Table of Contents

Method of Eid Ṣalāĥ

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Excellence of Ṣalāt-‘Alan-Nabī

The Prophet of creation, the Peace of our heart and mind, the most Generous and Kind said ‘The one who recites Durūd Sharīf upon me hundred times on the day and night of Friday, Allāĥ will fulfill his hundred needs; seventy of the Hereafter and thirty of the world. (Tārīkh-e-Dimishq la bin Asakar, vol. 54, pp. 301)

Heart will Remain Alive

The Prophet of mankind, the peace of our heart and mind, the most generous and kind said: “Anyone who did Qiyām (i.e. performed worship) at the night of Eīds (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.

Entry into Heaven becomes Wājib

The narration on the part of Sayyidunā Mu’āż bin Jabal says, ‘The one spending the following five nights worshipping Allāĥ , will surely enter the Heaven: the nights of the 8th, 9th, and 10th ŻilḤajjaĥ (3 nights), the night of Eid-ul-Fiṭr, and the 15th night of Sha’bān (Shab-e-Barā-at).’ (Attarghīb Wattarĥīb, vol. 2, pp. 98, Ḥadīš 2)

A Sunnaĥ Prior to Proceeding for Eid Ṣalāĥ

Sayyidunā Buraīdaĥ states, “On the day of Eid-ul-Fiṭr, the Holy Prophet would go to offer Eid Ṣalāĥ after eating something while, on Eid-ul-Aḍḥā, he would not eat anything unless hehad offered Eid-Ṣalāĥ.” (Tirmiżī, Ḥadīš 542, vol. 2, pp. 70) Similarly, in Bukhārī Sharīf, there is another Ḥadīš narrated by Sayyidunā Anas , “On the day of Eid-ulFiṭr, the beloved and blessed Prophet would not go until he   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 Ĥuraīraĥ that the Holy Prophet would go to offer Eid Ṣalāĥ from one path and would return from the other one. (Tirmiżī, Ḥadīš 541, vol. 2, pp. 69)

Method of offering Eid Ṣalāĥ (Ḥanafī)

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

Having made the intention, raise the hands up to the ears, utter and then fold the hands below the navel and recite the Šanā. Then raise your hands to your ears, utter and leave them at sides; then raise hands to ears again, utterand leave them at sides; then raise hands to ears once again, utter ُ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 Ṣalāĥ will be completed as per usual method. Standing silent between every two Takbīrāt for the amount of time in which (SUBHANALLAH) , 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 Ṣalāĥ of both Eīds (i.e. Eid-ul-Fiṭr and Eid-ul-Aḍḥā) is Wājib. However, it is to be noted that Eid Ṣalāĥ is not Wājib for everyone, instead, it is Wājib only for such people for whom Jumu’aĥ Ṣalāĥ is Wājib. Further, neither Azan nor Iqāmat is uttered for both Eid’s Ṣalāĥ. (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 Ṣalāĥ apply for the Eid Ṣalāĥ as well. The only difference lies in Sermon which is a precondition for Jumu’aĥ Ṣalāĥ whereas it is a Sunnaĥ for the Eid Ṣalāĥ. Similarly, the Sermon of Jumu’aĥ Ṣalāĥ is delivered before the Ṣalāĥ while that of the Eid Ṣalāĥ is delivered after the Ṣalāĥ. (Baĥār-e-Sharī’at, vol. 1, pp. 779; ‘Alamgīrī, vol. 1, pp. 150)

The Time of Eid Ṣalāĥ

The time of both Eid’s Ṣalāĥ starts 20 minutes after sunrise and continues till Niṣf-un-Naĥār-e-Shar’ī. However, it is Mustaḥab to delay Eid-ul-Fiṭr Ṣalāĥ and offer Eid-ul-Aḍḥā Ṣalāĥ 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 if 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 and join the Imām in Rukū’, then utter them whilst you are standing, otherwise, utter ,perform Rukū’ and then utter the Takbīrāt in 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 Ṣalāĥ (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 Ṣalāĥ. 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)

What to do if Someone Misses the Whole Jamā’at?

If someone missed the whole Jamā’at of Eid-Ṣalāĥ, whether he couldn’t join the Jamā’at at all or his Ṣalāĥ 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 Ṣalāĥ. (Durr-e-Mukhtār, V3, P67)

Rulings for the Khuṭbaĥ (Sermon) of Eid

After the Eid Ṣalāĥ, 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 Ṣalāĥ 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 nine times before the first Sermon, seven times before the second Sermon and fourteen times Laws of Ṣalāĥ 250 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 Wuḍu).
  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 Salā-tul-Fajr in the Masjid of one’s locality.
  9. Before going to Eid-ul-Fiṭr Ṣalāĥ, 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 Ṣalāĥ, there will be no sin, but if nothing is eaten till Salā-tul-‘Ishā, he will be rebuked.
  10. Performing the Eid Ṣalāĥ at a place that is designated for performing the Eid Ṣalāĥ (Eid-Gāĥ).
  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 Ṣalāĥ (this is better, but if you couldn’t pay it before the Eid Ṣalāĥ, pay it after the Ṣalāĥ). 
  15. Expressing happiness. 
  16. Donating Ṣadaqaĥ in abundance. 
  17. Heading towards the Eid Gāĥ (Ṣalāĥ area) calmly, in a dignified manner, with lowered gaze. 
  18. Congratulating each other.
  19. Shaking hands and embracing one another after the Eid Ṣalāĥ 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 Ṣalāĥ and utter it loudly while heading for the Eid-Gāĥ to offer Eid-ul-Aḍḥā Ṣalāĥ.

A Mustaḥab Act for Eid-ul-Aḍḥā Ṣalāĥ

In most cases, there are the same rulings for Eid-ul-Aḍḥā as for Eid-ulFiṭr. However, there are a few differences; for example, it is Mustaḥab not to eat anything before the Eid Ṣalāĥ 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   is called Takbīr-e-Tashrīq. Uttering this Takbīr once loudly is Wājib whereas uttering it thrice is preferable after all Farḍ Ṣalāĥ that were offered with the primary Jamā’at of the Masjid from the Fajr Ṣalāĥ of 9th to the ‘Aṣr Ṣalāĥ 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 Ṣalāĥ. 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 Ṣalāĥ even if the Muqtadī (the one following the Imām in Ṣalāĥ) is a traveller or a villager; however, if travellers and villagers do not follow a resident Imām in Ṣalāĥ, Takbīr is not Wājib for them. (Durr-e-Mukhtār, V3, P74) Method of Eid Ṣalāĥ 253 
  4. If a resident offered Ṣalāĥ under the Iqtidā of a traveller, Takbīr will be Wājib for the resident, but not for the traveller Imām. (Durr-eMukhtār & Rad-dul-Muḥtār, vol. 3, pp. 73)
  5. It is not Wājib to utter Takbīr after Nafl, Sunnaĥ and Witr Ṣalāĥ. (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 Ṣalāĥ 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 Ṣalāĥ 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 ! 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 again and again!

The Blessing of Maktaba-tul-Madīnaĥ’s Booklets

An Islamic brother from Bahawalpur (Punjab) says: “I had been extremely fond of watching films due to the wicked company and environment at school; I used to travel to even other cities like Lahore, Okāřaĥ and Karachi just to see films. I would even go to girls’ colleges to tease the girls because of the evil effects of watching sex appealing films. I was also habitual of shaving my beard daily. Even worse, I started working for theatres and circuses endangering my life. My family was extremely worried and concerned.

One day, my father consulted the responsible Islamic brother of Dawat-e-Islami in our local area and decided to send me with the Madanī Qāfilaĥ. On the last day, the Amīr gave me a booklet entitled ‘Black Scorpions’ to read. When I read the booklet, I became very fearful. I immediately repented and decided to keep a beard. Having returned from the Madanī Qāfilaĥ, I also took part in the weekly Sunnaĥ inspiring Ijtimā’ and purchased the audio-cassette speech entitled ‘Dĥal Jāey gī yeĥ Jawānī’ from Maktaba-tul-Madīnaĥ. When I returned home and heard the cassette, my entire world had changed.

I not only began to offer Ṣalāĥ punctually but also started the Madanī work of Dawat-e-Islami. (up to the time of making this statement), I am doing the work of Dawat-e-Islami as a Madanī Qāfilaĥ Żimmaĥdār in my city.”