‘Eed in Islam is an example of delight with the Mercy and Favor of Allah The Almighty and a great opportunity for purity of souls, unanimity of opinion, and rejuvenation of life itself. At the same time, it should never mean laxity in obligations and dissolution from manners and etiquettes; on the contrary, it is necessary on ‘Eed to be firm upon the Sharee‘ah-defined criteria of that day as well as the etiquettes to be observed on it.

There are a set of ‘Eed-related rulings, acts of Sunnah and etiquettes which a Muslim should observe and adhere to, all of which spring from the purposes and ends for which ‘Eeds have been prescribed in Islam on the one hand, and lie within the limits of the worship of Allah, the Lord of the worlds at every time and place on the other.

One of these rulings is the unlawfulness of observing fasting on ‘Eed day, based on what is authentically attributed to ‘Umar ibn Al-Khattaab that he led the prayer before he delivered the Khutbah (sermon) and then addressed the people saying, “O people, indeed the Messenger of Allah forbade you to observe fasting on [the days of] those two ‘Eeds: one of them is the day you break your fasting [of Ramadan], and the other is the day you eat of your sacrifice.” [Al-Bukhari]

On ‘Eed, it is favorable to recite the Takbeer (i.e., saying, ‘Allahu Akbar’) very often.

Concerning ‘Eed Al-Fitr, the Takbeers start from sunset of the last day of Ramadan until the ‘Eed prayer, as confirmed by the statement of Allah The Almighty (what means): {…And [He wants] for you to complete the period and to glorify Allah for that [to] which He has guided you…..} [Quran 2:185] The Takbeers should be intensified when setting out to the place of prayer and while waiting for the prayer to start.

As for ‘Eed Al-Adh-ha (sacrifice), then absolute (i.e., continuous) Takbeer is prescribed beginning from the first day of Thul-Hijjah, as confirmed by the statement of Allah The Almighty (what means): {….And mention the Name of Allah on known days over what He has provided for them…..} [Quran 22:28] The known days here are the first ten of Thul-Hijjah. It is proven in an authentic narration that both Abu Hurayrah and Ibn ‘Umar would set out to the market during the first ten days of Thul-Hijjah and recite the Takbeer, and the people would recite the Takbeer following theirs.

For this reason, it is a Sunnah to recite the Takbeer during these days and raise one’s voice with it in the mosques, houses, streets and markets and wherever people gather, in order to make known that rite, revive the Sunnah and imitate the righteous predecessors of this Ummah (nation).

As for the restricted Takbeer that is to be recited after the obligatory prayers, it starts from the dawn of the day of ‘Arafah for the non-pilgrim, and from the Thuhr prayer of the day of ‘Eed for the pilgrim, for before that time he would be engaged in reciting Talbiyah (the Hajj related chant).

The absolute Takbeer continues, along with the restricted Takbeer, until the afternoon of the last of the days of Tashreeq, which is the fourth day of ‘Eed. This goes back to the statement of Allah The Almighty (what means): {And remember Allah during [specific] numbered days…..} [Quran 2:203], and the statement of the Messenger of Allah : “The days of Tashreeq are days of eating, drinking, and the remembrance of Allah.” [Muslim]

The way to make Takbeer is to say, “Allahu Akbar, Allahu Akbar, Allahu Akbar, Laa ilaaha illa-Allah; Allahu Akbar, Allahu Akbar, wa lillaahil Hamd (Allah Is the Greatest, Allah Is the Greatest, Allah Is the Greatest, there is none worthy of worship except Allah; Allah Is the Greatest, Allah Is the Greatest. All perfect praise be to Allah).” If one says Allahu Akbar thrice here, it is fine, and the matter here is flexible.

Among the recommended etiquettes on the day of ‘Eed is to make Ghusl (ritual bathing), get adorned and perfumed, and put on the finest clothes, because it is a day on which people gather. It is proven that Ibn ‘Umar would make Ghusl on the day of ‘Eed Al-Fitr before setting out for the place of prayer. Furthermore, the Prophet approved ‘Umar ibn Al-Khattaab's view of getting adorned on the Day of ‘Eed. When ‘Umar saw a cloak of silk being sold, he said to him, “O Messenger of Allah, buy that [cloak] in order to get adorned therewith on the day of ‘Eed, and when you receive delegations.” He said to him: “That is the dress of such as will have no share [reward in the Hereafter].” [Al-Bukhari] This indicates that, in principle, it is permissible under the Sharee‘ah to get adorned on the day of ‘Eed. The Prophet only commented as he did because it was made of brocade, which is forbidden for a Muslim man to wear.

A Muslim on that day should come out with the best and the most perfect appearance in order to display the favor of Allah upon him, and give thanks to Him for what He has conferred upon him from His bounty. Indeed, Allah The Almighty likes to see the signs of His favor upon the servant.

It is out of Sunnah, on the day of ‘Eed Al-Fitr, to eat before prayer an odd number of dates, such as three, seven, or nine. But on the day of ‘Eed Al-Adh-ha, one should not eat until he or she slaughters his/her sacrifice in order to eat thereof. In this respect, it is narrated on the authority of Buraydah that he said, “It was the habit of the Prophet not to set out on the day of ‘Eed Al-Fitr until he had eaten, and not to eat on the day of ‘Eed Al-Adh-ha until he had returned home so that he would eat of his sacrifice.” [Ahmad]

It is preferable to go to the place of prayer on foot, due to the statement of ‘Ali “It is of Sunnah to go to the ‘Eed [prayer] on foot, and to eat something before you come out.” [At-Tirmithi]

It is also preferable to make the way of going different from the way of returning, that is, to go from one route and return through another. This is confirmed by the narration of Jaabir that he said, “Whenever it was the day of ‘Eed, the Prophet would make the way [of going] different [from that of returning].” [Al-Bukhari]

Scholars elicited certain points of wisdom from this recommendation, such as to display the rites of Islam while going and returning; to greet with peace the people on both paths; to have more than one place be witness (to one’s good deeds); to be optimistic about the change of one’s state to being that of forgiveness; and to fulfill the need of he who has one, on both paths.

Congratulating one another on the occasion of ‘Eed is among the good customs that people are accustomed to, as it brings hearts together in love and develops affection and affinity among them. Hence, there is no harm in congratulating with any permissible terms such as, “‘Eed Mubaarak (Have a blessed ‘Eed)”, “A‘aadahu Allahu ‘alayk (May Allah return it with goodness upon you)”, “Kullu ‘Aam wa antum bikhayr (Happy new ‘Eed)”, and so on. Whenever the Companions of the Prophet met in ‘Eed, they would say to each other, “Taqabbal Allahu minna wa minkum (May Allah accept from us and you).”

To show joy and delight on the days of ‘Eeds is among the religious rites. So, there is no harm in permissible play and amusement, and in all that which would delight people while at the same time observing Sharee‘ah-defined limits with neither excess nor overindulgence. When the Messenger of Allah arrived in Madeenah, he saw that it’s people had two days of sport and amusement; he asked: “What are these days?” People said, “Two days we would celebrate in Jaahiliyyah [pre-Islamic ignorance].” On that the Messenger of Allah said: “Allah has given you a better substitute for them: the Day of ‘Eed Al-Fitr and the Day of ‘Eed Al-Adh-ha.” [Abu Daawood]

However, a Muslim must beware of what is committed on those days of ‘Eed in terms of wastefulness and extravagancy, squandering of money and time, audacity in violating the sanctities of Allah, and other such things which contradict the worship of Allah, the One and Only, whether on ‘Eed days or any other occasion, and which only earn harm and loss for their perpetrators in this life and the Hereafter.

We ask Allah to accept from us righteous deeds, and bring again these days with happiness, welfare and blessings.