What is the eid in islam? How to perform of eid prayers in islam? When can you pray eid prayer?
Eid means the day of joy and happiness. Every year, Allah gives people various blessings during the holidays. Counted among such blessings during the Eid days is the freedom to eat and drink after a month’s prohibition, the giving of alms, going on pilgrimage, completing the obligatory circumambulation around the Ka’ba, eating sacrificial meat, and visiting and socializing with, spouses, relatives, and friends.
The Eid prayer was made legitimate in the first year of Hijrah. It is narrated that Anas (ra) said, “When the Messenger of Allah (saw) came to Medina, the people had two days on which they engaged in games. He asked: What are these two days (what is the significance)? They said: We used to engage ourselves with them in the pre-Islamic period. The Messenger of Allah (saw) said: Allah has substituted for them something better than them, the day of sacrifice and the day of the breaking of the fast.”[1]
The legitimacy of Eid prayers is based on the evidence from the Qur’an, Sunnah, and the consensus of the Muslim jurists. In the Qur’an, it is commanded, “Therefore to your Lord turn in Prayer and Sacrifice.”[2] What is meant by the prayer in this verse is the Eid al-Aḍḥā prayer and sacrifice.
It is confirmed by reports narrated by the level of tawātur that the Messenger of Allah (saw) led both Eid prayers. The first Eid prayer led by the Prophet was the Eid al-Fiṭr prayer in the second year of Hijra. Ibn Abbas (ra) describes an Eid prayer that he performed with the Prophet (saw) with the following words, “I participated in the Fiṭr prayer with the Messenger of Allah (saw) and Abu Bakr, Umar and Uthman, and all of them observed this prayer before the sermon, and then he (the Holy Prophet) delivered the sermon. Then the Messenger of Allah (saw) descended (from the pulpit) and I (observed) seeing him as if he was commanding people with his hand to sit down. He then made his way through their (assembly) till he came to the women. Bilal was with him. He then recited (this verse): “O Prophet! When believing women come to you to take the oath of fealty to you, that they will not associate in worship any other thing whatever with Allah, that they will not steal, that they will not commit adultery (or fornication), that they will not kill their children, that they will not utter slander, intentionally forging falsehood, and that they will not disobey thee in any just matter, then do you receive their fealty,[3] and pray to Allah for the forgiveness (of their sins): for Allah is Oft-Forgiving, Most Merciful.”[4] and then said, ‘Do you conform to it (what has been described in the verse)? Only one woman among them replied, ‘Yes, O Messenger of Allah’, but no one else replied. He (the narrator) said it could not be ascertained who she was in actuality. He (the Holy Prophet) exhorted them to give alms. Bilal stretched his cloth and then said, ‘Come forward with alms. Let my father and mother be taken as ransom for you. And they began to throw rings and ringlets in the cloth of Bilal.’”[5] In another narration, Ibn Abbas explained the reason why the Prophet went to the women’s side as “his voice could not be heard by them”.[6]
Umm Atiyya (r.anha) informs us that the Messenger of Allah encouraged women to perform Eid prayers with the following words, “The Messenger of Allah (saw) commanded us to bring out on Eid al-Fiṭr and Eid al-Aḍḥā young women, menstruating women and screened away ladies, and the menstruating women kept back from the prayer, but participated in goodness and supplication of the Muslims. I said, ‘Messenger of Allah, one of us does not have an outer garment (to cover her face and body)’. He said, ‘Let her sister cover her with her outer garment.’”[7]
It was narrated from Abu Said al-Khudri (ra) that he said, “The Messenger of Allah (ﷺ) used to go out on the day of Adha and on the day of Fiṭr and commence the prayer. And after having observed his prayer and pronounced the salutation, he stood up to face the people as they were seated at their places of worship. And if he intended to send out an army he made mention of it to the people, and if he intended any other thing besides it, he commanded them (to do that). He used to say (to the people), ‘Give alms, give alms, give alms’, and the majority that gave alms were women.”[8]
It is also reported from Ibn Abbas that the prophet (saw) said: “The Prophet led the Eid prayers without adhān and iqāmah.”[9]
According to the Ḥanafis, the validity conditions of the Eid prayer are the same as those of the Friday prayer, except for the sermon. While the sermon is a condition for the validity of the Friday prayer, it is a sunnah for the Eid prayer. Moreover, the sermon is given before the performance of the prayer in the case of Friday prayer, but in the case of the Eid prayer, it is offered after performing the Eid prayer. Finally, the ruling for the Friday prayer is farḍ, whereas the ruling for the Eid prayer is wājib.
According to the strongest opinion in the Ḥanbali school, the ruling for Eid prayer is farḍ al-kifāyah, and according to the Shafiʿis and the Malikis, it is a mu’akkad sunnah.[10]
According to the Shafiʿis, it is more virtuous to perform the Eid prayer in a congregation. However, it can also be performed by oneself without a sermon. Therefore, both passengers and women can also perform this prayer by themselves.
The first time of the Eid prayer is when the sun rises from the horizon by one or two spears. Its time starts approximately 50-55 minutes after sunrise and continues until the time before the noon prayer time starts. (See the subject of the makrūḥ prayer times.)
Each Eid prayers are two-cycle prayer. According to the Ḥanafis, it is performed aloud in the congregation. However, the adhān and the iqāmah are not recited. The imam intends it by saying “I intend to perform two cycles of Ramaḍān or Eid al-Aḍḥā prayer and lead the congregation for the sake of Allah”, and the congregation individually does their intentions by saying “I intend to perform Eid prayer and follow the imam for the sake of Allah”. The opening takbīr is uttered by saying, Allāhu Akbar. The hands are clasped together, and the imam and the congregation silently recite the supplication of “subḥānaka” together. Subsequently, the imam with a loud voice and the congregation following silently say “Allāhu Akbar” three times. In each takbīr, the hands are raised up, then released to the sides, and in between each takbiīr they say “subhānallah” three times After the third takbīr, hands are again clasped together below the navel. After silently reciting aūdhu and basmalah the imam recites the Fatiḥa and some additional verses from the Qur’an. He and the congregation then perform the bowing, and prostration, and complete the rest of the cycle like any other daily prayer. Then, they stand up for the second cycle by saying takbīr. The imam recites openly the Fatiḥa and some additional verses again after silently reciting “basmala”. After the recitation, the imam with a loud voice utters the takbīrs three times by raising the hands as in the first cycle. After that, the imam says the fourth takbīr before bowing. The rest of the prayer is performed just like the two-cycle daily prayer.
Therefore, according to the Ḥanafis, there are three additional takbīrs in each cycle of the Eid prayers, and these takbīrs are also wājib.
According to the other three madhhabs except for the Ḥanafis, these takbīrs are recited before the recitation in both cycles. The number of additional takbīrs also differs among the schools. According to Imam Malik and the Ḥanbalis, six takbīrs are recited in the first cycle, five takbīrs in the second one, and according to Imam Shafiʿi, seven takbīrs are recited in the first cycle and five in the second one.[11]
After the Eid prayer, the imam ascends to the pulpit and starts to deliver a sermon without sitting down. He delivers two sermons just as in the case of the Friday prayer. In place of praises fund in the Friday sermon, the Eid sermons start with the takbīr as follows, “Allāhu akbar, Allāhu akbar; lā ilāha illallāhu wallahi akbar. Allāhu akbar wa lillāhi’l-ḥamd”, and the congregation accompanies the imam in reciting these takbīrs with a loud sound. The imam informs the congregation about the zakāt al-fiṭr in the sermon of Eid al-Fiṭr, and about sacrifice and takbīrs of tashrīq in the sermon of Eid al-Aḍḥā. The sunnah acts in the Friday sermons are also sunnah acts for the Eid sermons. Similarly, the acts that are makrūḥ for the Friday sermon are also makrūḥ for the Eid sermon. Furthermore, it is considered makrūḥ to read the Eid sermons before the Eid prayer.
If the imam forgets the Eid takbīrs in the first cycle and remembers them after reciting the Fatiḥa partially or completely, he immediately utters the takbīrs and recites the Fatiḥa again. However, if he remembers only after finishing the recitation of the Fatiḥa and the additional Qur’anic verses, then he can feel content with saying the takbīrs only. At this juncture, it is not necessary to re-read the Fatiḥa and the additional Qur’anic verses.
If a person who starts to follow the imam, who is in the rukūʿ state of the first cycle of the Eid prayers, is certain that he will catch up with the rukūʿ, he should silently recite the opening takbīr while standing and then add the additional takbīrs according to his own school, and then move on to the rukūʿ. However, if he is afraid that he will miss the rukūʿ, he should perform the rukūʿ straight after the opening takbīr. Afterward, while in the position of rukūʿ he should recite the additional takbīrs without raising his hands. When the imam stands up, he should also stand up, even if he has not finished the additional takbīrs. In this case, the remaining takbīrs will no longer be mandatory for him. When saying the takbīrs with the imam, the worshipper follows the imam and does not say any less or more takbīrs even if it is against his or her own madhhab. However, if the number of takbīrs uttered by the imam exceeds the number narrated from the Companions, then it is not necessary to follow the imam.
The worshipper who catches up with the congregation in the second cycle of the Eid prayers recites silently the additional takbīrs after the “basmala”, the “Fatiḥa” and the additional sura when making up the first cycle. This person follows her or his own madhhab in the number of takbīrs that she or he will say by herself or himself when making up the first cycle. For this person at this point is acting alone when making up the first cycle of the prayer.
If an Eid prayer and a funeral prayer coincide, the Eid prayer is performed first, but the funeral prayer is performed before the Eid sermon.
According to the Ḥanafis, a person who misses the entire Eid prayer cannot perform the Eid prayer on his own. If he wants, he may perform a four-cycle voluntary prayer that replaces a mid-dawn prayer.
It is mustaḥab to perform the Eid al-Aḍḥā prayer without delay but also to delay the Eid al-Aḍḥā prayer a little.
Eid prayers can be performed in a city, in an open area, in a general prayer place prepared for prayer, or in more than one mosque.
It is mustaḥab to wake up early on Eid days, to take a bath and brush one’s teeth with a miswak, to apply perfume to oneself, to wear the most beautiful clothes, to display happiness and contentment, to thank Allah for His blessings, to offer a smile to the believing brothers and sisters, to give alms, and to revive the nights of Eid with worship. These are all accepted as recommended acts.
In Eid al-Fiṭr, it is mustaḥab to eat something sweet like dates before going to the Eid prayer, whereas before the Eid prayer in Eid al-Aḍḥā it is mustaḥab to not eat anything.
It is narrated from Burayda (ra) that he said, “The Messenger of Allah (saw) would not leave the house without eating during the Eid al-Fiṭr. On Eid al-Aḍḥā, he would not eat anything until he performed the prayer.”[12] The reason for not eating before the Eid al-Aḍḥā is to wait to eat from the meat of the sacrificial animal if an animal is slaughtered by the household. However, whether or not an animal is sacrificed by the household does not change the ruling. However, there is no reprehensibility in eating something before the Eid al-Aḍḥā prayer.
It is mandūb for a person who is going to sacrifice an animal to delay cutting his nails and hair in the first ten days of Dhu’l-Hijjah in order to resemble those performing the Hajj. This is because the Messenger of Allah said: “When any one of you intending to sacrifice the animal enters the month (of Dhu’l-Hijjah) he should not get his hair or nails touched (cut).”[13]
The most virtuous thing is to cut the nails and the excess part of the mustache once a week, remove the excess hair, and take care of the cleanliness of the body by washing. At the least, these should be done every fortnight. Abandoning such acts of hygiene for more than forty days cannot be excused.
On the morning of the Eid, one goes to the mosque with calmness and dignity. It is mandūb to say takbīr silently when going to the Eid prayer during the Eid al-Fiṭr and aloud when going to the Eid prayer during the Eid al-Aḍḥā, and if possible, to return to the house by another path after the Eid prayer.
The Takbirs of Tashriq:
The first day of Eid al-Aḍḥā is called “yawm al-naḥr (day of sacrifice)” and the other three days are called “ayyām al-tashrīq (tashrīq days)”. The day before the feast is called “yawm al-arafa (Day of Arafa or Eve of the Eid)” and this is the ninth day of Dhu’l-Hijja.
From the dawn prayer on the day of Arafa (9th of Dhu’l-Hijja) to the late afternoon prayer of the fourth day of the Eid (13th of Dhu’l-Hijja), the following statement is recited after the twenty-three obligatory prayers, “Allāhu akbar, Allāhu akbar; lā ilāha illallāhu wallahu akbar. Allāhu akbar wa lillāhi’l-ḥamd”, which is called “takbīr of tashrīq”.[14]
The meaning of this statement is: “Allah is the Greatest, Allah is the Greatest. There is no god but Allah. There is none worthy of worship besides Allah. Allah is the Greatest and Praise be to Allah.”
Reciting the takbīrs 23 times is based upon the opinion of Abu Yusuf and Imam Muhammad. This is also the Ḥanafi school’s as well as the Hanbalis’ view. According to Abu Ḥanīfa, the takbīrs of tashrīq are uttered after the eight obligatory prayers, from dawn prayer on the day of Arafa to the late afternoon prayer on the first day of Eid.
According to the Malikis, the takbīrs of tashriq are uttered after fifteen obligatory prayers, regardless of whether they have been performed alone or in a community and regardless of whether the worshiper is from a metropolitan area or elsewhere. The time for the utterance of takbīrs begins after the noon prayer on the first eid day and ends with the dawn prayer on the fourth day of the eid.
According to the Shafiʿis, these takbīrs are uttered on the days of tashriq, i.e. 11th, 12th, and 13th days of Dhu’l-Hijjah. It is sunnah to utter these takbīrs after both voluntary and obligatory prayers (even after funeral prayers.) The Malikis, on the other hand, consider it undesirable to utter these takbīrs after the voluntary prayers or after compensatory prayers performed in place of missed prayers regardless of when they were missed.
The takbīrs of tashriq is wājib according to many Ḥanafi jurists. Some say that they are sunnah. According to Abu Yusuf and Imam Muhammad, these takbīrs are wājib for a person who is obliged to perform the obligatory prayers. In this regard, those who pray alone, those who follow the imam, the traveler and the resident, the villager and the city dweller, the man, and the woman are equal. Thus, these takbīrs can be said in the congregation or alone and it can also be for a compensatory prayer. Men utter the takbīr aloud whereas women do it silently. These takbīrs are not uttered at the end of the witr and the Eid prayers. In regards to the utterance of these takbīrs, the Hanbalis hold similar views to the Ḥanafis except for two points. First, they regard these takbīrs as an emulation of the sunnah and the second point is that it is sunnah only upon men, but not for the women.
According to Abu Ḥanīfa, for the takbīrs of tashrīq to be wājib, the person must be a resident, free, and male, and the prayer must be an obligatory prayer performed in the congregation. Therefore, these takbīrs are not wājib upon the travelers, slaves, women, and those who pray alone. However, if these people follow an imam, they should say the takbīr together with the congregation. In small settlements where Friday and Eid prayers are not performed, the takbīr of tashrīq is not uttered. Moreover, it is not wājib upon the people with chronic problems who perform the noon prayer in the congregation on Friday.
According to the Ḥanafis, if a prayer that is missed on the tashrīq days of a year is made up on one of the tashrīq days of the same year, the takbīr of tashrīq is uttered at the end, but if it is made up on other days or on the tashrīq days of another year, the takbīr of tashrīq is not uttered.
If the prostration of forgetfulness and takbīr of tashrīq and talbiyah coincide in the ritual prayer, first the prostration of forgetfulness is performed, then the takbīr is recited, and finally, the talbiyah is recited. If talbiyah is done first, the others are dropped.[15]
It is mandūb for Muslims to congratulate each other on the Eid days, shake hands with each other, and pray to Allah for each other such as “ghafarallāhu lanā wa lakum (May Allah forgive us and you)” or “takabballallāhu minna wa minkum (May Allah accept from us and you)”.
[1] Abū Dawūd, Ṣalāh, 239; Aḥmad ibn Ḥanbal, III, 103, 235, 250.[2] Al-Kawthar, 108: 2.
[3] Bay’ah means “the oath of allegiance” to the highest ruler, and the six articles above are the conditions of this oath. According to the narration, this verse was revealed on the day of the conquest of Mecca. The Prophet took an oath of allegiance from the women after the men. This verse and practice show that Islam grants women the “right to choose”. See al-Bukhari, Tafsīr, 60/ 2, 3).[4] Al-Mumtahina, 60: 12.[5] Muslim, Ṣalāt al-ʿIdayn, 1.[6] Muslim, Ṣalāt al-ʿIdayn, 2.[7] Muslim, Ṣalāt al-ʿIdayn, 13; Abū Dawūd, Ṣalāh, 238-241; Tecrid-i Sarih Tercemesi, I, 234-235.[8] Muslim, Ṣalāt al-ʿIdayn, 9; al-Ṣan’ānī, Subul al-Salām, II, 68.[9] Muslim, Ṣalāt al-ʿIdayn, 5,6; Abū Dawūd, Aḍāḥī, 7, Adab, 112, 155; al-Nasā’ī, Ḍaḥāyā, 4; Ibn Maja, Aḍāḥī, 12, Jihād, 13.[10] Ibn al-Humām, ibid, I, 422; Ibn Abidīn, ibid, I, 774; al-Zaylaī, Tabyīn al-Ḥaqāiq, I, 233 ff.; al-Shurunbulālī, ibid, p. 89; Ibn Qudāmah, ibid, II, 367; Razi, ibid, I, 118; Al-Zuhaylī, ibid, II, 363.[11] Al-Zaylaī, Naṣb al-Rāya, II, 214; al-Maydanī, Lubāb, I, 117 ff.; al-Kāsānī, ibid, I, 277; al-Zuhaylī, ibid. II, 373 ff.; Bilmen, ibid, p. 167.[12] See Aḥmad ibn Ḥanbal, III, 232; al-Zaylaī, Naṣb, I, 208.[13] Muslim, Aḍāḥī, 42; Abū Dawūd, Aḍāḥī, 2; al-Nasā’ī, Ḍaḥāyā, 1.[14] In the dictionary, tashrīq means breaking up the meat and leaving it under the sun. The reason for the usage of this term is that it is customary to cut and distribute meat on the days of Eid-al-Aḍḥā.[15] For information about talbiyah, see the chapter on pilgrimage.
Source: Basic Islamic Principles (ilmiḥal) According to the Four Sunni Schools With Evidence From The Sources of Islamic Law, Prof. Hamdi Döndüren, Erkam Publications