Is It Sunnah to Celebrate Eid al-Fitr and Eid al-Adha? Islamic Perspective Explained

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Is It Sunnah to Celebrate Eid al-Fitr and Eid al-Adha? ~ Eid al-Fitr and Eid al-Adha are moments we eagerly anticipate each year. After a full month of fasting during Ramadan, we celebrate the day of victory with great joy. Muslims around the world welcome these occasions by performing the Eid prayer, seeking forgiveness from one another, and gathering with family. However, amidst this joy, a question arises: Is celebrating Eid al-Fitr and Eid al-Adha considered sunnah?

In Islam, Eid al-Fitr and Eid al-Adha hold special virtues and were prescribed by Prophet Muhammad (peace be upon him). But is celebrating these Eids a recommended sunnah, or is it merely a cultural tradition that has developed in society?

Religious Practices on Eid al-Fitr and Eid al-Adha

As religious festivals established in Islam, Eid al-Fitr and Eid al-Adha come with specific acts of worship, such as the Eid prayer and reciting the takbir. But what about the celebration itself?

Many scholars have discussed the ruling on celebrating Eid al-Fitr and Eid al-Adha. Most agree that the Eid prayer is sunnah mu'akkadah (a highly emphasized sunnah). Additionally, taking a ritual bath before the prayer, wearing the best clothing, and increasing takbir (praising Allah) and charity are also encouraged. But what about broader celebrations, such as feasts or certain cultural traditions?

Are all forms of Eid celebrations encouraged in Islam? Or are there specific limitations that we need to observe?

Let's explore the rulings and recommendations in Islam regarding the celebration of Eid al-Fitr and Eid al-Adha.

Understanding the Concept of Sunnah in Islam

In Islamic teachings, we often hear the term "sunnah." But do we truly understand its meaning? Sunnah is not merely something that is "optional" or "not obligatory." More than that, sunnah encompasses everything that was taught, practiced, and approved by Prophet Muhammad (peace be upon him).

Is It Sunnah to Perform Ghusl for Eid al-Fitr and Eid al-Adha?

In daily life, there are many sunnah practices we can follow, from eating and sleeping habits to acts of worship. Understanding the concept of sunnah helps us live according to Islamic teachings and attain blessings through them. However, sunnah also has different categories. Therefore, we need to deepen our understanding of what sunnah is, its types, and how we can implement it in our daily lives.

Definition of Sunnah

Linguistically, sunnah means "path (الطَّرِيقَةُ)" or "habit (السِّيرَةُ)." In Islamic law (Sharia), sunnah refers to everything that originates from Prophet Muhammad (peace be upon him), whether in the form of his statements, actions, or approvals. This definition is further explained as follows:

In Islam, sunnah refers to everything attributed to Prophet Muhammad (peace be upon him) in terms of his sayings, actions, or tacit approvals. We can find this explanation in the scholarly definition of sunnah provided below:

مَا أُضِيفَ إِلَى النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ مِنْ قَوْلٍ أَوْ فِعْلٍ أَوْ تَقْرِيرٍ

Something attributed to the Prophet (peace be upon him), whether in the form of his words, actions, or approvals.^[1]

Thus, sunnah is not only related to acts of worship but also encompasses etiquette, social interactions, and various aspects of life. Understanding sunnah properly will help us follow the example of the Prophet in every aspect of life.

Is It Sunnah to Eat Something Sweet Before Eid Prayer?

In the science of hadith, sunnah is divided into three main types: Sunnah Qauliyah (السُّنَّةُ القَوْلِيَّةُ), Sunnah Fi'liyah (السُّنَّةُ الفِعْلِيَّةُ), and Sunnah Taqririyah (السُّنَّةُ التَّقْرِيرِيَّةُ). These three types of sunnah play an important role in explaining Islamic teachings and providing guidance for us in daily life.

Sunnah Qauliyah (السُّنَّةُ القَوْلِيَّةُ)

Sunnah Qauliyah (السُّنَّةُ القَوْلِيَّةُ) refers to the sunnah in the form of the words of Prophet Muhammad (peace be upon him). This includes various hadiths that contain guidance and advice for Muslims. One example is the following hadith:

صَلَاةُ الْجَمَاعَةِ أَفْضَلُ مِنْ صَلَاةِ الْفَذِّ بِسَبْعٍ وَعِشْرِيْنَ دَرَجَةً . مُتَّفَقٌ عَلَيْهِ . وَلَهُمَا عَنْ أَبِيْ هُرَيْرَةَ رَضِيَ اللهُ عَنْهُ ؛ بِخَمْسٍ وَعِشْرِيْنَ جُزْءًا 

Jamaah Prayer (Congregational prayer) is more important than the prayer alone is approximately twenty-seven degrees." The hadith is narrated by al-Bukhari and Muslim. They both also have another narration from Abu Hurairah, "Approximately twenty-five degrees."^[2]

The hadith above explains the superiority of congregational prayer over praying alone.

Sunnah Fi'liyah (السُّنَّةُ الفِعْلِيَّةُ)

Sunnah Fi'liyah (السُّنَّةُ الفِعْلِيَّةُ) refers to the sunnah in the form of the actions of Prophet Muhammad (peace be upon him). Everything he did can serve as an example for us. One example is the following hadith:

عَنِ الأَسْوَدِ، قَالَ : سَأَلْتُ عَائِشَةَ رَضِىَ اللهُ عَنْهَا : كَيْفَ صَلاَةُ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ بِاللَّيْلِ ؟ قَالَتْ : كَانَ يَنَامُ أَوَّلَهُ وَيَقُومُ آخِرَهُ ، فَيُصَلِّي ثُمَّ يَرْجِعُ إِلَى فِرَاشِهِ ، فَإِذَا أَذَّنَ الْمُؤَذِّنُ وَثَبَ ، فَإِنْ كَانَ بِهِ حَاجَةٌ اغْتَسَلَ ، وَإِلاَّ تَوَضَّأَ وَخَرَجَ‏

From Al-Aswad, he said: "I asked Aisyah (may Allah be pleased with her), 'How did the Prophet (peace and blessings be upon him) pray at night?' She replied, 'He would sleep in the early part of the night and wake up in the later part of the night, then he would pray. After that, he would return to his bed. When the muezzin called the adhan, he would immediately rise. If he had a need, he would perform ghusl (ritual purification), and if not, he would perform wudu (ablution) and then go out (for prayer).'"^[3]

The hadith above explains that Prophet Muhammad (peace be upon him) would sleep at night, then wake up to perform the Tahajjud prayer. After that, he would sleep again until he heard the adhan for the Fajr prayer.

Sunnah Taqririyah (السُّنَّةُ التَّقْرِيرِيَّةُ)

Sunnah Taqririyah (السُّنَّةُ التَّقْرِيرِيَّةُ) refers to the sunnah in the form of the Prophet Muhammad's (peace be upon him) approval of an action performed by his companions. This means that if the Prophet did not object to or allowed something done by his companions, it is considered a sunnah. One example is the following hadith:

وَقَالَ سَلْمَانُ لأَبِي الدَّرْدَاءِ رَضِىَ اللهُ عَنْهُمَا : نَمْ ‏.‏ فَلَمَّا كَانَ مِنْ آخِرِ اللَّيْلِ قَالَ : قُمْ ‏.‏ قَالَ النَّبِيُّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ ‏:‏ صَدَقَ سَلْمَانُ 

Salman said to Abu Darda' (may Allah be pleased with him), "Sleep!" When the end of the night arrived, he said, "Wake up." The Prophet (peace and blessings be upon him) said, "Salman is right."^[4]

The hadith above explains that the Prophet Muhammad (peace be upon him) agreed with Salman's statement to Abu Darda', which suggests that we should sleep and then wake up at the end of the night to perform Tahajjud prayer.

Is It Sunnah to Wear New Clothes on Eid?

Practicing the sunnah is not limited to acts of worship but also applies to daily life. For example, starting something with the right hand, greeting others, or smiling at people. The sunnah teaches us to become better individuals in all aspects of life.

Many people think that the sunnah only refers to recommended acts of worship, such as rawatib prayers or fasting on Mondays and Thursdays. In reality, the sunnah covers many aspects, including morality, speech, and behavior toward others. By understanding the sunnah more broadly, we can live a life more aligned with Islamic teachings.

Following the sunnah does not mean neglecting obligatory acts. Instead, the sunnah complements our mandatory worship. For example, the five daily prayers are obligatory, but adding rawatib prayers brings additional rewards. The sunnah helps us enhance our worship and brings us closer to Allah.

As Muslims, we naturally aspire to follow the example of the Prophet Muhammad (peace be upon him) as best as we can. By understanding and practicing the sunnah, we can attain a better life, full of blessings, and in accordance with Islamic teachings.

So, have we started practicing the sunnah in our daily lives? Let us study it more deeply and implement it with sincerity and awareness.

The Importance of Eid al-Fitr and Eid al-Adha in Islam

In Islam, there are two major holidays that we eagerly anticipate every year: Eid al-Fitr and Eid al-Adha. These are not just ordinary celebrations but hold deep significance for Muslims around the world. Eid al-Fitr is observed after a full month of fasting in Ramadan, symbolizing victory and self-purification. Meanwhile, Eid al-Adha is closely related to the story of Prophet Ibrahim and Prophet Ismail, demonstrating their devotion and obedience to Allah. These two festivals hold special virtues prescribed in Islam and are part of the teachings of the Prophet Muhammad (peace be upon him).

But what exactly is the difference between Eid al-Fitr and Eid al-Adha? And how are they explained in the Quran and Hadith?

Eid al-Fitr marks the end of Ramadan and is celebrated with great joy. Muslims are encouraged to perform the Eid prayer, pay zakat al-fitr, and recite takbir frequently. This day represents spiritual purification after a month of fasting. In contrast, Eid al-Adha is known as the Festival of Sacrifice, where Muslims are encouraged to perform the Qurban (sacrifice) as an act of devotion to Allah. Eid al-Adha also coincides with the peak of the Hajj pilgrimage in the Holy Land, making it an especially significant day for Muslims.

Is It Sunnah to Say "Eid Mubarak"?

The Quran highlights the importance of these two festivals in several verses. One of them is the following command from Allah:

فَصَلِّ لِرَبِّكَ وَانْحَرْۗ

So, pray to your Lord and sacrifice [to Him alone].^[5]

The verse above serves as the basis for performing the Qurban (sacrificial ritual) during Eid al-Adha. Meanwhile, in Surah Al-Baqarah, verse 185, Allah speaks about the virtues of Ramadan and the encouragement to complete the fasting before welcoming Eid al-Fitr:

شَهْرُ رَمَضَانَ الَّذِيْٓ اُنْزِلَ فِيْهِ الْقُرْاٰنُ هُدًى لِّلنَّاسِ وَبَيِّنٰتٍ مِّنَ الْهُدٰى وَالْفُرْقَانِۚ فَمَنْ شَهِدَ مِنْكُمُ الشَّهْرَ فَلْيَصُمْهُ ۗوَمَنْ كَانَ مَرِيْضًا اَوْ عَلٰى سَفَرٍ فَعِدَّةٌ مِّنْ اَيَّامٍ اُخَرَ ۗيُرِيْدُ اللّٰهُ بِكُمُ الْيُسْرَ وَلَا يُرِيْدُ بِكُمُ الْعُسْرَ ۖوَلِتُكْمِلُوا الْعِدَّةَ وَلِتُكَبِّرُوا اللّٰهَ عَلٰى مَا هَدٰىكُمْ وَلَعَلَّكُمْ تَشْكُرُوْنَ

The month of Ramadhan [is that] in which was revealed the Quran, a guidance for the people and clear proofs of guidance and criterion. So, whoever sights [the new moon of] the month, let him fast it; and whoever is ill or on a journey - then an equal number of other days. Allah intends for you ease and does not intend for you hardship and [wants] for you to complete the period and to glorify Allah for that [to] which He has guided you; and perhaps you will be grateful.^[6]

Moreover, Prophet Muhammad (peace be upon him) also emphasized that these two festive days are a blessing for the Muslim ummah. Consider the following hadith:

يَوْمُ عَرَفَةَ، وَيَوْمُ النَّحْرِ، وَأَيَّامُ التَّشْرِيقِ عِيدُنَا أَهْلَ الْإِسْلَامِ، وَهِيَ أَيَّامُ أَكْلٍ وَشُرْبٍ

The Day of Arafah, the Day of Sacrifice, and the Days of Tashreeq are our festive days, we Muslims, and they are days of eating and drinking.^[7]

Apart from the Eid prayer, there are several Sunnahs recommended on these festive days. On Eid al-Fitr, it is Sunnah to eat before the prayer, wear the best clothes, and recite Takbir frequently. Meanwhile, on Eid al-Adha, it is recommended to delay eating until after the Eid prayer and then consume the sacrificial meat. These differences highlight the unique virtues of each celebration.

The significance of Eid al-Adha is closely related to the act of sacrifice (Qurbani). In a hadith narrated by At-Tirmidhi, Prophet Muhammad (peace be upon him) said:

مَا عَمِلَ آدَمِيٌّ مِنْ عَمَلٍ يَوْمَ النَّحْرِ أَحَبَّ إِلَى اللَّهِ مِنْ إِهْرَاقِ الدَّمِ، إِنَّهَا لَتَأْتِي يَوْمَ الْقِيَامَةِ بِقُرُونِهَا وَأَشْعَارِهَا وَأَظْلَافِهَا، وَإِنَّ الدَّمَ لَيَقَعُ مِنَ اللَّهِ بِمَكَانٍ قَبْلَ أَنْ يَقَعَ عَلَى الْأَرْضِ، فَطِيبُوا بِهَا نَفْسًا

There is no deed performed by the son of Adam on the Day of Sacrifice (Eid al-Adha) that is more beloved to Allah than sacrificing an animal. Indeed, the sacrificed animal will come on the Day of Judgment with its horns, fur, and hooves. And indeed, its blood will reach Allah before it falls to the ground. So, perform the sacrifice with an open heart.^[8]

Thus, the act of sacrifice on Eid al-Adha is not merely about distributing meat but also a demonstration of our obedience to Allah, as exemplified by Prophet Ibrahim.

Beyond being an act of worship, Eid al-Fitr and Eid al-Adha also serve as moments of togetherness. We are encouraged to strengthen family ties, share happiness, and foster relationships with fellow Muslims. This aligns with Islamic teachings that emphasize the importance of brotherhood and unity.

Although they differ in meaning and practices, both Eid al-Fitr and Eid al-Adha teach values of piety, obedience, and social awareness. Eid al-Fitr encourages sharing through zakat al-fitr, while Eid al-Adha teaches generosity through the act of sacrifice.

As Muslims, we should strive to understand and practice the Sunnah associated with these two festivals. It is not just about celebration, but also about drawing lessons and implementing their teachings in our daily lives.

So, have we prepared ourselves to welcome Eid al-Fitr and Eid al-Adha in the best way possible?

Is It Sunnah to Celebrate Eid al-Fitr and Eid al-Adha?

Every year, we welcome Eid al-Fitr with great joy. After a month of fasting, this special occasion becomes a moment of gratitude, sharing, and strengthening family bonds. However, one question may arise in our minds: Is celebrating Eid al-Fitr and Eid al-Adha considered Sunnah?

In Islam, Sunnah refers to everything that was taught or practiced by Prophet Muhammad (peace be upon him). If we look at history, the Prophet and his companions always observed Eid al-Fitr in a specific way. But does this mean that celebrating it is a recommended Sunnah? Let's explore this matter further based on authentic sources and scholarly opinions.

Eid al-Fitr and Eid al-Adha are the two official festivals in Islam. They are not merely customs or cultural traditions but have a firm foundation in Islamic teachings. Consider the following hadith:

قَدِمَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ الْمَدِينَةَ وَلَهُمْ يَوْمَانِ يَلْعَبُونَ فِيهِمَا، فَقَالَ: مَا هَذَانِ الْيَوْمَانِ؟ قَالُوا: كُنَّا نَلْعَبُ فِيهِمَا فِي الْجَاهِلِيَّةِ، فَقَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: إِنَّ اللَّهَ قَدْ أَبْدَلَكُمْ بِهِمَا خَيْرًا مِنْهُمَا: يَوْمَ الْأَضْحَى وَيَوْمَ الْفِطْرِ

The Messenger of Allah (peace be upon him) arrived in Madinah, and they had two days in which they used to play. He asked, 'What are these two days?' They replied, 'We used to celebrate these two days during the pre-Islamic period of ignorance.' The Messenger of Allah (peace be upon him) said, 'Indeed, Allah has replaced them for you with two better days: the day of Eid al-Adha and the day of Eid al-Fitr.'^[9]

The hadith above explains that celebrating these two Eids is part of Islamic teachings. However, what is the proper way to celebrate according to the Sunnah?

In Islam, celebrating Eid al-Fitr is not merely about having fun; it also follows certain practices exemplified by the Prophet (peace be upon him). The recommended Sunnahs on Eid al-Fitr include taking a bath before the Eid prayer, wearing the best clothes, increasing the recitation of takbir, and performing the Eid prayer in an open area. Additionally, it is Sunnah to eat before heading to the Eid prayer as a sign that Ramadan has ended. All of this demonstrates that there are Sunnahs related to the Eid al-Fitr celebration, but the celebration itself is not a separate act of worship like prayer or fasting.

What about the celebration of Eid al-Adha? Eid al-Adha holds a special significance as it is associated with Hajj and the act of sacrifice (Qurbani). The second verse of Surah Al-Kawthar, as previously mentioned, highlights that Eid al-Adha has the primary act of worship of sacrificing an animal. The Sunnahs of its celebration are similar to those of Eid al-Fitr, but with the additional recommended act of Qurbani for those who are capable.

Scholars agree that celebrating Eid al-Fitr and Eid al-Adha is a Sunnah Muakkadah—a strongly emphasized Sunnah. Imam Ash-Shafi'i and other scholars have stated that the Eid prayer is a highly recommended Sunnah. Some scholars, such as Imam Abu Hanifa, even consider it obligatory for those who meet the requirements. In other words, the celebration of Eid al-Fitr and Eid al-Adha has strong Sunnah elements, especially in the form of the Eid prayer and various recommended acts of worship.

However, there are some misconceptions that need to be clarified. Some people assume that all forms of Eid al-Fitr celebrations, including grand festivities and parties, are part of the Sunnah. In reality, the Sunnah taught by the Prophet (peace be upon him) focuses more on worship, togetherness, and gratitude rather than mere entertainment. If a celebration is excessive or goes against Islamic principles, it is certainly not part of the Sunnah.

Additionally, some people believe that not celebrating Eid al-Fitr is a sign of piety. However, Islam actually encourages us to express gratitude and joy in the right way. In a hadith narrated by Bukhari, it is mentioned that the Prophet (peace be upon him) allowed young girls to sing and play during Eid al-Fitr as a permissible form of joy. This shows that Islam does not forbid celebrations, as long as they remain within the appropriate boundaries.

So, is celebrating Eid al-Fitr a Sunnah? The answer is that celebrating Eid al-Fitr in accordance with the Prophet's (peace be upon him) guidance is a Sunnah. However, celebrating it merely as a festive occasion is not a recommended Sunnah. The essence of Eid al-Fitr is gratitude, strengthening social bonds, and practicing the acts of worship encouraged by the Prophet (peace be upon him).

In conclusion, Eid al-Fitr and Eid al-Adha are two religious holidays prescribed in Islam and have a strong foundation in the teachings of the Prophet (peace be upon him). Celebrating them in the correct manner is a highly recommended Sunnah. However, we must also understand that excessive or inappropriate celebrations are not part of the Sunnah.

May we celebrate Eid al-Fitr in the right way, filled with blessings, and within the framework of Islamic teachings. Wishing you a joyful Eid with a pure heart and gratitude!

Sunnah Practices on Eid al-Fitr and Eid al-Adha

Eid al-Fitr and Eid al-Adha are two special days for us as Muslims. After a full month of fasting, Eid al-Fitr is a moment of victory, while Eid al-Adha reminds us of the exemplary story of Prophet Ibrahim and Prophet Ismail. However, beyond the festive celebrations, there are Sunnah practices that we should observe to make these days even more meaningful. The Prophet (peace be upon him) has demonstrated various practices we can follow on these two occasions, from taking a bath before the Eid prayer to enthusiastically reciting takbir. These are not just traditions but part of Islamic teachings that carry great rewards. So, what are the Sunnah acts we can observe on Eid al-Fitr and Eid al-Adha? Let's discuss them one by one.

On the morning of Eid al-Fitr and Eid al-Adha, it is recommended to take a bath before leaving for the prayer. In a hadith narrated by Malik, it is mentioned that Abdullah bin Umar would always bathe on the day of Eid before going to the prayer area. Additionally, wearing the best clothes is also encouraged, as this was practiced by the Prophet (peace be upon him) in welcoming Eid.

Eid al-Fitr has a unique Sunnah that distinguishes it from Eid al-Adha. One of the most important acts is eating before the Eid prayer, usually an odd number of dates. This is based on the following hadith:

كَانَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ لَا يَغْدُو يَوْمَ الفِطْرِ حَتَّى يَأْكُلَ تَمَرَاتٍ، وَيَأْكُلُهُنَّ وِتْرًا

The Messenger of Allah (peace be upon him) did not leave for Eid al-Fitr without eating a few dates, and he would eat them in an odd number.^[10]

Meanwhile, on Eid al-Adha, the sunnah is to refrain from eating before the prayer, as it is recommended to eat from the sacrificial meat after the prayer. Consider the following hadith!

كَانَ رَسُوْلُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ لَا يَخْرُجُ يَوْمَ الْفِطْرِ حَتَّى يَطْعَمَ وَلاَ يَطْعَمُ يَوْمَ الْأَضْحَى حَتَّى يُصَلِّيَ

The Messenger of Allah (peace be upon him) would not go out to perform the Eid al-Fitr prayer until he had eaten, and he would not eat until he had performed the Eid al-Adha prayer.^[11]

Takbir is also an essential part of the celebration of these two Eid festivals. The takbir for Eid al-Fitr begins on the night before Eid and continues until just before the Eid prayer, as mentioned in Surah Al-Baqarah (2:185), which I previously quoted. Meanwhile, the takbir for Eid al-Adha lasts longer, starting from the 9th of Dhu al-Hijjah (the Day of Arafah) until the 13th of Dhu al-Hijjah after the obligatory prayers.

The Eid prayer is a highly emphasized sunnah muakkadah, and some scholars even consider it obligatory. The Prophet (peace be upon him) always performed the Eid prayer in an open field and encouraged women and children to attend. This explanation can be found in the two hadiths below:

كَانَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَخْرُجُ إِلَى الْمُصَلَّى فِي يَوْمِ الْفِطْرِ وَالْأَضْحَى، فَأَوَّلُ شَيْءٍ يَبْدَأُ بِهِ الصَّلَاةُ

"The Messenger of Allah (peace be upon him) used to go out to the open field on the days of Eid al-Fitr and Eid al-Adha, and the first thing he would begin with was the prayer."^[12]

عَنْ أُمِّ عَطِيَّةٍ قَالَتْ : أُمِرْنَا أَنْ نُخْرِجَ الْعَوَاتِقَ وَالْحُيَضَ فِيْ الْعِيْدَيْنِ , يَشْهَدْنَ الْخَيْرَ وَدَعْوَةَ الْمُسْلِمِيْنَ , وَيَعْتَزِلُ الْحُيَضُ الْمُصَلَّى

From Umm 'Atiyyah, she said, "We were commanded to bring out the adolescent girls and the menstruating women on the two Eids so that they could witness the goodness and the prayers of the Muslims. However, the menstruating women should stay away from the prayer area."^[13]

Another often-forgotten Sunnah is taking a different route when going to and returning from the Eid prayer. In a hadith narrated by al-Bukhari, it is mentioned that the Messenger of Allah (peace be upon him) always took a different path when going to and returning from the Eid prayer. The wisdom behind this is so that we can meet more people, spread greetings of peace, and strengthen bonds of brotherhood.

Specifically on Eid al-Adha, the most highly recommended act of worship is offering a sacrifice (Qurbani). This is explained in Surah Al-Kawthar, verse 2, as I have previously mentioned. Qurbani is a form of piety and compassion toward others, especially those in need.

In conclusion, Eid is not just a moment of celebration but also an opportunity to practice the Sunnah exemplified by the Messenger of Allah (peace be upon him). May we be able to observe these Sunnahs with full awareness and sincerity so that our Eid al-Fitr and Eid al-Adha become more blessed.

Scholarly Views on Celebrating Eid al-Fitr and Eid al-Adha

Eid al-Fitr and Eid al-Adha are two significant celebrations observed by Muslims worldwide. However, do these celebrations have a strong foundation in Islam? How did classical scholars view them? It turns out that the imams of the major schools of thought have varying perspectives. Some consider Eid prayer to be a Sunnah Mu'akkadah (highly recommended), while others even classify it as obligatory. These opinions are based on evidence from the Quran, hadith, and the practices of the Prophet (peace be upon him) and his companions. Let us explore how Imam Malik, Imam Abu Hanifa, and Imam al-Shafi'i understood these two Eid celebrations.

Imam Malik held the view that the Eid prayer is a Sunnah Mu'akkadah that should not be neglected. According to him, celebrating Eid al-Fitr and Eid al-Adha is part of Islamic law that must be upheld. In the Maliki school, attending the Eid prayer is highly recommended, especially for men. However, if someone is unable to attend due to a valid excuse, there is no sin upon them. The evidence often cited is the command of the Prophet (peace be upon him) to go out to the open field and perform the Eid prayer with the Muslim community. This indicates that celebrating Eid is not merely a tradition but an act of worship with a strong foundation in Islam.

Meanwhile, Imam Abu Hanifa had a slightly different opinion. In the Hanafi school, the Eid prayer is considered obligatory (wajib) for men who meet the requirements, such as being of age, sane, and residing in a place where the prayer is established. This means that neglecting it without a valid excuse could be sinful. Imam Abu Hanifa based his opinion on hadiths that mention how the Prophet (peace be upon him) always performed the Eid prayer and commanded it for his followers. Since it is an annual practice performed in congregation, he viewed it as more than just a Sunnah—it is an obligation that must be fulfilled.

On the other hand, Imam al-Shafi'i shared a view similar to Imam Malik. In the Shafi'i school, the Eid prayer is classified as a Sunnah Mu'akkadah, meaning it is highly encouraged but not obligatory. Imam al-Shafi'i also emphasized that aside from the prayer, there are other Sunnahs to observe during Eid, such as reciting the Takbir, wearing one's best clothes, and giving more in charity. This opinion is based on hadiths indicating that the Prophet (peace be upon him) and his companions never missed the Eid prayer, yet there is no explicit command making it obligatory.

These differing views highlight the flexibility within Islamic teachings regarding acts of worship. Imam Abu Hanifa regarded Eid as an obligation, while Imam Malik and Imam al-Shafi'i considered it a strongly recommended Sunnah. Despite the differences in legal classification, all three imams agreed that Eid al-Fitr and Eid al-Adha are significant occasions that should not be neglected.

From this, we can understand that celebrating Eid has a solid foundation in Islam. Whether considered obligatory or Sunnah, scholars unanimously agree that the Eid prayer and its associated Sunnahs carry immense virtues. Therefore, we should not miss this opportunity to earn rewards and draw closer to Allah.

Ultimately, what matters most is that we celebrate Eid al-Fitr and Eid al-Adha in accordance with the teachings of the Prophet (peace be upon him). Let us perform the Eid prayer, proclaim the Takbir with enthusiasm, and increase our acts of goodness on these blessed days.

Cultural Celebrations vs. Islamic Guidelines in Eid al-Fitr and Eid al-Adha

Eid al-Fitr and Eid al-Adha are always highly anticipated moments for Muslims around the world. In Indonesia and many other countries, these celebrations are not just about acts of worship but are also enriched with various cultural traditions. From homecoming trips (mudik) and open houses to special dishes that appear only once a year, these traditions add a unique charm to the festivities. However, amidst the joyous celebrations, it is essential to understand which practices align with Islamic teachings and which are merely cultural traditions passed down through generations.

In Islam, Eid al-Fitr and Eid al-Adha come with clear guidelines. Eid prayer, takbir (proclamation of Allah's greatness), seeking forgiveness, and sharing with others are the core elements of these two special days. The Prophet Muhammad (peace be upon him) and his companions welcomed these occasions with simplicity yet profound meaning. Meanwhile, in various regions, cultural traditions further enhance the atmosphere, such as regional games, food festivals, and other local customs. Not all of these traditions contradict Islam, but we must distinguish between those that are acceptable and those that are excessive.

One striking difference between Islamic teachings and cultural influences in Eid celebrations lies in expenditures. In Islam, Eid al-Fitr and Eid al-Adha are moments for sharing and strengthening brotherhood. However, in some places, cultural expectations demand extravagant celebrations—expensive new clothes, lavish feasts, and social prestige associated with giving out Eid money (angpao). Yet, the essence of Eid in Islam is simplicity and concern for those in need, not showcasing luxury.

Additionally, cultural influences sometimes introduce practices that are not in line with Islamic values, such as excessive musical festivities, unrestricted mingling between men and women, and activities that divert attention from religious principles. Islam does not prohibit joy and celebration, but it sets certain etiquettes and boundaries. We can rejoice, gather with family, and enjoy the festive atmosphere as long as we remain within the limits of Shariah.

On the other hand, some cultural traditions actually align well with Islamic teachings. For example, visiting relatives, sharing food with neighbors, or engaging in takbir parades in an orderly manner all reinforce Islamic values. These traditions can be preserved as long as they do not contain elements that contradict Islamic law.

So, how should we approach cultural elements in Eid celebrations? Islam does not prohibit culture as long as it does not conflict with religious teachings. We can still enjoy traditional delicacies, wear our best clothes, and gather with family, provided that we do not neglect the essential acts of worship such as Eid prayer, takbir, and charity.

The key is maintaining balance. Eid should not become an occasion for consumerism or a distraction from our religious obligations.

Ultimately, Eid al-Fitr and Eid al-Adha are moments to express gratitude and strengthen our worship. Cultural traditions are welcome, but they should never overshadow the true essence of these celebrations.

Conclusion

In conclusion, celebrating Eid al-Fitr and Eid al-Adha is not just about joy and festivity but also an opportunity to practice the sunnah exemplified by the Prophet Muhammad (peace be upon him). From performing ritual bathing before prayer and wearing our best clothes to takbir and Eid prayer, each act carries significant rewards that should not be missed. Eid al-Fitr has its unique sunnah, such as eating before prayer, while Eid al-Adha emphasizes the sacrifice (Qurban). Even taking different routes to and from the Eid prayer is recommended as part of the sunnah of Eid. All of these teachings highlight that Islam encourages us to celebrate meaningful occasions in a purposeful manner.

So, is celebrating Eid al-Fitr and Eid al-Adha a sunnah? The answer is yes. The Prophet Muhammad (peace be upon him) always observed these two holidays in accordance with Islamic guidance. Eid prayer, takbir, and other recommended acts are sunnah practiced by the Prophet and his companions. Some scholars even classify Eid prayer as an obligation, emphasizing its importance in Islamic teachings. Thus, celebrating Eid is not merely a tradition but a part of the sunnah that we should uphold.

As Muslims, we aspire to follow the teachings of the Prophet Muhammad (peace be upon him) as closely as possible. Observing Eid in accordance with the sunnah not only adds meaning to the celebration but also brings immense rewards. Practicing these sunnah acts during Eid is a way to express gratitude to Allah for His countless blessings. Additionally, these traditions reinforce values of unity, compassion, and piety, strengthening the bond among Muslims.

Therefore, let us celebrate Eid al-Fitr and Eid al-Adha with full awareness—not just as ordinary festivities, but as acts of worship that hold great significance in the sight of Allah. The more sunnah we practice, the greater the blessings we receive. May we observe these sunnah consistently and earn Allah's pleasure in every step we take. 

Frequently Asked Questions

Here are some frequently asked questions about the Sunnah of celebrating Eid al-Fitr and Eid al-Adha, along with brief answers:

What are the Sunnah acts before the Eid al-Fitr prayer?

The Sunnah acts before the Eid al-Fitr prayer include performing ghusl (ritual purification), wearing the best clothes, applying fragrance, eating before the prayer, and reciting takbir from the night of Eid al-Fitr.

Is eating before the Eid al-Fitr prayer a Sunnah?

Yes, the Prophet Muhammad (peace be upon him) encouraged eating before the Eid al-Fitr prayer, usually an odd number of dates, to signify the end of Ramadan fasting.

What are the Sunnah acts before the Eid al-Adha prayer?

The Sunnah acts before the Eid al-Adha prayer include performing ghusl, wearing the best clothes, refraining from eating before the prayer, and increasing the recitation of takbir from the night until before the prayer.

Why is it not recommended to eat before the Eid al-Adha prayer?

Because the Prophet Muhammad (peace be upon him) recommended eating after the Eid al-Adha prayer, preferably from the sacrificial meat, as a sign of the beginning of the sacrifice.

Is there a difference between the takbir recitation on Eid al-Fitr and Eid al-Adha?

Yes, the takbir for Eid al-Fitr is recited from the night until before the prayer, while for Eid al-Adha, it is recited from the 9th of Dhu al-Hijjah until the 13th of Dhu al-Hijjah after the obligatory prayers (known as takbir muqayyad).

Is the Eid prayer obligatory or Sunnah?

Most scholars consider the Eid prayer a Sunnah Mu'akkadah (highly recommended), though some scholars regard it as obligatory for men.

What are the virtues of sacrificing an animal on Eid al-Adha?

Offering a sacrifice is a Sunnah Mu'akkadah that brings one closer to Allah, revives the tradition of Prophet Ibrahim (peace be upon him), and allows for the distribution of meat to the needy.

Why is it Sunnah to take a different route when returning from the Eid prayer?

The Prophet Muhammad (peace be upon him) did this as a way to spread the message of Islam and to allow more people to receive blessings from the greetings and prayers exchanged along the way.

Footnotes

[1] https://ar.wikipedia.org/wiki/%D8%B3%D9%86%D8%A9_(%D8%A5%D8%B3%D9%84%D8%A7%D9%85)

[2] Muhammad bin Ismail al-Bukhari (Imam al-Bukhari), Sahih al-Bukhari, 646.

[3] Muhammad bin Ismail al-Bukhari (Imam al-Bukhari), Sahih al-Bukhari, 1146, Muslim bin Hajjaj, Shahih Muslim, Number 739, and Ahmad bin Hanbal, Al-Musnad, Number 25791.

[4] Muhammad bin Isa at-Tirmidhi, Sunan at-Tirmidhi, Number 2413, and Muhammad bin Ismail al-Bukhari (Imam al-Bukhari), Sahih al-Bukhari, 1968.

[5] Al-Kausar (108): 2.

[6] Al-Baqarah (2): 185.

[7] Abu Abdirrahman Ahmad bin Syuaib bin Ali bin Sinan bin Bahr Al Khurasany, Sunan an-Nasa'i, Number 3004.

[8] Muhammad bin Isa at-Tirmidhi, Sunan at-Tirmidhi, Number 1493.

[9] Abu Abdirrahman Ahmad bin Syuaib bin Ali bin Sinan bin Bahr Al Khurasany, Sunan an-Nasa'i, Number 1556, Ahmad bin Hanbal, Al-Musnad, Number 12006, and Sulaiman bin al-Asy'as bin Ishak bin Basyir bin Syidad bin Amar al-Azdi as-Sijidtani (Abu Dawood), Sunan Abi Dawood, Number 1134.

[10] Muhammad bin Ismail al-Bukhari (Imam al-Bukhari), Sahih al-Bukhari, 953.

[11] Muhammad bin Isa at-Tirmidhi, Sunan at-Tirmidhi, Number 542, and Ahmad bin Hanbal, Al-Musnad, Number 22983.

[12] Muhammad bin Ismail al-Bukhari (Imam al-Bukhari), Sahih al-Bukhari, 956, and Muslim bin Hajjaj, Shahih Muslim, Number 889.

[13] Muhammad bin Ismail al-Bukhari (Imam al-Bukhari), Sahih al-Bukhari, 351, 1278, and Muslim bin Hajjaj, Shahih Muslim, Number 883.