'Eid Al-Fitr

The first day of the month following Ramadan is 'Eid al-Fitr. This is the celebration of fast-breaking. Muslims watch the western horizon immediately after sunset on the 29th day of Ramadan for the crescent. If the crescent is sighted, it is the first day of the new month and beginning of 'Eid day. If the crescent is not sighted within ½ an hour after sunset on the 29th day of Ramadan the Muslims complete 30 days of fasting. Either way, the 1st of Shawwal, the 10th month of the Islamic lunar calendar is 'Eid al-Fitr. On 'Eid day, Muslims gather in a larger facility than the neighborhood masjid and join in Salat al-'Eid which is composed of Salat followed by an address by the Imam (leader). This is a major holiday for the Muslims. On this day, they visit many relatives and friends and give gifts to the children. 'Eid is, first, a day of thanks to Allah, and next, a gathering of families and friends. All financially able Muslims are required to give Sadaqat al-Fitr, a form of charity, on behalf of each and every person of the family, including newborns, to the poor and needy during the Ramadan but before the 'Eid prayers.

'Eid Al-Adha

This is the celebration of sacrifice which comes two months and ten days after 'Eid al-Fitr. Muslims celebrate the sacrifice of the lamb in place of Ishmael (Isma'il) by his father, Abraham. On this day, after Salat al-'Eid (the prescribed 'Eid prayers), Muslims sacrifice an animal: a ram, goat, sheep, cow or camel. The meat is divided into three parts: one part is distributed among the poor and needy, one part is distributed among relatives and friends and one part is used by the family. This is also a major holiday for Muslims to visit each other and give gifts to the children. 'Eid al-Adha is celebrated on the 10th of Dhul Hijja, the 12th month of the Islamic lunar calendar, and again depends upon the crescent sighting for the first of the month. For those people who have gone to Makkah for Hajj (the pilgrimage), staying in the Plain of Arafat on the 9th of Dhul Hijja is the most important event. However, for those not performing Hajj, 'Eid al-Adha is the 10th of Dhul Hijja and one of the two most important celebrations of the year.

The Sunnahs that the Muslim should observe on the day of Eid are as follows:

1 – Doing ghusl before going out to the prayer.

It was narrated in a saheeh hadeeth in al-Muwatta’ and elsewhere that ‘Abd-Allah ibn ‘Umar used to do ghusl on the day of al-Fitr before going out to the prayer-place in the morning. Al-Muwatta’ 428.

Al- Nawawi (may Allah have mercy on him) said that the Muslims were unanimously agreed that it is mustahabb (preferred) to do ghusl for Eid prayer.

The reason why it is mustahabb (preferred) 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 and after the prayer on Eid al-Adha:

Part of the etiquette is not to go out to pray on Eid al-Fitr until one has eaten some dates, because of the hadeeth narrated by al-Bukhaari from Anas ibn Maalik, who said that the Messenger of Allah (peace and blessings of Allah be upon him) used not to go out on the morning of Eid al-Fitr until he had eaten some dates… of which he would eat an odd number. Al-Bukhaari, 953.

It is mustahabb (preferred) to eat before going out to emphasize the fact that it is forbidden to fast on that day and to demonstrate that the fast has ended.

Ibn Hajar (may Allah have mercy on him) suggested that the reason for that was so as to ward off the possibility of adding to the fast, and to hasten to obey the command of Allah. Al-Fath, 2/446

Whoever does not have any dates may break his fast with anything that is permissible.

But on Eid al-Adha it is mustahabb (preferred) not to eat anything until one comes back from the prayer, so he should eat from the udhiyah if he has offered a sacrifice. If he is not going to offer a sacrifice there is nothing wrong with eating before the prayer.

3 – Takbeer on the day of Eid

This is one of the greatest Sunnahs on the day of Eid because Allah says (interpretation of the meaning):

“(He wants that you) must complete the same number (of days), and that you must magnify Allah [i.e. to say Takbeer (Allahu Akbar: Allah is the Most Great)] for having guided you so that you may be grateful to Him”

[al-Baqarah 2:185]

It was narrated that al-Waleed ibn Muslim said: I asked al-Awzaa’i and Maalik ibn Anas about saying Takbeer out loud on the two Eids. They said, Yes, ‘Abd-Allah ibn ‘Umar used to say it out loud on the day of al-Fitr until the imam came out (to lead the prayers).

It was narrated in a saheeh report that ‘Abd al-Rahmaan al-Sulami said, “They emphasized it more on the day of al-Fitr than the day of al-Adha.”. Wakee’ said, this refers to the takbeer. See Irwa’ al-Ghaleel, 3/122/

Al-Daaraqutni and others narrated that on the morning of Eid al-Fitr and Eid al-Adha, Ibn ‘Umar would strive hard in reciting takbeer until he came to the prayer place, then he would recite takbeer until the imam came out.

Ibn Abi Shaybah narrated with a saheeh isnaad that al-Zuhri said: The people used to recite Takbeer on Eid when they came out of their houses until they came to the prayer place, and until the imam came out. When the imam came out they fell silent, and when he said takbeer they said takbeer. See Irwa’ al-Ghaleel, 1/121

Saying takbeer when coming out of one's house to the prayer place and until the imam came out was something that was well known among the salaf (early generations). This has been narrated by a number of scholars such as Ibn Abi Shaybah, ‘Abd a l-Razzaaq and al-Firyaabi in Ahkaam al-Eidayn from a group of the salaf. For example, Naafi’ ibn Jubayr used to recite takbeer and was astonished that the people did not do so, and he said, “Why do you not recite takbeer?”

Ibn Shihaab al-Zuhri (may Allah have mercy on him) used to say, “The people used to recite takbeer from the time they came out of their houses until the imam came in.”

The time for takbeer on Eid al-Fitr starts from the night before Eid until the imam enters to lead the Eid prayer.

In the case of Eid al-Adha, the takbeer begins on the first day of Dhu’l-Hijjah and lasts until sunset on the last of the days of tashreeq.

Description of the takbeer:

It was narrated in the Musannaf of Ibn Abi Shaybah with a saheeh isnaad from Ibn Mas’ood (may Allah be pleased with him) that he used to recite takbeer during the days of tashreeq:

Allahu akbar, Allahu akbar, laa ilaaha ill-Allah, wa Allahu akbar, Allah akbar, wa Lillaah il-hamd

(Allah is Most Great, Allah is most Great, there is no god but Allah, Allah is Most great, Allah is most great, and to Allah be praise).

It was also narrated elsewhere by Ibn Abi Shaybah with the same isnaad, but with the phrase “Allahu akbar” repeated three times.

Al-Mahaamili narrated with a saheeh isnaad also from Ibn Mas’ood: “Allahu akbaru kabeera, Allahu akbaru kabeera, Allahu akbar wa ajallu, Allahu akbar wa Lillaah il-hamd (Allah is Most Great indeed, Allah is Most Great indeed, Allah is most Great and Glorified, Allah is Most Great and to Allah be praise).” See al-Irwa’, 3/126.

4 – Offering congratulations

The etiquette of Eid also includes the congratulations and good wishes exchanged by people, no matter what the wording, such as saying to one another Taqabbala Allah minna wa minkum (May Allah accept (good deeds) from us and from you” or “Eid mubaarak” and other permissible expressions of congratulations.

It was narrated that Jubayr ibn Nufayr said: When the companions of the Prophet (peace and blessings of Allah be upon him) met one another on the day of Eid, they would say to one another, “May Allah accept (good deeds) from us and from you.” Ibn Hajar said, its isnaad is hasan. Al-Fath, 2/446.

Offering congratulations was something that was well known among the Sahaabah, and scholars such as Imam Ahmad and others allowed it. There is evidence which suggests that it is prescribed to offer congratulations and good wishes on special occasions, and that the Sahaabah congratulated one another when good things happened, such as when Allah accepted the repentance of a man, they went and congratulated him for that, and so on.

Undoubtedly these congratulations are among the noble characteristics among the Muslims.

The least that may be said concerning the subject of congratulations is that you should return the greetings of those who congratulate you on Eid, and keep quiet if others keep quiet, as Imam Ahmad (may Allah have mercy on him) said: If anyone congratulates you, then respond, otherwise do not initiate it.

5 – Adorning oneself on the occasion of Eid.

It was narrated that ‘Abd-Allah ibn ‘Umar (may Allah be pleased with him) said that ‘Umar took a brocade cloak that was for sale in the market and brought it to the Messenger of Allah (peace and blessings of Allah be upon him), and said, “O Messenger of Allah, buy this and adorn yourself with it for Eid and for receiving the delegations.” The Messenger of Allah (peace and blessings of Allah be upon him) said to him, “Rather this is the dress of one who has no share (of piety or of reward in the Hereafter)…” Narrated by al-Bukhaari, 948.

The Prophet (peace and blessings of Allah be upon him) agreed with ‘Umar on the idea of adorning oneself for Eid, but he denounced him for choosing this cloak because it was made of silk.

It was narrated that Jaabir (may Allah be pleased with him) said: The Prophet (peace and blessings of Allah be upon him) had a cloak which he would wear on the two Eids and on Fridays. Saheeh Ibn Khuzaymah, 1756,

Al-Bayhaqi narrated with a saheeh isnaad that Ibn ‘Umar used to wear his best clothes on Eid.

So a man should wear the best clothes that he has when going out for Eid.

With regard to women, they should avoid adorning themselves when they go out for Eid, because they are forbidden to show off their adornments to non-mahram men. It is also haraam for a woman who wants to go out to put on perfume or to expose men to temptation, because they are only going out for the purpose of worship.

6 – Going to the prayer by one route and returning by another.

It was narrated that Jaabir ibn ‘Abd-Allah (may Allah be pleased with him) said: On the day of Eid, the Prophet (peace and blessings of Allah be upon him) used to vary his route. Narrated by al-Bukhaari, 986.

It was said that the reason for that was so that the two routes would testify for him on the Day of Resurrection, for the earth will speak on the Day of Resurrection and say what was done on it, both good and bad.

Eid Etiquettes

1 – Doing ghusl before going out to the prayer.

It was narrated in a saheeh hadeeth in al-Muwatta’ and elsewhere that ‘Abd-Allah ibn ‘Umar used to do ghusl on the day of al-Fitr before going out to the prayer-place in the morning. Al-Muwatta’ 428.

2 – Eating before going out to pray on Eid al-Fitr and after the prayer on Eid al-Adha:

Part of the etiquette is not to go out to pray on Eid al-Fitr until one has eaten some dates, because of the hadeeth narrated by al-Bukhaari from Anas ibn Maalik, who said that the Messenger of Allah (peace and blessings of Allah be upon him) used not to go out on the morning of Eid al-Fitr until he had eaten some dates… of which he would eat an odd number. Al-Bukhaari, 953. It is mustahabb to eat before going out to emphasize the fact that it is forbidden to fast on that day and to demonstrate that the fast has ended. Whoever does not have any dates may break his fast with anything that is permissible. But on Eid al-Adha it is mustahabb not to eat anything until one comes back from the prayer, so he should eat from the udhiyah if he has offered a sacrifice. If he is not going to offer a sacrifice there is nothing wrong with eating before the prayer.

3 – Takbeer on the day of Eid

This is one of the greatest Sunnahs on the day of Eid because Allah says (interpretation of the meaning): “(He wants that you) must complete the same number (of days), and that you must magnify Allah [i.e. to say Takbeer (Allahu Akbar: Allah is the Most Great)] for having guided you so that you may be grateful to Him” [Suratul-Baqarah 2:185] The time for takbeer on Eid al-Fitr starts from the night before Eid until the imam enters to lead the Eid prayer. In the case of Eid al-Adha, the takbeer begins on the first day of Dhu’l-Hijjah and lasts until sunset on the last of the days of tashreeq.

Description of the takbeer:

Allahu akbar, Allahu akbar, laa ilaaha ill-Allah, wa Allahu akbar, Allah akbar, wa Lillaah il-hamd (Allah is Most Great, Allah is most Great, there is no god but Allah, Allah is Most great, Allah is most great, and to Allah be praise). It was also narrated elsewhere by Ibn Abi Shaybah with the same isnaad, but with the phrase “Allahu akbar” repeated three times.

4 – Offering congratulations

The etiquette of Eid also includes the congratulations and good wishes exchanged by people, no matter what the wording, such as saying to one another Taqabbala Allah minna wa minkum (May Allah accept (good deeds) from us and from you” or “Eid mubaarak” and other permissible expressions of congratulations. Undoubtedly these congratulations are among the noble characteristics among the Muslims.

5 – Adorning oneself on the occasion of Eid.

It was narrated that ‘Abd-Allah ibn ‘Umar (may Allah be pleased with him) said that ‘Umar took a brocade cloak that was for sale in the market and brought it to the Messenger of Allah (peace and blessings of Allah be upon him), and said, “O Messenger of Allah, buy this and adorn yourself with it for Eid and for receiving the delegations.” The Messenger of Allah (peace and blessings of Allah be upon him) said to him, “Rather this is the dress of one who has no share (of piety or of reward in the Hereafter)…” Narrated by al-Bukhaari, 948. So a man should wear the best clothes that he has when going out for Eid.

With regard to women, they should avoid adorning themselves when they go out for Eid, because they are forbidden to show off their adornments to non-mahram men. It is also haraam for a woman who wants to go out to put on perfume or to expose men to temptation, because they are only going out for the purpose of worship.

6 – Going to the prayer by one route and returning by another.

It was narrated that Jaabir ibn ‘Abd-Allah (may Allah be pleased with him) said: On the day of Eid, the Prophet (peace and blessings of Allah be upon him) used to vary his route. Narrated by al-Bukhaari, 986. It was said that the reason for that was so that the two routes would testify for him on the Day of Resurrection, for the earth will speak on the Day of Resurrection and say what was done on it, both good and bad.

Udhiyah (Sacrifice)

Significance:

Udhiyah is one of the great rituals of Islam, in which we remember the Unity of Allah, His blessings upon us and the obedience of our father Ibraheem to his Lord, and in this act of Udhiyah there is much goodness and blessing. So the Muslim must pay attention to its great importance. The following is a brief look at this important ritual.

Udhiyah refers to the animal (camel, cattle or sheep) that is sacrificed as an act of worship to Allah, in the country in which the person offering the sacrifice lives, during the period from after the Eid prayer on the Day of Nahr (Eid al-Adhaa) until the last of the Days of Tashreeq (the 13th day of Dhu’l-Hijjah), with the intention of offering sacrifice. Allah says (interpretation of the meaning):

“Therefore turn in prayer to your Lord and sacrifice (to Him only).” [al-Kawthar 108:2]

“Say (O Muhammad): ‘Verily, my prayer, my sacrifice, my living and my dying are for Allah, the Lord of the ‘Aalameen (mankind, jinns and all that exists).” [al-An’aam 6:162]

“And for every nation We have appointed religious ceremonies, that they may mention the Name of Allah over the beast of cattle that He has given them for food. And your God is One God, so you must submit to Him Alone (in Islam)…” [al-Hajj 22:34]

Ruling on Udhiyah:

Udhiyyah is a confirmed Sunnah according to the majority of scholars (some scholars say that it is waajib or obligatory; this will be discussed in more detail below). The basic principle is that it is required at the appointed time from one who is alive on behalf of himself and the members of his household, and he may include in the reward for it whoever he wishes, living or dead. With regard to udhiyah on behalf of one who is dead, if the deceased bequeathed up to one third of his wealth for that purpose, or included it in his waqf (endowment), then these wishes must be carried out, otherwise, if a person wishes to offer a sacrifice on behalf of someone who has died, this is a good deed and is considered to be giving charity on behalf of the dead. But the Sunnah is for a man to include the members of his household, living and deed, in his udhiyah, and when he slaughters it, he should say, “Allahumma haadha ‘anni wa ‘an aali bayti (O Allah, this is on behalf of myself and the members of my household” – he does not have to make a separate sacrifice on behalf of every deceased person.

The scholars agreed that sacrificing the animal and giving its meat in charity is better than giving its value in charity, because the Messenger (peace and blessings of Allah be upon him) used to make the sacrifice, and he did not do anything but that which is best and most befitting. This is the opinion of Abu Haneefah, al-Shaafa'i and Ahmad.

The virtues of Udhiyah and the best of Udhiyah:

A sheep is good enough as a sacrifice for one man and the members of his household and his children, because of the hadeeth of Abu Ayyoob: “At the time of the Messenger of Allah (peace and blessings of Allah be upon him), a man would sacrifice a sheep on behalf of himself and the members of his household, and they would eat from it and give some to others.” (Reported by Ibn Maajah and al-Tirmidhi, who classed it as saheeh)

The kinds of animals prescribed for sacrifice are camels, cattle and sheep. Some of the scholars said that the best sacrifice is camels, then cattle, then sheep, then a share in a she-camel or cow, because the Prophet  (peace and blessings of Allah be upon him) said concerning Friday prayers: “Whoever goes to [Friday prayers] early, it is equivalent to him sacrificing a camel.” This is the opinion of the three imaams Abu Haneefah, al-Shaafa'i and Ahmad. On this basis, a sheep is better than one-seventh of a camel or cow. Malik said that the best is a young sheep, then a cow then a camel, because the Prophet  (peace and blessings of Allah be upon him) sacrificed two rams, and he never did anything but that which was the best. The response to that is that he (peace and blessings of Allah be upon him) always chose what was more appropriate out of kindness towards his ummah, because they would follow his example, and he did not want to make things difficult for them.

A camel or cow is enough for seven people, because of the report narrated by Jaabir (may Allah be pleased with him) who said: “We sacrificed at al-Hudaybiyah with the Prophet (peace and blessings of Allah be upon him), a camel for seven and a cow for seven.” According to one version: “The Messenger of Allah  (peace and blessings of Allah be upon him) commanded us to share camels and cattle, each seven men sharing one animal.” According to another version: “So a cow would be sacrificed on behalf of seven men and we would share it.” (Reported by Muslim)

Conditions of Udhiyah:

The animal should have reached the required age, which is six months for a lamb, one year for a goat, two years for a cow and five years for a camel. It should be free of any faults, because the Prophet  (peace and blessings of Allah be upon him) said: “There are four that will not do for sacrifice: a one-eyed animal whose defect is obvious, a sick animal whose sickness is obvious, a lame animal whose limp is obvious and an emaciated animal that has no marrow in its bones .” (Saheeh, Saheeh al-Jaami’, no. 886). There are milder defects that do not disqualify an animal, but it is makrooh to sacrifice such animals, such as an animal with a horn or ear missing, or an animal with slits in its ears, etc. Udhiyah is an act of worship to Allah, and Allah is Good and accepts only that which is good. Whoever honours the rites of Allah, this has to do with the piety (taqwa) of the heart.

It is forbidden to sell it. If an animal has been selected for sacrifice, it is not permissible to sell it or give it away, except in exchange for one that is better. If an animal gives birth, its offspring should be sacrificed along with it. It is also permissible to ride it if necessary. The evidence for this is the report narrated by al-Bukhaari and Muslim from Abu Hurayrah (may Allah be pleased with him), who said that the Messenger of Allah  (peace and blessings of Allah be upon him) saw a man leading his camel and told him, “Ride it.” He said, “It is for sacrifice.” He said, “Ride it” a second or third time.

Time of Udhiyah?

It should be sacrificed at the specified time, which is from after the prayer and khutbah of Eid – not from when the time for the prayer and khutbah starts – until before sunset on the last of the days of Tashreeq, which is the 13th day of Dhu’l-Hijjah. The Prophet (peace and blessings of Allah be upon him) said: “Whoever sacrifices before the prayer, let him repeat it.” (Reported by al-Bukhaari and Muslim).

What should be done with the sacrifice?

It is Mustahabb (liked, preferable) for the one who has made a sacrifice to not eat anything on that day before he eats from it, if this is possible, because of the hadeeth, “Let every man eat from his sacrifice.” (Classed as saheeh in Saheeh al-Jaami’, 5349). This eating should be after the Eid prayer and khutbah. This is the opinion of the scholars, including ‘Ali, Ibn ‘Abbaas, Maalik, al-Shaafa'i and others. The evidence for this is the hadeeth of Buraydah (may Allah be pleased with him): “The Prophet (peace and blessings of Allah be upon him) would not go out on the day of Fitr until he had eaten, and he would not eat on the day of Adhaa until he had slaughtered (his sacrifice).”

It is better for a person to slaughter the sacrifice himself, but if he does not, it is Mustahabb for him to be present when it is slaughtered.

It is mustahaab to divide the meat into three: one third to be eaten, one third to be given as gifts and one third to be given in charity.

What should the Muslim avoid in the first ten days of Dhu’l-Hijjah if he wants to offer a sacrifice?

The Sunnah indicates that the one who wants to offer a sacrifice must refrain from taking anything from his hair, nails or skin from the first day of Dhu’l-Hijjah until he offers his sacrifice, because the Prophet (peace and blessings of Allah be upon him) said: “When you see the new moon of Dhu’l-Hijjah, if any one of you wants to offer a sacrifice, let him not remove anything from his hair or nails until he has offered his sacrifice.” According to another report: “Let him not touch any part of his hair or nails.” (Reported by Muslim with four isnaads, 13/146). This command implies obligation and the prohibition implies that it is forbidden, according to the most correct opinion, because these are absolutes with no exceptions. If a person deliberately takes something (from his hair or nails), he must seek the forgiveness of Allah, but he does not have to pay any fidyah (penalty), and his udhiyah is still valid. Whoever needs to remove some of his hair or nails because leaving it will cause him harm, such as a torn nail or a wound in a site covered by hair, should remove it, and there is no sin on him if he does so. This is not more serious than the muhrim (person in ihraam for Hajj or ‘Umrah) who is allowed to shave if not doing so will cause him harm. There is nothing wrong with men and women washing their hair during the first ten days of Dhu’l-Hijjah, because the Prophet (peace and blessings of Allah be upon him) only forbade removing hair, and because the muhrim is allowed to wash his head. The wisdom behind the prohibition on removing hair and nails is because the one who is going to offer a sacrifice is like the one who is in ihraam for Hajj and ‘Umrah with regard to some rituals, which is the offering of a sacrifice in order to draw closer to Allah. Thus some of the rulings of ihraam apply to the one who wants to offer a sacrifice, so he should not touch his hair and nails until he has slaughtered his sacrifice, in the hope that Allah will release him from the fire of Hell. And Allah knows best.

If a person removes some of his hair and nails during the first ten days of Dhu’l-Hijjah because he is not planning to offer a sacrifice, then he decides to sacrifice, he should refrain from cutting his hair or nails from the moment he takes the decision.

There are some women who delegate their brothers or sons to do the sacrifice on their behalf so that they can cut their hair during the first ten days of Dhu’l-Hijjah. This is not correct, because the ruling applies to the one who is making the sacrifice, whether he or she delegates someone else to do the actual slaughter or not. The prohibition does not apply to the person appointed, it applies to the person who wants to offer a sacrifice on behalf of himself, as is indicated by the hadeeth. As for the person who is doing the sacrifice on behalf of another, whether because of a will or because he has been delegated to do so, the prohibition does not apply to him.

It is apparent that this prohibition applies to the one who is offering the sacrifice, and does not extend to his wife or children, unless one of them is offering a sacrifice on his or her own behalf. The Prophet (peace and blessings of Allah be upon him) used to sacrifice on behalf of the family of Muhammad, and it was not reported that he forbade them to remove anything of their hair or nails.

The things that are forbidden for the person who wants to offer a sacrifice are reported in the hadeeth quoted above. It is not forbidden for him to wear perfume or to have intercourse with his wife or to wear sewn garments and so on. And Allah knows best.