The ontological and cultural dimensions of Eid-ul-Fitr : Beyond mere festivity

Dr. Abul Khair Choudhury (Moijing Mayum)
Islam is not merely a collection of isolated rituals; it is a comprehensive, holistic code of life that intricately addresses every facet of human existence. It operates on the profound philosophical premise that human life is not an accident of nature or a random biological occurrence, but rather a deliberate creation with a distinct teleological purpose. The Holy Quran frequently reminds humanity that it was not created without a purpose. According to Islamic ontology, the fundamental objective of human existence is to recognize the Creator, to align one's life with the divine will, and to actively construct an ethical, harmo- nious, and compassionate human society.
Within this broader philosophical framework, the concept of festivity in Islam is fundamentally re-imagined. It drastically transcends the conventional, secular ideas of mere entertainment, amusement, or fleeting worldly indulgence. In many contemporary cultures, a festival is primarily viewed as an escape from the mundane reality of daily life—a time for uninhibited recreation. However, in Islam, a festival is not a departure from the spiritual path but a profound reinforcement of it. It serves as a spiritual compass, gently guiding humanity back to its authentic trajectory and reminding us of our primordial nature (Fitrah). The joy experienced during an Islamic festival is deeply rooted in the recognition of God and the fulfillment of His commandments, merging the celebration of life with the solemnity of worship (Ibadah).
As the sacred month of Ramadan draws to a close, the sighting of the crescent moon heralds the arrival of Eid-ul-Fitr. This day is essentially a grand celebration of gratitude—a profound joy stemming from the spiritual discipline, fasting (Sawm), purification, and self-restraint rigorously exercised throughout the preceding month. It is the joy of the soul successfully overcoming its baser earthly desires. Thus, Eid-ul-Fitr is a spiritual victory, a day where the believer rejoices not in worldly accumulation, but in the mercy and forgiveness bestowed by the Almighty.
The Jurisprudence of Joy: Eid Prayer in the Hanafi Fiqh
The outward, communal manifestation of this inner spiritual joy is the congregational Eid prayer (Salat al-Eid). To fully appreciate the discipline and structure that Islam brings to human celebration, one must look at the specific rules and regulations governing this prayer. In the Indian subcontinent, the majority of the Muslim community, including the Meitei Pangals of Manipur, observe these practices according to the Hanafi school of jurisprudence (Fiqh).
The Hanafi Fiqh provides meticulous guidelines for the Eid prayer, ensuring that even in moments of grand celebration, the community remains anchored in devotion and humility. Below are the primary rules and regulations of the Eid prayer according to the Hanafi school, alongside their English explanations:
The Ruling of the Prayer (Hukm): According to the Hanafi Fiqh, the Eid prayer is Wajib (mandatory/highly obligatory) upon every adult, sane male resident of a city or town for whom the Friday prayer (Jumu’ah) is obligatory. Attendance is a serious religious duty.
The Absence of the Call to Prayer (Adhan and Iqamah): Unlike the five daily obligatory prayers, there is no Adhan (the initial call to prayer) and no Iqamah (the secondary call immediately preceding the prayer) for the Eid congregation. The community gathers spontaneously, dri-ven by the shared joy of the occasion.
The Structure of the Prayer (Rak'ahs and Takbeers): The Eid prayer consists of two Rak’ahs (units of prayer) and includes six additional Tak- beers (saying "Allahu Ak-bar"-God is the Greatest), which are unique to the Eid prayer.
In the First Rak'ah: After the initial Takbeer Tah-reema (the opening Tak- beer) and reciting the Thana (opening supplication), the Imam and the congregation raise their hands to their earlobes and say Allahu Akbar three consecutive times, dropping their hands to their sides after the first two, and folding them after the third. This is followed by the recitation of Surah Al-Fatiha and another chapter from the Quran.
In the Second Rak'ah: The Imam first recites Surah Al-Fatiha and another chapter from the Quran. Follo- wing the recitation, before bowing (Ruku), the Imam and the congregation raise their hands and say Allahu Akbar three times, dropping their hands to their sides each time. A fourth Takbeer is then called to go directly into the bowing position (Ruku) without raising the hands.
The Eid Sermon (Khutbah): Unlike the Friday prayer where the sermon precedes the prayer, the Eid Khutbah is delivered after the two Rak'ahs are completed. Listening to this sermon is considered Wajib (obligatory). The Imam utilizes this time to remind the community of their duties to God, the importance of charity, and the necessity of maintaining social harmony.
Sunnah Acts Before the Prayer: The Hanafi Fiqh highly recommends several practices (Sunnah) before proceeding to the prayer ground (Eidgah). These include waking up early, per- forming the ritual purification (Ghusl), wearing one's best available clothes, applying fragrance (Ittar), and eating something sweet—traditionally dates in an odd number—before leaving the house.  (To be contd)