Saturday, 30 June 2018

Hiding Some Matters from the Family


Is it true that if you have a family who are not devoted Muslims and restricts you to do certain things, that involves Islam where Allah is directing you to do things that will help you to get closer to Allah you are obliged to inform your family on whatever occurs in your life? How about if you know your family will call you offense names such as Kharjwas, which they did many times? Thinking that you are insane that Allah is directing you to whatever that will benefit you? The things that Allah directed you were to boost your eeman, have righteous friends, and being involve in Dawah? But if you tell your family about this (which you only shared regarding the people who Allah directed you, your family became bewildered cause they do not 110% trust people and think that the Shaytan is plaing tricks with you)? Your family have personal and psychological problems in their life, who does not 110% look into fixing their self in front of Allah, are you still OBLIGED to inform them on what Allah is directing you to beneficial things?


All perfect praise be to Allah, The Lord of the Worlds. I testify that there is none worthy of worship except Allah, and that Muhammad  sallallaahu  `alayhi  wa  sallam ( may  Allaah exalt his mention ) is His slave and Messenger.
The question is ambiguous. What we understand from it is that you are asking about the ruling of hiding some matters from the family in order to avoid the consequences of false accusations, being harmed by words and labelled with bad names. If this is what you mean, there is no harm on you in hiding these matters, so you do not have to tell them everything.
If these matters involve matters that would guide them to goodness and advising them, there is also no harm on you in hiding them in order to avoid the aforementioned consequences.
Allah knows best.

Wednesday, 27 June 2018

Sitting down before performing Tahiyyat-ul-Masjid

As salamu alaykum,
If someone enters the masjid and he sits down, is the tahiyaat al masjid prayer lifted up from this person i.e. he lost the reward and he cant pray it anymore ? Or can he pray it after a while of sitting, such as after the adhan of Dhuhr ?
Also if he sits can he join the intention to the pre-sunnah of Dhuhr when he stands up lets say after 10 minutes pray that ?
Was salaam.

All perfect praise be to Allah, The Lord of the Worlds. I testify that there is none worthy of worship except Allah, and that Muhammad  sallallaahu  `alayhi  wa  sallam ( may  Allah exalt his mention ) is His Slave and Messenger. 
It is permissible for the Muslim who enters the Masjid and sits down to stand up and perform Tahiyyat-ul-Masjid (the prayer of salutation to the mosque). Jabir ibn ‘Abdullah  may  Allah  be  pleased  with  him said: "Sulayk Al-Ghatafaani came on Friday when the Messenger of Allah  sallallaahu  `alayhi  wa  sallam ( may  Allah exalt his mention ) was delivering the Khutbah. When he (Sulayk) sat down, the Prophet sallallaahu  `alayhi  wa  sallam ( may  Allah exalt his mention ) said to him: "O Sulayk, stand up and observe two Rak’ahs and make them short." [Al-Bukhari and Muslim] This Hadeeth shows that Tahiyyat-ul-Masjid is not yet required after one’s sitting. Some Muslim jurists held that it is not required after sitting deliberately. The Fatwa we give, however, is that it is still required after sitting and it is permissible for the Muslim to stand up and perform it, even after a long time according to the majority of scholars, based on the Hadeeth mentioned above, whether or not he has an excuse for sitting.
However, it is permissible for the Muslim who enters the Masjid to perform the confirmed Sunnah before Thuhr or any obligatory prayer immediately and it replaces Tahiyyat-ul-Masjid. That is because the point is to perform two Rak’ahs before sitting, and this takes place by performing any two Rak’ahs.
 Allah Knows best.

Sunday, 24 June 2018

Modesty is a Part of Faith

It was related on the authority of Abu Mas'ood Al-Badri, may Allah be pleased with him, that: "The Messenger of Allah  sallallaahu  `alayhi  wa  sallam ( may  Allah exalt his mention )  said: "One of the admonitions of the previous prophets which has been conveyed to people is that if you have no shame, you can do whatever you wish." [Al-Bukhari] 
Explanation of the Hadeeth:
The saying of the Messenger  sallallaahu  `alayhi  wa  sallam ( may  Allah exalt his mention )"…If you feel no shame, you can do whatever you wish" is in the command form, and can be looked at from two angles, each conveying a distinct meaning:
(1) The first is that it is a form of threat and a challenge thrown down against those who engage in inappropriate behaviour. Such people have no shame in front of Allah and therefore, no matter what course they take, it would not make any real difference. In this case, it would be as if the Hadeeth is stating: "If you do not feel any shame from doing these prohibited acts, then do whatever you wish…" Modesty is the quality that prevents one from immodest behaviour, and the lack of it will only cause one to increase in distancing himself from Allah and make him indifferent to creed or deed. 
(2) The second meaning pertains to doing that which is lawful. That is, if the action that one is about to do is not within the category of the unlawful, and we are not ashamed of doing the act in front of Allah or the people, then we are free to do it. However, if we are ashamed to do it, then we should not. The Hadeeth gives a measuring stick by which we can evaluate actions, both privately and publicly. 
Thus, the first explanation relates to a lack of consciousness regarding Allah and the second is regarding the opposite, which is to be conscious of Allah and of His watching over a person and his actions.
The former explanation relates to an unbridled Nafs (base desires and lower self), whereas the latter implies observance of due constraint over it, so that it does not embark on the road to destruction.  
Modesty is of two types: 
Modesty is either natural or acquired. Natural modesty means that the individual has this quality by nature and does not need to exert any effort to acquire it. Acquired modesty, on the other hand, is attained by those who possess knowledge concerning Allah, being cognisant concerning His Greatness, Proximity and His Inspection of all that they do.
Points Related to Modesty:
1. Modesty is one of the most honourable attributes and is a consistent virtue found in all the various laws sent down to each prophet and messenger.
2. It is one of the most perfect and desirable characteristics to possess and an excellent state to be in.
3. Modesty only brings good to individuals and is an indication of faith.

4. Bashfulness and shame is in direct opposition to indecency and shamelessness.

5. Modesty is an element of faith, and indecency has no relation to it.
6. Modesty adorns one's nature and personality and is indicative of his being Islamically cultured and refined.
7. Indecency, on the other hand, shows that one lacks virtues and is uncouth, dishonourable and uncultured.
8. We are obligated to guard ourselves against indecency and from acting indecently or uncultured, as qualified by Islam.
9. We must never misconstrue bashfulness or shyness with cowardice - Islamically they are far from synonymous.
10. Modesty, as mentioned, is a root virtue. One of the fruits of modesty is chastity.

11. There is no modesty when it comes to teaching the laws of Islam or searching for the truth.



This chapter of 227 short verses was revealed in Mecca.  Like all Meccan chapters it is primarily concerned with the Oneness of God.

Verses 1 – 9 Clear revelations

Chapter-27.jpgThe Poets is one of twenty-nine chapters that begin with a combination of Arabic letters.  This combination is Ta Sin Mim.   God did not reveal any meaning for these letters; however, over the course of Islamic scholarship many theories have been suggested.
These verses make things clear, yet Prophet Muhammad, may the mercy and blessings of God be upon him, is worrying himself to death over people who refuse to believe.  God could have sent them a sign that was undeniable, but they turn away from every revelation.  Now the Quran has come, they will soon experience the reality of what they mock.  They need only to look around to see God’s creation; a sign that God is Mighty and Merciful.

Verses 10 – 68 Moses and Pharaoh

Moses was sent to the people of Pharaoh but feared he would be rejected because of his speech.  God reassured him by making Aaron his helper.   Moses asked that the Israelites be released from bondage.  Pharaoh reminded Moses of his time in Egypt and called him ungrateful.   Moses spoke about the glory of God, and Pharaoh threatened him with prison while mocking him and God.  Moses demonstrated the miracles God allowed him to perform.  He threw his staff which became a snake and from his robes he drew his hand, shining and white.  He was called a sorcerer and Pharaoh and his advisers arranged a competition with their sorcerers. 
At the assembly the sorcerers threw their ropes, but Moses’ staff devoured their illusions.  The sorcerers prostrated to God and Pharaoh had them crucified.  God inspired Moses to flee at night with all the Israelites.  Pharaoh sent an army to prevent their emigration.  By sunrise Pharaoh’s people had the Israelites trapped at the edge of the Red Sea.  Moses struck the sea with his staff and the waves parted allowing them to escape.  The pursuers were drowned.  This is a sign for those who believe.  God is Mighty and Merciful.

Verses 69 – 104 Prophet Abraham

Abraham asked his father and his people about their idol worship.  He pointed out that idols could not benefit or harm them, but his people replied that they followed the practice of their ancestors.  Abraham denounced them all and pledged his allegiance to God, the one who guides him, sustains him, cures him and will resurrect him.  Abraham supplicated that God join him with the righteous, give him honor amongst later generations and grant him repose in the Gardens of Paradise; he also asked that his father be forgiven.  Children and wealth will not avail on that Day.  Only those who come before God with a pure heart will benefit.
Paradise will be brought close to the righteous and Hell will be visible to those who have gone astray.  They will be asked about what they worshipped apart from God and will be flung into Hell with their idols including all the armies of Iblees (Satan).  They will argue with one another and wish longingly to return to their worldly life for another chance.  This story reveals a great lesson.  God is Mighty and Merciful. 

Verses 105 – 140 Noah and Hud

The people of Noah also rejected their Messenger.  He was gentle and mild, and asked for no payment, but they considered him and those who followed him to be poor and worthless.  Noah said he would never drive away a believer; he was nothing but a warner.  The asked him to desist or he would be stoned.  Noah called out to God asking for a decisive judgement.   God saved Noah and the believers in a ship, the others were drowned.  This is a great lesson, but most do not believe.  God is Mighty and Merciful. 
The people of Ad disbelieved in their Messenger Hud.  He asked them to fear God and requested no payment.  They built strong, tall buildings as if they expected to live forever and were cruel tyrants.  Hud reminded them that God provided them with their sustenance.  Hud’s people replied that they had no fear of torment and such talk was nothing but an ancient myth.  God utterly destroyed them.  He is Mighty as well as Merciful.

Verses 141 – 191 Saleh, Lot and Shuaib

The people of Thamud denied their Messenger.  When Saleh asked them to fear God they accused him of being affected by magic.  He asked for no reward and reminded them of their provisions from God, and told them to stay away from transgressors, but it was not enough, they wanted a sign.   Saleh brought forth a she-camel who was to share their water; each drinking on alternate days.  The people were warned not to hurt her, but they hamstrung her.  In the morning they were full of regret because the punishment fell upon them.  God is Mighty and Merciful. 
The people of Lot also disbelieved.  He asked them for no reward and warned them to fear God.  Lot admonished them and cautioned them not to partake in unnatural acts.  They responded by threatening Lot with expulsion.  Lot asked God to save him and his family and He did; all except his wife who was destroyed with the rest.  A rain of destruction poured down on those who had been forewarned.  Another lesson the people failed to learn.  God is Mighty and Merciful. 
Shuaib’s people disbelieved even though he was a trustworthy Messenger who asked for no reward.  He warned his people to weigh with correct scales, to give full measure, and not spread corruption, but they accused him of being bewitched.  They called him a liar and asked him to cause fragments of the sky to fall upon them if he was truthful.  Due to their stubborn denial the torment seized them, a scourge from the dark clouds.  Most do not learn the lesson and become believers.  God is Mighty and Merciful.

Verses 191 – 227 Revelation

This Quran comes from God, brought down to Prophet Muhammad through the Angel Gabriel, as a warning to the people in plain Arabic language.  The former scriptures foretold this, why is that not sufficient proof? If it was revealed to a non-Arab who recited to them in Arabic they would still not believe.  God puts unbelief in the hearts of the guilty.  They will not believe until they see the torment, and at that time they will ask for respite.   Past enjoyment is no protection from the torment.  God never destroyed a population without a warner.  He is never unjust.  The jinn did not bring down the Quran.  Do not worship anything other than God.  Warn your close kin (oh Muhammad) and show kindness to the believers.  If they disobey then you are not accountable for their actions.  Put your trust in God.  The devils descend upon the liars and only the lost follow the poets; except the poets who believe and are righteous.  And the oppressors will know to what they will return.

Thursday, 21 June 2018

Watches football games on TV for 90 minutes

I sometimes watch football match on TV, I don't pay money for it, I don't even go to the stadium (where it plays) to spend watching it 90 minutes without doing anything else, what the Qur'an and Hadeeth says about the time consuming?
All perfect praise be to Allah, The Lord of the Worlds. I testify that there is none worthy of worship except Allah, and that Muhammad  sallallaahu  `alayhi  wa  sallam ( may  Allah exalt his mention ) is His Slave and Messenger.
First, we ask Allah to reward you about being keen not to waste your time and for asking about what would benefit you.
You have to know that time is a blessing, whoever preserves it will be successful in this life and in the Hereafter, and whoever does not preserve it, will regret. A Muslim should spend his time in the obedience of Allah, seeking beneficial knowledge, keeping company with scholars, may Allah have mercy on them, and righteous people and performing as many good deeds as possible.
Besides, he should mainly preserve the daily obligations, perform optional acts of worship, and fulfil the rights of his parents and relatives.
However, there is no harm for a person to entertain himself with what is permissible. Watching football matches, if this does not involve any forbidden act, like looking to the 'Awrah (the parts of the body that must be covered in Islam), or being prevented from fulfilling daily obligations and the like, then there is no harm in it, Inshaa' Allah. But the reality proves that such matches which are shown on TV are rarely free from religious prohibitions, so it is more appropriate to avoid watching them. One can do other things that are Islamicly permissible and avoid committing sin.     
Allah knows best.

Monday, 18 June 2018



Chapter-32.jpgChapter thirty-two is named The Prostration.  The title comes from verse fifteen, in which the true believers bow down in worship.  This verse is one of fifteen places in the Quran where the worshippers should bow down, or prostrate during recitation.  The beginning of the chapter emphasizes the truth of the Quran and by the end Prophet Muhammad, may the mercy and blessings of God be upon him, is told to pay no attention to those who cannot see the significance of God’s signs.  It is a Meccan chapter whose main theme is the Oneness of God. 

Verse 1 -3 Without doubt

This chapter begins with the Arabic letters, alif, lam, meem.  It is one of six chapters that begin with this particular combination of letters and one of twenty-nine chapters that begin with various combinations of letters.  God did not reveal any specific meaning regarding them.   There is no doubt that this Book, the Quran, is from God, the Lord of all the worlds.  People try to say that Muhammad has made it up, or forged it but that is not true.  It is a Book of truth from God to Prophet Muhammad in order that he may warn his people.  No warner has come to them before and from this Book they will receive guidance.

Verses 4 – 11 The creation of Adam and humankind

It was God who created the heavens and the earth and everything between them in six days (periods of time), He then set Himself above the throne.  (Mentioning the throne establishes the fact that God not only created the worlds but rules over them in a very real way.) There is no protection or intercession except what comes from God Himself, so why will you not listen and take heed.   God arranges every matter in the heavens and on earth and then they will ascend to Him in one day, but in the reckoning of the human being this is a period of one thousand years.  (This could be understood to mean that events in a thousand years of our history are accomplished by God in one day.)
God knows everything that is hidden and everything that is openly revealed.  He is Almighty and He is Merciful, the One who perfected everything.  He created the beginning of humankind with the creation of Adam from clay.  He then made his descendants from an extract of fluid (semen).  He then fashioned him in perfect proportions and breathed life into him, giving him hearing, and sight, and a mind.  Even so humankind is seldom grateful.  And they say, when we are dead and buried will we really be recreated? They disbelieve in the meeting with their Lord.   Say, the angel of death, who has been assigned to you will carry you back to your Lord.

Verses 12 – 22 On the Day of Judgment

If only you could see how the criminals hang their heads in shame asking their Lord to return them to the world.  We are now convinced and will try to do better, they say.  If it had been God’s will He could have given guidance to every soul.  But God’s word will be fulfilled and Hell will be filled with jinn and humankind.  You ignored the meeting planned for Judgment Day and now you will be ignored by God.  You will taste the punishment for all of eternity.
The people who believe in God’s revelations prostrate themselves whenever they are reminded of them.  They bow down in worship and praise God.  They are not arrogant, and they forsake their beds in order to pray to their Lord with fear and hope.  They are charitable with what God has given them.  Nobody knows what joy they will receive as a reward for what they have done.  Is a believer like a transgressor? Of course not! Those who believe and do good deeds will be rewarded with gardens of Paradise.  However, those who defy God will have their eternal home in the Fire.  Every time they try to leave they will be returned and told to taste the punishment.  They will surely taste the calamities and disasters of this world in the hope that they will return to the Right Path.  The one who rejects the messages from God recited to him will surely face retribution.

Verses 23 – 30 Similarities between Revelations

(Prophet Muhammad) Do not have any doubt in the Book you are receiving (Quran).  It meets the same criteria as the Book we gave to Prophet Moses as a guide for the Children of Israel.  When they were patient and believed in Our signs We raised leaders from among them who guided according to their Book.  And on the Day of Judgment God will decide the matters over which they differed.
They do not understand how many previous generations were destroyed by God.  They walk and dwell in the same places but still do not see the signs, nor do they hear.  They do not think about how God sends down rain onto the barren land.  Without it they would have no crops or vegetation, for their livestock or for themselves.  They do not listen and they do not see.  They ask when the Day of Judgment will take place.  Tell them that on that Day believing will be of no benefit to the disbelievers.  It will be too late and they will not be granted reprieve.  Do not pay any attention to them, turn away and wait.  They are also waiting.

Saturday, 16 June 2018

The virtue of fasting six days of Shawwaal

What is the ruling on fasting six days of Shawwaal? Is it waajib (obligatory)?

Praise be to Allah.
Fasting six days of Shawwaal after the obligatory fast of Ramadaan is Sunnah Mustahabbah, not waajib. It is recommended for the Muslim to fast six days of Shawwaal, and in this there is great virtue and an immense reward. Whoever fasts these six days will have recorded for him a reward as if he had fasted a whole year, as was reported in a saheeh hadeeth from the Prophet (peace and blessings of Allaah be upon him). Abu Ayyoob (may Allah be pleased with him) reported that the Messenger of Allaah (peace and blessings of Allah be upon him) said: “Whoever fasts Ramadaan and follows it with six days of Shawwaal, it will be as if he fasted for a lifetime.” (Narrated by Muslim, Abu Dawood, al-Tirmidhi, al-Nisaa’i and Ibn Maajah).
The Prophet (peace and blessings of Allaah be upon him) explained this when he said: “Whoever fasts for six days after (Eid) al-Fitr has completed the year: (whoever does a good deed (hasanah) will have ten hasanah like it).” According to another report: “Allaah has made for each hasanah ten like it, so a month is like fasting ten months, and fasting six days completes the year.” (al-Nisaa’i and Ibn Maajah. See also Saheeh al-Targheeb wa’l-Tarheeb, 1/421). It was also narrated by Ibn Khuzaymah with the wording: “Fasting for the month of Ramadaan brings the reward of ten like it, and fasting for six days brings the reward of two months, and that is the fasting of the whole year.”
The Hanbali and Shaafa’i fuqaha’ explained that fasting six days of Shawwaal after fasting Ramadaan makes it as if one has fasted for an entire year of obligatory fasts, because the multiplication of the reward applies even to naafil fasts, because each hasanah brings the reward of ten like it.
Another of the important benefits of fasting six days of Shawwaal is that is makes up for any shortfall in a person's obligatory Ramadaan fasts, because no one is free of shortcomings or sins that have a negative effect on his fasting. On the Day of Resurrection, some of his naafil deeds will be taken to make up the shortcomings in his obligatory deeds, as the Prophet (peace and blessings of Allah be upon him) said: “The first thing for which people will be brought to account on the Day of Resurrection will be their salaah (prayer). Our Lord, may He be glorified and exalted, will say to His angels – although He knows best – ‘Look at the salaah of My slave, whether it is complete or incomplete.’ If it is perfect, it will be recorded as perfect, and if something is lacking, He will say, ‘Look and see whether My slave did any voluntary (naafil) prayers.’ If he did some voluntary prayers, [Allah] will say, Complete the obligatory actions of My slave from his voluntary actions.’ Then all his actions will be dealt with in a similar manner.” (Narrated by Abu Dawood).
And Allah knows best.

Thursday, 14 June 2018

The ‘Eid Prayer

First: The ‘Eed Prayer consists of two Rak’ahs (units of prayer). Ibn ‘Umar  may  Allah  be  pleased  with  him said: “The traveller's prayer consists of two Rak’ahs; the Al-Adh-ha ('Eed) prayer consists of two Rak’ahs and the Al-Fitr ('Eed) prayer consists of two Rak’ahs. They are complete prayers (in this form) and not shortened, and (we took this) from the tongue of the Prophet  sallallaahu  `alayhi  wa  sallam ( may  Allah exalt his mention ) .”
Second: The first Rak’ah begins with the Takbeer (saying: 'Allahu Akbar' (Allah is the Greatest)) as is the case with all other prayers. Then the Imam (followed by the praying Muslims) recites seven Takbeerat (the plural of Takbeer). In the second Rak’ah, there are five Takbeerat other than the transmission Takbeer (i.e., the one recited when the Imam and the praying Muslims stand up to perform the second Rak’ah). ‘Aa’ishah  may  Allah  be  pleased  with  her said: “The Prophet  sallallaahu  `alayhi  wa  sallam ( may  Allah exalt his mention ) would recite Takbeer in (the prayers of ‘Eed) Al-Fitr and Al-Adh-ha; he would recite seven Takbeerat in the first (Rak’ah) and five in the second one, aside from the two Takbeerat that precede the Rukoo’ (bowing).”
Imam Al-Bahawi  may  Allah  have  mercy  upon  him said: “It is the opinion of most of the well-versed scholars from among the Companions, may Allah be pleased with them all, as well as those who followed them, that there are seven Takbeerat in the first Rak’ah of the ‘Eed prayer other than the first Takbeer (Takbeeratul-Ihram), and five Takbeerat in the second Rak’ah other than the transmission Takbeer, and all this precedes reciting (verses from the Noble Quran); this was narrated from Abu Bakr, ‘Umar, and ‘Ali  may  Allah  be  pleased  with  them.”
Third: It is not affirmed that the Prophet  sallallaahu  `alayhi  wa  sallam ( may  Allah exalt his mention ) would raise his hands with every Takbeer, but Imam Ibn Al-Qayyim  may  Allah  have  mercy  upon  him said: “Though Ibn ‘Umar  may  Allah  be  pleased  with  him was a great follower of the prophetic Sunnah, his understanding and action was to raise his hands when reciting the Takbeerat.”
Shaykh Al-Albani  may  Allah  have  mercy  upon  him said in his book entitled Tamam Al-Minnah: "Although it was narrated that Ibn ‘Umar  may  Allah  be  pleased  with  him did so (i.e., raising the hands when reciting Takbeer) it does not mean it is a prophetic Sunnah, not to mention the fact that the narration about ‘Umar and his son  may  Allah  be  pleased  with  them (doing so) is inauthentic. As for 'Umar’s narration, Al-Bayhaqi narrated it through a weak chain of narrators, and as for his son’s narration (Ibn ‘Umar), I have not yet found a chain of narrators for it.”
However, Shaykh Al-Albani  may  Allah  have  mercy  upon  him also said in his book entitled Ahkam Al-Jana’iz regarding a point very close to the one under discussion: "He who believes that he (i.e., Ibn ‘Umar  may  Allah  be  pleased  with  them ) used not to do that (i.e., raising his hands when reciting Takbeer) except with the Prophet’s  sallallaahu  `alayhi  wa  sallam ( may  Allah exalt his mention ) approval, then he may do it.” 
Fourth: Nothing was affirmed concerning any remembrance between the ‘Eed Takbeerat from the Prophet  sallallaahu  `alayhi  wa  sallam ( may  Allah exalt his mention ) but it was narrated (through a good chain of narrators) from Ibn Mas‘ood,  may  Allah  be  pleased  with  them that he said about the ‘Eed prayer: “Between every two Takbeerat there is praising of Allah the Almighty and celebration of His Attributes.”
Imam Ibn Al-Qayyim  may  Allah  have  mercy  upon  him said: “He  sallallaahu  `alayhi  wa  sallam ( may  Allah exalt his mention ) would keep silent between every two Takbeerat for a short period, but nothing is affirmed of him reciting any supplication between them.”
Fifth: When the Prophet  sallallaahu  `alayhi  wa  sallam ( may  Allah exalt his mention ) was done with the Takbeerat, he would recite Chapter Al-Faatihah (the opening chapter of the Quran) and then recite Chapter 'Qaf' in the first Rak’ah and Chapter Al-Qamar in the second.
Sometimes, he  sallallaahu  `alayhi  wa  sallam ( may  Allah exalt his mention ) would recite Chapter Al-A'ala in the first Rak’ah, and Chapter Al-Ghashiyah in the second one.
Imam Ibn Al-Qayyim  may  Allah  have  mercy  upon  him said: “These two cases were affirmed from the Prophet  sallallaahu  `alayhi  wa  sallam ( may  Allah exalt his mention ) and nothing else.
Sixth: The rest of the acts of the ‘Eed prayer are as those of any other prayer; nothing is different.
Seventh: Whoever misses the ‘Eed prayer with the congregation can (optionally) offer a two Rak’ah prayer instead.
Imam Al-Bukhari  may  Allah  have  mercy  upon  him said: “Whoever misses the ‘Eed prayer may (optionally) offer a two Rak’ah prayer.”
Al-Hafith Ibn Hajar  may  Allah  have  mercy  upon  him said commenting on this point of Imam Al-Bukhari  may  Allah  have  mercy  upon  him: “Regarding this point, there are two rulings:
A.     Making up the ‘Eed prayer is recommended if it was missed with the congregation, regardless of whether it was missed willingly or otherwise.
B.     It is a two Rak’ah prayer: ‘Ataa’  may  Allah  have  mercy  upon  him said: "Whoever missed the ‘Eed (prayer) could offer another two Rak’ah prayer (instead)."
Eighth: Reciting the Takbeerat (in the ‘Eed prayer) is a Sunnah (i.e., a recommended deed) which, if missed intentionally or out of forgetfulness, does not nullify the prayer, and this issue is agreed upon by the scholars. However, the one who leaves it is, undoubtedly, contradicting the Sunnah of the Prophet  sallallaahu  `alayhi  wa  sallam ( may  Allah exalt his mention ).
The Sermon after the Prayer:
It is from the prophetic Sunnah that the ‘Eed sermon should follow the ‘Eed prayer. Imam Al-Bukhari  may  Allah  have  mercy  upon  him named one of the chapters of his Book: "The Chapter of the Sermon After the ‘Eed Prayer." Ibn ‘Abbas  may  Allah  be  pleased  with  him said: “I offered the ‘Eed prayer with Allah’s Messenger  sallallaahu  `alayhi  wa  sallam ( may  Allah exalt his mention ) as well as Abu Bakr, ‘Umar, and ‘Uthman, and all of them, may Allah pleased with them, offered the ‘Eed prayer before delivering its Khutbah (religious sermon).”
Ibn ‘Umar  may  Allah  be  pleased  with  him said: “The Prophet  sallallaahu  `alayhi  wa  sallam ( may  Allah exalt his mention ) Abu Bakr, and ‘Umar  may  Allah  be  pleased  with  them used to offer the ('Eed) prayers before delivering its khutbah.”