Etiquettes of Eid al-Fitr

Eid Al-Fitr Etiquette

Purification and Fragrance

It has been firmly established that the Messenger of Allah (peace be upon him) would perform a ritual washing on the day of Eid. This practice was also followed by the righteous predecessors, making it a recommended act. The washing can take place before the dawn of Eid, ideally close to the prayer time. Afterward, individuals should wear their best attire and apply fragrance. This practice is not limited to those attending the prayer; rather, it is encouraged for everyone, as Eid is a day of joy, celebration, and adornment.

Recitation of Takbir

Muslims are encouraged to loudly proclaim the Takbir during both Eid celebrations, and it is ideal to do so at all times and in all places. Each Muslim is to recite the Takbir individually, while women should refrain from doing so in the presence of men. The time for Takbir on Eid Al-Fitr begins from the night before and continues until the prayer is performed. In contrast, during Eid Al-Adha, it starts from the first day of Dhul-Hijjah and extends until the thirteenth day of the month. The Takbir serves as a means of glorifying Allah, praising Him, obeying His commands, and avoiding His prohibitions. Those heading to the prayer gather the Takbir as they walk towards it, and this applies equally to both Eids. Furthermore, uttering the Takbir is a form of worship that Islam mandates; listening to it or having another recite it does not fulfill the individual’s obligation.

Participation in Eid Prayers

The Eid prayer was instituted in the first year of Hijrah, and it is well established through consensus that the Prophet (peace be upon him) performed it. Its validity is supported by both the Quran and the Sunnah, as indicated by His words: “Allah desires ease for you, and he does not desire hardship for you” (Quran 2:185) and “Pray to your Lord and sacrifice” (Quran 108:2). According to tradition, it is preferred for a Muslim to go to the prayer site by one route and return home by another. While performing the prayer at the prayer site is recommended, it does not prohibit praying in the mosque. All Muslims—men, women, and children—are encouraged to attend, including women who are menstruating. Additionally, it is desirable to listen to the Eid sermon following the prayer.

Moreover, Muslims must pay Zakat Al-Fitr before the prayer. Failing to do so without a valid excuse incurs guilt, whereas if there is a valid reason for delay, the individual is not at fault but must make it up later. After the Eid prayer, Zakat Al-Fitr is treated as a regular charity. This form of charity was ordained by Allah as a means of purifying the fasting individual and providing food for the needy. All Muslims are required to give for themselves and for those financially dependent on them, and it is also preferable to give for an unborn child in the mother’s womb. The time frame for giving Zakat Al-Fitr begins at sunset on the eve of Eid and continues until just before the Eid prayer. It is permissible to give it a day or two prior to Eid, with the amount to be paid being one Sa’ (approximately 2.40 kilograms of the local staple food, such as wheat, rice, or barley).

Visiting Friends and Exchanging Greetings

During Eid, individuals visit one another and exchange greetings of joy and happiness. This tradition predates Islam, as people used to engage in similar practices based on pre-Islamic customs. Islam, however, established the two Eids and associated them with acts of worship. Aisha (may Allah be pleased with her) narrated that the Prophet Muhammad (peace be upon him) entered upon her while two girls were singing songs. He lay down on the couch, turned his face away, and when Abu Bakr entered and scolded Aisha for it, the Prophet instructed him to let them be, demonstrating the celebratory nature of Eid. The practice of visiting relatives, showing kindness to the poor and needy, and exchanging Eid greetings—a customary “Taqabbal Allah Minna Wa Mink” (may Allah accept from us and you)—is universally agreed upon across various Islamic schools of thought.

Eating Before the Eid Prayer

It is recommended to eat before heading out to the Eid prayer. This practice is based on the sayings of the Prophet (peace be upon him), who, as narrated by Buraida, would not leave for Eid Al-Fitr without first eating, while he would avoid eating on Eid Al-Adha until he returned to eat from his sacrifice. It is traditional for him to eat odd numbers of dates. The reasoning behind eating before the prayer is to prevent misunderstandings about the obligation to fast until after Eid prayer, as the Eid is seen as a reward from Allah for the Muslims’ fasting. Therefore, hastening to break the fast is encouraged.

Expressing Joy and Happiness for Eid

Muslims are encouraged to visibly express joy and happiness upon the arrival of Eid. This includes wearing new clothing when possible; if not, individuals should select their best attire to signify their celebration of the Eid. This practice reflects gratitude to Allah for His blessings. Abdullah ibn Umar (may Allah be pleased with him) narrated that Umar once bought a garment from the market and presented it to the Prophet (peace be upon him) for adornment during the Eid and the visiting of delegations, to which the Prophet refused, instead choosing a garment made of a different material, due to the prohibition of silk for men. Maintaining expressions of joy throughout the Eid days is also considered commendable. The Prophet (peace be upon him) said, “Everyone has a day of celebration, and this is our day of celebration,” indicating that such expressions are integral to Islamic teachings, a practice adhered to by the companions of the Prophet (may Allah be pleased with them).

References

1. ↑ A judicial scholar, Abdul Wahhab, Al-Ma’ouna fi Madhab Al-Madinah Scholar, Makkah: Al-Maktabah Al-Tijariyah, pp. 320-321, Vol. 1. Adapted.
2. ^ Hossam Al-Din Afanah (1430), Fatwas You Ask (1st edition), Jerusalem: Al-Maktabah Al-Ilmiyyah, Dar Tayyib, p. 85, Vol. 11. Adapted.
3. ↑ Ahmad ibn Al-Rif’ah (2009), Kifayat Al-Nabi in Explanation of Al-Tanbih (1st edition), Beirut: Dar Al-Kutub Al-Ilmiyyah, p. 449, Vol. 4. Adapted.
4. ↑ Muhammad Al-Tweijri (2009), Encyclopedia of Islamic Jurisprudence (1st edition), Amman: Dar Al-Afkar Al-Dawliyyah, pp. 663-664, Vol. 2. Adapted.
5. ^ Abdul Wahhab, Al-Ma’ouna fi Madhab Al-Madinah Scholar, Makkah: Al-Maktabah Al-Tijariyah, p. 322. Adapted.
6. ↑ Group of Authors (2009), Fatwas of the Islamic Network, p. 12129, Vol. 11. Adapted.
7. ↑ Quran, Surah Al-Baqarah, Ayah: 185.
8. ↑ Quran, Surah Al-Kawthar, Ayah: 2.
9. ↑ Mahmoud Al-Sabki (1977), Pure Religion or Guidance of Creation to the Right Religion (4th edition), Medina: Al-Maktabah Al-Mahmoodiah, pp. 513-516, Vol. 4. Adapted.
10. ↑ Collection of Authors (1433), The Islamic Jurisprudence Encyclopedia, pp. 254-257, Vol. 1. Adapted.
11. ↑ Ahmad Ghaloush (2004), The Prophet’s Biography and Invitation to Allah During the Madinan Era (1st edition), Beirut: Al-Risalah Foundation, p. 696. Adapted.
12. ↑ Narrated by Al-Bukhari, in Sahih Al-Bukhari, from Aisha, Mother of the Believers, p. or number: 949, Sahih.
13. ↑ Group of Authors (1427), The Kuwaiti Jurisprudence Encyclopedia (1st edition), Egypt: Dar Al-Safwa Printing, p. 117, Vol. 31. Adapted.
14. ↑ Hossam Al-Din Afanah (2008), You Ask About Ramadan (1st edition), Jerusalem: Al-Maktabah Al-Ilmiyyah, Dar Tayyib, p. 239. Adapted.
15. ↑ Mahmoud Al-Sabki (1977), Pure Religion or Guidance of Creation to the Right Religion (4th edition), Medina: Al-Maktabah Al-Mahmoodiah, p. 353, Vol. 4. Adapted.
16. ↑ Narrated by Shu’aib Al-Arna’out, in the narration of Al-Musnad, from Buraida Al-Husayb Al-Aslami, p. or number: 22984, Hasan.
17. ↑ Abdul Wahhab, Al-Ma’ouna fi Madhab Al-Madinah Scholar, Makkah: Al-Maktabah Al-Tijariyah, p. 321. Adapted.
18. ↑ Saleh Al-Sadlani (1425), A Letter on Simplified Jurisprudence (1st edition), Saudi Arabia: Ministry of Islamic Affairs, Awqaf, and Guidance, p. 49. Adapted.
19. ^ Mahmoud Al-Sabki (1977), Pure Religion or Guidance of Creation to the Right Religion (4th edition), Medina: Al-Maktabah Al-Mahmoodiah, p. 325, Vol. 4. Adapted.
20. ↑ Narrated by Al-Bukhari, in Sahih Al-Bukhari, from Abdullah Ibn Umar, p. or number: 948, Sahih.
21. ↑ Group of Authors (2009), Fatwas of the Islamic Network, p. 12130, Vol. 11. Adapted.
22. ↑ Narrated by Al-Bukhari, in Sahih Al-Bukhari, from Aisha, Mother of the Believers, p. or number: 952, Sahih.
23. ↑ Group of Authors (2009), Fatwas of the Islamic Network, p. 12124, Vol. 11. Adapted.
24. ↑ Group of Authors, Fatwas and Consultations from Islam Today, p. 202, Vol. 6. Adapted.