Eid is a season of joy, a ritual of our pure faith; a time of happiness, obedience, and unity, a time of compassion among relatives and a renewal of bonds of love among friends.
Islam has ordained it so that people may enjoy its celebrations without unleashing their instincts in a way that harms others, nor suppressing them to the point of explosion; rather, it is a permissible celebration that nourishes the heart and soul.
Since the word Eid in Arabic refers to any day of gathering, derived from the root ‘aada ya’ooda (to return), as if they returned to it, and some say it is derived from ‘ada (custom) because they were accustomed to it and witnessed it, Islam has magnified the symbolism of Eid in our religion. The Almighty has made the Takbir, “Allahu Akbar” (God is Greatest), its emblem, and established rulings for it. He instituted the Eid prayer in congregation, based on love and harmony, establishing it as a symbol of solidarity and unity. He explained its manner, pillars, recommended acts, timing, and the obligation upon whom it is required. Similarly, he clarified the Zakat al-Fitr: its timing, amount, recipients, and the prohibition of fasting during it.
The poet Muhammad al-Asmar says:
This is Eid, so let souls be purified by it,
And in that goodness, the best of deeds is done.
Its days are a season for sowing righteousness,
And with my Lord, one stores what one has sown.
So care for the people on this day, those harmed by the vicissitudes of time, and those who were your followers.
And dispel the sorrows of your relatives, for God and His Messenger together called for this.
And comfort humanity, and be in their darkness like a full moon, seen by the darkness of night, and it dissipated.
Regarding the concept of Eid in the thought of early scholars:
Jurists wrote extensively on the subject, interpreting Islamic rulings or offering their own interpretations, thus creating a rich body of jurisprudence that illuminates significant chapters in our Islamic history.
As for the scholars of Hadith and its chains of transmission, they meticulously documented the times of narration of the sayings of our Prophet, the mercy sent to mankind, whether on a day of Eid or not, adding further beauty to the already rich body of knowledge.
Islamic heritage is replete with numerous works written on various occasions and topics, addressing different aspects of people’s lives and livelihoods. Due to the importance of Eid, and because it is a religious rite through which Muslims worship God, a number of scholars and prominent figures dedicated themselves to compiling and writing independent books on Eid. Below, we present some of what has reached us from this precious heritage:
Abu Dharr al-Harawi (355 AH – 434 AH)
He is Abd ibn Ahmad al-Sammak al-Harawi, and his book is titled: “The Book of the Two Eids.”
Abu al-Qasim al-Shahhami (446 AH – 533 AH)
He is Zahir ibn Tahir al-Naysaburi, and he authored two books on the two Eid festivals:
The first, titled “Tuhfat Eid al-Fitr” (The Gift of Eid al-Fitr), consists of ten pages and is a photocopy of the al-Zahiriyya manuscript.
The second, titled “Tuhfat Eid al-Adha” (The Gift of Eid al-Adha).
As for the chains of narration for the two Eid festivals, they include:
- The chain of narration for the two Eid festivals by al-Khatib al-Baghdadi (d. 464 AH).
- The chain of narration by al-Kattani (d. 466 AH).
- The chain of narration for the two Eid festivals by Abu Tahir al-Salafi (d. 576 AH).
- The chain of narration for the two Eid festivals by Thabit ibn Mushrif ibn Abi Sa`d al-Baghdadi, known as Ibn Shastan (d. 619 AH).
- The chain of narration for the two Eid festivals by Ibn Qudama al-Maqdisi (d. 620 AH).
And what about my country and its festivals?
A successive storm of trials has battered the people and land of Syria, who languish under the oppressive rule of Assad. Several attempts by the loyal and faithful people to overthrow the ruler and his injustice, and to guide the country towards righteousness, have all ended in failure, suppression, and death.
Then the Syrian Revolution was born, paying a heavy price in martyrs and wounded, in their bodies, their wealth, their homes, their cities, and their villages.
They resolved to march on, even if only one man remained, limping towards the desired freedom.
And after their feasts were once stained with the blood of martyrs, those feasts have become a beacon of light, proudly displaying the memories of sacrifice and brotherhood on the fronts of liberation, truth, and justice.
Rejoice, O days, for the time has come for the steadfast to emerge onto the earth, teaching it the meaning of victory and loyalty to one’s homeland.
We in the Syrian Future Movement aspire to be a building block in the edifice of a new Syria, supporting our nation and achieving the noble purpose upon which humanity was founded: the creation of humankind and the stewardship of God’s earth.
“And none will be granted it except those who are patient, and none will be granted it except one of great fortune.” (Quran 41:26)
Sources and References:
The Holy Quran
Social Life in Islamic Thought — Dr. Al-Shalabi
Rulings on the Two Eids — Edited by Musa’id Al-Rashid Al-Hamid
Eid and Its Impact on Muslims — by Al-Suhaymi
Lisan Al-Arab (The Tongue of the Arabs)
Index of Books of Al-Zahiriyah — by Al-Albani
Nayl Al-Awtar — by Al-Shawkani
