no ’athaan (call for prayer) or iqaamah (second call to prayer): jaabir ibn samurah  may allaah be pleased with him said, “i prayed with the messenger of allaah  sallallaahu `alayhi wa sallam ( may allaah exalt his mention ) the prayers of the two ‘eeds more than once or twice without there being ’athaan (call for prayer) or iqaamah.” [muslim]


the ‘eed prayer should be performed as soon as the sun rises: al-haafith ibn hajar  may allaah have mercy upon him reported in fat-h al-baari that ibn battaal  may allaah have mercy upon him said, “islamic jurists unanimously agreed that ‘eed prayer is not to be performed before or immediately after sunrise, but as soon as the time during which performing naafilah (voluntary prayer) becomes permissible starts.”


yazeed ibn khumayr ar-rahbi  may allaah have mercy upon him said, “‘abdullah ibn busr  may allaah be pleased with him a companion of the prophet  sallallaahu `alayhi wa sallam ( may allaah exalt his mention ) came out along with the people on the fitr or adh-ha day (to offer the prayer). he disliked the delay of the imaam, and said, ‘we would finish our ‘eed prayer at this moment, that is, at the time of tasbeeh.” [abu daawood (al-albaani: saheeh) [al-bukhaari narrated it in an abridged form]


tasbeeh here means the time of naafilah (voluntary prayers) prayer, i.e. when the sun has risen above the height of a spear.


placing a sutrah (object serving as a barrier for one who is praying) in front of the imaam: since it is an act of the sunnah for the ‘eed prayer to be performed in the open (outside the mosque), it is necessary to place a sutrah in front of the imaam. ibn ‘umar  may allaah be pleased with him reported, “on the day of ‘eed al-fitr and ‘eed al-adh-ha a spear used to be planted in front of the prophet  sallallaahu `alayhi wa sallam ( may allaah exalt his mention ) and then he would pray.” [al-bukhaari]


the ‘eed prayer should precede the khutbah (sermon): according to the guidance of the prophet  sallallaahu `alayhi wa sallam ( may allaah exalt his mention ) ‘eed prayer should precede the khutbah. abu sa’eed al-khudri  may allaah be pleased with him said, “the messenger of allaah  sallallaahu `alayhi wa sallam ( may allaah exalt his mention ) used to come out to the place of prayer on the day of al-fitr and al-adh-ha, and the first thing he would start with was the prayer, then he would go and stand facing the people, while the people were sitting in their rows, and he would preach to them and advise them and command them. if he wanted to send out a military expedition he would do so and if he wanted to tell the people to do something he would do so, then he would leave.” [al-bukhaari]


number of the rak‘ahs (units) in the ‘eed prayer: ibn ‘abbaas  may allaah be pleased with him said, “the prophet  sallallaahu `alayhi wa sallam ( may allaah exalt his mention ) went out and offered two rak‘ahs on the day of ‘eed al-fitr and he did not pray before or after it. then, he went towards the women along with bilaal and ordered them to pay alms and so they started giving their earrings and necklaces (in charity).” [al-bukhaari]


number and place of the takbeer: ‘aa’ishah  may allaah be pleased with her said, “the messenger of allaah  sallallaahu `alayhi wa sallam ( may allaah exalt his mention ) would say the takbeer (allaahu akbar) seven times in the first rak’ah and five times in the second rak’ah on the day ‘eed al-fitr and ‘eed al-adh-ha.” [abu daawood (al-albaani: saheeh)]


 recitation during the ‘eed prayer: an-nu‘maan ibn basheer  may allaah be pleased with him said, “the messenger of allaah  sallallaahu `alayhi wa sallam ( may allaah exalt his mention ) used to recite in the [prayers of] the two ‘eeds and friday prayer the two surahs of al-a‘la and al-ghaashiyah.” [an-nasaa’i (al-albaani: saheeh)]


‘umar  may allaah be pleased with him once went out to perform ‘eed prayer and asked abu waaqid al-laythi, “what did the prophet  sallallaahu `alayhi wa sallam ( may allaah exalt his mention ) usually recite on this day?” he answered, “the two surahs of qaaf and al-qamar.” ‎[an-nasaa’i (al-albaani: saheeh)]


the muslim is obliged to pray certain prayers in congregation: the five daily prayers, the friday prayer (salat al-jumu’ah), the prayers of the two ‘eeds and during the hajj. the purpose behind these congregational prayers it is to provide opportunities to a greater number of muslims to attend larger congregations in an atmosphere of religious piety. apart from prayer, the sermon is an integral part of this gathering and the prayer.

 


the ‘eed prayer is valid for men, women, children, travelers, residents, people in congregation, and people praying individually. it is also valid if performed in a house, mosque, or a distant place designated for the salah (prayer).


 


there are several acts of the sunnah (traditions of the prophet,  sallallaahu `alayhi wa sallam ( may allaah exalt his mention )) associated with the two 'eeds.


 


here we discuss some of them and outline their benefits:


the muslim must take a bath before the ‘eed prayer and wear the best of his clothes. this was the practice of the righteous predecessors. imaam al-baghawee said in ‘sharh us sunnah’ that, “the sunnah is to take a bath on the day of ‘eed. it is reported that ‘ali  may allaah be pleased with him used to take bath on the day of ‘eed, and similarly it is reported that ibn ‘umar and salamah ibn al-akwa’  may allaah be pleased with them used to do so.


he should use the tooth-stick (miswaak) before going to the ‘eed prayer.


he must remove all offensive smells, which might distract or trouble others. it is prohibited for him to attend the ‘eed prayer, if he smells onion or garlic. it  is highly recommended for him to apply perfume in order to smell pleasant for the benefit of those who are in close proximity to him during prayer.


it is an act of sunnah that the muslim eats some dates in the morning before he goes to the place of the ‘eed prayer. this was the practice of the prophet,  sallallaahu `alayhi wa sallam ( may allaah exalt his mention ).


the muslim should also hasten to have his breakfast in the morning of ‘eed in compliance with the order of allaah the almighty.


it is an act of sunnah that women and children go out to attend the ‘eed prayer. however, the menstruating women should avoid the place of prayer, although they can listen to the khutbah and supplications.


the muslim goes to the place of the ‘eed prayer on foot and takes one road for going and another road for returning, as the prophet,  sallallaahu `alayhi wa sallam ( may allaah exalt his mention ), was authentically reported to have done this.


it is preferable for the muslim to wait in the prayer place to listen to the khutbah and say aameen to the supplications. the prophet,  sallallaahu `alayhi wa sallam ( may allaah exalt his mention ), said regarding the menstruating women that they should be present: "to witness goodness and the muslims gatherings and supplications."


 there is no voluntary prayer before or after the ‘eed prayer. however, if the muslim enters the prayer place or the masjid, he is required to perform tahiyyat-ul-masjid (two rak’ahs for greeting the mosque) even if it is at a time in which prayer is prohibited. that is because tahiyyat-ul-masjid is one of the prayers that can be performed at the prohibited times.


it is recommended for the muslim to busy himself with takbeer till the imaam comes for prayer, because takbeer is the recommended act of worship at that time. the muslim may recite the quran or perform voluntary prayers on the condition that it is not a prohibited time. however, saying takbeer is preferable.


if people do not recognize the day of ‘eed except after the sun has reached overhead (in the middle of the sky), they should perform the ‘eed prayer on the next day. if the muslim joins the imaam in tashah’hud (the final, seated part of the prayer), he should sit with him and complete two rak‘ahs after him, each starting with takbeer.


if the muslim misses the ‘eed prayer, he should not make up for it. this is the preponderant opinion because there is no evidence on making up for it if the muslim misses it.