‘Abdullah ibn ‘Umar narrated that he said,

“‘Umar bought a (silk) cloak from the market, took it to the Messenger of Allah and said, 'O Messenger of Allah! Take it and adorn yourself with it during the ‘Eed and when the delegations meet you.' The Messenger of Allah replied: 'This dress is for those who have no share (in the Hereafter).' After a long period, the Messenger of Allah sent ‘Umar a cloak of silk brocade. ‘Umar came to the Messenger of Allah with the cloak and said, 'O Messenger of Allah! You said that this dress was for those who had no share (in the Hereafter); yet you have sent me this cloak.' The Messenger of Allah said to him: 'Sell it and fulfill your needs by it.’” [Al-Bukhari]

The Prophet rejected the cloak brought by ‘Umar because it was made of silk, which is forbidden for men.

Commenting on the Hadeeth, Ibn Hajar said in Fat-h Al-Baari, “The action of the Prophet is interpreted that he approved the original action, which is beautification, but he forbade ‘Umar from using that cloak because it was made of silk.”

6) From the confirmed Sunnah acts on the Day of ‘Eed Al-Adh-ha is offering the Udh-hiyah (the ‘Eed sacrificial animal) with three conditions:

* The sacrificial animals should be either camels, cows, sheep or goats, and should have reached a certain age which is approved by Sharee‘ah. It is five years for camels, two years for cows, one year for goats and six months for sheep. One camel or cow is enough for seven persons.

* It should be free of certain defects. They are four defects: the one-eyed whose defect is obvious, the sick whose sickness is obvious, the lame whose lameness is obvious and the thin animal which is too weak to grow a healthy brain.

* It should be slaughtered in the prescribed fixed time under Sharee‘ah. It starts after the ‘Eed Prayer, and preferably after the two Khutbahs, and ends with the sunset of the third day of the Days of Tashreeq.

It is recommended that the one who offers the Udh-hiyah eats from it, in compliance with the action of the Prophet and gives from it in charity and as presents. There are no restrictions in this respect.

7) Showing joy and happiness on the Day of ‘Eed is recommended. Also, there is no harm in permissible amusement. ‘Aa’ishah said,

“The Messenger of Allah came to my house while two girls were singing beside me the songs of Bu‘aath (a story about the war between the two tribes of the Ansaar, Al-Khazraj and Al-Aws, before Islam). The Messenger of Allah lay down and turned his face to the other side. Then Abu Bakr came and spoke to me harshly saying, 'Musical instruments of Satan in the house of the Prophet ?' The Messenger of Allah turned his face towards him and said, 'Leave them.'

When Abu Bakr became inattentive, I signaled to the girls to go out and they left. It was the Day of ‘Eed, and the Abyssinians were playing with shields and spears; so either I requested the Prophet or he asked me whether I would like to see the display. I replied in the affirmative. Then the Prophet made me stand behind him and my cheek was touching his cheek and he was saying, 'Carry on! O Bani Arfidah,' till I got tired. The Prophet asked me, 'Are you satisfied (Is that sufficient for you)?' I replied in the affirmative and he told me to leave.” [Al-Bukhari]

Commenting on the Hadeeth, Ibn Hajar said in Fat-h Al-Baari, “From the rulings derived from this Hadeeth is the permissibility of pleasing one's family members on the Days of ‘Eed in order to entertain them and relieve them of the burdens of worship. However, avoiding this is better. Also, the Hadeeth indicates that showing happiness on the Days of ‘Eed is one of the rituals of religion.”

8) Going and coming through different roads is also one of the recommended acts on the Day of ‘Eed. Jaabir narrated that the Prophet used to go and come from different roads on the Day of ‘Eed. [Al-Bukhari]

Commenting on the Hadeeth, Ibn Hajar said in Fat-h Al-Baari, “According to the narration of Al-Ismaa‘eeli, when the Prophet went out on the Day of ‘Eed, he would come from a different road.”

9) Offering a two-Rak‘ah prayer is not recommended either before or after the ‘Eed Prayer, as long as the prayer is performed in a place other than a mosque. When the prayer is performed in the mosque, there is no problem to greet the mosque by offering a two-Rak‘ah prayer before the ‘Eed Prayer. This is based on the Hadeeth of Ibn ‘Abbaas that the Prophet on the Day of ‘Eed performed a two-Rak‘ah prayer without praying anything else before or after them. [Al-Bukhari and Muslim]

When the prayer of ‘Eed is missed, it is obligatory to make up for it, according to the opinion that the ‘Eed Prayer is obligatory. However, there is a difference in opinion among scholars regarding the number of Rak‘ahs of the compensated prayer. Al-Bukhari and those who agreed with him are of the opinion that one prays just two Rak‘ahs. Ahmad had an opinion which is held to be preponderant by Ibn Taymiyyah who is of the opinion that one prays four Rak‘ahs. Abu Is-haaq adopted a middle opinion saying that one prays two Rak‘ahs if he is in congregation or four Rak‘ahs if he is alone.

10) It is recommended to congratulate each other on the Day of ‘Eed by saying something like: may Allah accept from you and us (righteous deeds); your ‘Eed is blessed, may Allah bring this occasion again (while we are living), and so on. Ibn Hajar said, “We narrated a Hadeeth with a Hasan chain of narrators on the authority of Jubayr ibn Nufayr that he said, 'When the Companions of the Messenger of Allah met each other on the Day of ‘Eed, they used to say to each other: May Allah accept from you and us (the righteous deeds).’”