Like Ramadan, Eid celebrations too are changing with the times. On the one hand there is ever-increasing ostentation, impermissible celebrations and extravagance, on the other many Muslims may experience loneliness within their communities or an unfortunate lack of enthusiasm for Eid. We may wind up spending the first part of Eid catching up on lost sleep, the middle half, cooking elaborate meals or overeating to “make up” for Ramadan, and later, cruising aimlessly through malls and amusement centers late into the night, dressed to kill, vacant eyes asking: “Are we having fun yet?” I often wonder what Eid was like in the time of the Prophet (peace be upon him) and his Companions. It's unthinkable that they would have frittered away their time on frivolities and vanities, or felt ‘bored' or indulged in impermissible acts on the day of Eid. How did they celebrate? In his book Al-A'yad Fil-Islam, Sheikh Muhammad Al-Jibaly defines Eid as “any day of gathering, from `Aada (meaning returned), because people return to it periodically. Some scholars say that it comes from `Aadah (custom or practice; plural A'yaad) because people are accustomed to celebrating it. According to Lisan-ul-Arab: “It is called Eid because it returns every year with renewed happiness.” We learn about the Sunan (traditions) of Eid from various narrations: • The Companions (may Allah be pleased with him) used to recite Takbeer during the night of Eid from sunset on the last day of Ramadan until the Imam came to lead the Eid prayer in the morning. • They raised their voices in supplication and remembrance of Allah in the marketplaces, mosques and homes, but the women did so inaudibly. • The Prophet would not go out on Eid al-Fitr until he had eaten an odd number of dates. (Ahmad and Al-Bukhari) In Al-Muwatta, it is recorded from Sa'id Bin Al-Musayyib that the people were ordered to eat before they went out for prayer on the day of breaking the fast. • They performed Ghusl (ritual bath) and wore their best clothes and applied perfume. Ibn Al-Qayyim writes: “The Prophet (peace be upon him) had a special (Yemeni) cloak that he would wear on the two Eids and Jumu'ah.” • The Prophet (peace be upon him) would take his wives and daughters to the two Eids, and after he prayed and gave a Khutbah, he went to the women and admonished them, reminded them of Allah, and ordered them to give charity. (Al-Bukhari) Umm ‘Atiyah reports: “We were ordered to go out with the single and menstruating women on the two Eids in order to witness the good and the supplications of the Muslims. The menstruating women would be separate from the others.” (Al-Bukhari and Muslim) • The Prophet and his Companions paid Zakat Al-Fitr before the Eid prayer, or even a day or two in advance. • After the Eid prayer, they dispersed by a route that was different from the one they took to approach the Musalla. The Islamic Tarbiyah (upbringing) imparted by the Prophetic traditions is not restricted to the outward aspects of worship, it goes deeper and teaches us the correct spirit of celebration. Sheikh Muhammad Al-Jibaly writes: “The major part of the celebration is not eating or drinking – rather, it is a prayer that brings Muslims together to remember Allah's bounties and celebrate His glory and greatness. The Eids and their celebration in Islam carry a distinctive meaning and spirit. They are completely different from the celebrations in other nations and cultures. For other nations, a holiday is a chance to immerse in worldly pleasures, or to involve oneself in prohibited acts to the utmost. “Not so for Muslims! For Muslims, the Eid is an occasion to increase in good deeds. Each Eid marks the conclusion of an important worship, and the determination to continue in obedience and submission to Allah. In moments of extreme pleasure or sadness, a Muslim never forgets his Lord's greatness, might, glory, and watchfulness. A Muslim's actions are always controlled by this continued remembrance and awareness. “Thus the Eid is not an occasion to take a vacation from Islamic responsibilities and commitments, nor to waste time and money in extravagance. It is not ‘fun for the sake of fun'. Rather, it is controlled and directed rejoicing that is of ultimate and definite benefit for the Muslim. The Eid is a chance to multiply good deeds by bringing happiness and pleasure to the hearts of other Muslims, by helping and supporting the poor and needy, and by getting involved in pastimes that emphasize the strong and serious Islamic character.” When the Prophet came to Madinah he found the people celebrating two days of sport and amusement. He then said: “Allah, the Exalted, has exchanged these days for two days better than them: the day of breaking the fast and the day of sacrifice.” (Ahmad, Abu Dawood) In his explanation of this narration, Sheikh Ahmad Abdurrahmaan Al-Banna said: “(They are better because) they are legislated by Allah and are His choice for His creatures. They follow the completion of two of the greatest pillars of Islam: Hajj and fasting. On the other hand, the days of Navrooz and Mihrajaan (Persian festivals) were devised by the people of those times, because of a change in weather or other passing qualities. The difference between the two cases is apparent to whoever ponders upon this.” (Al-Fath ur-Rabbani) There are several instances where the Prophet (peace be upon him) permitted Ayesha (may Allah be pleased with her) to indulge in suitable recreation on Eid. Ayesha (may Allah be pleased with her) said: “The Messenger of Allah, entered the house and I had two girls who were singing about the battle of Bu'ath [a 120-year battle between the tribes of Aws and Khazraj that ended with the advent of Islam]. The Prophet (peace be upon him) lay down on the bed and turned his face to the other direction. Abu Bakr entered and spoke harshly to me, ‘Musical instruments of the Satan in the presence of the Messenger of Allah!' The Messenger of Allah (peace be upon him) turned his face to him and said: ‘Leave them.' When Abu Bakr became inattentive I signaled to the girls to leave. It was the day of Eid and the Africans were performing with their shields and spears. Either I asked him or the Prophet (peace be upon him) asked if I would like to watch them [I don't recall now]. I replied in the affirmative. At this the Prophet (peace be upon him) made me stand behind him and my cheek was against his. He was saying: ‘Carry on, O tribe of Arfidah,' until I tired. The Prophet asked: ‘Is that enough for you?' I replied: “Yes,” so he said: ‘Leave [then].'” Ibn Hajar writes in Fath Al-Bari, “It is related that the Prophet said that day: ‘Let the Jews of Madina know that our religion is spacious [and has room for relaxation] and I have been sent with an easy and straightforward religion.”' Perhaps it's time to rediscover the balance this Eid.
