Eid

The two Eid prayers are mandatory (wājib) on the one for whom the Friday prayer is obligatory (farḍ), with its same conditions, except for the Eid sermon, which is a sunnah for them.

On the Day of Eid ul-Fitr (1^st of Shawwal), it is recommended (mustaḥabb) to eat an odd number of dates or something else [sweet], perform the ghusl, apply scent, use the tooth stick (miswāk), wear one’s finest clothes, and pay the charity of the end of Ramaḍān (sadaqat al-fitr) – based on one’s ability – before leaving for the prayer area (muṣalla).

One should head out walking, silently (as opposed to aloud for Eid ul-Adha) reciting the takbīrs until the beginning of the Eid prayers. He should [ideally] return [back home] from a different route.

It is disliked to pray voluntary prayers in the mosque [i.e., the Eid prayer area] in any case, as well as in one’s home before the Eid prayer.

Its time starts after the sun has risen (until the sun is approximately 3-6 meters above the horizon; roughly 15-20 minutes after sunrise) until midday (zawāl). If there is a valid excuse, it may be delayed until the following day (such as heavy rain or lack of visibility of the crescent moon). If delayed without a valid excuse, the prayer is invalid.

The way of performing the prayer is the following:

1. One makes the intention of performing the Eid prayer (the follower makes the additional intention of being a follower)
2. Then [after the opening taḥrīmah] both the imām and the congregation recite the opening supplication (thanā’)
3. Afterwards they all pronounce three extra takbīrs, raising their hands for each one
4. Then the imām says the ta’awwudh and the basmalah silently, and then recites the Fātiḥah and a sūrah [aloud]. It is preferred for the sūrah to be Sūrah al-A’lā.
5. He then bows [and finishes the rak’ah like normal]
6. Upon standing for the second rak’ah, he begins with the basmalah [silently], followed by the Fātiḥah and [preferably] Sūrah al-Ghaashiyah [both recited aloud]
7. He then performs three extra takbīrs [all of which are mandatory (wājib)] in the second rak’ah, raising his hands for each one. This method is more preferable than performing the extra takbīrs of the second rak’ah before the recitation (though both methods are allowed, as well as adding more takbīrs, such as the common method of seven in the first rak’ah and five in the second rak’ah).

After the prayer, the imām delivers two sermons in which he teaches [the congregation] the rules pertaining to the charity of the end of Ramaḍān (sadaqat al-fitr).

The rules of Eid ul-Adha (10^th of Dhūl Ḥijjah) are similar to those of Eid ul-Fitr, yet [with the following exceptions]: eating is delayed until after the prayer; the takbīrs on the way [to the prayer, as well as at the prayer area] are said aloud; and the rules of the ritual sacrifice (udhiya) as well as the takbīrs of the three days after Eid ul-Adha (tashrīq) are taught in the sermon. This Eid prayer may be delayed up to three days if there is a valid excuse.

According to the Imām (Abū Ḥanīfah), the takbīrs of tashrīq are mandatory (wājib) from Fajr on the Day of ‘Arafāh until ‘Aṣr of Nahr [i.e., the Day of Eid], after each obligatory (farḍ) prayer performed in a congregation that is not disliked, on both the imām that is a resident in the city as well as his followers in each congregation.

The two companions [Abū Yusuf and Muḥammad] maintained that these takbīrs are mandatory (wājib) on even the one praying alone, the traveler, and the resident of a village; [and that they are to be recited] until ‘Aṣr of the fourth day after the Day of ‘Arafāh (13^th of Dhūl Ḥijjah). This is the opinion that is acted upon (also the position of legal verdict). Also, there is no harm in reciting the takbīrs after the Eid prayer [itself].