Eid-ul-Adha and Eid-ul-Fitr: Sunnahs, Eid Sermon, and Takbīr-e-Tashrīq

What to do if Someone Misses the Whole Jamaat?

If someone missed the whole Jamā'at of Eid-Ṣalāh, whether he couldn't join Jamā'at at all or his Ṣalāh became invalid due to any reason after joining, then if possible, he should join Jamā'at elsewhere; otherwise he cannot offer it (without Jamā'at). However, it is preferable for him to offer four Rak'āt of Chāsht Ṣalāh.

(Durr-e-Mukhtār, V3, P67)

Rulings for the Khuṭbaĥ (Sermon) of Eid

After the Eid Ṣalāh, the Imām should deliver two Sermons. The acts that are Sunnaĥ for the Jumu'aĥ Sermon are also Sunnaĥ for the Eid Sermon; likewise, the acts that are Makrūĥ for the Jumu'aĥ Sermon are also Makrūĥ for the Eid Sermon. There are only two differences between both the Sermons. Firstly, it is a Sunnaĥ for the Imām not to sit before the first Sermon of Eid Ṣalāh whereas Imām's sitting before first Sermon of Jumu'aĥ is a Sunnaĥ. Secondly, in the Eid Sermon, it is a Sunnaĥ for the Imām to recite اَللّٰہُ اَکْبَر nine times before the first Sermon, seven times before the second Sermon and fourteen times before coming down from the pulpit while uttering these Takbīrāt is not Sunnaĥ for Jumu'aĥ Sermon.

(Baĥār-e-Sharī'at, V1, P783; Durr-e-Mukhtār, V3, P67; 'Alamgīrī, V1, P150)

Twenty Sunnaĥ and Desirable Acts of Eid

Following acts are Mustaḥab on the Eid Day:

1.     Getting hair cut (Get your hair cut according to Sunnaĥ, not according to the English styles).

2.     Cutting Nails.

3.     Having a bath.

4.     Using Miswāk (This is in addition to the one used during Wuḍū).

5.     Wearing nice clothes, either new or washed ones.

6.     To apply perfume.

7.     Wearing a ring (Islamic brothers are allowed to wear only one silver ring which weighs less than 4.5 Masha. There must be only one gem in the ring; they shouldn't wear the ring without a gem either; there is no limit for the weight of the gem. They are not allowed to wear more than one ring. Men cannot wear the ring made of any other metal except silver with the afore-mentioned conditions)

8.     Offering Ṣalā-tul-Fajr in the Masjid of one's locality.

9.     Before going to Eid-ul-Fiṭr Ṣalāh, eating some dates in odd numbers such as 3, 5, 7 etc. If dates are not available, then eat something sweet. If nothing is eaten before the Ṣalāh, there will be no sin, but if nothing is eaten till Ṣalā-tul-'Ishā, he will be rebuked.

10. Performing the Eid Ṣalāh at a place that is designated for performing the Eid Ṣalāh (Eid-Gāĥ).

Let me know if you'd like the remaining sections transcribed as well, or if you'd like this compiled into a document.

11. Going to the Eid-Gāĥ on foot.

12. Although there is no harm in using conveyance, walking on foot is better for those who can do so; there is no harm at all in returning by conveyance.

13. Going to the Eid-Gāĥ from one path and returning from the other path.

14. Paying the Ṣadaqa-e-Fiṭr before the Eid Ṣalāh (this is better, but if you couldn't pay it before the Eid Ṣalāh, pay it after the Ṣalāh).

15. Expressing happiness.

16. Donating Ṣadaqaĥ in abundance.

17. Heading towards the Eid Gāĥ (Ṣalāh area) calmly, in a dignified manner, with lowered gaze.

18. Congratulating each other.

19. Shaking hands and embracing one another after the Eid Ṣalāh as Muslims usually do; it is a good act because it expresses happiness. However, embracing a young attractive boy may lead to allegation.

20. Utter the following Takbīr in low voice while on your way to the Eid-Gāĥ to offer Eid-ul-Fiṭr Ṣalāh and utter it loudly while heading for the Eid-Gāĥ to offer Eid-ul-Aḍḥā Ṣalāh.

اَللّٰہُ اَکْبَرْ اَللّٰہُ اَکْبَرْ لَآ اِلٰہَ اِلَّا اللّٰہُ وَاللّٰہُ اَکْبَرْ اَللّٰہُ اَکْبَرْ وَلِلّٰہِ الْحَمْد

Allāĥ عَزَّوَجَلَّ is the greatest. Allāĥ عَزَّوَجَلَّ is the greatest. There is none worthy of worship except Allāĥ عَزَّوَجَلَّ and Allāĥ عَزَّوَجَلَّ is the greatest. Allāĥ عَزَّوَجَلَّ is the Greatest and all the praise is for Allāĥ.

(Baĥār-e-Sharī'at, vol. 1, pp. 779; 'Alamgīrī, vol. 1, pp. 149, 150, etc.)

A Mustaḥab Act for Eid-ul-Aḍḥā Ṣalāĥ

In most cases, there are the same rulings for Eid-ul-Aḍḥā as for Eid-ul-Fiṭr. However, there are a few differences; for example, it is Mustaḥab not to eat anything before the Eid Ṣalāh on Eid-ul-Aḍḥā regardless of whether or not one is performing the sacrifice (of cattle), but if one eats something, still there is no harm.

('Alamgīrī, vol. 1, pp. 152)

Eight Madanī Pearls for Takbīr-e-Tashrīq

1.     The Takbīr اَللّٰہُ اَکْبَرْ اَللّٰہُ اَکْبَرْ لَآ اِلٰہَ اِلَّا اللّٰہُ وَاللّٰہُ اَکْبَرْ اَللّٰہُ اَکْبَرْ وَلِلّٰہِ الْحَمْد is called Takbīr-e-Tashrīq. Uttering this Takbīr once loudly is Wājib whereas uttering it thrice is preferable after all Farḍ Ṣalāh that were offered with the primary Jamā'at of the Masjid from the Fajr Ṣalāh of 9th to the 'Aṣr Ṣalāh of 13th Żil-Ḥajja-tul-Ḥarām.

(Baĥār-e-Sharī'at, vol. 1, pp. 779 to 780; Tanvīr-ul-Abṣār, vol. 3, pp. 71)

2.     It is Wājib to utter Takbīr-e-Tashrīq immediately after performing the Salām. However, one may utter the Takbīr as long as he has not done any such act that negates the Binā (resumption, rejoining) of Ṣalāh. For instance, if someone exited the Masjid or invalidated his Wuḍū deliberately or engaged in talking, though forgetfully, Takbīr would no longer remain Wājib for him in all these cases. However, if his Wuḍū became invalid unintentionally, he should utter the Takbīr.

(Durr-e-Mukhtār & Rad-dul-Muḥtār, vol. 3, pp. 73)

3.     Takbīr-e-Tashrīq is Wājib for the one residing in a city or the Muqtadī following a resident Imām in Ṣalāh even if the Muqtadī (the one following the Imām in Ṣalāh) is a traveller or a villager; however, if travellers and villagers do not follow a resident Imām in Ṣalāh, Takbīr is not Wājib for them.

(Durr-e-Mukhtār, V3, P74)

4.     If a resident offered Ṣalāh under the Iqtidā of a traveller, Takbīr will be Wājib for the resident, but not for the traveller Imām.

(Durr-e-Mukhtār & Rad-dul-Muḥtār, vol. 3, pp. 73)

5.     It is not Wājib to utter Takbīr after Nafl, Sunnaĥ and Witr Ṣalāh.

(Baĥār-e-Sharī'at, vol. 1, pp. 785; Rad-dul-Muḥtār, vol. 3, pp. 73)

6.     It is Wājib to utter Takbīr after Salā-tul-Jumu'aĥ; one should utter it after the Ṣalāh of Eid-ul-Aḍḥā as well.

(ibid)

7.     Takbīr is Wājib for the Masbūq (the one missing one or more Rak'āt), but he is to utter it having performed his own Salām (after offering his missed Rak'āt).

(Rad-dul-Muḥtār, V3, P76)

8.     Takbīr is not Wājib for the Munfarid (the one offering Ṣalāh individually).

(Ghuniya-tul-Mustamlī, pp. 526, Religious book house)

However, he should also utter it as, according to Ṣaḥibaīn, Takbīr is Wājib even for the Munfarid.

(Baĥār-e-Sharī'at, V1, P786)

In order to acquire detailed information regarding the excellence of Eid etc., go through the section 'The Blessings of Eid-ul-Fiṭr' from Faizān-e-Sunnat's chapter 'The Blessings of Ramaḍān.'

O our Allāĥ عَزَّوَجَلَّ! Make us celebrate Eid in conformity with Sunnaĥ and bless us with the real Eid of performing Ḥaj and beholding Madīnaĥ as well as the beloved and blessed Prophet of Madīnaĥ صَلَّى اللّٰہ تَعَالٰی عَلَيْهِ وَاٰلِهٖ وَسَلَّم again and again!

اٰمِیْن بِجَاہِ النَّبِیِّ الْاَمِیْن صَلَّى اللّٰہ تَعَالٰی عَلَيْهِ وَاٰلِهٖ وَسَلَّم

صَلُّوْا عَلَى الْحَبِيْب صَلَّى اللّٰہ تَعَالٰی عَلٰی مُحَمَّد

Eid-ul-Fitr and Eid-ul-Adha: Virtues, Sunnahs and Method of Eid Salah

Excellence of Durūd Sharīf

The Prophet of Raḥmaĥ, the intercessor of Ummaĥ, the owner of Jannaĥ صَلَّى اللّٰہ تَعَالٰی عَلَيْهِ وَاٰلِهٖ وَسَلَّم said, 'The one who recites Durūd Sharīf upon me hundred times on the day and night of Friday, Allāĥ عَزَّوَجَلَّ will fulfill his hundred needs; seventy of the Hereafter and thirty of the world.'

(Tārīkh-e-Dimishq la bin Asakar, vol. 54, pp. 301)

صَلُّوْا عَلَى الْحَبِيْب — صَلَّى اللّٰہ تَعَالٰی عَلٰی مُحَمَّد

Heart will Remain Alive

The Prophet of mankind, the peace of our heart and mind, the most generous and kind صَلَّى اللّٰہ تَعَالٰی عَلَيْهِ وَاٰلِهٖ وَسَلَّم said: "Anyone who did Qiyām (i.e. performed worship) at the night of Eids (Eid-ul-Fiṭr and Eid-ul-Aḍḥā) in order to earn Šawāb, his heart will not die on the day when hearts of the people will die."

(Sunan Ibn-e-Mājaĥ, vol. 2, pp. 365, Ḥadīš 1782)

* Ḥanafi

Entry into Heaven becomes Wājib

The narration on the part of Sayyidunā Mu'āż bin Jabal رَضِیَ اللّٰہ تَعَالٰی عَنْه says, 'The one spending the following five nights worshipping Allāĥ عَزَّوَجَلَّ, will surely enter the Heaven: the nights of the 8th, 9th, and 10th Żil-Ḥajjaĥ (3 nights), the night of Eid-ul-Fiṭr, and the 15th night of Sha'bān

(Shab-e-Barā'at).' (Attarghīb Wattarhīb, vol. 2, pp. 98, Ḥadīš 2)

A Sunnaĥ Prior to Proceeding for Eid Ṣalāĥ

Sayyidunā Buraīdaĥ رَضِیَ اللّٰہ تَعَالٰی عَنْه states, "On the day of Eid-ul-Fiṭr, the Holy Prophet صَلَّى اللّٰہ تَعَالٰی عَلَيْهِ وَاٰلِهٖ وَسَلَّم would go to offer Eid Ṣalāh after eating something while, on Eid-ul-Aḍḥā, he صَلَّى اللّٰہ تَعَالٰی عَلَيْهِ وَاٰلِهٖ وَسَلَّم would not eat anything unless he صَلَّى اللّٰہ تَعَالٰی عَلَيْهِ وَاٰلِهٖ وَسَلَّم had offered Eid-Ṣalāh."

(Tirmiżī, Ḥadīš 542, vol. 2, pp. 70)

Similarly, in Bukhārī Sharīf, there is another Ḥadīš narrated by Sayyidunā Anas رَضِیَ اللّٰہ تَعَالٰی عَنْه, "On the day of Eid-ul-Fiṭr, the beloved and blessed Prophet صَلَّى اللّٰہ تَعَالٰی عَلَيْهِ وَاٰلِهٖ وَسَلَّم would not go until he صَلَّى اللّٰہ تَعَالٰی عَلَيْهِ وَاٰلِهٖ وَسَلَّم ate a few dates in odd numbers."

(Ṣaḥīḥ Bukhārī, Ḥadīš 953, vol. 1, pp. 328)

A Sunnaĥ of Heading to Offer Eid Ṣalāĥ and Returning after it

It is narrated by Sayyidunā Abū Ĥurairaĥ رَضِیَ اللّٰہ تَعَالٰی عَنْه that the Holy Prophet صَلَّى اللّٰہ تَعَالٰی عَلَيْهِ وَاٰلِهٖ وَسَلَّم would go to offer Eid Ṣalāh from one path and would return from the other one.

(Tirmiżī, Ḥadīš 541, vol. 2, pp. 69)

Method of offering Eid Ṣalāĥ (Ḥanafi)

First make the following intention: "I intend to offer two Rak'āt Ṣalāh of Eid-ul-Fiṭr (or Eid-ul-Aḍḥā) with six additional Takbīrāt, for the sake of Allāĥ عَزَّوَجَلَّ following this Imām."

Having made the intention, raise the hands up to the ears, utter اَللّٰہُ اَکْبَر and then fold the hands below the navel and recite the Šanā. Then raise your hands to your ears, utter اَللّٰہُ اَکْبَر and leave them at sides; then raise hands to ears again, utter اَللّٰہُ اَکْبَر and leave them at sides; then raise hands to ears once again, utter اَللّٰہُ اَکْبَر and fold them. In short, hands will be folded after first and fourth Takbīr while they will be left at sides after second and third Takbīr. In other words, hands will be folded when something is to be recited in Qiyām after Takbīr, while they will be left at sides when nothing is to be recited. Then; the Imām is to recite Ta'aw-wuż and Tasmiyaĥ in low voice whereas Sūraĥ Fātiḥaĥ and another Sūraĥ will be recited loudly. Thereafter, he will perform Rukū'. In the second Rak'at, the Imām is to first recite Sūraĥ Fātiḥaĥ and another Sūraĥ aloud.

After the recitation, the Imām as well as all the followers will utter three Takbīrāt (the Imām would utter loudly and the followers in low voice) raising their hands to the ears each time and leaving them at sides; then Rukū' will be performed with the fourth Takbīr without raising hands and the rest of the Ṣalāh will be completed as per usual method. Standing silent between every two Takbīrāt for the amount of time in which سُبْحٰنَ اللّٰہ can be uttered thrice is necessary.'

(Baĥār-e-Sharī'at, vol. 1, pp. 781; Durr-e-Mukhtār, vol. 3, pp. 61 etc.)

For whom Eid Ṣalāĥ is Wājib?

The Ṣalāh of both Eids (i.e. Eid-ul-Fiṭr and Eid-ul-Aḍḥā) is Wājib. However, it is to be noted that Eid Ṣalāh is not Wājib for everyone, instead, it is Wājib only for such people for whom Jumu'aĥ Ṣalāh is Wājib. Further, neither Azan nor Iqāmat is uttered for both Eid's Ṣalāh.

(Baĥār-e-Sharī'at, vol. 1, pp. 779; Durr-e-Mukhtār, vol. 3, pp. 51)

The Sermon of Eid is Sunnaĥ

The pre-conditions for the offering of Jumu'aĥ Ṣalāh apply for the Eid Ṣalāh as well. The only difference lies in Sermon which is a precondition for Jumu'aĥ Ṣalāh whereas it is a Sunnaĥ for the Eid Ṣalāh. Similarly, the Sermon of Jumu'aĥ Ṣalāh is delivered before the Ṣalāh while that of the Eid Ṣalāh is delivered after the Ṣalāh.

(Baĥār-e-Sharī'at, vol. 1, pp. 779; 'Alamgīrī, vol. 1, pp. 150)

The Time of Eid Ṣalāĥ

The time of both Eid's Ṣalāh starts 20 minutes after sunrise and continues till Niṣf-un-Naĥār-e-Shar'ī. However, it is Mustaḥab to delay Eid-ul-Fiṭr Ṣalāh and offer Eid-ul-Aḍḥā Ṣalāh early.

(Baĥār-e-Sharī'at, V1, P781; Durr-e-Mukhtār, V3, P60)

What to do if Somebody Misses a Part of the Eid Jamā'at?

If someone joins the Jamā'at in the first Rak'at after the Imām has uttered the Takbīrāt, then he should utter the three Takbīrāt (other than the Takbīr-e-Taḥrīmaĥ) instantly, even the Imām may have commenced recitation. Utter three Takbīrāt only, even though the Imām said more than three Takbīrāt. If the Imām bent for Rukū' before you uttered Takbīrāt, then don't utter them in a standing posture, instead, perform Rukū' with the Imām and utter the Takbīrāt in the Rukū'. However, if the Imām is in Rukū' and you think that you can utter the Takbīrāt before you join the Imām in Rukū', then utter them whilst you are standing, otherwise, utter اَللّٰہُ اَکْبَر, perform Rukū' and then utter the Takbīrāt in the Rukū'. If the Imām raises his head from Rukū' before you finish the Takbīrāt in Rukū' then do not utter the remaining Takbīrāt; they are no longer required.

If you joined the Jamā'at after the Imām had performed the Rukū' then do not utter the Takbīrāt, utter them when you offer the remaining part of your Ṣalāh (after the Imām has performed Salām). Do not raise your hands when uttering the missed Takbīrāt in Rukū'.

If you join the Jamā'at in the second Rak'at, then don't utter the missed Takbīrāt of the first Rak'at now, instead, utter them when you perform the remaining part of your Ṣalāh. Likewise, if you succeed in uttering the Takbīrāt of the second Rak'at with the Imām, its all right, otherwise, the same ruling as mentioned above with regard to the first Rak'at would apply.

(Baĥār-e-Sharī'at, vol. 1, pp. 782; Durr-e-Mukhtār, vol. 3, pp. 64; 'Alamgīrī, vol. 1, pp. 151)