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Theologians of the Hanafi madhhab were more inclined to believe that the holiday prayer, held twice a year, is regarded as a “wajib” for mature, reasonable men in terms of priority. For women, children, travelers and the physically weak, performing this prayer is not obligatory. And Shafi’i theologians regarded it as “sunnah-muakkyada”. In practical terms, this is, in general, the same thing.
According to scholars of the Hanafi madhhab, this prayer is performed only collectively. Alone, this group of scientists believed, the holiday prayer is not performed, since it does not apply to the obligatory fard prayers. However, the theologians of the Shafi'i madhhab allowed the completion (qada') of the holiday prayer for those who were late for it. This can be done at any time, but better - on the same day. They believed, unlike the Hanafi theologians, that this prayer could be performed by one person.
Execution order
The time for its completion begins 20–40 minutes after sunrise and ends as the sun approaches its zenith (20–40 minutes before the time of the day's Zuhr prayer).
Adhan and iqamat are not read in the holiday prayer. To call believers to prayer, the words “as-salatu jami’a” can be pronounced:
الصَّلاَةُ جَامِعَةٌ
Two rak'ahs of Eid prayer
Briefly
First rakyat
1) intention;
2) du‘a “as-Sana”;
3) three takbirs with raising the arms and lowering them freely along the body;
4) reading surahs “al-Fatiha” and “al-A‘la”;
Second rakyat
1) reading Surah al-Fatiha and any short Surah;
2) three takbir with raising of hands, and with the fourth takbir the worshipers bow to the waist. Subsequent actions are the same as in a regular two-rak prayer.
Then the imam gives a holiday sermon (khutbah), consisting of two parts. Following the sermon, a traditional final reading of the Holy Quran is possible, after which parishioners can congratulate each other on the celebrated holiday.
Details
First rakyat
1) Niyat (intention): “I intend to perform two rak’ahs of the holiday prayer, doing it sincerely for the sake of the Almighty.”
Then men, raising their hands to ear level so that their thumbs touch the lobes, and women - to shoulder level, following the imam say takbir: “Allahu akbar” (“The Lord is above all”). It is advisable for men to separate their fingers, and for women to close them. After this, men lower their hands onto their stomachs just below the navel, placing their right hand on top of their left, wrapping the little finger and thumb of their right hand around the wrist of their left. Women lower their hands to their chests, placing their right hand on the left wrist.
The gaze of each worshiper should be directed to the place where he lowers his face during prostration (as-sajdah).
2) Immediately after this, everyone and to themselves read du'a "as-Sana"(“Praise to the Most High”):
Transliteration:
“Subhaanakyal-laakhumma wa bihamdik, wa tabaarakyasmuki, wa ta’alaya jadduk, wa laya ilyayahe gairuk.”
سُبْحَانَكَ اللَّهُمَّ وَ بِحَمْدِكَ وَ تَبَارَكَ اسْمُكَ وَ تـَعَالَى جَدُّكَ وَ لاَ إِلَهَ غَيْرُكَ
The above du'a is more often used by representatives of the Hanafi madhhab. The Shafiites use the following prayer:
Transliteration:
“Vadjyakhtu vajkhiya lil-lyazii fatoras-samaavaati val-ard, haniifam-muslima, wa maa ana minal-mushrikiin, inna salayatii va nusukii va makhyaya wa mamaatii lil-lyahi rabbil-'aalamiin, laya sariikya lyakh, wa bi zaalika umirtu wa ana minal-muslimeen."
وَجَّهْتُ وَجْهِيَ لِلَّذِي فَطَرَ السَّمَاوَاتِ وَ الأَرْضَ حَنِيفًا مُسْلِمًا وَ مَا أَنَا مِنَ الْـمُشْرِكِينَ .
إِنَّ صَلاَتِي وَ نُسُكِي وَ مَحْيَاىَ وَ مَمَاتِي لِلَّهِ رَبِّ الْعَالَمِينَ لاَ شَرِيكَ لَهُ .
وَ بِذَلِكَ أُمِرْتُ وَ أَنَا مِنْ الْمُسْلِمِينَ .3) Three takbirs with raising of hands.
After reading “al-San”, the imam, and after him all those praying, say three takbirs(“Allahu Akbar”) with raising the hands at each takbir, doing this in the same way as at the beginning of the prayer-namaz.
After each takbir, the arms are freely lowered along the body. Between takbirs, the imam makes minor pauses.
At the end of the third takbir, the hands return to their original position.
The imam and all those praying continue the prayer with the words “a‘uuzu bill-lyahi minash-shaytooni rrajiim, bismil-lyahi rrahmaani rrahiim” (to themselves).
أَعُوذُ بِاللَّهِ مِنَ الشَّيْطَانِ الرَّجِيمِ
Translation:
“I move away from the damned Satan, approaching the Almighty, and begin in the name of the Merciful Allah, whose mercy is limitless and eternal.”
4) Reading surahs of the Koran.
Then the imam reads Surah al-Fatihah aloud:
Transliteration:
“Al-hamdu lil-lyahi rabbil-‘aalamiin.
Ar-rahmaani rrahiim.
Myaliki yaumid-diin.
Iyayakya na'budu wa iyayayakya nasta'iin.
Ikhdina ssyraatol-mustakyym.
Syraatol-lyaziyna an’amta ‘alaikhim, gairil-magduubi ‘alaikhim wa lad-doolliin.” Aamiin.
اَلْحَمْدُ لِلَّهِ رَبِّ العَالَمِينَ .
اَلرَّحْمَنِ الرَّحِيمِ .
مَالِكِ يَوْمِ الدِّينِ .
إِيَّاكَ نَعْـبُدُ وَ إِيَّاكَ نَسْتَعِينُ .
اِهْدِناَ الصِّرَاطَ الْمُسْتَقِيمَ .
صِرَاطَ الَّذِينَ أَنْعَمْتَ عَلَيْهِمْ غَيـْرِ الْمَغْضُوبِ عَلَيْهِمْ وَ لاَ الضَّآلِّينَ . آمِين .After Surah al-Fatiha (both Hanafis and Shafi'is) in the first rak'ah it is desirable (only desirable) reading Surah al-A'la(it is also read aloud by the imam).
Transliteration:
“Sabbihisma rabbikyal-a‘la. Allases of halyak fasavva. Val-lyazii kaddara fa hede. Val-lyazii ahrajal-mar'a. Faja'alahu gusaaen ahva. Sanukriukya fa laya tanse. Illaya maa she'allaah. Innahu ya'lamul-jahra wa maa yakhfa. Va nuyassirukya lil-yusra. Fazakkir in-nafa'atiz-dhikr. Sayazakkyaru mayahsha. Vayatajannabuhal-ashka. Allases of the nursery nnaaral-kubra. Sum laya yamuutu fiihaya va laya yahya. Kad aflyaha men tazakkya. Wa zakarasmya rabbihi fasolla. Byal tu'siruunal-hayated-dunya. Val-aakhyratu khairuv-vaebka. Inna haazaa lyafis-suhufil-uulya. Suhufi ibraahime wa muusa" ().
بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ
سَبِّحِ اسْمَ رَبِّكَ الْأَعْلَى
الَّذِي خَلَقَ فَسَوَّى
وَالَّذِي قَدَّرَ فَهَدَى
وَالَّذِي أَخْرَجَ الْمَرْعَى
فَجَعَلَهُ غُثَاءً أَحْوَى
سَنُقْرِئُكَ فَلَا تَنسَى
إِلَّا مَا شَاءَ اللَّهُ إِنَّهُ يَعْلَمُ الْجَهْرَ وَمَا يَخْفَى
وَنُيَسِّرُكَ لِلْيُسْرَى
فَذَكِّرْ إِن نَّفَعَتِ الذِّكْرَى
سَيَذَّكَّرُ مَن يَخْشَى
وَيَتَجَنَّبُهَا الْأَشْقَى
الَّذِي يَصْلَى النَّارَ الْكُبْرَى
ثُمَّ لَا يَمُوتُ فِيهَا وَلَا يَحْيَى
قَدْ أَفْلَحَ مَن تَزَكَّى
وَذَكَرَ اسْمَ رَبِّهِ فَصَلَّى
بَلْ تُؤْثِرُونَ الْحَيَاةَ الدُّنْيَا
وَالْآخِرَةُ خَيْرٌ وَأَبْقَى
إِنَّ هَذَا لَفِي الصُّحُفِ الْأُولَى
صُحُفِ إِبْرَاهِيمَ وَمُوسَىThen the imam, together with the believers standing behind him, with the words “Allahu Akbar” bows to the ground and bows to the ground in the usual manner.
Second rakyat
1) Reading surah.
In the second rakyaat, “as-Sana” and “a’uzu bil-lyahi minash-shaytoni rrajim” are not read.
The imam says to himself “bismil-lahi rrahmani rrahim”, reads aloud the surah “al-Fatiha”, and then a short surah, for example “al-Ikhlyas”:
Transliteration:
“Kul huwa laahu ahad. Allahu ssomad. Lam yalid wa lam yulyad. Wa lam yakul-lyahu kufuvan ahad.”
قُلْ هُوَ اللَّهُ أَحَدٌ . اَللَّهُ الصَّمَدُ . لَمْ يَلِدْ وَ لَمْ يوُلَدْ . وَ لَمْ يَكُنْ لَهُ كُفُوًا أَحَدٌ .
2) Three takbirs with raising of hands.
After this, before making a bow, the imam, and after him all the worshipers, pronounce three takbirs (“Allahu akbar”) with the hands raised at each takbir, just like in the first rak’ah. After each takbir, the arms are freely lowered along the body. The imam pauses between takbirs.
At the end of the third takbir, the imam pronounces the fourth takbir and bows down with the worshipers. Then everything is done in the same way as when performing the first rakyaat.
When the imam, and after him the worshipers, rise from the second prostration of the second rakyaat, they sit on their left foot and read the tashahhud.
Hanafis (placing their hands loosely on their hips without closing their fingers):
Transliteration:
“At-tahiyayatu lil-lyahi vas-solavaatu wat-toyibaatu,
As-salayamu ‘alaikya ayukhan-nabiyu wa rahmatul-laahi wa barakayatukh,
Ashkhadu allaya ilyayahe illya llaahu wa ashkhadu anna muhammadan ‘abduhu wa rasuulyukh.”
اَلتَّحِيَّاتُ لِلَّهِ وَ الصَّلَوَاتُ وَ الطَّيِّباَتُ
اَلسَّلاَمُ عَلَيْكَ أَيـُّهَا النَّبِيُّ وَ رَحْمَةُ اللَّهِ وَ بَرَكَاتُهُ
اَلسَّلاَمُ عَلَيْناَ وَ عَلىَ عِبَادِ اللَّهِ الصَّالِحِينَ
أَشْهَدُ أَنْ لاَ إِلَهَ إِلاَّ اللَّهُ وَ أَشْهَدُ أَنَّ مُحَمَّدًا عَبْدُهُ وَ رَسُولُهُWhen pronouncing the words “la ilahe”, the index finger of the right hand should be raised up, and when saying “illa llaahu” it should be lowered.
Shafiites (placing the left hand freely, without separating the fingers, and clenching the right hand into a fist and releasing the thumb and index fingers, while the thumb is in a bent position adjacent to the hand) say:
Transliteration:
“At-tahiyayatul-mubaarakayatus-solavaatu ttoyibaatu lil-layah,
As-salayamu ‘alaikya ayukhan-nabiyu wa rahmatul-laahi wa barakayatuh,
As-salayamu ‘alyainaa wa ‘alaya ‘ibaadil-lyahi ssoolihiin,
Ashhadu allaya ilyayahe illya llaahu wa ashhadu anna muhammadan rasuulul-laah.”
اَلتَّحِيَّاتُ الْمُبَارَكَاتُ الصَّلَوَاتُ الطَّـيِّـبَاتُ لِلَّهِ ،
اَلسَّلاَمُ عَلَيْكَ أَيـُّهَا النَّبِيُّ وَ رَحْمَةُ اللَّهِ وَ بَرَكَاتـُهُ ،
اَلسَّلاَمُ عَلَيْـنَا وَ عَلىَ عِبَادِ اللَّهِ الصَّالِحِينَ ،
أَشْهَدُ أَنْ لاَ إِلَهَ إِلاَّ اللَّهُ وَ أَشْهَدُ أَنَّ مُحَمَّدًا رَسُولُ اللَّهِ .While pronouncing the words “illa-laahu,” the index finger of the right hand is raised up without additional movements (at the same time, the prayer’s gaze is drawn to this finger) and lowered.
After reading the Tashahhud, the worshipers, without changing their position, say salawat:
Transliteration:
“Allahumma solli ‘alaya sayidinaa muhammadin wa ‘alaaya eeli sayidinaa muhammad,
Kyama solyaita ‘alaya sayidinaa ibraakhim va ‘alaya eeli sayidinaa ibraakhim,
Wa baarik ‘alaya sayidinaa Muhammadin wa ‘alaya eeli sayidinaa Muhammad,
Kamaa baarakte ‘alaya sayidinaa ibraakhim wa ‘alaya eeli sayidinaa ibraakhima fil-‘alamiin, innekya hamiidun majiid.”
اَللَّهُمَّ صَلِّ عَلىَ سَيِّدِناَ مُحَمَّدٍ وَ عَلىَ آلِ سَيِّدِناَ مُحَمَّدٍ
كَماَ صَلَّيْتَ عَلىَ سَيِّدِناَ إِبْرَاهِيمَ وَ عَلىَ آلِ سَيِّدِناَ إِبْرَاهِيمَ
وَ باَرِكْ عَلىَ سَيِّدِناَ مُحَمَّدٍ وَ عَلىَ آلِ سَيِّدِناَ مُحَمَّدٍ
كَماَ باَرَكْتَ عَلىَ سَيِّدِناَ إِبْرَاهِيمَ وَ عَلىَ آلِ سَيِّدِناَ إِبْرَاهِيمَ فِي الْعاَلَمِينَ
إِنَّكَ حَمِيدٌ مَجِيدٌAfter reading the salavat, it is advisable to turn to the Lord with a prayer (du'a). Theologians of the Hanafi madhhab argue that in this case, only that form of prayer that is mentioned in the Holy Quran or in the Sunnah of the Prophet Muhammad (peace and blessings of Allah be upon him) can be used as a du‘a. Another part of Islamic theologians allows the use of any form of du'a. At the same time, the opinion of scientists is unanimous that the text of the du'a used in prayer should only be in Arabic.
After this, the imam, and after him the rest of the worshipers, with the words of greeting “as-salayamu 'alaikum wa rahmatul-laah” (“peace and blessings of the Almighty be upon you”), first turn their heads to the right side, looking at the shoulder, and then, repeating the words greetings, - to the left. This completes the two rak'ahs of the holiday prayer.
أَسْـتَـغـْفِرُ اللَّه أَسْتَغْفِرُ اللَّه أَسْـتَـغـْفِرُ اللَّهَ
2. Raising their hands to chest level, the worshipers say (to themselves): “Allahumma ente ssalyayam va minkya ssalyayam, tabaarakte yaa zal-jalyali wal-ikraam. Allahumma a‘innii ‘ala zikrikya wa shukrikya wa husni ‘ibaadatik.”
اَللَّهُمَّ أَنـْتَ السَّلاَمُ وَ مِنْكَ السَّلاَمُ
تَـبَارَكْتَ ياَ ذَا الْجَـلاَلِ وَ الإِكْرَامِ
اللَّهُمَّ أَعِنيِّ عَلىَ ذِكْرِكَ وَ شُكْرِكَ وَ حُسْنِ عِباَدَتـِكَThen they lower their hands, running their palms over their faces.
It should be noted that during the performance of two rakyaats of the holiday prayer, those praying, standing behind the imam, say everything to themselves, that is, inaudibly, in a whisper.
3) Holiday sermons.
First Sermon
The most common form of the holiday takbir is: “Allahu akbar, Allahu akbar, laya ilahe illal-lah, wal-lahu akbar, Allahu akbar, wa lil-lyahil-hamd.”
اللَّهُ أَكْبَرُ اللَّهُ أَكْبَرُ . لاَ إِلَهَ إِلاَّ اللَّهُ وَ اللَّهُ أَكْبَرُ . اللَّهُ أَكْبَرُ وَ لِلَّهِ الْحَمْدُ
Translation:
“Allah is above all, Allah is above all; there is no god but Him. Allah is above all, Allah is above all, and only to Him is true praise.”
The sermon begins with words of praise to the Almighty and a request for blessings for the Prophet Muhammad. In his sermon on the holiday of Eid al-Adha, the imam focuses the attention of believers on the importance of the obligatory charity at the end of fasting - zakatul-fitr, as well as briefly on what is relevant for believers, citing verses of the Holy Quran and hadiths.
During a sermon on Eid al-Fitr, it is advisable for the preacher to talk about what is important when performing a sacrifice, as well as about additional takbirs that will be recited by believers in the next few days.
At the end of the first sermon, the imam-khatib sits on the minbar (if he wishes), and those praying can turn to the Almighty Creator with a prayer, reading a prayer-du‘a.
Second sermon
The imam recites seven takbirs one after another. The second sermon is shorter than the first and is edifying in nature.
This concludes the festive ceremony. Usually the Holy Quran is read, then the imam pronounces a general prayer-du'a, at the end of which everyone stands up, greeting and congratulating each other.
Holiday prayer is performed in mosques twice a year (according to the lunar calendar) - on the holiday of Eid al-Fitr and on the holiday of Kurban Bayram.
See: Al-Kasani. Badai'u as-sonai' fi tartibi al-sharai' [Rare arts in streamlining legislation]. In 7 volumes. Beirut: al-Fikr, 1996. T. 1. P. 408; al-Khatib ash-Shirbiniy Sh. Mughni al-mukhtaj [Enriching the needy]. In 6 vols. Egypt: al-Maktaba at-tawfiqiya, [b. G.]. T. 1. P. 563.
Hanafis speak of the need for a quorum for this prayer, similar to that required for Friday prayer - three adult, intelligent and observant Muslim men. For more information, see: Muslim Law 1–2. M.: 2011. S. 280, 281.
See: Al-Kasani. Badai'u as-sonai' fi tartibi al-sharay'. In 7 vols. T. 1. P. 414.
See, for example: Az-Zuhayli V. Al-fiqh al-Islami wa adillatuh. In 11 vols. T. 2. S. 1391, 1392.
The holiday prayer consists of only two rakyaats, performed together with the imam.
For some details regarding the requirements of the Shafi'i madhhab, see below.
The imam adds to what has been said that he performs the prayer with the people standing behind him. And parishioners must stipulate that they are praying with the imam.
This sequence of movements is accepted in the Hanafi madhhab. According to the ritual of the Shafi'i madhhab, the takbir is pronounced simultaneously with raising the hands (and men, like women, raise their hands to shoulder level). See, for example: Al-Shavkyani M. Nail al-avtar. In 8 vols. T. 2. P. 186, 187. Both options are possible. See: Al-Khatib al-Shirbiniy Sh. Mughni al-mukhtaj. In 6 volumes. T. 1. P. 300.
According to the Shafi'i madhhab, it is advisable to place your hands on the upper abdomen between the chest and navel in the area of the heart so that the palm of the right hand rests on the elbow or between the elbow and wrist of the left hand. See, for example: Az-Zuhayli V. Al-fiqh al-Islami wa adillatuh. In 11 volumes. T. 2. P. 873.
If the imam follows the Sunnah of the Prophet in religious practice with explanations from the scholars of the Shafi'i madhhab, then in the first rak'ah he recites seven takbirs before reading Surah al-Fatiha, and in the second - five, also before reading Surah al-Fatiha. See, for example: Az-Zuhayli V. Al-fiqh al-Islami wa adillatuh. In 11 vol. T. 2. P. 1400; al-Khatib ash-Shirbiniy Sh. Mughni al-mukhtaj. In 6 volumes. T. 1. P. 564.
Shafi'i theologians believed that in the intervals between these takbirs it is necessary to lower the hands to their original position, that is, on the upper abdomen between the chest and the navel in the area of the heart. Also, the pauses between takbirs are filled with reading to oneself various forms of praising the Almighty, but the best is the following formula: “subhaanal-la, wal-hamdu lil-la, wa laya ilyayahe illal-lahu val-lahu akbar.”
See: Al-Khatib al-Shirbiniy Sh. Mughni al-mukhtaj. In 6 volumes. T. 1. P. 564.
These additional takbirs, according to all scholars, do not belong to the main part of the holiday prayer. If they are suddenly forgotten by the imam, then there is no need to make an additional bow to the ground (sajdatus-sahw). See, for example: Az-Zuhayli V. Al-fiqh al-Islami wa adillatuh. In 11 vol. T. 2. P. 1400.
Regarding the number of takbirs, Islamic theologians had several opinions, each of which is correct and true from the point of view of the Sunnah to a certain extent. See: Az-Zuhayli V. Al-fiqh al-Islami wa adillatuh. In 11 vols. T. 2. P. 1395.
The Shafiite imam, unlike the Hanafi imam, pronounces the words “bismil-lyahi rrahmaani rrahiim” before the surah “al-Fatiha” in both rak’ahs out loud.
According to Muslim commentators, the word "ameen" means "God, answer my prayer" or "So be it."
When performing the holiday prayer (as in three of the five obligatory ones, as well as on Friday), according to the Hanafi madhhab, when the imam completes reading Surah al-Fatiha, “ameen” is pronounced by everyone silently, and according to the Shafi’i madhhab, out loud.
See: Az-Zuhayli V. Al-fiqh al-Islami wa adillatuh. In 11 vols. T. 2. S. 1396, 1401.
Translation of the sura see..
The imam pronounces all takbirs out loud.
According to the Shafi'i madhhab, the person praying, saying “Allahu Akbar,” raises his hands to shoulder level, and then bows from the waist. Returning to his previous position, he also raises his hands to shoulder level, pronouncing “sami‘a laahu li men hamidekh.”
Among the Shafiites, it is advisable to read to oneself at the beginning of each rakyaat, “A’uzu bil-lyahi minash-shaytoni rrajim.”
The Shafiite imam, in contrast to the Hanafi imam, pronounces the words “bismil-lyahi rrahmaani rrahiim” before the surah “al-Fatiha” out loud in both rakyaats.
If the imam follows the Shafi'i madhhab, then in the first rak'at he recites seven takbirs before reading Surah al-Fatiha, as previously stated, and in the second - five, also before reading Surah al-Fatiha. It is before the surah “al-Fatiha” and before “bismil-lahi rrahmani rrahim”. See: Az-Zuhayli V. Al-fiqh al-Islami wa adillatuh. In 11 vol. T. 2. P. 1400; al-Khatib ash-Shirbiniy Sh. Mughni al-mukhtaj. In 6 volumes. T. 1. P. 564.
Shafi'i theologians believed that in the intervals between these takbirs it is necessary to lower the hands to their original position, that is, on the upper abdomen between the chest and the navel in the area of the heart.
In all movements of prayer-namaz, parishioners do not precede the imam, but strictly repeat after him.
Before the final greeting, Shafiites usually sit down, tucking their left foot under their right. Both provisions are correct from the point of view of the Sunnah, and both are only desirable.
Making rhythmic movements (twitching) with the index finger while reciting Tashahhud or upon completion of it is not correct. According to the Sunnah, taking into account the comments of scientists, it is more correct not to make unnecessary movements with the index finger. The vast majority of Islamic theologians adhered to this opinion. In addition, some jurists believed that excessive movement of the index finger could disrupt the prayer and make it invalid. See: Al-Khatib ash-Shirbiniy. Mughni al-mukhtaj [Enriching the needy]. In 6 vols. T. 1. P. 334. For detailed theological material on this issue, see..
With this action, the Muslim greets the two angels who are on his shoulders and record all good deeds and sins.
The presumptive meaning of this action, specified by Muslim scholars, is as follows: the vision of a good omen (tafaul) is that the hands raised to the sky with prayer are overflowing with Divine grace and goodness. At the end of the prayer-du‘a, the believer wipes his face with this grace. In Muslim theological works there are many arguments in favor of the fact that this action has a basis in the reliable Sunnah of the Prophet Muhammad (peace and blessings of the Almighty be upon him). Read more about this in the material “Wipe the face after prayer” in my book “Everyone will see Hell.”
Unlike the Friday sermon, during the holiday sermon the imam-preacher, having climbed onto the minbar, does not sit down, but always stands. This was emphasized by Hanafi theologians. Other Islamic scholars assumed that the imam could sit down to rest. See, for example: Az-Zuhayli V. Al-fiqh al-Islami wa adillatuh. In 11 volumes. T. 2. P. 1406.
The recitation of these takbirs by the imam is sunnah. It is advisable for parishioners listening to him to say them to themselves. This is what Hanafi theologians say. Scholars of the Shafi'i madhhab believe that those present at the holiday sermon do not repeat takbirs after the imam, but only listen to him.
See: Al-Kasani. Badai'u as-sonai' fi tartibi al-sharay'. In 7 vols. T. 1. P. 410; al-Zuhayli V. Al-fiqh al-Islami wa adillatuh. In 11 vols. T. 2. P. 1419.
Eid prayer is the most preferred of the desired prayers, therefore it should not be skipped without a good reason.
According to the madhhab of Imam Abu Hanifa, Eid prayer is wajib. Of both holiday prayers, the one performed on the day of sacrifice is preferable, for it is mentioned in the Koran. It is more preferable to perform this prayer collectively in the mosque, but you can also perform it yourself.
The holiday prayer has two rak'ahs. The time for its completion begins at sunrise and continues until the time when it is at its zenith.
Sunnat of Eid Prayer
1. Delay its completion until the time when the sun rises to the height of a spear. It is advisable to postpone the prayer of the holiday of breaking the fast until the time when the sun rises to the height of two spears.
2. Perform it in a mosque, if everyone can fit in it, and if not, then in an open area. By madhhab and mother Abu Hanifa preferably his commit on open terrain. And if prayer is performed in a mosque, then it is advisable for women to stand at the door and listen to the sermon.
3. Spend the previous night in vigil. If a person performed worship during most of the night or performed evening, night and morning prayers in the jamaat, then this is counted as an all-night vigil.
4. Perform complete ablution. The time for it to take place begins at midnight.
5. Scent yourself with incense and put on beautiful clothes. This is desirable for children and adult males. Women, if they are older, will come to prayer in ordinary clothes. And it is not advisable for young or beautiful women to go to prayer in the mosque, and it is preferable to perform this prayer at home.
6. Go early to prayer (except for the imam).
8. Give alms along the way.
9. Eat a little before the prayer of breaking the fast and do not eat before the prayer of sacrifice.
Method of committing
The holiday prayer has two rak'ahs, and the intention to perform it is made as follows: “I intend to perform the desired holiday prayer of breaking the fast in two rak’ahs in the name of Allah (following the imam)”.
After pronouncing "Allahu Akbar" before entering prayer, it is advisable to read the prayer “vajjahtu”, then it is advisable to raise your hands seven times as when entering prayer and say "Allahu Akbar" , and after six say a prayer . And after the seventh "Allahu Akbar" you should read Surah al-Fatihah. (If the collective prayer is read aloud by the imam first, and the mammums read it later). After Surah al-Fatiha, it is advisable to read Surah al-Kaaf or Surah al-A'la.
In the second rak'ah after reciting "Allahu Akbar" when getting up for the second rak'ah, it is advisable to pronounce it in the above-mentioned way "Allahu Akbar" and say a prayer “Subhana llahi walhamdu lillahi wa la ilaha illallahu wallahu akbar” after four, and after the fifth, read Surah Al-Fatihah. After Surah Al-Fatiha, it is advisable to read Surah Al-Kamar, or Al-Gashiya.
If the prayer was a collective one, after it two khutbahs should be read with the same conditions that should be observed for the khutbahs of Friday prayer.
If a person cannot perform prayer in the above-mentioned way, he makes an intention for the holiday prayer and performs the usual desired prayer of two rak'ahs.
And since the Eid prayer occurs once a year, a Muslim should not neglect it, and if he missed it for a good reason, it is advisable for him to make up for it.
Holiday prayer according to the madhhab of Imam al-Shafii
Salat-ul-‘Eid is a festive two-rakaat sunnat prayer performed on the day of Eid al-Adha (and Kurban Bayram) about an hour after sunrise. The time of its performance should be checked with the imam of the mosque the day before.
‘Eid prayer can be performed at home, but men should perform it in the mosque with other believers. It is advisable to go to the mosque along one road and return along another, for this is what the Messenger of Allah (peace and blessings be upon him) did.
Before performing the ‘id-namaz, they say the niyat: “I intend to perform two rak’ah holiday sunnat prayers on the occasion of ‘Eid-ul-Fitr (Uraza-bairam (sunnat-‘id-namaz)) in the name of Allah Almighty.” If prayer is performed with other Muslims, then “together with the jamaat” or “behind the imam” is added to the niyat.
Following the niyat, they immediately say “Allahu Akbar” and, raising their hands to ear level, begin to pray. Who knows, at the beginning of the prayer, as usual, he reads the prayer “Wajakhtu”. At the end of this prayer, again raising their hands, they say “Allahu Akbar”, then, lowering their hands and placing them on their stomach (as when reading Surah “Fatiha”), they read:
“SubhIanallagyi val hIamdu lillagyi wa la ilagya illa lagyu vallagyu akbar.”
After reading this prayer, they again raise their hands and say “Allahu Akbar”, then, as the first time, they read the same prayer. And so “Allahu Akbar” is said seven times and the prayer is read six times. Then after the seventh “Allahu Akbar” they read “A’uzu...” and Surah “Fatiha”. Then everything is done as in a regular prayer. In the second rak'ah, before reading Surah Fatiha, they again say "Allahu Akbar" and read the same prayer in the same way as in the first rak'ah, but only five times (the prayer is four times).
In both rakats, after Surah Fatiha, it is advisable to also read something from the Koran. The best thing in the first rak’ah is “Kaaf”, in the second – “Iqtaraba”, and who doesn’t know, in the first – “Kul ya aiyugyal kafirun”, in the second – “Kulgyu” (“Ikhlas”).
Whoever performs ‘Eid prayer at home, it is better to perform it in jamaat (collectively) together with the rest of the family (wife, children, mother, sisters, etc.).
‘It is advisable to perform Eid prayer for those who are on the road.
Whoever does not know the above prayer can perform the usual two-rakah sunnat prayer, having the niyat to perform the ‘Eid prayer.
With the onset of evening prayer on the eve of Eid al-Fitr, the holiday begins. From now on, it is advisable for all Muslims to read the takbir, preferably loudly:« Allahu Akbar, Allahu Akbar, Allahu Akbar. La ilagya illa lagyu wa lagyu akbar. Allahu akbar wa lillagyil xIamd». They read takbir before performing ‘id-namaz (festive sunnat-namaz on the day of Eid al-Fitr) in the evening, and at night, and in the morning when there is a change in condition, etc.
It is advisable to spend the night of Eid al-Fitr in vigil, in the service of Allah. If you cannot revive the whole night, revive at least most of it; if this is also difficult, spend at least one hour in ibadah and try to perform night and morning prayers in the mosque together with the jamaat.
On this night, they read the Koran, read dhikr, salawat, dua, etc. (and those who have debts for prayer repay them).
With the onset of midnight and before ‘id-namaz, it is also advisable to take care of personal hygiene (bathing in honor of the holiday, cutting hair and nails, etc.).
On the day of Eid al-Adha, you should get out of bed early, it is advisable to perform a complete ablution of the body (if this was not done at night), and brush your teeth. On this day, you should put on clean (preferably new) clothes, put a silver ring on your finger, perfume yourself with incense and, after eating some sweets (preferably dates), go early to the mosque to perform the festive prayer (‘id-namaz).
On the day of Eid al-Adha, you should be joyful and cheerful, greet believers, congratulate them on the holiday and wish them to accept fasting from the Almighty, visit relatives, neighbors, acquaintances, other Muslims and receive guests yourself, having prepared accordingly for this in advance.
On this day they also distribute alms (sadaka) to the poor and visit the graves of loved ones (graves are also visited on the eve of Eid al-Adha).
Do not forget to remove the zakat-sah and give it to its intended destination.
Holiday prayer
(Salat-ul-‘id)
Salat-ul-‘Eid is a festive two-rakaat sunnat prayer performed on the day of Eid al-Adha (and Kurban Bayram) about an hour after sunrise. The time of its performance should be checked with the imam of the mosque the day before.
‘ Eid prayer can be performed at home, but men should perform it in a mosque with other believers. It is advisable to go to the mosque along one road and return along another, for this is what the Messenger of Allah (peace and blessings be upon him) did.
Before performing ‘id-namaz, say the niyat:« I intend to perform a two-rakah holiday sunnat prayer on the occasion of ‘Eid-ul-Fitr (Eid-ul-Fitr (sunnat-‘id-namaz)) in the name of Allah Almighty». If prayer is performed with other Muslims, then they add to the niyat« together with the jamaat" or "behind the imam."
After the niyat they immediately say"Allahu Akbar" and, raising their hands to ear level, begin to pray. Who knows, at the beginning of prayer, as usual, he reads a prayer"Vajakhtu". At the end of this prayer, again raising your hands, say"Allahu Akbar" then, lowering your hands and placing them on your stomach (as when reading a sura"Fatiha"), read:
« SubhIanallagyi val hIamdu lillagyi wa la illagya illa lagyu vallagyu akbar».
After reading this prayer, they again raise their hands and say"Allahu Akbar" then, as the first time, they read the same prayer. And so it is pronounced seven times"Allahu Akbar" and read the prayer six times. Then after the seventh“Allahu Akbar” read “A’uza...” and Surah “Fatiha”. Then everything is done as in a regular prayer. In the second rak'ah before reading the surah"Fatiha" they say it again"Allahu Akbar" and they read the same prayer in exactly the same way as in the first rak'ah, but only five times (the prayer is four times).
In both rak'ahs after the surah"Fatiha" It is also advisable to read something from the Koran. Best in the first rak'ah“Kaaf”, in the second – “Iqtaraba”, and who doesn’t know, in the first -« Kul ya aiyugyal kafirun”, in the second - “Kulgyu” (“Ikhlas”).
Whoever performs ‘Eid prayer at home, it is better to perform it in jamaat (collectively) together with the rest of the family (wife, children, mother, sisters, etc.).
‘ It is advisable for those who are on the road to perform Eid prayer.
Whoever does not know the above prayer can perform the usual two-rakah sunnat prayer, having the niyat to perform the ‘Eid prayer.
Month of Shawwal
The first day of the month of Shawwal is a holiday - ‘Eid-ul-Fitr (Eid al-Fitr). The second and third days of Shawwal are also holidays.
In the month of Shawwal it is Sunnat (preferable) to fast for six days. One of the hadiths says:« Whoever fasted during Ramadan and then continued to fast for six days of Shawwal, (will receive reward) as if he had fasted for a whole year».
Six days of fasting in Shawwal can be observed intermittently, but preferably in a row, immediately after Eid al-Fitr, i.e. starting from the second day.
From book " Muslim holidays, holy days and nights».
Allah Almighty ordered Muslims to celebrate two holidays: Eid al-Fitr (Eid al-Fitr, the holiday of breaking the fast) and Eid al-Adha (Kurban Bayram, the holiday of sacrifice). The word “’id” comes from the word “’aud”, which means “return”, “resumption”. One explanation for the origin of this word is that Muslims express joy during the holidays, which returns to them every year.
Allah says in the Quran (translation of the meaning of the verses): “The one who purifies himself, remembers the name of his Lord and performs prayer is successful.”(Sura “The Most High”, verses 14, 15). Allah also says: “Therefore perform prayer for the sake of your Lord and slaughter the sacrifice.”(Surah Abundant, verse 2).
Some scholars believe that the verses of Surah “The Most High” refer to the holiday of Eid al-Fitr. “He who purifies himself succeeds”- that is, he paid zakat-l-fitr; "remembered the name of his Lord"- that is, he exalted the night before the holiday; "and performed namaz"- that is, he performed the holiday prayer.
Scientists attribute the verses of Surah “Abundant” to the holiday of Idu-l-Adha. “Therefore perform prayer for the sake of your Lord.”- that is, perform the holiday prayer; "and stab the victim"- that is, make a sacrifice.
When the Messenger of Allah (peace and blessings of Allah be upon him) moved to Medina, the Ansars, since the time of Jahiliya, had two holidays a year on which they had fun. Then Allah replaced them with Idu-l-fitr and Idu-l-adha, which represent the end of two great types of worship, two pillars of Islam - fasting and hajj in the month of Ramadan.
It is reported that when the Messenger of Allah (peace and blessings of Allah be upon him) arrived in Medina, the residents of the city had two days of fun and entertainment. Then he said: “Allah has given you two more beautiful days instead: the day of sacrifice and the day of breaking the fast.”(Abu Dawud, An-Nasai).
On the morning of holidays, Muslims perform festive prayer. According to one opinion of scholars, the holiday prayer is an urgent sunnah (desirable), according to another, it is a collective duty, according to the third opinion, the holiday prayer is an individual duty of Muslims.
Commitment timeholiday prayer
The timing of the Eid prayer coincides with the prayer spirit- a desirable prayer, the time of which begins from the moment the sun rises to the height of a spear after sunrise (approximately 10–15 minutes) and ends before the zenith.
It is reported that one day several horsemen returned from a trip and testified that they had seen the new moon, after which the Prophet (peace and blessings of Allah be upon him) ordered everyone to break their fast and gather in the morning at a place of public prayer(Ahmad, Abu Dawud).
Place of occurrenceholiday prayer
It is advisable to perform the festive prayer in an open place, as the Messenger of Allah (peace and blessings of Allah be upon him) did. It is reported that the Prophet (peace and blessings of Allah be upon him) on the holidays of breaking the fast and sacrifice, he went to the place of prayer, where first of all he performed namaz, and then turned around, stood facing the people who were sitting in rows, and began to read a sermon and give them advice and instructions. If at that time he wanted to send a military detachment somewhere or give some order, then he did it, after which he returned to the city(Al-Bukhari, Muslim) .
The place where the Prophet (peace and blessings of Allah be upon him) performed holiday prayers was outside the city. He went out with people to an open place outside the city, which emphasized the festivity of these days. All Muslims went to holiday prayers - men and women, children and old people, rich and poor. Performing Eid prayers together in an open area is more consistent with the spirit of the holiday, conveys a festive atmosphere and demonstrates the strength of Islam and the unity of Muslims.
The righteous caliphs did exactly the same thing - Abu Bakr, Umar, Usman And Ali(may Allah be pleased with them) - after the Prophet (peace and blessings of Allah be upon him), who went out with the people to perform holiday prayers.
It is also permissible to perform festive prayers in a mosque (and according to some scholars, it is even preferable). Moreover, there is no problem in performing Eid prayers in the mosque if there are any obstacles to going out into the open, such as bad weather or possible fitnah (such as bad behavior). Thus, it is reported that the inhabitants of Medina during the time of Caliph Uthman (may Allah be pleased with him) performed prayer in the mosque due to rain, which prevented them from going to their usual prayer house.
As has already been said, on holidays, days of general joy, all Muslims went to prayers. Umm ‘Atiyah(may Allah be pleased with her) said: “We were ordered to go out on the day of the holiday. We also removed unmarried girls from their rooms and those who were bleeding monthly. They stood behind the people, said takbir with them and turned with them to Allah with prayers, hoping for the blessing of this day and its purification.” One version of the hadith says: “One of the women said: “O Messenger of Allah, one of us does not have a jilbab (veil).” To which he replied: “Let her friend give her her jilbab so that she can dress herself.”» (Al-Bukhari, Muslim).
Some featuresholiday prayers
The Prophet (peace and blessings of Allah be upon him) was in a hurry to perform the festive prayer on the day of Idu-l-Adha (the holiday of sacrifice) and slightly delayed the performance of the festive prayer on the day Idu-l-fitr(holiday of breaking the fast). As scholars say, the reason for this was that it is advisable to perform the sacrifice at the beginning of the day, and the Prophet (peace and blessings of Allah be upon him) made sure that people had time to do this. However, one cannot postpone prayer on the day of Eid al-Fitr in such a way that it brings trouble to people, as the companions pointed out.
Before the Eid prayer on the day Idu-l-fitr It is advisable to have breakfast. Before the Eid prayer on the day Idu-l-adha It is advisable not to eat. It is reported that on the day of breaking the fast, the Messenger of Allah (peace and blessings of Allah be upon him) did not leave the house without having breakfast, and on the day of sacrifice he had breakfast only after performing the festive prayer(Ahmad, At-Tirmidhi).
It is advisable to go on foot for the holiday prayer. It is reported that ‘Ali (may Allah be pleased with him) said: “In accordance with the Sunnah, one should go to Eid prayer on foot.”(At-Tirmidhi). 
It is advisable for those praying to go to Eid prayer early, after the morning prayer, since they should strive to get into the first row, and since there is benefit in waiting for prayer. Along the way, it is advisable to say a lot of takbir (see below) and other dhikrs, while raising your voice. It is also advisable to swim, clean up, put on clean, beautiful clothes and anoint yourself with incense (for men).
On the way to the holiday prayer, one should show humility before Allah Almighty and abandon arrogance. Women should behave modestly, not wear perfume or dress in a way that attracts attention.
On the contrary, it is advisable for the imam to go out for the holiday prayer later. The same goes for Friday prayers, for which it is advisable for the imam to come either directly to the khutbah or closer to it. Except if he fears that something might delay him. According to some scholars, the imam should go to Eid prayer later, closer to the prayer itself, due to the fact that people stop saying takbir when they see the imam, as some companions did. Thus, the Imam should not go with people and sit with them before the time of prayer, as this is more consistent with the status of the Imam. The imam should also wear the best clothes he has. However, as some scholars have pointed out, it should not be too good so as to alienate the poor, and it should not be too simple as to alienate the wealthy.
It is advisable to go to Eid prayer along one road and return along another. It is reported that the Messenger of Allah (peace and blessings of Allah be upon him) was returning from the holiday prayer on the wrong road along which he had come to him.(Al-Bukhari).
Procedureholiday prayer
The holiday prayer is performed before the holiday khutbahs(sermons). It is reported that the Messenger of Allah (peace and blessings of Allah be upon him), Abu Bakr and ‘Umar performed holiday prayers before the holiday sermon(Al-Bukhari, Muslim).
The holiday prayer consists of two rak'ahs. In the first rakata after takbirat-l-ihram(the first utterance of “Allahu Akbar”, which begins the prayer) and dua al-istiftah(duas that are advisable to be read before starting the reading of “Al-Fatihah”) and before at-ta’awuz (pronouncing “a’uzu bi-Llahi mina sh-shaytani r-rojim”) and reading the surah “Al-Fatihah” seven are pronounced takbirs (“Allahu Akbar”), with each of which hands are raised. From Ibn Mas'ud(May Allah be pleased with him) it is reported that he said between takbirs: “Allahu Akbar kabiran, wa-l-hamdu li-Llahi kasiran, wa subhanallahi bukratan wa asyl.” For this reason, some scientists considered it desirable.
Then the prayer is performed as usual until the beginning of the second rak'ah. In it, everything is done the same as in the first, except that instead of seven takbirs, five are read. Surah Al-Fatihah and those following it are read aloud by the imam.
No other prayers are performed before or after the holiday prayer. Also, for the holiday prayer, the azan and iqama are not read.
It is reported that the Prophet (peace and blessings of Allaah be upon him) said: “During the holiday prayer on the day of breaking the fast, one should exalt Allah seven times with the words “Allahu Akbar!” in the first rak'ah and five times in the second rak'ah, after which the Qur'an should be read in both rak'ahs."(Abu Daoud).
It is reported that the Prophet (peace and blessings of Allah be upon him) performed a festive prayer of two rak'ahs, and he did not pray either before or after this prayer(Al-Bukhari, Muslim).
It is reported that the Prophet (peace and blessings of Allah be upon him) performed holiday prayers without azan and without iqama(Abu Daoud).
After the holiday prayer, two khutbahs are read in the same way as before the Friday prayer. It is reported that the Prophet (peace and blessings of Allah be upon him) on the holidays of breaking the fast and sacrifice went to the place of prayer, where he first performed prayer, and then turned around, stood facing the people who were sitting in rows, and began to read a sermon and give them advice and instructions(Al-Bukhari, Muslim).
For those who missed the holiday prayer, it is advisable to make up for it in the same form in which it was performed. To the one who is one late rakat, you should complete the prayer by saying in the second rak'ah five takbirs, as discussed above.
Saying takbir
On the night of holidays, it is advisable to say more takbir. Allah says in the Quran: "He wants you to complete a certain number of days(post) and exalted Allah(pronounced takbir) because He has guided you to the straight path. Perhaps you will be grateful"(Sura “The Cow”, verse 185). Some scholars even said that it is obligatory to pronounce takbir. Takbir is pronounced loudly at home, on the way to the place of performing the holiday prayer and in the place itself. The recitation of takbir ends when the imam begins the holiday prayer. The Takbir reads as follows: “Allahu Akbar, Allahu Akbar, Allahu Akbar, la ilaha illa Allahu, Allahu Akbar, Allahu Akbar, wa li-Llahi-l-hamd.”
You cannot specifically agree to pronounce the takbir together, much less establish a “leader” who pronounces the takbir, and the others pronounce it after him. The Messenger of Allah (peace and blessings of Allah be upon him) did not act this way, and this is close to innovation.
Sources used: “Sharhu zadi-l-mustakni”, Sheikh Muhammad Mukhtar al-Shanqiti
