards  to one commencing his prayer is to face the Qiblah and say "Allahu-Akbar (takbeer)" . He (sallalahu `alayhi wa sallam) did not mention verbal utterance of niyah in arabic let alone in Hindi/Urdu/Bangla/etc. Hence this action of doing a verbal niyat (either loudly or softly ) is not proven from the prophet (sallalahu `alayhi wa sallam) or his companions and is an innovation (Bid'at) in Islam and there are numerous hadiths warning against any Innovation in Islam. Out of many, I'l Post 2 of them below :

(i) Narrated Aisha:Allah's Apostle said, "If somebody innovates something which is not in harmony (accordance) with the principles of our religion (Mine and my sahaba), that thing is rejected."

[Ref: Sahih Bukhari, Vol. 3, Book 49, Hadith 861]

(ii) On the Authority of Ali Ibn Abi Talib (r.a) : The prophet (sallalahu `alayhi wa sallam) said " If anyone introduces an innovation, he will be responsible for it. If anyone introduces an innovation or gives shelter to a man who introduces an innovation (in religion), he is cursed by Allah, by His angels, and by all the people

[Ref: Sunan Abu Dawood, Book 39, Hadith 4515]

(1.3) So the act of verbally uttering one's niyat is not only religiously wrong but Also Illogical. e.g : You hear the Asr Adhan and you get up from your bed/office/room/work/desk etc and make wudhu, then you get out of the house, walk or ride towards the masjid. enter the masjid. and get ready to pray asr behind the Imam when the Iqama is heard. Now you did this only because you "INTENDED TO PRAY ASR" and not because "YOU WERE FAKING IT"

(1.4) From 1.3 we learn that our Niyat has been already made logically. and We all know that Allah has been called by the word "Bizaatis Sudoor" in the Quran which means "knower of the hearts". So Allah knows what we intend and what we don't. If a person intends to pray asr for the sake of Allah then Allah knows his niyat and if a person is standing to fake his prayer then no matter how good his verbal niyat is, Allah knows what is in his heart.

(1.5) from 1.4 we learn that Allah already knows what we are going to pray or how and etc. so now comes the Point that "if we pray only for the sake of Allah, and if Allah knows what we are going/intend to pray, and if we ourselves also know what we are going/intend to pray" then why are we reciting our niyat verbally? When Allah knows, we know then why to do this simply? is this logical? is it logical to verbally spell out your niyat when Allah and you both know what ur going to pray , what time and where, facing the Qiblah and etc? Ofcrse it isnt. so one should abstain from this for this is a cursed innovation in Islam.

Conlusion : Uttering one's niyat (intention) verbally for any salah is against Islam and logic


1. First Rak'ah has 7 Takbeer (excluding the opening takbeer i.e excluding takbeer e tahreema) before the recitation (of surah fatiha and etc)

i.e In the first rak’ah he should say Takbeerat al-ihraam (say “Allaahu akbar” to start the prayer), after which he should say seven more takbeers and then start the recitation of al faatiha .

2. The Second Rak'ah has 5 takbeer before the recitation of fatiha and surah in the second rak'ah and these 5 takbeers are excluding the takbeer given while getting up for the second rak'ah. The evidence for these two points are :

1) It is narrated from Amr bin Shu’ayb from his father (Shu’ayb) from his grandfather (Abdullah bin Amr) from the Messenger of Allaah (Sallalahu Alayhee Was-Sallam) that he said 12 takbeers in the Eid prayer, 7 in the first and 5 in the second and he did not pray any other prayer before or after the eed prayer.

Ahmad has narrated  this hadeeth and Ibn Maajah and Imaam Ahmad said this is the hadeeth I act upon. Narrated this hadeeth also Abu Dawood that the Messenger of Allaah (Sallalahu Alayhee Was-Sallam) performed 7 takbeers in the first rak’ah and 5 in the second rak’ah and the recitation in both rak’ah’s is after the takbeers.

[Ref: Abu Dawood (no.1151 and 1152), Ibn Maajah (no.1278), Tahaawee, Ibn al-Jarood in al-Muntaqa (no.138), Daarqutnee, Baihaqee and Ibn Abee Shaybah (2/4/2), Faryaabee (1/136) and Ahmad (2/180). Faryaabee after narrating mentions Imaam Ahmad said, “This is what I am inclined to.” (ie act upon this hadeeth.” (abridged from Irwaa al-Ghaleel (3/108-109) of Muhaddith al-Asr Muhammad Naasir ud deen al-Albaanee.]

Haafidh Ibn Hajr writes in Talkhees al-Habeer, “Narrated Ahmad, Abu Dawood, Ibn Maajah and Daarqutnee the hadeeth of Amr bin Shu’ayb from his father from his grandfather, Ahmad, Alee (ibn al-Madeenee) and Bukhaari authenticated it as mentioned by Tirmidhee.”

Haafidh Zailaa’ee writes in Takhreej Hidaayah, “Nawawee said in Khulaasah that Tirmidhee said in al-Illal, “I asked al-Bukhaari about this hadeeth, he said it is authentic.”

Also Haafidh Zailaa’ee writes in the same Takhreej Hidaayah, “Said (Imaam Tirmidhee) in al-Illal, “I asked Muhammad (ibn Ismaa’eel al-Bukhaari) about this hadeeth, he said, “There is nothing more authentic than this in this chapter.” Then he (Tirmidhee) said, “I also say the same.” The hadeeth of Abdullah bin Abdur-Rahmaan at-Taifee is also authentic and at-Taifee is close to the Hadeeth.”

2) It was reported from ‘Aa’ishah: the Takbeer of (Eid) al-Fitr and (Eid) al-Adhaa is seven in the first rak’ah  and five in the second, apart from the takbeer of rukoo’ .

[Reported by Abu Dawood; Ibn Majah ( Eng: Vol. 1, Book 5, Hadith 1280) and others and classified as saheeh in Irwa ul Galeel 639]


"This is the opinion of the majority of the people of knowledge from the Companions and those after them - that one makes takbeer in the 'Eid prayer; in the first rak'ah seven times other than the opening takbeer and in the second rak'ah five times other than the takbeer of standing back up before reciting. This is reported upon Abu Bakr, 'Umar, 'Ali.


3) Yahya related to me from Malik that Nafi, the mawla of Abdullah ibn Umar said, "I was at Adha and Fitr with Abu Hurayra and he said 'Takbeer (Allah is greater') seven times in the first raka, before the recitation, and five times in the second, before the recitation."

[Muwatta Maalik, Book 10, Hadith 9]

Imam al Maalik (r.h) said : “This is the position (action) according to us (ie in Madeenah).” and It is mentioned in Jaam’e at-Tirmidhee, “This is the statement of the People of Madeenah.” i.e. the people of Madeenah perform 12 takbeers also."

So the conclusion is that in the time of the Salaf the action of the people of Haramain Shareefain was to perform 12 takbeerat. This is also in accordance to a vast majority of our aslaaf, the details for which will be added below under the section 4.6

Shaikh al Mubarakpoori (r.h) was asked : Are there any narrations that mention the position of the four rightly guided Khaliphs, ie 12 takbeers or 6 takbeers?

He answered : Yes we find from the narration in Musannaf Abdur Razzaaq that the four rightly guided Khaliphs acted upon performing 12 takbeers. The narration mentions Alee (Radhiallaahu Anhu would perform12 takbeers and he would mention the Messenger of Allaah (Sallalahu Alayhee Was-Sallam), Abu Bakr, Umar and Uthmaan would also perform 12 takbeers. This narration is also supported by the narration of Abdur-Rahmaan bin A’uf, which is transmitted by al-Baazaar, the wording of both narrations, have been mentioned in the first chapter.

It should be known 2 reports have been transmitted from Alee (Radhiallaahu Anhu) opposing the narration of 12 takbeers. These narrations are transmitted via Haarith A’oor and this Haarith A’oor was declared to be a liar by Ibn al-Madeenee and Sha’bee. This is the reason why the Ahlul-Hadeeth or the hanafee’s act upon these narrations. There is another narration from Umar mentioning 6 takbeers, which has been transmitted, by Aamir and this Aamir is Sha’bee who did not hear from Umar, and Allaah’s knows best.

He further also said : Ibn Umar (r.a) also acted on 12 takbeers and for details see Sharh Ma'anee al-Athaar

[Ref: al-Qaul as-Sadeed Feemaa Yata’alaq Bi-Takbeeraat al-Eed, page 12]

Conclusion : A’raaqee said, “It has been narrated from Umar, Abu Hurairah, Abu Sa’eed, Jaabir, Ibn Umar, Ibn Abbaas, Abu Ayyoob, Zaid bin Thaabit and A’aishah (Radhiallaahu Anhuma that they acted on 12 takbeers. It was also the position of the 7 jusrists of Madeenah (Ubaidullaah bin Abdullaah, Urwah ibn Zubair, Qaasim bin Muhammad bin Abee Bakr as-Siddeeque, Sa’eed ibn Musayyab, Abu Bakr bin Abdur-Rahmaan, Suleimaan bin Yasaar and Kharjah bin Zaid) ; it was also the position of Umar bin Abdul-Azeez, Zuhree, Makhool. It was also the opinion held by Imaam Maalik, Imaam Awzaa’ee, Imaam Shaafi’ee, Imaam Ahmad and Imaam Ishaaq whereas the only Imaam to contradict is Abu Haneefa (r.h)

Nevertheless the famous students of Abu Haneefah Abu Yoosuf and Muhammad al-Hasan acted upon 12 takbeers. Radd ul-Mukhtaar (2/614) mentions, “And it is narrated from Abee Yoosuf and Muhammad that they acted on the position of 12 takbeers and the reason for this was because the Khaleef Haroon Rasheed ordered them to act upon the statement of his forefather, Ibn Abbaas which was of 12 takbeers.
The footnotes of Hidaayah mention, “It is narrated from Abu Yoosuf that he went to Baghdaad and led the eed prayer and behind him also was Haroon Rasheed, so he said the takbeers as narrated from Ibn Abbaas i.e. 12 takbeers and this is also what has been narrated from Muhammad al-Hasan.”

Shaikh al Mubarakpoori (r.h) further says : Radd ul-Mukhtaar mentions, “Some jurists have firmly advocated that narrations have come from these two indicating they adopted the position of 12 takbeers.” Some hanafee’s have written that these two i.e. Abu Yoosuf and Muhammad al-Hasan did not act upon 12 takbeers thinking it to be the truth but rather they only did it in order to obey the Khaleef. This is not correct because firstly there is no evidence for this and secondly because a narration has been reported from both of them that mentions they held the position of 12 takbeers, but rather their retraction from 6 takbeers has also been mentioned.”

[See al-Qaul as-Sadeed Feemaa Yata’alaq Bi-Takbeeraat al-Eed]


There is a difference of opinion among scholars on this issue. Some scholars say takbeer e tahreema is included in the seven takbeers whereas some says it is excluded. Those who say included base their saying on one of the narrations of Imam Ahmad wherein he had the same opinion and on some other general narrations. For e.g :

The scholars of Al-Ifta said : The number of Takbirs during Salat-ul-‘Eid is seven in the first Rak‘ah (unit of Prayer), including the opening Takbirat-ul-Ihram (saying: “Allahu Akbar [Allah is the Greatest]” upon starting the Prayer), and five in the second Rak‘ah, not including the Takbir said upon rising from Sujud (prostration) to offer the second Rak‘ah. The positions of saying Takbir: in the first Rak‘ah after Takbirat-ul-Ihram, and in the second: after the Takbir said upon standing up from Sujud for offering the second Rak‘ah.

This is also what Shaikh Waseeullah Abbas (Haafidhahullah) whom i spoke to and confirmed


Some other narrations in their support are like :

 كبَّر في الفطرِ والأضحى سبعًا وخمسًا سوى تكبيرةِ الركوعِ

The prophet 
(sallalahu `alayhi wa sallam) during (Eid) al Adha and al-Fitr did seven (in the first rak'ah) and five takbeers (in the second rak'ah) except the takbeer of rukoo'

[Sunan al Kubraa lil Bayhaqi (3/287) and al-Dhahabhi said "Mahfoodh" . This is via the route of 'Aisha umm al Momineen and similar narrations are also found in Abu Dawood, Ibn Maajah and others]

However there is more to this view which will be explained below :

The second view, which is the most correct view is that Takbeer e tahreema is excluded and there are many reasons for this view. The very first being the narrations wherein these takbeers are addressed as "Ziyaada" meaning extra so obviously it means these are extra takbeers apart from the takbeer e tahreema which is an essential part of Salah . Moreover we have the following narrations to support this stance .

[Note: Shaikh Muadh of Bahrain - former Imaam of Masjid Abu Bakr has also affirmed this view with me]

1)  الشَّافِعِيُّ سَمِعْتُ سُفْيَانَ بْنَ عُيَيْنَةَ يَقُولُ سَمِعْتُ عَطَاءَ بْنَ أَبِي رَبَاحٍ يَقُولُ سَمِعْتُ عَبْدَ اللَّهِ بْنَ عَبَّاسٍ يَقُولُ أَشْهَدُ عَلَى رَسُولِ اللَّهِ - صَلَّى اللَّهُ عَلَيْهِ وَسَلَّم َ - أَنَّهُ كَبَّرَ فِي صَلَاةِ الْعِيدَيْنِ، فِي الْأُولَى سَبْعًا سِوَى تَكْبِيرَةِ الْإِحْرَامِ، وَفِي الثَّانِيَةِ خَمْسًا سِوَى تَكْبِيرَةِ الْقِيَامِ،

Abdullah ibn Abbas said I testify to the Prophet 
(sallalahu `alayhi wa sallam) that he (sallalahu `alayhi wa sallam) said Takbir in the 2 Eid prayes, in the first (rakah) seven times apart from the Takbir al-Ihram (opening takbir) , and in the second (rakah) 5 times apart from the Takbir al-Qiyam (takbir after standing up). 

[Ref: Al-Hawi Al-Kabeer 2/490. 12 takbeer is also proven from Ibn `Abbas as mentioned in Ahkamul Eidayn by al-Firyaabee :128;its chain is Saheeh]

Shaikh al Marwadhi said after this : وَهَذَا أَصَحُّ إِسْنَادًا وَأَوْثَقُ رِجَالًا، وَأَثْبَتُ لَفْظًا لِأَنَّهُ جَاءَ بِقَوْلِهِ سَمِعْتُ

This hadith has an authentic chain, as all the narrators are trustworthy and it is narrated with the wordings “I heard”.

2)  وَحَدَّثَنَا أَبُو بَكْرٍ النَّيْسَابُورِيُّ , ثنا مُحَمَّدُ بْنُ إِسْحَاقَ , ثنا إِسْحَاقُ بْنُ عِيسَى , ثنا ابْنُ لَهِيعَةَ , ثنا خَالِدُ بْنُ يَزِيدَ , عَنِ الزُّهْرِيِّ , عَنْ عُرْوَةَ , [ص:383] عَنْ عَائِشَةَ , قَالَتْ: كَانَ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ «يُكَبِّرُ فِي الْعِيدَيْنِ اثْنَتَيْ عَشْرَةَ تَكْبِيرَةً سِوَى تَكْبِيرَةِ الِاسْتِفْتَاحِ , يَقْرَأُ بِـ {ق وَالْقُرْآنِ الْمَجِيدِ} , وَ {اقْتَرَبَتِ السَّاعَةُ

Reported by 'Aisha (r.a) that : "The Prophet 
(sallalahu `alayhi wa sallam) said: There are 12 Takbirs in the 2 eids apart from the opening Takbir, and he recited in them Surah Qaf and Surah Qamar."

[Sunan al-Darqutni, 1720, Now some may object due to the narrator Ibn Lahee'ah who is disputed over. some graded him weak whereas some didn't. However Shaikh Kifayatullah Sanbali said that there is a similar route for another narration which matches with this found in Ibn Maajah 1280 and he said it has the same context. The route for this has Abdullah ibn Wahhab in it so this hadeeth of daraqutni becomes acceptable due to a jayyid sanad from another route plus here Lahee'ah did not narrate with an "An" but using "Haddasana" and same is the case with Muhammad ibn Ishaaq here. So this hadeeth according to Shaikh Kifayatullah is Acceptable ]

3) بو بكر النيسابوري ، ثنا محمد بن إسحاق ، ثنا عثمان بن عمر ، ثنا عبد الله بن عبد الرحمن ، ح : وحدثنا إبراهيم بن حماد ، ثنا محمد بن شعبة بن جوان ، ح : وحدثنا أبو بكر بن مجاهد المقرئ ، ثنا أحمد بن الوليد الفحام قالا : ثنا أبو أحمد الزبيري ، ثنا عبد الله بن عبد الرحمن بن يعلى الثقفي عن عمرو بن شعيب عن أبيه عن جده أن رسول الله - صلى الله عليه وسلم - كبر في العيدين الأضحى والفطر ثنتي عشرة في الأولى سبعا وفي الآخرة خمسا سوى تكبيرة الصلاة

 ''Amr ibn Sh'uayb (r.a) said the prophet 
(sallalahu `alayhi wa sallam) during Eid al Adha and al-Fitr made 12 takbeers. 7 in the first (rak'ah) and five in the last (second rak'ah) except the Takbeer of the Salaah (i.e the starting takbeer or Takbeer e tahreema)

[Sunan al Daraqutni, Kitaab al 'Eidain, Baab al Eidain 20/1710 : ; Ibn Mulqin in Tuhfah al-Muhtaaj (1/542) authenticated this; al-Tahaawi in Sharh Maa'ni al Athaar (4/343) ; Imam al Nawawi in his Majmoo' (5/15) declared this to be Authentic; and others]


The Takbeerat should be uttered before the recitation. ‘Abduallah bin ‘Amr (r.a) reported that the Prophet (sallalahu `alayhi wa sallam) said: “In (the prayer of) Fitr, there should be seven takbeers in the first rak’ah and five in the second. In both rak’at, recitation (of Qu’ran) follows this (takbeer).” 

[Recorded by Abu Dawud and Al-Bayhaqi]

Imam Makhool(Tabi'ee) rahimahullah said: The takbeers in Eidul Fitr and Eidul Adhaa is before the recitation, seven (in the first) and five (in the next rakah).

[Ibn abee Shaybah 2/175 h.5714;its chain is Saheeh]

Abul Ghasn Thaabit bin Qays al-Ghifaaree al-Makkee said:"I offered Eidul Fitr behind Umar bin Abdil Azeeez rahimahullah. He offered seven takbeers before recitaion in the first rakah and five rakahs in the second rakah before the recitation."

[Ibn Abee Shaybah 2/176 h.5733;its chain is Hassan and it is Saheeh with its shawaahid]

Imam Ibn Shihaab az-Zuhree said:"The Sunnah is to pronounce seven takbeers before the recitation in the first rakah and five takbeers before the recitation in the second rakah."

[Ahkaamul Eidayn by al-Firyaabee:106;its chain is Hassan lidhatihi and it is Saheeh with its shawaahid]

Imam Maalik's madhhab is also the same.(see Ahkaamul Eidayn:131;its chain is Saheeh)

Note : the Muqtadi (one following the Imam) should only recite Surah Fatiha and not a surah after it because it is mandatory upon him to keep quiet and listen to the recitation of the Imam when the Imam recites a surah after Al Fatiha


If a person joining the prayer catches up with the imaam during these extra takbeeraat, he should say “Allaahu akbar” with the imaam, and he does not have to make up any takbeeraat he may have missed, because they are sunnah, not waajib.


Shaikh Albani says

 لم يثبت ذلك عنه صلى الله عليه و سلم

"There are no authentic reports describing whether or not the Prophet 
(sallalahu `alayhi wa sallam) raised his hands with these additional takbirs.

Note:  It is essential to refer to Irwaa al-Ghaleel (3/112-114) for a detailed answer

For this reason, Imam Al-Albani said:

 و لا سيما أن رواية عمر و ابنه ههنا لا تصح. أما عن عمر فرواه البيهقي بسند ضعيف, و أما عن ابنه فلم أقف عليها الآن و قد قال مالك: لم أسمع فيه شيئا

“The reports from ‘Umar and his son (RA) do not make this a sunnah, especially when we know that these reports are not authentic. As for the one from ‘Umar, it is recorded by al-Bayhaqi (in his Sunan under the chapter titled '“Chapter: Raising The Hands For the Takbeeraat of Eed”]  with a weak chain. As for his son’s, I have not found it and Malik said concerning it: I have not heard anything concerning it."

[Tamam ul-Minnah 348 ;  الإختيارات الفقهية للإمام الألباني, ص. ١١٦;  Al-Ikhtiyarat Al-Fiqhyah Lil-Imam Al-Albani (The Fiqh Choices of Imam Al-Albani), page 116 ]

Please note that there are some scholars though, who affirm that Ibn Umar (r.a) used to raise his hands (rafayaden) at every takbeer. 

However, based on various general ahadeeth concerning raising the hands (raf `al yadain) with takbeer in the regular prayers, some ‘ulama’ allow raising the hands with these additional tabkirs. Imam al-Baghawi (RA) said: “Raising the hands with the takbirs of Eid is a sunnah according to the majority of the people of knowledge. It is also the opinion of Ibn ul-Mubarak, ash-Shafi’, Ahmad and Ishaq.” [Sharh us-Sunnah 2:606]

Malik (r.h) was asked about raising the hands with the additional takbirs, and he replied: “Yes, raise your hands with each takbir. However, I have not heard anything in this regards (from the Prophet {s.a.w}).”

[Recorded by al-Faryabi in Al-Eidayn 2:136]

Also Islamweb quotes : "Imam al-Firyabi narrated many 'Aathar' from the salafus saaliheen proving this practice. One of those narration is that Waleed bin Muslim said, 'I asked Anas bin Malik (Radiya Allahu anhu) about raising hands with the extra Takbeer during feast prayer. He said, raise your hands, I did not hear (from the Prophet) anything in this concern.'The chain of this narration is sound."

He is : Al-Imam Muhammad Bin Yousef Bin Waqid Bin 'Uthman Al-Firyabi
His Biography: [Siar 'Alam an-Nbula]

فإن الإجماع منعقد على مشروعية رفع اليدين في التكبيرة الأولى من صلاتي العيد والجنازة، وقد نقل هذا الإجماع ابن المنذر و ابن قدامة و النووي وغيرهم.
واختلفوا في رفعهما في سائر التكبيرات، فذهب الجمهور من علماء الشافعية والحنابلة والحنفية إلى استحبابها في صلاة العيدين

 It is a matter of Ijmaa', reported by Ibn Qudamah, Ibn Al Mundhir, Al Nawawi and others, that it is prescribed for a person to raise his hands in the first Takbirah of Eid and Funeral prayers. As for the rest of Takbiraat, the majority of scholars (i.e. shafie, hanbali and hanafi madhabs) said it is preferable to raise the hand in the other takbiraat of Eid.


And Al-Albani commented on the similar issue of raising the hands with the takbirs of the janazah prayer: “A person may raise his hands if he believes that Ibn ‘Umar would not do this without an approval form the Prophet (sallalahu `alayhi wa sallam).

[Ahkam ul-Jana’iz p. 148, Also see Tamaam al-Minnah p.348 and Irwaa ul-Ghaleel (3/113) and (Mir’ah al-Mafaatih (5/45) for related answers.]

Note: Ibn Qayyum (r.h) in Zaad al-Ma’aad and Allaamah Shaikh Mansoor bin Idrees in Kishaaf al-Qina’a have put forward the narration of Ibn Umar (r.a) raising the hands for raf 'Al Yadain, however they did not trace it back to its route ! So some scholars do not affirm that Ibn Umar (r.a) did raise his hands for Eid takbeer.

Imam Maalik & Awza'ee, both of them said one should raise the hands with these takbeers. Also Imam bayhaqi in Sunan al-kubra 3/292  and ibn al-Mundhir in talkhees al-habeer (692) permitted this.

[Ahkaamul Eidayn:136-137; of Shaykh Zubayr, its chain is Saheeh]

Conclusion : Based on the above discussion of the ‘ulama’ and the athaar of salafus saaliheen, it can be said that raising the hands with these takbirs is permissible, but not well substantiated from the Sunnah so one has the choice to follow what he finds closest to the right ruling in this issue.


There is no specific report from the prophet (sallalahu `alayhi wa sallam) regarding what he recited between the takbeers as Ibn ul-Qayyim (r.h) said: “The Prophet (SAW) used to remain silent between every two takbirs and nothing is reported from him regarding thikr between them. [Zaad ul-Ma’ad 1:427]

However, we have a mawqoof report (i.e a saying of a sahaba) in this regard. 

Hammaad ibn Salamah reported from Ibraaheem that Waleed ibn ‘Uqbah entered the mosque when Ibn Mas’ood, Hudhayfah and Abu Moosa were there, and said, “Eid is here, what should I do?” Ibn Mas’ood said:

قلت: وقد وصله الطبرانى (3/38/1) من طريق ابن جريج أخبرنى عبد الكريم عن النخعى عن علقمة والأسود عن ابن مسعود قال: " إن بين كل تكبيرتين
قدر كلمة
". ووصله أيضا المحاملى فى " صلاة العيدين " (2/121)

من طريق هشام عن حماد عن إبراهيم عن علقمة عن عبد الله قال فى صلاة العيد: " بين كل تكبيرتين حمد لله عز وجل , وثناء على الله ". وهذا إسناد جيد , وأخرجه البيهقى (3/291) عن هشام حدثنا حماد به بطوله , وقال: " وهذا من قول عبد الله بن مسعود رضى الله عنه موقوف عليه , فنتابعه فى الوقوف بين كل تكبيرتين للذكر , إذا لم يرد خلافه عن غيره , ونخالفه فى عدد التكبيرات وتقديمهن فى القراءة فى الركعتين جميعا بحديث رسول الله صلى الله عليه وسلم , ثم فعل أهل الحرمين , وعمل المسلمين إلى يومنا هذا. وبالله التوفيق ".

[Irwa ul Ghalil, 642]

“Say ‘Allaahu akbar’, praise and thank Allaah (e.g Sana, or any other kind of dua which praises and thanks Allah), send blessings on the Prophet (peace and blessings of Allaah be upon him) (durood e ibrahim or simply sending salutations shortly) and make du’aa’ (any dua'a that pleases you), then Say ‘Allaahu akbar’, praise and thank Allaah, send blessings on the Prophet (peace and blessings of Allaah be upon him)…etc.”

[Reported by al-Tabaraani. It is a saheeh hadeeth that is quoted in al-Irwaa’ and elsewhere It is also reported by Bayhaqi in Sunan al Kubra and Shaikh Mubarakpoori says something of similar account has also been narrated from Hudayfa (r.a) and Abu Moosa (r.a)]

Note: Concerning this (gap between takbeer) there are differences amongst the four Imaams. The position of Imaam Maalik and Imaam Abu Haneefah is not to have a gap between the takbeers for the eed prayer and they should be said continuously as the tasbeehaat are said in rukoo and sujood. The evidence of these two Imaams is that if some Dhikr was permissible then the Messenger of Allaah (Sallalahu Alayhee Was-Sallam) would have mentioned it as he mentions the takbeers.

The position of Imaam Shaafi’ee is to pause between every 2 takbeers and during the pause Alhamdulillaah and Allaahu Akbar should be recited and this is also the position of Imaam Ahmad [See Nayl al-Awtaar]

So from the above athaar we learn that 'Abdullah ibn Mas'ood (r.a) recommended praising Allah and then sending blessings upon the prophet 
(sallalahu `alayhi wa sallam) and then supplicating what one wishes between every takbeer (i.e among the 7 takbeers in the first rak'ah and 5 in the second)

Shaykh 'Ali Hasan 'Ali 'Abdul Hameed al-Halabi hafidhahullaah says : " No specific supplication in between the 'Eid takbeers has been authentically reported from the Prophet (SAW). However it has been established upon Ibn Mas'ood (may Allaah be pleased with him) that he said regarding the 'Eid prayer: "In between every two takbeers, is the praising of Allaah, the Mighty and Sublime, and the sending of praise upon Allaah."

[the mawqoof athaar is reported by al-Baihaqee (3/291) and its isnaad is strong]

Ibn al-Qayyim (may Allaah have mercy upon him) said: "He 
(sallalahu `alayhi wa sallam) used to pause for a little while in between every two takbeers; but no specific supplication in between the takbeers has been preserved from him. However it is mentioned upon Ibn Mas'ood that he said: 'One praises Allaah, exalts Him and sends Salaah (du'a) upon the Prophet (sallalahu `alayhi wa sallam)

[Zaad-ul-Ma'ad ( 1/443 ) ]

Shaikh Mubarakpoori (r.h) said : "Raising the hands for the additional takbeers (for the eed prayer) is not established from any authentic Marfoo hadeeth. [This is mentioned in A’un al-Ma’bood (1/448).]

4.10) THE SURAH PROPHET (sallalahu `alayhi wa sallam) RECITED DURING EID PRAYER

It is recommended (mustahabb) that in the Eid prayers the imaam should recite Qaaf [soorah 50] and Aqtarabat al-saa’ah [al-Qamar, soorah 54], as it is reported in Saheeh Muslim that ‘Umar ibn al-Khattaab asked Abu Waaqid al-Laythi, “What did the Messenger of Allaah (peace and blessings of Allaah be upon him) used to recite at [Eid] al-Adhaa and al-Fitr?” He said, “He used to recite Qaaf. Wa’l-Qur’aan al-majeed [Qaaf 50:1] and Aqtarabat al-saa’ah wa anshaqq al-qamar [al-Qamar 54:1].

Most of the reports indicate that the Prophet (peace and blessings of Allaah be upon him) used to recite Soorat al-A’laa [87] and Soorat al-Ghaashiyah [88], as he used to recite them in the Friday prayer. Al-Nu’maan ibn Bishr said: “The Messenger of Allaah (peace and blessings of Allaah be upon him) used to recite on the two Eids and on Fridays, Sabbih isma rabbika’l-a’laa [al-A’laa 87:1] and Hal ataaka hadeeth al-ghaashiyah [al-Ghaashiyah 88:1].”

[Saheeh Muslim, 878]

Samurah (may Allaah be pleased with him) said: “The Prophet (peace and blessings of Allaah be upon him) used to recite on the two Eids, Sabbih isma rabbika’l-a’laa [al-A’laa 87:1] and Hal ataaka hadeeth al-ghaashiyah [al-Ghaashiyah 88:1].”

[Reported by Ahmad and others; it is saheeh. Al-Irwaa’, 3/116 ; Also  Reported by Muslim (878), at-Tirmidhee (533) an-Nasaa'ee (3/184). Ibn Maajah(1281) from the hadeeth of Nu'maun bin Basheer. ]

Note : The muqtadi (one praying behind the Imam) is to recite Surah Fatiha (silently) only and not a surah after it because after Al Fatiha, the muqtadi is commanded to listen to the recitation of the Imam quietly and attentively. 

Conclusion : Therefore the general rule for the two Eids is as reported by az-Zuhri (RA): “The people said the takbir on Eid from the time they left their homes until they reached the musalla (or outside praying place), and (said it at the musalla) until the imam arrived. When the imam arrived, they became silent; but if he said the takbir, they would also say it.”

(sallalahu `alayhi wa sallam)USED TO RECITE IN DIFFERENT PRAYERS :


It is Sunnah to recite takbeer at any time during the first ten days of Dhu’l-Hijjah and all the days of Tashreeq, starting from the beginning of the month of Dhu’l-Hijjah i.e., from sunset on the last day of Dhu’l-Qa’dah) until the end of the days of al-Tashreeq, which is when the sun sets on the thirteenth day of Dhu’l-Hijjah.


After the above mentioned methods for the first and second rak'ah, continue the usual proceedings carried for any prayer. 

Note the only difference between the first and the second rak'ah is that the first one has 7 additional takbeers whereas the second one has 5. Apart from that, you are to carry your rukoo, sujood and etc usually like any other prayer. 


One of the rulings of Eid is that the prayer should come before the khutbah, as is reported in Musnad Ahmad from the hadeeth of Ibn ‘Abbaas, who testified that the Messenger of Allaah (peace and blessings of Allaah be upon him) prayed before the khutbah on Eid, then he gave the khutbah.”

[Musnad Ahmad, 1905. The hadeeth is also in al-Saheehayn]

Ibn 'Abbaas said: "I witnessed 'Eid with Allaah's Messenger (SAW), Aboo Bakr, 'Umar and 'Uthmaan (may Allaah be pleased with them all) and they all used to pray before the sermon.
[Reported by al-Bukhaaree (962) Muslim (884) and Ahmad ( 1/331, 346). ]

Another indication that the khutbah should be after the prayer is the hadeeth of Abu Sa’eed (may Allaah be pleased with him):

The Prophet (peace and blessings of Allaah be upon him) used to go out to the prayer-place on the day of al-Fitr and al-Adhaa, and the first thing he would do was to pray, then he would stand up facing the people, whilst they were still sitting in their rows, and would advise and instruct them. If he wanted to send out a military expedition, he would decide about the matter then, or if he wanted to issue a command, he would do it then.

Abu Sa’eed said: “This is what the people continued to do until I came out [to the Eid prayers] with Marwaan, when he was governor of Madeenah, on either Adhaa or Fitr. When we reached the prayer-place, we saw the minbar, which had been built by Katheer ibn al-Salt. Marwaan wanted to get on the minbar before the prayer. I pulled on his cloak, and he pulled on mine in return, then he got on the minbar and gave the khutbah before the prayer. I said, ‘You have changed it, by Allaah!’ He said, ‘O Abu Sa’eed, what you know is gone.’ I said, ‘What I know, by Allaah, is better than what I do not know.’ He (Marwaan) said, ‘The people will not remain sitting after the prayer, so we made it [the khutbah] before the prayer.’”

[Reported by al-Bukhaari, 956]

Wali-ullaah ad-Dihlawee, when explaining the previous chapter headings of al-Bukhaaree said:  "i.e. this is the Sunnah of the Prophet (SAW) and that which was acted upon by the rightly guided Khulafaa. The changes that occurred - I mean bringing the sermon before the prayer, which is based on analogous deductions from the Friday prayer - is an innovation that emanated from Marwaan

[Sharh Taraajim Abwaab-al-Bukhaaree (P.79) and Marwan is Marwaan bin Hakam bin Abee al-'Aas, the 'Amawee Khaleefah. He died in the year 65A.H. His biography is present in al-'Alaam (7/207) by az-Zirkilee.]

Imaam at-Tirmidhee in his Sunan ( 2/411) said: "The people of knowledge, from the Prophet's Companions and others, acted upon this, that the 'Eid prayer precedes sermon. It is said that the first person to give the sermon before the prayer was Marwaan bin Hakam."

[Refer to Kitaab-ul-Umm (l/235-236) by 1maam ash-Shaafi'ee and to 'Aaridaa-ul-Ahwaadhee (313-6) by Qaadee Ibn-al-Arabee al-Maalikee. ]

5.1) The rulings and Sunan of the Eid sermon (Khutbah)

Ibn al-Qayyim said: "He 
(sallalahu `alayhi wa sallam) used to begin all his sermons by praising Allaah. However not a single hadeeth has been preserved from him saying that he used to begin the 'Eid sermons with takbeer. Rather Ibn Majah relates in his book as-Sunan [upon the authority of S'ad al-Quradh the Prophet's mu'adhin [Number (1287) in his Sunan and reported by al-Haakim (3/607), al-Baihaqee(3/299) from Abdur-Rahmaan bin S'ad bin 'Ammar bin S'ad al-Muadhin: reported to me by my father, from my grandfather... and he mentioned the hadeeth. The isnaad for the hadeeth is da'eef (weak) as Abdur-Rahmaan Ibn S'ad is a weak narrator and his father and grandfather are majhool (unknown)] - that he (sallalahu `alayhi wa sallam) used to make the takbeer fre quently in between the sermons, and he (sallalahu `alayhi wa sallam), also made the takbeer in the 'Eid sermons. However this does not indicate that he (sallalahu `alayhi wa sallam) used to begin the 'Eid sermon with it

[Zaad-ul-Ma'aad ( I /447-448 ). ]

It has not been authentically reported in the sunnah that the sermon of 'Eid is two sermons divided by sitting down between them!

Since, that which is found regarding this is a very weak hadeeth transmitted by al-Bazzar in his Musnad [No.53 from the Musnad of Sa'd] from his teacher, Abdullaah Ibn Shabeeb with his chain of narration of Sa'd (may Allaah be pleased with him). That the Prophet used to give two sermons and seperate them by sitting down (between them).

Al-Bukhaaree said about Abdullaah ibn Shabeeb, "He is munkar-ul-hadeeth "
Thus the 'Eid sermon remains on the original basis, which is as one sermon.

Attending the 'Eid sermon is not obligatory, unlike the 'Eid prayer, which is obligatory. This is due to what is established from 'Abdullaah ibn Saa'ib, who said: "I witnessed 'Eid with the Prophet (SAW) and when he finished praying he (SAW) said: 'Verily we shall give a sermon, so whoever wishes to stay for the sermon then let him stay and whoever wishes to depart then let him depart'

[Reported by Aboo Daawood (1155), an-Nasaa'ee (3/185). Ibn Maajah (1290) al-Haakim (1/295) and its isnaad is saheeh refer to Irwaa al-GhaleeI (3196-98)]

6) The Permissibility of Women attending the Eed Prayer and Its Encouraging By the Messenger of Allaah (Sallalahu Alayhee Was-Sallam)

Hafsa bint Sirin said, "On Eid we used to forbid our girls to go out for eed prayer. A lady came and stayed at the palace of Bani Khalaf and I went to her. She said, 'The husband of my sister took part in twelve holy battles along with the Prophet and my sister was with her husband in six of them. My sister said that they used to nurse the sick and treat the wounded. Once she asked, 'O Allaah's Messenger! If a woman has no veil, is there any harm if she does not come out (on 'eed day)?' The Prophet said, 'Her companion should let her share her veil with her, and the women should participate in the good deeds and in the religious gatherings of the believers.' " Hafsa added, "When Um-'Atiyyah came, I went to her and asked her, 'Did you hear anything about so-and-so?' Um-'Atiyyah said, 'Yes, let my father be sacrificed for the Prophet (Sallalahu Alayhee Was-Sallam). (And whenever she mentioned the name of the Prophet she always used to say, 'Let my father be' sacrificed for him). He said, 'Virgin mature girls staying often screened (or said, 'Mature girls and virgins staying often screened--Aiyub is not sure as which was right) and menstruating women should come out (on the eed day). But the menstruating women should keep away from the Musalla. And all the women should participate in the good deeds and in the religious gatherings of the believers'." Hafsa said, "On that I said to Um-'Atiyyah, 'Also those who are menstruating?' " Um-'Atiyyah replied , "Yes. Do they (menstruating women) not present themselves at 'Arafat and elsewhere?"

(refer to Saheeh al-Bukhaari no’s 324, 351, 971 and 974), Muslim (no.890), Sharh Saheeh Muslim (1/290-291), Sunan Tirmidhee With Tuhfatul-Ahwadhee (3/74 no.537), Nayl al-Awtaar (3/302 no.1272).

Imaam Tirmidhee after transmitting this hadeeth said, “In this chapter (i.e. of CHAPTER: In the Women Going To the Eed (prayer).”) “are the narrations of Ibn Abbaas and Jaabir.”

The Messenger of Allaah (Sallalahu Alayhee Was-Sallam) used to take his male and female companions to the eed prayer, outside.”

(Bukhaari with Fath ul-Baaree (2/465 no.976)

Abu Bakr as-Siddeeque (Radhiallaahu Anhu said, “The women going to the eed prayer at the musalla is Haqq (i.e. the truth).”

(Musannaf Ibn Abee Shaybah (2/182).

The same has been narrated from the fourth Khaleefa, Alee al-Murtadha (Radhiallaahu Anhu also said the same

(see Musannaf Ibn Abee Shaybah (2/182).

Anas bin Maalik (Radhiallaahu Anhu ordered his servant, Ibn Abee Utbah to gather the women and lead them in the eed prayer as for the residents of the city at Zaawiyyah.”

(Bukhaari with Fath ul-Baaree (2/550).

The two Imaams, Alqamah and Aswad would take their women, young and old without any distinction with them to the eed prayer (at the musalla).”

(Musannaf Ibn Abee Shaybah (2/182).

Ibraaheem an-Nakha’ee also narrates the wife of Alqamah also used to go to the eed prayer.

(Musannaf Abdur-Razzaaq (3/302-303 no.5723).

Allaamah Shawkaanee mentioned, “The meaning of these ahadeeth indicate the permissibility of women to go to the eed prayer without any distinction, whether they are married, single, old, young or menstruating. Only except if she is in the period of Iddah or if there are any other reasons like due to the fear of fitnah or anything other than this. So without doubt it is permissible for all the Muslim women to go to the Eed musalla.” (Nayl (3/305). Shaikh Mubaarakpooree also said the same (Tuhfa (3/76).)

Then he (al Shawkaani) mentions the various opinions and says, “Those who say it is absolutely prohibited, then they say this due to their corruptive opinions in negating the ahadeeth.” (Nayl (3/305), Tuhfa (3/76)

Imaam Abdur-Rahmaan Mubaarakpooree said, “There is no evidence to prohibit the young women in a state of peace in this corruptive time from participating in the eed, rather this is permissible and this is the opinion with precedence.” (Tuhfatul-Ahwahdee (3/77)

Shaikh Ubaidullaah Rehmaanee Mubaarakpooree also said the same
in Mir’ah al-Mafaateeh (5/55). Refer also to Subl as-Salaam

Those interested in seeing all the narrations on this topic gathered at one place may refer (Tuhfatul-Ahwadhee (3/75).


it is permissible to pray voluntary prayers after returning from the musalla. Abu Sa'eed al-Khudri (RA) reported: “Allah’s Messenger (SAW) would not pray any voluntary prayer before Eid prayer. However, when he returned to his house, he prayed two rak’at

[Recorded by Ahmad, Ibn Majah - Book of the establishment of the Prayers, and the Sunnah regarding them: Chapter (160): What occurs regarding Prayer before the `Eid Prayer and after it: Hadith 1293 and others. Irwa’ul-Ghalil no. 631 and Sahih ul-Jami no. 4895]

Shaikh Al-Albani (r.h) commented on this: “So the negation (of praying before and after the Eid prayer) referred only to praying at the musalla (ground/masjid)

[Irwa’ul-Ghalili 3:100]


This is a detaied topic. Our brother from the Hanafee school have certain narrations in their favor. However there isn't any authentic Marfoo' narration from the prophet (sallalahu `alayhi wa sallam) but there are other mawqoof narrations from the sahaaba and from some aslaaf - both of which are proof in themselves.

Certain scholars have refuted these aqwaal whereas some have authenticated it. Either ways we don't have to be aggressive as some of the indian subcontinent salafis tend to do forgetting that whether it be hanafi or maliki or zahiri , all our legitimate schools of thought in islam and all of us are brothers.

Allaamah Shawkaanee writes in Nayl al-Awtaar, “The scholars differ about the number of takbeers for eed and there are 10 statements concerning it. The first statement is that 7 takbeers should be said before the recitation in the first raka’h and 5 takbeers before the recitation in the second rak’ah. Allaamah A’raaqee said this was the statement (ie position) of most of the people of knowledge from amongst the companions, successors and Imaams.”

Imaam Baihaqee writes in Sunan al-Kubraa, “The hadeeth mentioning 12 takbeers has been transmitted in a musnad form and this is what the muslimeen act upon and it is more better to be followed.

<<So This is a fiqhi difference and they use a variety of narrations from the taba`een, sahaaba and some slightly weak marfoo` narrations such as  >>

Imam tahawi in Sharh Ma‘ani al-Athar (2:371) brings the following narration :

علي بن عبد الرحمن ويحيى بن عثمان قد حدثانا قالا: ثنا عبد الله بن يوسف عن يحيى بن حمزة قال: حدثني وضين بن عطاء أن القاسم أبا عبد الرحمن حدثه قال: حدثني بعض أصحاب رسول الله صلى الله عليه وسلم قال:

صلى بنا النبي صلى الله عليه وسلم يوم عيد، فكبر أربعا أربعا، ثم أقبل علينا بوجهه حين انصرف، فقال: لا تنسوا كتكبير الجنائز، وأشار بأصابعه وقبض إبهامه

And ‘Abd al-Razzaq al-San‘ani narrates in his Musannaf:

عبد الرزاق عن معمر عن أبي إسحاق عن علقمة والأسود بن يزيد قال:

كان ابن مسعود جالسا وعنده حذيفة وأبو موسى الأشعري فسألهما سعيد بن العاص عن التكبير فى الصلاة يوم الفطر والأضحى، فجعل هذا يقول: سل هذا، وهذا يقول: سل هذا، فقال له حذيفه: سل هذا – لعبد الله بن مسعود – فسأله، فقال ابن مسعود:

يكبر أربعا ثم يقرأ فيركع ثم يقوم فى الثانية فيقرأ ثم يكبر أربعا بعد القراءة

And Ibn Abi Shaybah narrates:

حدثنا وكيع عن سفيان عن أبي إسحاق عن عبد الله بن أبي موسى…أن أميرا من أمراء الكوفة…بعث إلى عبد الله بن مسعود وحذيفة بن اليمان وعبد الله بن قيس فقال: إن هذا العيد قد حضر فما ترون؟ فأسندوا أمرهم إلى عبد الله، فقال:

تكبر تسعا: تكبيرة تفتتح بها الصلاة‘ ثم تكبر ثلاثا، ثم تقرأ سورة، ثم تكبر ثم تركع ثم تقوم فتقرأ سورة ثم تكبر أربعا تركع بإحداهن

Also note that leaving or reducing the takbeerat by the Imaam does not nullify the salaah. It is an agreed upon issue that the takbeerat are sunnah and not fardh. So differences in such matters of sunnah does not invalidate the salaah. So no need to get extreme about this issue.  [see Al-Mughnee (21244) of Ibn Qudaamah]



One who missed the 'Eid prayer in congregation should pray two rak'ahs. Imaam al-Bukhaaree (may Allaah have mercy upon him), said: "Chapter: If one misses the 'Eid (prayer) he should pray two rak'ahs

[Saheeh al-Bukhaaree (1/134-135 Indian print).]

Haafidh Ibn Hajr said in Fath-ul-Baaree (2/550) after this heading: "This heading has two rulings:

a) The legality of making up the 'Eid prayer if the congregation 'Eid prayer is missed, regardless of whether one is compelled to miss it or it happens out of choice.

b) That one makes up two rak`ahs.

and 'Ataa said (as reported in ta`leeq form in Bukhari): "If he misses the 'Eid prayer he prays two rak'ahs." 

The renowned scholar Wali-ullaah ad-Dihlawee said: "This is the opinion of ash-Shaafi'ee, that if a man misses the 'Eid prayer with the Imaam, he should pray two rak'ahs so that he can catch some of the merits of the 'Eid prayer, even though he will miss the merits of the congregational (prayer) with the Imaam. As for the Hanafees, then their opinion is that there is no Qadaaa87 (making up) of the 'Eid prayer. Thus if one misses the prayer with the Imaam, one has missed it"

[Sharh Taraajim Abwaab-al-Bukhaaree (P.80) and Refer to al-Majmoo (5/27-29).]

The issue of making up missed Eid prayer and the prayer of those who are unable to attend with the Imam, like remote dwellings and villages. Imam Ahmad said an individual should pray four Rak`ahs, as reported from Ibn Mas`ud who said: 

"He who misses the Eid prayer should perform four Rak`ahs.‟ [Ibn Abi Shaybah 2/9/1]. 

Ibn Hajr and Al-Albaani declared its chain as authentic. Ishaaq said it is two Rak‟ahs if they perform in congregation, otherwise four Rak`ahs.
One has the option of performing two or four Rak`ahs and even an option of making it up or leaving it, said Imam Abu Haneefah. 

[Fathul-Baari, book of Eid prayers chapter 25.] 

Imam Bukhaari chose the option of making it up and advocated this view in his Saheeh Bukhaari and quoted strong evidence in general. 

There is another opinion of making it up as four rak`ah which is from the king of fuqaha the sahaabi Imam Ibn Mas`ood radhiallahu `anhu, so whoever wishes to follow one group of the sahaabi and salaf may do so and whoever finds Ibn Mas`ood's verdict to be right may do so.  

Questioner: In his Saheeh, Al-Bukhaari reported in ta’leeq form from ’Ataa that he stated that whoever misses the Eed prayer makes up for it by praying two rak’ahs, but in Al-Fath al-Baari, al-Haafidh Ibn Hajar mentioned with an authentic chain of narration that Ibn Mas’ood stated that whoever misses it makes up for it by praying four rak’ahs, what is the stronger opinion in your view?

Al-Albaani: The correct opinion is that he makes up for it in the same manner that it was missed, this is a fiqh principle taken from some wordings reported in the Prophetic Sunnah, the prayer is made up in the same manner that it was missed. The Eed prayer is two rak’ahs, so whoever misses it with a legislated excuse prays it as two rak’ahs just as the Imaam did. Praying it as four rak’ahs is an addition [of two extra rak’ahs] and I do not find anything to support that in the Sunnah.

[Ref: Al-Hudaa wan-Noor, 376.]


The following is the opinion shared by Imam Ahmad and by most of the Muhadditheen of that time. 

It was narrated that Ibn ‘Umar said:

“Two ‘Eid came together at the time of the Messenger of Allah (s,a,w), so he led the people in prayer, then he said: ‘Whoever wishes to come to Friday (prayer), let him come, and whoever wishes to stay behind, let him stay behind

[Sunan ibn Maajah, Eng : Vol. 1, Book 5, Hadith 1312, Hassan]

It was narrated that Iyas bin Abi Ramlah Ash-Shami said:

“I heard a man asking Zaid bin Arqam: ‘Were you present with the Messenger of Allah 
(sallalahu `alayhi wa sallam) when there were two ‘Eid on one day?’ He said: ‘Yes.’ He said: ‘What did he do?’ He said: ‘he prayed the ‘Eid prayer, then he granted a concession not to pray the Friday, then he said: “Whoever wants to pray (Friday), let him do so.

[Sunan Ibn Maajah, Eng: Vol. 1, Book 5, Hadith 1310, Hassan]

Also : Aboo Dawood (1070) an-Nasaa'ee (3/194) Ibn Majah (1310) Ibn Khuzaimah (1474) ad-Daarimee ( 1620) Ahmad (4/372) transmit from Iyaas ibn Abee Ramlah as-Shaamee who said: "I witnessed Mu'aaweeyah ibn Abee - Have you witnessed the coinciding of two 'Eids on the same day with the Prophet (sallalahu `alayhi wa sallam) ? He replied: Yes. So he said: What did he do? He replied: He (sallalahu `alayhi wa sallam) prayed 'Eid and then gave permission not to pray Jum'ah, and said: 'He amongst you who desires to pray them,pray'

[This hadeeth has been declared saheeh by the scholar of hadeeth, Imaam 'Alee ibn al-Madenee, as in Talkhees al-Habeer (2194)]

Shaikh Saleh al Fawzan said :

If the day of Eid coincides with Friday, then whoever prays Eid with the imaam does not have to attend Jumu’ah (it is not obligatory on him); in his case it becomes Sunnah. If he does not pray Jumu’ah, he has to pray Zuhr. This is in the case of people other than the imaam. As for the imaam, he has to be present for Jumu’ah and lead those Muslims who attend the prayer. The Jumu’ah prayer should not be forsaken completely on this day........ (cont.)

[Permanent Committee for Research and Verdicts – Fataawa Islaamiyah Vol. 2 Pgs 453-454 ]

However there is an opposite view held by the hanafis and shawafi and maliki scholars and the dhahirees too . See here :

Shaykh zubair ali zai rahimahullah said that even if you don't pray Friday because you prayed eid prayer that morning, we still have to pray the dhuhr prayer at home atleast. [See: his sharh Muwatta here:]


Note : This greeting by sunnah denotes the practise of the sahaaba. It may be a cultural practice as argued by some, however this does not mean that wishing in one's local language is haraam or disliked. it is absolutely fine to stick to one's culture as long as it doesn't oppose islamic rules. But the following is what the sahaaba (who happened to be arabs) used to say : 

Haafidh Ibn Hajr said in Fath-ul-Baaree (2/446).  "We have related in "Mahaamiliyaat" with a chain of narration that is hasan, from Jubair bin Nufair, who said: The Companions of Allaah's Messenger 
(sallalahu `alayhi wa sallam) used to, when they met on the day of 'Eid used to say to each other:

<<Taqabbala Allaaha minnaa wa minkum>> ('May Allaah accept it from you and us."' )

'May Allaah accept it from you and us."'

Ibn Qudaamah mentioned in al-Mughnee (2/259) that Muhammed ibn Ziyaad said: "I was with Abee Umaamah al-Baahilee and other companons of the Prophet (s.a.w ) and when they returned from the 'Eid they said to each other:

<<Taqabbala Allaaha minnaa wa minkum>>


Note: the Sunnah of Eid al-Adha (aka bakra eid) are different in some aspects so Please search for the title :"

Sunnahs to be Followed on the day of Eid al Adha "  here :

It is established from the Companion Ibn 'Umar (radiallaahu 'anhumma) that he used to bathe on the morning of 'Eid. The tabi'ee Sa'eed ibn al Musayyib (rahimahullaah) said:

The sunnah of the fitr is three: walking to the Prayer-ground, eating before going out and taking a bath.

[Saheeh - Al Firyaabee & al-Irwaa (2/104)]

عَنْ نَافِعٍ أَنَّ عَبْدَ اللَّهِ بْنَ عُمَرَ كَانَ يَغْتَسِلُ يَوْمَ الْفِطْرِ قَبْلَ أَنْ يَغْدُوَ إِلَى الْمُصَلَّى

428 موطأ مالك كتاب العيدين باب العمل في غسل العيدين والنداء فيهما والإقامة

المحدث النووي خلاصة حكم المحدث أثر صحيح

قال النووي وَاتَّفَقَتْ نُصُوصُ الشَّافِعِيِّ وَالْأَصْحَابِ عَلَى اسْتِحْبَابِ غُسْلِ الْعِيدِ لِمَنْ يَحْضُرُ الصَّلَاةَ وَلِمَنْ لَا يَحْضُرُهَا

5/11 المجموع شرح المهذب باب صفة الأئمة باب صلاة العيدين الاغتسال قبل صلاة العيد

Nafi’ reported: Abdullah ibn Umar, may Allah be pleased with him, used to perform a ritual bath on the day of breaking fast (eid al-fitr) before he would depart for prayer.

[Ref: Muwatta 428]

An-Nawawi said, “The narrations of Ash-Shafi’ee and his companions agree upon the recommendation to perform a ritual bath on the day of Eid for those present at the prayer as well as for those who do not attend.”

[Ref: Majmu’ Sharh Al-Muhadhab 5/11]

2. It is known that the companion Ibn 'Umar would also dressed in his best clothes for the two 'Eids as reported by Ibn Hajr (rahimahullaah) in his Fathul-Baaree (2/439).

عَنِ ابْنِ عَبَّاسٍ قَالَ كَانَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَلْبَسُ يَوْمَ الْعِيدِ بُرْدَةً حَمْرَاءَ
7808 المعجم الأوسط للطبراني باب الميم من اسمه محمد
المحدث الهيثمي خلاصة حكم المحدث رجاله ثقات
عَنْ نَافِعٍ أَنَّ ابْنَ عُمَرَ كَانَ يَلْبَسُ فِي الْعِيدَيْنِ أَحْسَنَ ثِيَابِهِ
5667 السنن الكبرى للبيهقي كتاب الجمعة باب التكبير ليلة الفطر ويوم الفطر
المحدث ابن حجر العسقلاني خلاصة حكم المحدث إسناده صحيح
قال النووي وَاتَّفَقَ الْأَصْحَابُ مَعَ الشَّافِعِيِّ عَلَى اسْتِحْبَابِ لُبْسِ أَحْسَنِ الثِّيَابِ فِي الْعِيدِ

5/12 المجموع شرح المهذب باب صفة الأئمة باب صلاة العيدين لبس أحسن الثياب لصلاة العيد

Ibn Abbas reported: The Messenger of Allah, peace and blessings be upon him, would wear a red-striped cloak on the day of Eid.

[Ref: Mu’jam Al-Awsat 7808]

Nafi’ reported: Abdullah ibn Umar, may Allah be pleased with him, would wear his best clothes on the day of the two Eids.

[Ref:  Sunan Al-Kubra 5667]

An-Nawawi said, “The scholars agreed with Ash-Shafi’ee that it is recommended to wear the best clothes on the day of Eid.”

[Ref: Majmu’ Sharh Al-Muhadhab 5/12]

3. It is compulsory on all adult sane Muslims (men) to pray the 'Eid prayer. The Prophet - sallallaahu 'alaihi wa sallam - and his Companions never ceased doing it and he - sallallaahu 'alaihi wa sallam - commanded everyone including women, children and the elderly to attend. Even menstruating women should go to the place of congregation so that they may partake in the blessings and it is highly recommended for them.[Bukharee and Muslim]

Seed Details :

4. It is Sunnah to eat dates before we leave for Al-'Eid prayer to show openly that we are not fasting on this day. The Prophet - sallallaahu 'alaihi wa sallam - used not to leave for Al-Eid [al-Fitr] prayer except after eating some dates.

 [Reported by Anas bin Maalik (radiallaahu 'anhu), collected in Saheeh al-Bukhaaree (Eng. trans. vol.2 p.40 no.73) and Ahmad.]  

وَقَالَ مُرَجَّى بْنُ رَجَاءٍ حَدَّثَنِى عُبَيْدُ اللَّهِ قَالَ حَدَّثَنِى أَنَسٌ عَنِ النَّبِىِّ صلى الله عليه وسلم وَيَأْكُلُهُنَّ وِتْرا

It is a sunnah to eat ODD numbers of dates before leaving for eid al fitr salah.
Reported via anas r.a by bukhari muallaqan but with a saheeh sanad in saheeh ibn khuzayma (1429) and musnad ahmad.

See سلسلة الضعيفة تحت ح 4248

Imam ibn hibban said 3,5 and 7 from what i remember. ً

In Irshad as-saari li sharh saheeh al-Bukhaari , the muallif says

إشارة إلى الوحدانية، كما كان عليه الصلاة والسلام يفعله في جميع أموره، تبرّكًا بذلك.
وزاد ابن حبان: ثلاثًا أو خمسًا أو سبعًا.
وفائدة ذكر المؤلّف، رحمه الله تعالى، لهذا التعليق، تصريح عبيد الله فيه بالإخبار عن أنس، لأن السابقة فيها: عنعنة، ولمتابعته فيها هشيمًا.

Some of The scholars consider this as a sunnah

5. It is Sunnah to say takbeer loudly when leaving our homes to go
to 'Eid prayer and repeat these till the prayer starts. [Silsilatal-Ahaadeeth-Saheehah (no 171).]

. It is preferable to pray the 'Eid prayer on open ground and not
at the masjid if possible. [Bukharee and Muslim] 

7. Neither Adhaan nor Iqaamah are said for 'Eid prayer. [Reported by
Ibn 'Abbaas and Jaabir ibn 'Abdullah (radiallaahu 'anhum) and collected in Saheeh al-Bukhaaree (Eng. trans. vol.2 p.40)] 

8. It is Sunnah to say the extra takbeers i.e. say 'Allaahu Akbar' seven times in the first rak'ah and five times in the second. [Aboo Daawood, Ahmad & others.] It is preferable to only raise the hands to the shoulders after the first takbeer and then fold them upon the chest. However, it is authentically reported from Ibn 'Umar (radhiAllaahu 'anhumma) that he would raise his hands with every takbeer. 

9. It is Sunnah to take different routes to and from the prayer ground, preferably walking if possible. Jaabir reported that the Prophet - sallallaahu 'alaihi wa sallam - used to come back from the 'Eid prayer on a path other than the one used in going to it. [Bukharee 943]

قال ابن القيم فَقِيلَ لِيُسَلِّمَ عَلَى أَهْلِ الطَّرِيقَيْنِ وَقِيلَ لِيَنَالَ بَرَكَتَهُ الْفَرِيقَانِ وَقِيلَ لِيَقْضِيَ حَاجَةَ مَنْ لَهُ حَاجَةٌ مِنْهُمَا وَقِيلَ لِيُظْهِرَ شَعَائِرَ الْإِسْلَامِ فِي سَائِرِ الْفِجَاجِ وَالطُّرُقِ وَقِيلَ لِيَغِيظَ الْمُنَافِقِينَ بِرُؤْيَتِهِمْ عِزَّةَ الْإِسْلَامِ وَأَهْلَهُ وَقِيَامَ شَعَائِرِهِ وَقِيلَ لِتَكْثُرَ شَهَادَةُ الْبِقَاعِ فَإِنَّ الذَّاهِبَ إِلَى الْمَسْجِدِ وَالْمُصَلَّى إِحْدَى خُطْوَتَيْهِ تَرْفَعُ دَرَجَةً وَالْأُخْرَى تَحُطُّ خَطِيئَةً حَتَّى يَرْجِعَ إِلَى مَنْزِلِهِ وَقِيلَ وَهُوَ الْأَصَحُّ إِنَّهُ لِذَلِكَ كُلِّهِ وَلِغَيْرِهِ مِنَ الْحِكَمِ الَّتِي لَا يَخْلُو فِعْلُهُ عَنْهَا

Ibn Al-Qayyim said, “It is said that the reason he did this was to greet the people with peace who lived on both fairways, or so that the blessings of his passing would reach both areas, or to fulfill the needs of those among them. It is said that he did so to establish the symbols of Islam in the various roads and paths. Another reason given is that he did so to frustrate the hypocrites when they witnessed the might of Islam and its people. It is said that he did so in order for the various areas to testify to his obedience to Allah. Surely, he who walks to the mosque and the place of prayer will earn this virtue: one step raises him a degree and another erases a sin until he returns home. It is also said, and this is the correct opinion, that all the reasons mentioned here are possible as well as other unknown wisdom that always accompanied his actions.”

Source: Zaad Al-Ma’ad 1/432

10. The Companions of Allâh’s Messenger – peace and blessings be upon him – used to say to each other when they met on ‘Eid:

(taqabbalallâhu minnâ wa minkum, which means ‘may Allâh accept from us and you [our fasts and deeds].’)

Al-Hâfidh Ibn Hajr, Fath Al-Bârî, grades this narration’s chain of transmission hasan and cites it from Al-Mahâmilîyyât.

Those who wish to read or learn the detailed Sunnah of Eid Al Fitr, more ahadeeth, the ruling of Women coming out for Eid, other Etiquette and etc may refer to the below Link :

Also see : the work of Shaikh Muhammad al Jibaly - Festivals and Celebrations in Islam : 2nd Edition

To see some errors or mistakes made usually during Eid prayer visit :



  1. Sahih Marfu' hadith as evidence of the Hanafi opinion is given by at-Tahawi in Ma'ani al-Athar. See Silsala Sahiha of al-Albani, No.2997

  2. Assalamu alaikum.After saying each takbir ,should we have to fold our hands or let it down

  3. assalamualaikum.. in shaafi'i madzhab verbally saying the niyyah is sunnah... where did you study and for how long may i ask? because nowadays people tend to learn what they want. in my opinion if you haven't studied for at least ten years in a proper ma'had. you are not qualified to state those kinda things. especially in a zaman where everyone can read and follow you just like that. aren't you afraid of being questioned in the akhirah?

    1. Walaykum Assalaam. Everything that i said or wrote and the reasons for it are clearly mentioned in the above post. Both in arabic and english and enlists scholarly opinion as well. You are free to read through them or reject them or "prove" me wrong.


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