Etiquette of `Eid

Ghusl (Taking a Bath)

One of the manners of `Eid is to take a bathe before going out to the prayer. It is reported in a saheeh report in Al-Muwatta' and elsewhere that 'Abd-Allah Ibn 'Umar used to take a bath on the day of Al-Fitr before coming to the prayer-place. (Al-Muwatta' 428)
It was reported that Sa'eed Ibn Jubayr said: "Three things are sunnah on `Eid: to walk (to the prayer-place), to take a bath and to eat before coming out." This is what Sa'eed Ibn Jubayr said, and he may have learned this from some of the Sahabah.
Al-Nawawi (may Allah have mercy on him) mentioned that the scholars were agreed that it is mustahabb to take a bath before the `Eid prayer.
The reason why it is mustahabb to take a bath before Friday prayer and other public gatherings also applies in the case of `Eid, only more so.


Eating Before Coming Out

One should not come out to the prayer-place on `Eid Al-Fitr before eating some dates, because of the Hadith narrated by Al-Bukhari from Anas Ibn Malik who said: "The Messenger of Allah [an error occurred while processing this directive] (peace and blessings of Allah be upon him) would not go out on the morning of `Eid Al-Fitr until he had eaten some dates... and he would eat an odd number." (Al-Bukhari, 953)
It is mustahabb to eat before coming out because this confirms that we are not allowed to fast on this day, and demonstrates that the fast is now over. Ibn Hajar (may Allah have mercy on him) explained that this is to prevent people extending the fast and it also means obeying the commandment of Allah. (Fath, 2/446). If a person does not have any dates, he can eat anything permissible for breakfast. On `Eid Al-Adha, on the other hand, it is mustahabb not to eat until after the prayer, when one should eat from the meat of one's sacrifice.


Takbeer on the Day of `Eid

This is one of the greatest Sunnahs of this day, because of the words of Allah (interpretation of the meaning): "... (He [Allah] wants that you) must complete the same number (of days), and that you must magnify Allah (say Takbeer - 'Allahu akbar') for having guided you so that you may be grateful to Him." [Al-Baqarah 2:185]
Al-Waleed Ibn Muslim said: "I asked Al-Ooza'i and Malik Ibn Anas about saying Takbeer aloud on `Eid. They said, 'Yes, 'Abd-Allah Ibn 'Umar used to say it aloud on the day of Fitr until the imam came out.'"

Abu 'Abd Al-Rahman Al-Salami said: "On `Eid Al-Fitr they would say it louder than on `Eid Al-Adha." Wakee' said, "i.e., the takbeer." (Irwa', 3/122).
Al-Daraqutni and others reported that when Ibn 'Umar came out on `Eid Al-Fitr and `Eid Al-Adha, he would strive hard in making Takbeer until he reached the prayer-place, then he would continue making Takbeer until the imam came.

Ibn Abi Shaybah reported with a saheeh isnad that Al-Zuhri said: "The people used to make Takbeer on `Eid when they came out of their houses until they reached the prayer-place and until the imam came out. When the imam came out, they fell silent, until the imam said Takbeer, then they said Takbeer." (Irwa', 2/121).

The practice of making Takbeer from home to the prayer-place, and until the imam comes in, was well-known among the salaf and was reported by a number of authors such as Ibn Abi Shaybah, 'Abd Al-Razzaq and Al-Firyabi in his book Ahkam Al-'`Eidayn from a group of the salaf. An example of this is the report that Nafi' Ibn Jubayr used to make Takbeer and wondered why people did not do so. He would say to people, "Why do you not make Takbeer?" Ibn Shihab Al-Zuhri said, "The people used to make Takbeer from the time they left their homes until the imam came in."

The time for making Takbeer on `Eid Al-Fitr starts from the night of `Eid until the time when the imam comes in to lead the prayer.


The Wording of the Takbeer

Ibn Abi Shaybah reported in Al-Musannaf that Ibn Mas'ood (may Allah be pleased with him) used to say Takbeer on the days of Tashreeq as follows: "Allahu akbar, Allahu akbar, la ilaha ill-Allah, wa Allahu akbar, Allahu akbar wa Lillahi'l-hamd (Allah is Most Great... there is no god but Allah, Allah is Most Great, and to Allah be praise)." Ibn Abi Shaybah reported it elsewhere with the same isnad, but with the phrase "Allahu akbar" repeated three times.

Al-Muhamili also reported that Ibn Mas'ood used to say: "Allahu akbaru kabeeran, Allahu akbaru kabeeran, Allahu akbar wa ajall, Allahu akbar wa Lillahi'l-hamd (Allah is Most Great of All, Allah is Most Great of all, Allah is most Great and Most Glorious, and to Allah be praise)." (Al-Irwa', 3/126).


Congratulating One Another

People may exchange congratulations and good greetings on `Eid, no matter what form the words take. For example they may say to one another, "Taqabbal Allahu minna wa minkum (May Allah accept [the fast and worship] from us and from you" or "`Eid mubarak" and other similar permissible greetings.

Jubayr Ibn Nufayr said: "At the time of the Prophet [an error occurred while processing this directive] (peace and blessings of Allah be upon him), when people met one another on the day of `Eid, they would say, 'Taqabbal Allahu minna wa minka (May Allah accept from us and from you).'" (Ibn Hajar. Its isnad is hasan. Fath, 2/446).

The practice of exchanging greetings was well-known at the time of the Sahabah and scholars such as Imam Ahmad and others allowed it. There are reports which indicate that it is permissible to congratulate people on special occasions. The Sahabah used to congratulate one another when something good happened, such as when Allah accepted a person's repentance and so on.

There is no doubt that congratulating others in this way is one of the noblest kinds of good manners and one of the highest social qualities among Muslims.

At the very least, one can return `Eid greetings when they are given to you, and remain silent if nothing is said, as Imam Ahmad (may Allah have mercy on him) said: "If someone congratulates me, I return the greeting, but I do not initiate it."


Looking One's Best for `Eid

'Abd-Allah Ibn 'Umar (may Allah be pleased with him) said: " 'Umar picked up a jubbah (long outer garment) made of silk that was for sale in the market, brought it to the Messenger of Allah [an error occurred while processing this directive] (peace and blessings of Allah be upon him) and said, "O Messenger of Allah, buy this and wear it for `Eid and when the delegations come." The Messenger of Allah [an error occurred while processing this directive] (peace and blessings of Allah be upon him) said, "This is the clothing of the one who has no share of the Hereafter..." (Reported by Al-Bukhari, 948).

The Prophet [an error occurred while processing this directive] (peace and blessings of Allah be upon him) approved of 'Umar's idea of looking one's best, but he rejected and denounced the idea of buying this jubbah because it was made of silk.
Jabir (may Allah be pleased with him) said: "The Prophet [an error occurred while processing this directive] (peace and blessings of Allah be upon him) had a jubbah that he would wear on `Eid and on Fridays." (Saheeh Ibn Khuzaymah, 1765).

Al-Bayhaqi reported that Ibn Umar used to wear his best clothes on `Eid, so men should wear the best clothes they have when they go out for `Eid.

Women, on the other hand, should avoid adornment when they go out for `Eid, because they are prohibited from showing their adornment in front of non-mahrem men. A woman who wants to go out is forbidden to wear perfume or to show off in a tempting way in front of men, because she is only going out for the purpose of worship. Do you think that it is right for a believing woman to disobey the One Whom she is going out to worship and go against His commands by wearing attention-grabbing tight and brightly coloured clothes or by putting on perfume and so on?


Ruling on Listening to the `Eid Khutbah

Ibn Qudamah (may Allah have mercy on him) said in his book Al-Kafi (p. 234):
"When the imam has said the salam (at the end of the prayer), he should give a khutbah in two parts, like the two Friday khutbahs, because the Prophet [an error occurred while processing this directive] (peace and blessings of Allah be upon him) did this. (The `Eid khutbah) differs from the Friday khutbahs in four ways ... the fourth of which is: that it is sunnah and it is not obligatory to listen to it, because it was reported that 'Abd-Allah Ibn Al-Sa'ib said: "I attended `Eid with the Messenger of Allah [an error occurred while processing this directive] (peace and blessings of Allah be upon him), and when he had finished the prayer, he said: "We are going to give a khutbah, so whoever wishes to sit (and listen) to the khutbah, let him sit down, and whoever wants to leave, let him go.'"

Al-Nawawi (may Allah have mercy on him) said in his book Al-Majmoo' Sharh Al-Muhadhdhab, p. 23: "It is mustahabb for people to listen to the khutbah, although the khutbah and listening to it are not essential conditions of the `Eid prayer. But Al-Shafa'i said: 'If someone does not listen to the khutbah of `Eid, at the time of an eclipse, when prayers for rain are offered, or during Hajj, or he speaks during one of these khutbahs, or leaves, I would not like this, but he does not have to repeat the prayer."

In Al-Sharh Al-Mumti' 'ala Zad Al-Mustanfi' by Ibn 'Uthaymeen, 5/192, it says:
"[Ibn Qudamah's] words, 'like the two Friday khutbahs' means that he should give two khutbahs, even though there is a dispute in this matter, as we have referred to above. The `Eid khutbah is subject to the same rulings as the Friday khutbah, even to the point that speaking during it is haram, but it is not obligatory to attend, whereas attendance at the Friday khutbah is obligatory, because Allah says (interpretation of the meaning): "O you who believe! When the call for prayer on the day of Jumu'ah (Friday) is given, come to the remembrance of Allah [Jumu'ah khutbah and prayer], and leave off business ..." [Al-Jumu'ah 62:9]. Attendance at the `Eid khutbahs is not obligatory, and a person is allowed to leave, but if he stays he must not talk to anyone. This is what the author is referring to when he says 'like the two Friday khutbahs'."

One of the scholars said: "It is not obligatory to listen to the `Eid khutbahs, because if it was obligatory to attend and listen to them it would be haram to leave. But as it is permissible to leave, it is not obligatory to listen."

Nevertheless, if talking disturbs those who are listening, it is haram to talk because of this disturbance, not because of not listening. On this basis, if a person has a book with him during the imam's `Eid khutbah, it is permissible for him to read it, because this does not disturb anyone. But according to the madhhab followed by this author, it is obligatory to listen to the khutbah if one is present.


To Go Out By One Route and Come Back By Another

Jabir Ibn 'Abd-Allah (may Allah be pleased with him) reported that the Prophet (peace and blessings of Allah be upon him) used to vary his routes on the day of `Eid. (Reported by Al-Bukhari, 986)

It was also reported that the Prophet [an error occurred while processing this directive] (peace and blessings of Allah be upon him) used to go out walking, and he prayed without any adhan or iqamah, then he would come back walking by a different route. It was said that this was so that the two different routes would testify in his favor on the Day of Resurrection, because on that Day the earth will speak about everything that was done on it, good and evil. It was also said that this was done in order to demonstrate the symbols and rituals of Islam along both routes; to pronounce the remembrance of Allah; to annoy the hypocrites and Jews and to scare them by the number of people who were with him; to meet the people's needs by giving fatwas, teaching them and setting an example for them to follow; to give charity to those in need; or to visit his relatives and uphold the ties of kinship.