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The Wisdom behind Celebrating Eid
Author : His Eminence Noah Ali Salman
Date Added : 06-11-2024

 

Eid constitutes an expression of the community's joy on a particular event. This event, which brings happiness to people when it is mentioned, is given a special day where they can express their joy and happiness. The benefit of this Eid is that it strengthens the bonds and connections within the community, unifying their feelings and perspectives for a period of time. The new clothes and visits are simply expressions of this happiness.

The people of the pre-Islamic era (Jahiliyyah) had specific festivals for occasions that mattered to them. This is exemplified in a narration from Anas (may Allah be pleased with him), who said: "The Messenger of Allah (PBUH) came to Medina, and they had two days on which they would play and celebrate. He asked: "What are these two days?" They said: "We used to celebrate them during the Jahiliyyah." The Messenger of Allah (PBUH) said: "Allah has replaced them for you with something better than them: the day of Al-Adha (Sacrifice) and the day of Al-Fitr (Breaking Fast after Ramadan)." [Abu Dawood].

This hadith illustrates that the Eids in Islam are not for worldly occasions but rather for religious ones. The Eid of Ramadan comes after fulfilling the obligation of fasting as a gesture of gratitude to Allah for His guidance and for leading us to this noble faith and the benefits of fasting. Eid Al-Adha occurs after the great Islamic gathering on Mount Arafat, and Muslims everywhere celebrate in gratitude to Allah, joining their pilgrim brothers in joy. After the physical gathering on Arafat for some Muslims, Eid serves as a spiritual and emotional gathering for all Muslims, uniting them in spirit and sentiment.

Similarly, the Eid in Ramadan is a day of unity for Muslims. Although Muslims traditionally break their fast at the same time, variations may occur due to different time zones, with one region potentially breaking its fast earlier than another based on the setting of the sun. However, on the day of Eid, Muslims everywhere come together to celebrate, marking the end of Ramadan and the beginning of a joyful occasion, uniting them in a shared expression of gratitude and joy.

Islam does not tie its holidays to earthly events, as the earth and everything upon it are destined to perish. Instead, it connects its celebrations to the accomplishment of divine acts of worship, the rewards of which are timeless and cannot be diminished by the passage of days. These holidays recur annually, symbolizing the repeated fulfillment of worship and gratitude towards Allah, ensuring a continuous connection with the Creator through these acts of devotion.

The connection of the Eid to acts of worship carries a noble meaning; it signifies that the primary goal of a Muslim in life is to seek the pleasure and obedience of Allah, strengthening the bond with Him. As for worldly gains, they are secondary and can be considered permissible and part of worship if they lead to Allah's satisfaction.

In Islam, the expression of joy during the Eid is manifested in the large gathering of people from all regions coming together to perform the prayer for Allah. Before and after the prayer, they glorify Allah, affirm His oneness, and praise Him for His blessings and guidance. How beautiful their voices are as they chant in unison: "Allahu Akbar, Allahu Akbar, Allahu Akbar, La ilaha illallah, Allahu Akbar, Allahu Akbar, walillahil hamd." This is the eternal anthem, declaring that Allah is greater than all things; He is the eternal and everlasting, while everything else is transient and perishable. He is the true God, and all other supposed deities are false and doomed to perish.

After that, Muslims continue chanting "Allahu Akbar (Allah is the greatest)", and ending with praise and gratitude for the guidance Allah has granted. In this way, the Muslim rises above the transient nature of this world, its fleeting pleasures, its superficialities, and its trivialities. The elevated sound of their voice, reaching toward the heavens, declares that Allah alone is the greatest, while everything else is merely created and incapable.

Islam has instructed us to glorify Allah during Eid, no matter where we are: on the road, at home, or in the mosque. Then, we all head to the prayer ground, a place outside the city where the special Eid prayer is performed. This prayer is unique in that we begin each of its units with more Takbir (saying "Allahu Akbar") than in regular prayers. The imam then delivers a sermon, beginning with the eternal truth: "Allahu Akbar... Allahu Akbar..."

The companions of the Prophet (PBUH) would all go out for the Eid prayer, including women and children. Umm 'Atiyyah (may Allah be pleased with her) narrated: The Messenger of Allah (PBUH) commanded us to bring out on 'Id-ul-Fitr and 'Id-ul-Adha young women, menstruating women and screened away ladies, menstruating women kept back from prayer, but participated in goodness and supplication of the Muslims. I said: Messenger of Allah, one of us does not have an outer garment (to cover her face and body). He said: "Let her sister cover her with her outer garment." [Agreed upon].

The end of the narration indicates that women would go out in modest, covering clothing, emphasizing the importance of maintaining Islamic standards of modesty. It highlights that women’s participation in the Eid prayer was not for the sake of showing off or attracting attention, but rather to join in the communal celebration and to be part of the collective joy of the Muslim community. It also enables them to benefit from the blessings of the occasion, hear the supplications of the Muslims, and receive the spiritual rewards associated with being part of the gathering.

After the Eid prayer, Muslims visit one another to exchange greetings and congratulations. They strengthen family ties by visiting their relatives, ensuring that their bonds are maintained and their hearts are filled with love and joy.

What is particularly noteworthy about the Eid prayer is the sermon that follows it. This is likely intended to draw attention to the important messages delivered during the sermon. The Imam is expected to address key issues concerning the Muslims and to provide both guidance and reminders to the listeners. The sermon serves as an opportunity for both instruction and spiritual reflection. The Prophet Muhammad (peace be upon him) used to recite Surat (Qaf) and Surat (Al-Qamar) during the Eid prayer. These two Surahs are rich with lessons and admonitions, recounting the stories of past nations and the destruction of those who rejected the truth. They also serve as a reminder to the congregation about resurrection and the Day of Judgment, emphasizing the reality of the afterlife and the ultimate accountability of every soul. 

A Muslim's duties on Eid include visiting relatives, giving gifts within their means, and checking on the needs of their neighbors. They should show kindness to orphaned children who may not have someone to bring them joy on this special day, comforting them and filling their hearts with happiness. Muslims should also remember those who are unable to celebrate due to illness or suffering and keep them in their thoughts. Visiting those in hospitals, if possible, and offering support is encouraged. Furthermore, it is essential for Muslims not to let the joy of Eid distract them from their duties toward Allah. They should ensure that they fulfill their religious obligations, such as performing their prayers and other acts of worship, without neglecting any of their responsibilities. 

On the other hand, Eid does not permit what is unlawful. The sin of disobeying Allah on Eid is even greater than committing sins on regular days. It is not permissible to engage in prohibited entertainment or immoral gatherings, as they represent a declaration of war against Allah. Those who wage war against Allah will undoubtedly be defeated.

A Muslim should also remember that they have brothers and sisters in faith who share in the joy of this day. Therefore, they should wear good clothes, clean their bodies, and apply perfume, as they are heading to a celebration, not a mourning. This does not mean wearing extravagant attire, but rather the best they can afford.

Finally, I ask Allah to make this Eid a day of happiness, goodness, and blessings for all Muslims. May He accept our fasting and worship, and may He allow us to witness another blessed Ramadan, with the entire Muslim Ummah in the best of conditions.

 

 

 

 

 

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Summarized Fatawaa

What is the ruling on performing the night prayer (*qiyām al-layl*) between the first and second adhān of Fajr? And which is better: delaying the prayer until shortly before the Fajr adhān, or performing it earlier than that?

 

All praise is due to Allah, and peace and blessings be upon our master, the Messenger of Allah.
The time for night prayer (qiyām al-layl) begins after the Maghrib prayer and lasts until the second adhān of Fajr. The best time for it is the last third of the night, and best of all are the fourth and fifth sixths of the night. If the night is divided into two halves, the latter half is better.
Whoever intends to pray at night is encouraged to delay the Witr until he has prayed the night prayer. If he knows that he will not wake up, it is better for him to pray and perform Witr before sleeping, so that he does not miss both the night prayer and the Witr.
It is stated in Mughnī al-Muḥtāj (Vpl.1/p.462): “I say: The voluntary prayer of the night, that is, the absolute voluntary prayer (al-nafl al-muṭlaq), is better than the absolute voluntary prayer of the day, because of the report in Muslim: ‘The best prayer after the obligatory prayer is the night prayer.’ In another narration of his: ‘In the night there is an hour that no Muslim man meets while asking Allah for any good of this world and the next except that He gives it to him, and that is every night.’ It is also because the night is a time of heedlessness. I restricted the voluntary prayer to the absolute kind following the commentator, although what the ḥadīth and the underlying meaning require is that the night rawātib be preferred over the day rawātib, since the jurists preferred the two rakʿahs of Fajr over everything except Witr. The middle of the night is better than its two ends if it is divided into thirds, because heedlessness is greatest then and worship is hardest. If he wishes to pray during some third, the best is the fourth and fifth sixths, based on the ḥadīth in the two Ṣaḥīḥs: ‘The most beloved prayer to Allah the Exalted is the prayer of Dāwūd: he would sleep half the night, stand for a third of it, and sleep for a sixth.’ Then the latter part is better than the first if he divides it into two halves, because of the saying of Allah the Exalted: ‘And in the hours before dawn they would ask forgiveness’ [al-Dhāriyāt: 18], and the report of the two Shaykhs: ‘Our Lord, Blessed and Exalted, descends,’ meaning His command descends, ‘to the lowest heaven when the last third of the night remains, and says: Who calls upon Me, that I may answer him? Who asks of Me, that I may give him? Who seeks My forgiveness, that I may forgive him?’”
It is also stated in ʿUmdat al-Sālik (p. 60): “It is better to perform it [the Witr] immediately after the sunnah of ʿIshāʾ, unless he has tahajjud, in which case it is better to delay it so that he performs Witr after it. If he performs Witr and then wishes to pray tahajjud, he prays two rakʿahs at a time and does not repeat the Witr, nor does he need to cancel it with a single rakʿah before the tahajjud. It is recommended that he not deliberately pray after it.”
Qiyām al-layl is a term applied to any prayer performed at night. Tahajjud, on the other hand, refers to the night prayer that follows sleep, whether it is prayed after Maghrib or after ʿIshāʾ, or the prayer performed after ʿIshāʾ without sleep. On this basis, the Witr is also called tahajjud, since it is only prayed after ʿIshāʾ.
It is stated in al-Majmūʿ (Vol.4/p.84): “The sound position, as stated in al-Umm and al-Mukhtaṣar, is that the Witr is called tahajjud.”
It is stated in Nihāyat al-Zayn (Vol.1/p.114): “Among the absolute voluntary prayers is qiyām al-layl. If it is performed after sleep, even during the time of Maghrib and after having prayed ʿIshāʾ early (taqdīman), it is called tahajjud.”
And it is stated in Ḥāshiyat al-Bujayrimī ʿalā al-Khaṭīb (Vol.1/p.418): “His statement: ‘(the night prayer)’: the genitive construction (iḍāfah) carries the sense of fī, meaning a prayer in the night. His statement: ‘(it would be more fitting)’: the reason it is more fitting is that the night prayer includes both tahajjud and other prayers.” And Allah Almighty knows best.

Is fasting obligatory for a child?

Fasting is not obligatory for a child until they reach puberty. Puberty is determined by well-known signs, the most common of which are: nocturnal emission (for both males and females), menstruation (for females), or reaching the age of fifteen lunar years.
A guardian must instruct their children to fast once they reach the age of discernment, which is around seven years old, if they are capable of fasting.

Does burping (belching) break the fast?

Burping does not break the fast. However, if anything comes up from the stomach, the fasting person must spit it out and rinse their mouth to cleanse it.
If they swallow it intentionally while being able to expel it, or if they swallow their saliva before rinsing their mouth, their fast is invalidated.

A man led the people in prayer as imam, and at the end of the prayer he performed a prostration of forgetfulness (*sujūd al-sahw*) because he had omitted a short *sūrah* after al-Fātiḥah. What is the ruling on his prayer and that of those praying behind him?

 

All praise is due to Allah, and peace and blessings be upon our master, the Messenger of Allah.
According to the Shāfiʿī school, it is sunnah to recite a sūrah after al-Fātiḥah in the prayer. One who omits it has a valid prayer, and no prostration of forgetfulness (sujūd al-sahw) is prescribed for omitting it. If someone performs sujūd al-sahw for its omission while knowing the ruling and remembering it, his prayer is invalidated. But one who is ignorant of the ruling, or who did so out of forgetfulness, his prayer is not invalidated, because this is among the matters that are obscure to people, and ignorance of it is not restricted to those who recently entered Islam.
Shaykh al-Islām al-Shams al-Ramlī said in Nihāyat al-Muḥtāj ilā Sharḥ al-Minhāj (Vol.2/p.70): “The remaining sunnahs are not compensated for by prostration, such as the remembrances (adhkār) of bowing and prostration, that is, the opening supplication (duʿāʾ al-iftitāḥ) and the sūrah, in accordance with the base rule, because they are not of the same nature as what has been reported [as compensable]. If one prostrates for any of them deliberately, his prayer is invalidated, unless he is excused due to ignorance. As for the objection raised that the ignorant person does not know that sujūd al-sahw is prescribed, and whoever knows it knows its place, this is refuted by denying such a necessary connection, for the ignorant person may hear only that sujūd al-sahw is prescribed before the salām, and so assume that it applies to every sunnah and is not restricted to its prescribed place.”
This is among the matters that are obscure, in which the mukallaf is excused for ignorance, as stated by al-Shabrāmallisī in his Ḥāshiyah ʿalā Nihāyat al-Muḥtāj (Vol.2/p.70).
However, if the imam prostrates, and the follower (maʾmūm) presumes that his imam’s prostration is for a reason for which one does not prostrate, it is not permissible to follow him in it, so long as the follower knows the ruling.
Accordingly, the prayer of one who did not recite a sūrah after al-Fātiḥah is valid, and sujūd al-sahw is not prescribed for it. Whoever prostrates out of ignorance or forgetfulness, his prayer is valid, because this is among the issues hidden from the general public. But whoever prostrates while knowing the ruling and remembering it, his prayer is invalidated. And Allah Almighty knows best.

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