1 – The belief of some that it is prescribed to spend the night of Eid in worship.
Some people believe that it is prescribed to spend the night of Eid in worship. This is a kind of innovation (bid’ah) that is not proven from the Prophet (peace and blessings of Allaah be upon him). Rather it was narrated in a da’eef (weak) hadeeth which says, “Whoever stays up on the night of Eid, his heart will not die on the day when hearts die.” This hadeeth is not saheeh. It was narrated via two isnaads, one of which is mawdoo’ (fabricated) and the other is da’eef jiddan (very weak). See Silsilat al-Ahaadeeth al-Da’eefah wa’l-Mawdoo’ah by al-Albaani, 520, 521.
Sunan of Eid:
1 – Doing ghusl before going out to the prayer.
It was narrated in a saheeh hadeeth in al-Muwatta’ and elsewhere that ‘Abd-Allaah ibn ‘Umar used to do ghusl on the day of al-Fitr before going out to the prayer-place in the morning.
Al- Nawawi (may Allaah have mercy on him) said that the Muslims were unanimously agreed that it is mustahab to do ghusl for Eid prayer.
The reason why it is mustahabb is the same reason as that for doing ghusl before Jumu’ah and other public gatherings. Rather on Eid the reason is even stronger.
2 – Eating before going out to pray on Eid al-Fitr
1) The Prophet, sallallahu ‘alayhi wa sallam, when he raised his hands in du’a, he would not put them down until he had wiped his face with them.
Da’if (Weak). Transmitted by at-Tirmidhi (2/244) & Ibn ‘Asakir (7/12/2) via Hammad ibn ‘Isa al-Juhani from Hanzalah ibn Abi Sufyan al-Jamhi from Salim ibn ‘Abdullah from his father from ‘Umar ibn al-Khattab.
At-Tirmidhi said after it, “This is a sahih gharib hadith. We only know it as a hadith of Hammad ibn ‘Isa, for he is alone in reporting it; he has few ahadith, but the people have reported from him.”
However, this reporter is weak, as in Taqrib of Ibn Hajr, who says about him in Tahdhib:
There are many signs of a good end, which the scholars (may Allaah have mercy on them) have derived from the texts which speak of that. These signs include the following:
1 – Uttering the shaahadah (testimony of faith) when dying:
The Prophet (peace and blessings of Allaah be upon him) said, “A person whose last words are Laa ilaaha ill-Allaah [there is no go but Allaah] will enter Paradise.”
Narrated by Abu Dawood, 3116; classed as saheeh by al-Albaani in Saheeh Abi Dawood, 2673.
2 – Dying with sweat on the forehead:
Al-Buraydah ibn al-Husayb (may Allaah be pleased with him) said: I heard the Messenger of Allaah (peace and blessings of Allaah be upon him) say, “The believer dies with sweat on his forehead.”
Narrated by Ahmad, 22513; al-Tirmidhi, 980; al-Nasaa’i, 1828. Classed as saheeh by al-Albaani in Saheeh al-Tirmidhi.
The Complete Guidance on the Rulings of Wiping: Shaykh al-Albanee (part 2)
When does the time limit for wiping begin?
There are two well-known views of the scholars concerning this issue:
The First: It begins at the point when the ablution is broken (for the first time), after having put on the footwear.
The second: It begins at the point when the first wiping occurs after, having broken the ablution.
Abu Haneefah, Ash- Shaafi’ee, Ahmad and their companions held the first opinion. And we do not know of any evidence on their part, which deserves mentioning, other than that it was simply an opinion. It is for this reason that some of their companions (i.e. from the same madh-hab) have contradicted them, as we shall mention. Nor do we know any of the predecessors from the Sahaabah that opposed the second view, for their guide was the authentic ahaadeeth and the ruling of ‘Umar Ibn Al- Khattaab (raa).
The Complete Guidance on the Rulings of Wiping: Shaykh al-Albanee (Part 1)
Wiping over the shoes:As for wiping over the shoes (na’alayn)  when performing ablution, then it has become popular amongst the contemporaries to say that it is not permissible to wipe over them. And we do not know of any evidence to support that claim, other than what has been stated by Al- Bayhaqee (rahimahullaah) in hisSunan(1/288):
“The asl is the obligation for washing the feet, unless there is an established aspect of the Sunnah that makes it more specific, or there is a consensus (ijmaa’) in which there is no differing. And wiping over the shoes or the socks is not included in any of the two, and Allaah knows best.”
This is adapted from article of Shaykh Irshad ul Haqq Al-Athari written about the permissibility of wiping hands on the face and a refutation of those who think it is an innovation or only done by ignorant. This article was published in Al-I’tisam and is present in the Shaykh’s “Maqalat” volume 1. Shaykh ‘Abdul Mannan An-Nurpuri also mentioned it in his “Ahkam wa Masail” volume 1.
Hafiz ibn Hajar wrote in “Bulugh Al-Maram” concerning hadith of Umar narrated in At-Tirmidhi about wiping hands on the face after invocation : “Narrated by At-Tirmidhi, and this has Shawahid (witnesses), among them Abu Dawood from Hadith of ibn ‘Abbas and others, and the total requires that it is a Hassan Hadith”
First Hadith: The narration of At-Tirmidhi has Hammad ibn ‘Issa Al-Juhani who is weak, not Matruk or liar (“Tahzib” v 6 p 419)