kmiainfo: The joy of the holidays for Muslimsthey distributed “Eidiyat” gold in sweets and celebrated the parades of armies, lions and elephants, and released the prisoners The joy of the holidays for Muslimsthey distributed “Eidiyat” gold in sweets and celebrated the parades of armies, lions and elephants, and released the prisoners

The joy of the holidays for Muslimsthey distributed “Eidiyat” gold in sweets and celebrated the parades of armies, lions and elephants, and released the prisoners

The narrations indicate that the Prophet, may God bless him and grant him peace, had on the day of Eid what resembled a procession, and he was holding a spear while leading this blessed procession. Al-Qadi al-Tanoukhi (d. 384 AH / 995 AD) - in 'Nashwar al-Mahazar' - narrated that one of the "beauties of Islam on the feast of Tarsus", which is located in southern Turkey today, was a great opening to confront the Byzantines until they seized it in 354 AH / 966 AD, so the feast - although it was An occasion of joy and pleasure - an opportunity to display the military power of the Mujahideen stationed there!!

The reader of this article will not miss this remarkable feature that links the Eid with the parade of military parades and the cheerful crowds that have not stopped in the cities of the Islamic world for centuries.

Muslims knew the holidays, and they had seasons of joy, fun, and social encounter, as well as worship, sacrifices, and rituals, strength and fatwas, and a display of the political and urban gains achieved by the state and society. The feasts were a boost of joys and overwhelming joy in the metropolises of the Islamic world, even as if Muslims on their feast days are only occupied with fruit and a happy life.

The pioneer of Muslims in this joyful behavior was the Prophet, may God’s prayers and peace be upon him, who guided his nation to the ways of noble joy, and he was keen that he and those around him would be the most joyful people in the holidays, and the truth is that the source of this is the balance between spirit and matter, fun and novelty that built the structure of urbanization and society Islamic; In this regard, download this article, observing the features of the joy of holidays in the history of Muslims!

Prophetic joy
since the dawn of Islam; The joy of the feast preceded it before it came, so the night of the crescent sighting was the night of Anas and Habbur. The feast of the Prophet, may God’s prayers and peace be upon him, and his companions was humble and simple, but he took from the delights a lot of luck so that it would be a day of complete beauty in everything by order of the Prophet, may God’s prayers and peace be upon him; Al-Hakim (d. 405 AH / 1015 AD) - in 'Al-Mustadrak' - reported that Al-Hasan bin Ali (d. 49 AH / 670 AD) said: "The Messenger of God, peace and blessings of God be upon him, commanded us on the two Eids to wear the best of what we find, and to wear perfume with the best of what we find, and that We sacrifice what we find!


The joy of the holidays for Muslimsthey distributed “Eidiyat” gold in sweets and celebrated the parades of armies, lions and elephants, and released the prisoners  The narrations indicate that the Prophet, may God bless him and grant him peace, had on the day of Eid what resembled a procession, and he was holding a spear while leading this blessed procession. Al-Qadi al-Tanoukhi (d. 384 AH / 995 AD) - in 'Nashwar al-Mahazar' - narrated that one of the "beauties of Islam on the feast of Tarsus", which is located in southern Turkey today, was a great opening to confront the Byzantines until they seized it in 354 AH / 966 AD, so the feast - although it was An occasion of joy and pleasure - an opportunity to display the military power of the Mujahideen stationed there!!  The reader of this article will not miss this remarkable feature that links the Eid with the parade of military parades and the cheerful crowds that have not stopped in the cities of the Islamic world for centuries.  Muslims knew the holidays, and they had seasons of joy, fun, and social encounter, as well as worship, sacrifices, and rituals, strength and fatwas, and a display of the political and urban gains achieved by the state and society. The feasts were a boost of joys and overwhelming joy in the metropolises of the Islamic world, even as if Muslims on their feast days are only occupied with fruit and a happy life.  The pioneer of Muslims in this joyful behavior was the Prophet, may God’s prayers and peace be upon him, who guided his nation to the ways of noble joy, and he was keen that he and those around him would be the most joyful people in the holidays, and the truth is that the source of this is the balance between spirit and matter, fun and novelty that built the structure of urbanization and society Islamic; In this regard, download this article, observing the features of the joy of holidays in the history of Muslims!  Prophetic joy since the dawn of Islam; The joy of the feast preceded it before it came, so the night of the crescent sighting was the night of Anas and Habbur. The feast of the Prophet, may God’s prayers and peace be upon him, and his companions was humble and simple, but he took from the delights a lot of luck so that it would be a day of complete beauty in everything by order of the Prophet, may God’s prayers and peace be upon him; Al-Hakim (d. 405 AH / 1015 AD) - in 'Al-Mustadrak' - reported that Al-Hasan bin Ali (d. 49 AH / 670 AD) said: "The Messenger of God, peace and blessings of God be upon him, commanded us on the two Eids to wear the best of what we find, and to wear perfume with the best of what we find, and that We sacrifice what we find!  The Prophet, may God’s prayers and peace be upon him, “on the day of Eid, go to the prayer-place by the greatest road, and if he returns, he will return by the other route.” As Al-Shafi’i (d. 204 AH / 820 AD) narrated in his book ‘The Mother’. On the day of the feast he had something like a procession; Al-Bukhari (d. 256 AH/870 CE) - in his Sahih - narrated that he, peace and blessings of God be upon him, used to “when he came out on the day of Eid, he ordered the spear to be placed in front of him, and he prayed to it, and then the princes took it.”  More than one of the historians mentioned this spear; Al-Waqidi (d. 207 AH / 823 AD) - as Al-Samhoudi quoted from him (d. 911 AH / 1505 AD) in 'Wafa al-Wafa' - that "it belonged to al-Zubayr ibn al-Awwam (d. 36 AH / 657 AD) - the Negus gave it to him (d. 9 AH / 631 AD) - so he gave it to the Prophet He, may God’s prayers and peace be upon him, used to take it out in front of him on the day of Eid.”  Carrying it in the hands of the Prophet and his successors after him was an honor that was preserved and inherited by the Caliphs and Kings. Ibn Kathir (d. 774 AH / 1372 AD) - in 'The Beginning and the End' - stated that Saad Al-Qurazi (d. 39 AH / 660 AD) "was the muezzin of the Quba Mosque in the time of the Messenger of God, peace be upon him, when Omar (d. 23 AH / 645 CE) became the caliph. And he appointed the call to prayer of the Prophet’s Mosque, and his origin was a follower of Ammar bin Yasir (died 37 AH / 658 AD), and he was the one who carried the goat ( the spear) in the hands of Abu Bakr (d. 13 AH / 634 AD) and Omar and Ali (d. 40 AH / 661 AD) to the chapel on the day of Eid. The call to prayer remained in his offspring for a long time.”   In the continuation of Al-Waqidi’s previous report, the continued presence of this spear among the princes during the first century of the Abbasid state; He said: "It is ( the Prophet's spear) today in Medina with the muezzins, meaning they come out with it before the imams ( princes) in his time"; Any time Al-Waqidi.  The joy of Eid was general at the time of the Prophet, may God’s prayers and peace be upon him, as the two Sahihs and others narrated on the authority of Umm Attia al-Ansari (d. about 70 AH / 690 AD) “that the Messenger of God, may God’s prayers and peace be upon him, used to bring out virgins and maidens ( girls) and women with puberty and menstruation on the two Eids. menstruating women, so they leave the prayer hall and witness the call of the Muslims.” (This is the wording of al-Tirmidhi in 279 AH/892 AD). And the Eid prayer preceded his sermon until the Umayyads came and the people began to abandon their political sermons after the end of the prayer, and they wanted to get them to stay to hear it. He was “the first person to begin the sermon on the day of Eid - before the prayer - Marwan (Ben Al-Hakam d. 65 AH / 685 AD)”; As in Sahih Muslim'.  The Eid in the Prophet’s time was not free of amusement and games. Al-Bukhari narrated on the authority of Aisha (d. 58 AH / 678 ​​AD) that she said: “Abu Bakr entered and I had two maidservants from among the companions of the Ansar singing what the Ansar said on the day of Ba’ath ( the last battle between the Aws and Khazraj 617 CE), she said: They are not two singers; Abu Bakr said: The Psalms of Satan In the house of the Messenger of God, may God’s prayers and peace be upon him?! And that is on the day of Eid, so the Messenger of God, may God’s prayers and peace be upon him, said: “O Abu Bakr, every nation has a festival, and this is our festival!”  Al-Bukhari added in another narration: “She said: On the day of Eid, Sudan was playing with shields ( leather gears) and spears, so either I asked the Messenger of God, may God’s prayers and peace be upon him, or he said: “Do you desire to look?” She said: Yes, so he set me behind him, my cheek on his cheek. .   An updated ceremony Nothing was reported from the Prophet, may God bless him and grant him peace, in the wording of congratulations on Eid, but it was transmitted from the companions and followers; Perhaps the most famous of it is what came in the “Chapter of Supplications on the Two Eids” from the book ‘Supplications’ by al-Tabarani (d. 360 AH / 971 AD): “On the authority of Rashid bin Saad (Al-Maqra’i d. 113 AH / 732 AD) that [the two companions] Abu Umamah al-Bahili (d. 86 AH / 705 AD) and Wathila Ibn al-Asqa (d. 85 AH / 704 AD)  They met him on the day of Eid and said: “May God accept from us and from you”!  With the development of Islamic state ceremonies; The Eid prayer - and the sultans were its imams - and his sermon became greater and greater arrangements, until Al-Qadi Al-Tanoukhi (d. 384 AH / 995 AD) narrated - in 'Nashwar al-Mahazar' - that "it was said: Among the beauties of Islam: Friday in Baghdad, Tarawih prayer in Mecca, and the day of Eid Peter! This al-Maqrizi (d. 845 AH / 1441 AD) describes to us - in 'The Hanafa's Teachings' - the preparations for the Eid prayer during the time of the Fatimid Caliph al-Aziz (d. 386 AH / 997 AD); He says: "And built terraces ( plural mastaba: a slightly elevated place) between the palace and the prayer hall on which the muezzins and the jurists would be on them, until the takbeer reached from the chapel to the palace, and the Aziz rode, prayed and gave sermons."  Prayers were held in open and specific places, and some of them were given names not far from the names of the public squares in our cities today; In 'The Paths and Kingdoms' of Al-Istakhri (d. 346 AH / 957 AD) that "the chapel of the Messenger of God, in which he used to pray the holidays [is located] in the west of the city", and in Baghdad Al-Tanoukhi tells us - in 'Nishwar Al-Muhazar' - that "the Eid chapel is on the eastern side of the city Peace.” And in Egypt, Al-Maqrizi says - in “Plan and Athar” - that “the Khawlan chapel [was] the scene of the feasts and leads people and preaches to them On the day of Eid, the preacher of the Amr ibn al-Aas mosque (d. 43 AH / 664 AD)” and in Damascus They were praying in a square called the Green Square, mentioned by Ibn Taghri Bardi (d. 874 AH / 1470 AD) - in the 'Brilliant Stars' - when he described the Eid prayer and said: "And they showed the pulpit to the Green Square."   And the Eid prayers may be multiple in one city with the multiplicity of jurisprudential schools in it, as was the case in the city of Saqsin in the country of the Khazars - which is the area between the Caspian Sea and the Black Sea - about which Al-Qazwini (d. Muslims, most of them follow the madhhab of Imam Abu Hanifa (d. 150 AH/767 AD), and some of them follow the madhhab of Imam al-Shafi`i. There are mosques for every people who pray in it, and on the day of Eid pulpits come out, for every people a pulpit on which they sermon and pray with their imam.”  One of the funny situations associated with the Eid prayers is what happened in one of them in the Far Maghreb during the days of Sultan Abi Al-Abbas Al-Wattisi (d. about 960 AH / 1552 AD); Al-Nasiri al-Salawi (d. 1315 AH / 1898 AD) mentioned - in 'The Investigation of the News of the Far Maghreb Countries' - that "the people went out on the day of Eid to pray, so they waited for the Sultan, so he slowed down on them and did not come until [when] the time for prayer came, and at that time the Sultan accepted  in his pomp and when he finished Sheikh Abu Malik ( Abd al-Wahed bin Ahmad al-Wonsharisi, d. 955 AH / 1548 AD) looked at the prayer hall and saw that the time had passed, so he divided the pulpit and said: Muslims, may God reward you for the Eid prayer, because it is back at noon! Malik prayed [with] the people the back, so Sultan Abu al-Abbas was ashamed and confessed his sin!!  One of the old celebrations - and which continues until now - was the covering of the Kaaba on Eid al-Adha in particular; Al-Fassi (d. 832 AH / 1429 AD) said - in 'Shifa al-Gharam' - that "the Kaaba is covered - in our time - on the Day of Sacrifice every year, except that the covering on this day is lowered from its top, and it is not stretched until it reaches its end - on the The custom - except a few days after the day of Sacrifice. It seems that this custom was a little different from what had been practiced centuries before; Al-Fassi said, commenting: “And Ibn Jubayr mentioned [in his journey] what necessitates that the Kaaba is not covered on the Day of Sacrifice, but rather on the second Day of An-Nafr ( the third day of Tashreeq).”  The remembrance of sorrows on Eid seems ancient in our history. The custom of visiting cemeteries on holidays is deeply rooted, despite the absence of a legal basis for it. Perhaps this angered the authority at some times, as it saw it as an unwanted distraction from the joy of Eid; Al-Maqrizi tells us - in 'Plan and Athar' - that in the year 402 AH / 1012 AD the Fatimids issued an official decision "preventing women from visiting the graves, as not a single woman was seen on holidays in the cemeteries." Then the matter was repeated in the days of the Mamluks, as Al-Maqrizi says - in 'Al-Suluk' - that on Ramadan 29 792 AH / 1390 AD, "a call was made in Cairo to prevent women from going out on the day of Eid to the soil ( graveyards)"!   Great beautification Perhaps the most important preparation for Eid is the people’s care for their adornment, the cleanliness of their bodies, and the renewal of their clothes, which is a prophetic matter - as previously mentioned - the jurists were so keen on emphasizing it that they preferred it to the washing of the Friday prayer even though its prayer is obligatory and the Eid is a Sunnah; Because “the washing of the Eid is enjoined to take the adornment, so those who attended the feast and those who did not attend are equal in it, as is the dress, and the washing of Friday is enjoined to cut off the smell - so that it does not harm those around him [in the mosque] - and if he does not attend, its meaning ceases.” According to Imam al-Mawardi (d. 450 AH/1058 AD) in 'Al-Hawi al-Kabir'. And also because Sharia “demands [on Eid he wears] the most valuable and best-looking clothes, and the adornment in it is not limited to the one who wants to attend [for the Eid prayer]”! As al-Ramli al-Shafi’i (d. 1004 AH / 1596 AD) says in Nihayat al-Muhtaaj.  Notable people and their common people were keen to beautify themselves during the holidays, to the extent that men used to decorate themselves with henna and black! It is beautiful what happened from that what Ibn Adhari al-Marrakchi (d. after 712 AH / 1312 AD) - in “Al Bayan al-Maghrib” within the story of the conquest of the Andalusian city of Merida 94 AH / 713 AD - that the leader of the conquest Musa bin Nasir (d. 97 AH / 716 AD) was at the time A young man, the Romans came to him once and found him with a white head and a beard, then they came to him and he had dyed him with henna, then they came to him a third time, “And that was the day of Eid al-Fitr. The old man! Their king has returned as a juvenile ( young) after he was an old man! They said: Go to him and give him what he asked you! So they reached him and reconciled him." Moses used to adorn himself for the feast, not knowing what was going on in the hearts of his enemies because of that strange coincidence!!  It seems that it was the custom of some societies in the Islamic West for the groom to dye his hands with henna on the feast, as stated in a jurisprudential clarification recorded by the scholar Mayyara Al-Fassi (d. He kissed his hands, and the feast came, so he sent the wife a ram [as a gift], and he was determined to build and for the wedding, so I cut him ( kidnapped him) and died!!”  And the men - Muslims and others - decorated them each on his feast, and one of the funniest details of men’s clothes was what was reported by al-Khatib al-Baghdadi (d. 463 AH / 1071 AD) - in “The History of Baghdad” - about a man named Abu Qaboos - and he was a Christian - who told the story of his clothing on The hand of Jaafar bin Yahya al-Baramaki (d. 187 AH 803 AD); He said: "I entered Jaafaron a cold day, and I got cold. He said: Boy, put on him a garment of Christian clothing, so he put on me a piece of silk ( a kind of silk) worth a thousand!" I will give him a garment that matches him in my house, and she said to me with my intention: Write to the one who gave it to you so that he may send you the clothes that match it…”; So he wrote to him a poetic piece in which he endowed him with four additional garments, which he named by their names, including his saying: Aba al-Fadl, if you could see us on the day of our feast ** you saw our boasting in churches , then I must have a robe from your robe ** and from the saddlebags of the horses of dress If the dresses on Eid are completed five ** your sufficiency, you do not need to wear a sixth!  As for the women, they also took care of dyeing the clothes, and this meant the most virtuous people, their scholars and their dignitaries, and they did not see any embarrassment in it. Ibn Asaker (d. 571 AH / 1175 AD) - in 'History of Damascus' - narrated on the authority of Hafsa bint Sirin (d. 101 AH / 720 AD) - who is the sister of the great Imam Muhammad bin Sirin (d. 110 AH / 729 AD) - that she said: "She was the mother of Muhammad [ Ibn Sirin] is a Hijazi woman, and she liked dyeing, and if Muhammad bought her clothes, he would buy as easy as he could find If every day was a feast, he dyed her clothes for her.” This imam was in charge of his mother's clothes and dyed her for her on the feast!  Since this was the state of the people in adornment, it was not necessary for the beauty of women to appear on the feast more than others; Here is Imam Ibn al-Jawzi (d. 597 AH / 1175 AD) telling us - in 'The Regular' - the story of a nice home investigation to which the ascetic Tabi jurist Hassan bin Abi Sinan (d. 54 AH / 674 AD), and he says that "he went out on the day of Eid, and when he returned, she said to him His wife: How many beautiful women have you seen today? And when they multiplied, he said: Woe to you! I have only looked at my thumb since I left you until I came back to you!! Al-Baladhari (d. 279 AH / 892 AD) - in 'Ansab al-Ashraf' - narrates that "when the pilgrims (Al-Thaqafi, d. 95 AH / 715 AD) came to Basra, he attended the feast ( Eid al-Fitr 75 AH / 695 AD), and he saw a large number of women who attended, and said: If the people of Al-Sham and these corrupted them, so he built his palace and took a bewildered ( enclosed place) in it long more than a mile, and the people of Levant brought it down with no Iraqi mixed with them!!  Perhaps the Eid celebrations were accompanied by incidents of harassment of women, although they were still viewed as a major evil. This is evidenced by the fact that a war took place due to an incident of harassment on Eid that occurred in Cordoba during the Almoravid state. The historian Ibn al-Atheer (d. 630 AH / 1233 AD) mentions - in 'Al-Kamil' - that in 514 AH, "a sedition occurred between the army of the ruler of the Muslims Ali bin Yusuf [bin Tashfin d. 537 AH / 1143 AD] and the people of Cordoba." The reason for this is that when it was “the Day of Al-Adha, people went out and watched, so a slave of the servants of Abu Bakr ( the commander of the army) reached out to a woman and caught her. “, in a multi-round battle that ended in a humiliating defeat for the authority and its acquiescence to the reconciliation of the population; These are the people of a country who revolted against their emir and his army, and fought them in a desperate fight because of one incident of harassment that occurred on the day of Eid!!   Boats and processions The official processions were one of the most important scenes of the feast that the state was keen on, and through which it showed its prestige and power, and the pride of its rulers in the pomp of their power, and in its details it is astonishing. Ibn al-Jawzi - in al-Muntazim - mentioned in his monitoring of the news of the Abbasid Caliph al-Muqtafi (d. 555 AH / 1160 AD) that “on the day of Eid ( Eid al-Fitr 553 AH / 1158 AD) the procession went out in a dress that has not been seen in the likeness of horses and drying ( what the horses wear to protect them). Al-Jarrah) and the flags and the large number of soldiers and princes!  The Abbasids had rituals on Eid, including the spear that is attributed to the Prophet, may God bless him and grant him peace, and is similar to the “burdah” attributed to him and which “the Abbasids inherited And he takes the rod attributed to him ( the Prophet) in one of his hands, and he comes out with serenity and dignity, which cracks hearts and dazzles the eyes, and wears black [which is their motto] on Fridays and holidays.”  The feast was sometimes an occasion to remind the nation of the position of the caliph as the king who is transcendent over his flock, even his senior officials and his own. It was not his habit for anyone to sit next to him on the day of the feast; It came to al-Dhahabi (d. 748 AH / 1348 AD) - in 'History of Islam' - that the judge of the Fatimids, Abd al-Aziz bin Muhammad bin al-Nu'man (d. 401 AH / 1011 AD) "had risen to the rank of [their caliph] al-Hakim (d. 411 AH / 1021 AD) until he ascended with him. On the pulpit on the day of Eid.  It is surprising that you find that no one sits next to the supreme ruler or walks alongside him in the procession as something historians argue for; Ibn Taghri Bardi says: “And in it ( 289 AH / 902 AD) the sufficient [Caliph] (d. 295 AH / 907 AD) prayed with people on the day of Eid al-Adha, and in his hands were the brigades of kings, and the kings and princes dismounted in his hands, except for his minister, Al-Qasim bin Obaid Allah (d. 291 AH). /904 AD), for he rode and went along with him without the people, and before that he had not seen a caliph who was matched by a minister other than him! Then Ibn Taghri Bardi adds, commenting: "This is the first weakness that occurred against the Caliphs! And I say: Al-Mu'tadid (d. 289 AH / 902 AD) is the last caliph to contract a law ( safeguarded its prestige) the caliphate, and then after him the order of the caliphs took place in Idbar to this day. "!!   Although the honorable Companions hated carrying weapons on Eid - except for what was related to the Prophet's spear - until Imam al-Bukhari - in his Sahih - addressed the topic by saying: “Chapter on what is disliked for carrying arms on Eid and the Sanctuary”; Since the rule of the Umayyads, the tradition of organizing military parades has taken root. Then their successors soon made bearing arms a manifestation of the feast. The historian Ibn al-Atheer mentioned that the Caliph Yazid ibn al-Walid (d. 126 AH / 744 AD) was "the first to go out with weapons on the day of Eid, he went out between two rows with weapons!" Then this became a habit that the caliphs and kings colluded with, even from the enemies of the Umayyads, such as the Abbasids and the Fatimids.  This Ibrahim bin Muhammad al-Bayhaqi, the writer (d. about 320 AH / 933 AD), tells us - in the 'Advantages and Disadvantages' - about a massive military parade organized by Caliph al-Mu'tasim (d. 227 AH / 843 AD); He says: “The Eid came, and al-Mu’tasim by God galloped his horses, the like of which had not been heard, nor was he seen by anyone from the sons of al-Abbas similar to it. Al-Fitr on the day the pimp and their companions came in the most beautiful outfit and the best form, so they kept in line with them from the time of noon until Al-Mu’tasim by God rode to the prayer hall, and put on his clothes and sat on a chair waiting for the pimp to go, and when their matter ended, he advanced to the men in the march in his hands, and seven thousand of them came forward ( archer) from the loyalists, every three hundred of them in a dress that is different from the uniform of the rest!!  Ibn al-Jawzi mentions - in al-Muntazim - a similar exposition that occurred in 549 AH / 1155 AD; He says that "the soldiers went out on Eid al-Fitr in a dress the like of which has not been seen, due to the gathering of soldiers and the large number of princes"!! In fact, the convoys of the military have become extremely sanctified, and those who cause their sabotage will be punished with death! Al-Dhahabi said in “History of Islam” in the context of the events of the year 528 AH / 1134 AD: “Then the Caliph ( Al-Murshid Allah t. 529 AH / 1135 AD) took off on the princes ( clothed them with the Eid clothing), and presented the army on the day of Eid, and called: No one should mix with the army, and whoever Ride a mule or a donkey, the blood of which is clear!!   Various offers Among the most interesting scenes of Eid traditions in Islamic societies are those that were carefully monitored by the traveler Ibn Battuta (d. 779 AH / 1378 AD) in various parts of Islam and included his famous journey. Including the scene of Eid in one of the sultanates of Bilad al-Rum [Today Turkey]; Where he says to you, “And we kept Eid al-Fitr (733 AH / 1333 AD) in this town, so we went out to the prayer hall, and the Sultan (Yanj Beck T. after 338 AH / 1337 AD) went out in his soldiers and the brotherly boys ( the fatwa groups) all with weapons, and for the people of all the manufacture of flags, trumpets, drums and horns, and some of them are proud Some people are proud of them in their good looks and perfect skepticism ( weapons), and the people of every industry go out with them cows, sheep and loads of bread, so they slaughter the animals in the graves and give them in charity with bread, and their first exit to the cemeteries and from there to the chapel. So the jurists, the sheikhs and the young men were made separate sats, and the poor and the needy were made separate sats, and neither the poor nor the rich would come to his door on that day!  One of the most amazing things that was seen in the processions of kings is the bringing of wild animals, lions and others to display them in front of the procession; Al-Jahiz (d. 255 AH/869 AD) tells us - in 'The Animals' - about his observations on one of the holidays, saying: "I went out on a feast day, and when I came to Isabad ( an area that was in Baghdad), if I am a hill covered with bits and pieces, and if men sit on them with their weapons, I asked some of He is witnessing the feast, so I said: What is the matter with this armed force ( guards) in this place when people have surrounded that hill? He said to me: This elephant!  Al-Maqrizi recorded - in 'Ita'az al-Hanafa' - the scenes of Eid in the year 395 AH/1004 AD, and stated that "[the Caliph] al-Hakim rode on the day of Eid al-Fitr, and tied in his hands were six mares - with saddles studded with jewels - and six elephants and five giraffes! He led the people the Eid prayer and their sermons! "! Ibn Battuta also mentioned the use of elephants in the celebrations of Indian Muslims for their holidays; He said, "If it is the night of the feast, the sultan sends to the kings, the private, the heads of state and the nobles ( his guests from the strangers) the khula' ( the clothes that the sultan gives) that pervades them all. A villa that no one rides in, but is dedicated to riding the Sultan!  Although most of the caliphs and princes exaggerate the manifestations of glamor and bragging during the holidays, those who see true pride in practical achievements for the benefit of peoples and nations are not executed. Sibt Ibn al-Jawzi (d. 654 AH / 1256 AD) - in “Mirr’at al-Zaman” - translated by the Buihi leader Abu al-Tahir al-Mushatab, nicknamed al-Saeed (d. 408 AH / 1018 AD), in which he said: The people of Baghdad, if they saw someone who put on a new shirt, said: May God have mercy on the happy, because he clothed the orphans, the needy and the weak, and he was the one who built the bridge of Iraq and the bridge of the trench - at the door of Harb - and Al-Yasiriya and Al-Zayatin and others  horses that are not mounted) on gold boats and they showed the adornment, so some of his owners said to him: If we had something, we would show it! Al-Saeed said to him: They do not have in their pockets the arch of the trench, the Yasiriya, and the Zayatin!!   It was among the decorations of the feast for them to make tents and domes, and these domes were headquarters for celebration and a place for eating, drinking and having fun, and what is surprising in their manufacture and decoration! Imam Ibn al-Jawzi describes in beautiful detail the tent of the Caliph on Eid al-Adha - in al-Muntazim. He says that on the Day of Sacrifice (520 AH / 1126 AD) the Commander of the Faithful [who is guided by God] ordered to erect a large tent and in front of it another tent, and they set up in the chest of the tent a high pulpit, and the elite of the Caliph, his minister, the captains, the chiefs of positions, the nobles, the Hashemites, the Talibs, and the creation of faces ( Notables), and the Caliph - with his son Al-Rashid (d. 530 AH / 1136 AD), who is his crown prince - and he stood next to the pulpit and prayed the Eid prayer with the people, and the loudspeakers were the preachers of the mosques.  But if the holiday is associated with a military victory, the decorations are multiplied, and the celebration of the military leaders is exaggerated. This imam al-Dhahabi paints for us - in 'History of Islam' - a picture of the meeting of Eid and victory in one day, and the wondrous domes that were built for celebrations in the year 547 AH / 1152 AD: “Then [Caliph al-Muqtafi] returned to Baghdad in support of Mansour [by ending a sedition that broke out in Wasit] So, Baghdad was closed and embellished, domes were made, and the Zahabis ( goldsmiths) made the door of the ancient Khan a dome bearing the image of [Seljuk Sultan] Masoud (d. 547 AH / 1152 AD) and yours (Turkmen leader t. 548 AD) and General Director Abbas / 1153 AH D. 541 AH / 1146 AD) with revolving movements, and many domes were built on this model. The people of Baghdad began playing and having fun until the day of Eid al-Adha [of the same year]!!"   Tables and Customs Perhaps the delicacies of food and drink were the most delightful thing in the feast for many, and therefore the ancients had a passion, art and a wide history. Al-Suyuti (d. 911 AH / 1506 AD) - in the “History of the Caliphs” - narrated from one of the companions of the Caliph Al-Ma’mun (d. 218 AH / 833 AD) a wonderful description of the diversity of his table and his experience with food and its health benefits; He said: We had lunch with al-Mamun on the day of Eid, and more than three hundred colors were placed on his table. This, and whoever is overpowered by blackness, he should not be exposed to this!!   As for the Fatimids, they were keen on sweets and refreshments, according to what al-Maqrizi tells us by photographing him on the morning of a feast in the palace of the Fatimid Caliph al-Amir (d. 524 AH / 1130 AD); He said: "When the morning became, at night, rafts ( deep plates) were loaded from the palace ( deep plates) containing several tables for breaking the fast on the day of the feast, and the gold trays were carried by the caliph's mushrooms So when the magic of Eid al-Fitr came in the hands of the Caliph with what he had brought from his palaces in His bowls are studded with gold - and on them are golden napkins - of stuffed dates and garnishes ( a kind of sweet) with all kinds of perfume and so on.  Their tables, especially on Eid, were full of foods and sweets, as we find in Ibn Taghri Bardi’s description of the table of the Fatimid Caliph al-Aziz. On one of the feasts, “we set up a fountain ( a basin of water with a fountain) in the middle of the iwan was a tablecloth ( a long table) of twenty reeds, on it was two khushkanan ( fried stuffed bread), bastandod ( stuffed pies), and bismawrd ( sweets). with sugar) like a high mountain! And in each piece of it is a quarter of a quintal or less to a pound, so people enter and eat, and there is no prevention or stone Rather, it is divided among the people and carried to their turn.” Then he mentioned that Al-Aziz "was the first to arrange it on Eid al-Fitr in particular."  He elaborates on the description after that, saying: “As for the tablecloth, on the day of Eid al-Fitr, two and on Eid al-Adha once, and the table is packed at night, and its length is three hundred cubits ( approximately 184 m) and its width is seven cubits, and it contains many types of food. The vizier came to him at the beginning of the dawn prayer, and the caliph was sitting in the window, and people were able to use him, so they carried and plundered what they did not eat, sell and store, and this is before the Eid prayer. Silver, gold, and Chinese, and there are special foods in them that are ashamed of mentioning.  a tablecloth along the hall; It is painted wood, ten cubits wide. Twenty-one plates are placed in the center of the table, in each plate twenty-one lambs; And of the chickens three hundred and fifty birds, and of broilers like it, and of chicks of pigeons like that. Sweets are of various types; Then he spreads among these dishes earthenware plates on the sides of the samat, in each plate are nine chickens in super colors of sweets, and the tabaha ( kebabs) which are rich in musk. The number of dishes is five hundred, all arranged in the best order. Then he brings two palaces ( two carts) of sweets that have been made into “Dar Al-Fitra” ( a government store for making and distributing sweets), each weighing seventeen quintals ( today approximately 650 kg) Then the minister comes out and goes to his house; A table is made similar to that of the Caliph. And this is how it falls on the Feast of Sacrifice on the first day of it!  Social affection. Other than kings, ministers and princes, they held their feasts and extended their arms during the feasts; Similar to this was reported from some notable scholars, scholars and others, as Ibn Asaker informs us - in “The History of Damascus” - quoting from Imam Abdullah bin Awn Al-Muzni (d. 151 AH / 767 AD) that he said: “We did not come to Muhammad ( Ibn Sirin) on the day of Eid Never did you not feed us Khabees or Valozaga.” These were among the most famous and best sweets at the time.  Ibn Bashkwal (d. 578 AH / 1183 AD) - in 'The Connection' - tells us that Imam Hisham bin Suleiman al-Qaisi (d. 420 AH / 1030 AD) used to "make a lot of food on Eid al-Fitr for the people of the fortress ( the fortress of the Fahmiyyin near Toledo) and for those who attended him from the Almoravids and spent there. A lot of money, and he was fixing himself in the gaps! Ibn Wahs al-Zubaidi (d. 812 AH / 1410 AD) - in 'Pearl Contracts' - narrated that "the jurist Abd al-Rahman (Al-Shihabi d. 649 AH / 1251 AD) was the greatest of the jurists, and the jurists in Dhu Jableh did not go out of the Eid prayer-place - on the day of Eid - Except to his house, they enter a table that he makes for them.”  The affluent used to visit their neighbors during the holidays - even with secret alms - so that they would receive a share of its bounties and joy. Among the oddities of this is what was reported by Ibn Shaheen Al-Malti (d. 920 AH / 1515 AD) - in 'Neel Al-Amal' - he said: "And in it ( Al-Adha 825 AH / 1423 AD) a rare strange occurred, which is that a man has a family and children and he is one of the poor, when he came Eid was slaughtered, the victims were slaughtered, and grilled meat was eaten, their craving for something that people slandered, and the children asked this poor person for something of that, but he found nothing. He and the mother of the children Then when they became a lot of meat in their house, the mare was carrying it all night long, they did not know where he was from!   The aforementioned Imam Ibn Sirin’s devotion and his preparation of sweets for every feast indicates that preparing them on the occasion of feasts is a very old custom, as is the preparation of fesikh on feasts, and they used to call it salted fish; The tribe of Ibn al-Jawzi - in “Mirror al-Zaman” - informed us of eating fesikh once on Eid al-Fitr. He said in the translation of Sheikh Abdullah al-Armani ascetic (d. 631 AH / 1244 AD): “I used to meet with him [in Jerusalem], and it was agreed that on Eid al-Fitr I ate salty fish and went up to his corner and we sat down to talk."  It was their custom to take advantage of the holidays to establish happy occasions, such as becoming the crown prince, imitating the emirate, and circumcision of sons; Al-Maqrizi tells us - in 'The Hanafa's Ita'az' - that the Fatimid Caliph al-Mu'izz (d. 365 AH/975 AD) "when he died, his death was concealed [from Rabi' al-Awwal] until the day of sacrifice ( Eid al-Adha) and his death was revealed. himself, and the people greeted him with the caliphate, and he rode to his palace.” Thus, Al-Aziz made Eid an occasion to announce his assumption of the position of Caliph!  It is similar to what was recorded by Al-Bandari Al-Isfahani (d. 643 AH / 1245 AD) - in the "Mukhtasar Sana al-Baraq al-Shami" - about the celebration of the appointment of the good King Ismail (d. 577 AH / 1182 AD), the son of Nur al-Din Mahmoud Zangi (d. 569 AH / 1174 AD); He said: "Nur al-Din ordered his son, the good king Ismail, on the day of Eid al-Fitr, and we celebrated this matter, and the shops of Damascus were closed for days, and the palaces were built in floors, and each of them arranged the singers ( singers) with songs." As for circumcision, the most famous of what was mentioned is the circumcision of Khidr (d. 708 AH / 1308 AD) by Ibn al-Zahir Baybars (d. 676 AH / 1277 AD); It was stated by al-Dhahabi - in 'History of Islam' - that "on the day of Eid ( al-Fitr 772 AH/1370 CE) the son of the Sultan was circumcised among several boys from among the children of the princes."   Nice Methods Perhaps the origin of the Eid gifts was what kings used to make of the “khula”, that is, the clothes that the Sultan gave in honor of princes, dignitaries and notables. However, Islamic history contained examples of monetary gifts, which are given on the feast to those whose blessings are sought, to the poor as charity, and to scholars and writers as a way of benevolence and generosity. Among that is what Ibn Katheer mentioned - in 'The Beginning and the End' - that the Caliph Al-Mustansir (d. 640 AH / 1242 AD) sent "on the Day of Eid many alms, and many blessings to the jurists, mystics and imams of mosques, at the hands of Muhyi al-Din Ibn al-Jawzi (d. 656 AH / 1258 AD). ".  As for the Fatimids, they were known by this tradition, which they called by its known name today, “The Eid”; Al-Maqrizi said - in 'The Hanfa's Teachings' - that the Fatimid Caliph The state [and he was a skilled doctor]: a servant ( salary), winter clothing, and Eid.” It seems that even the kings were given 'Eidiyat' in feast gift robes from their courtiers; This is Ibn Dihya (d. 633 AH / 1235 AD) telling us - in 'Al-Mutrib' that "people gave on the day of Eid to the approved Sultan Ibn Abbad (d. 488 AH/1095AD) which is given to kings on holidays"!!  As for the envelopes of the Eids, they were not given to the guests in kind without feeling and in a very kind way, by stuffing cakes with golden dinars instead of sugar, or dressing sweets on gold pistachios! Al-Maqrizi mentioned - in 'Ita'az al-Hanafa' - the story of these two wondrous types of hospitality; He said in the translation of Judge Ibn Mayasser (d. 531 AH / 1137 AD): “And he is the one who brought out the pistachios dressed with sweets. It was reported to him that [the Ikhshidi minister] Abu Bakr Al-Madra’i (d. 345 AH/956 AD) made cakes and instead of stuffing sugar, he made dinars.” Judge Ibn Musayr wanted to imitate Abu Bakr Al-Madra’i in that, so he made a plate of it, but he made a pistachio that had been dressed as sweets, and that pistachio was made of gold, and the people of his council permitted it!  It was well-known that cakes, raisins, nuts and dried fruits were served on the feast, and each was presented according to his ability and as required by his chivalry. Here is Ibn Asaker who narrates - in 'History of Damascus' - with his chain of transmission to Khalid bin Yazid al-Marri (d. 166 AH / 782 AD), he said: "I saw Makhul (Imam al-Tabi'i, d. 112 AH / 731 AD) distributing raisins to his companions, meaning on the day of Eid."   It was one of the rituals of many kings and princes on the feast to go out to hunt; Among this is what Ibn Taghri Bardi mentioned that the Tulunid Prince “Khumaraviyeh (d. 282 AH/896 AD) used to wear a sword on the day of Eid, and he still used to watch and picnic and go out to places such as the pyramids and the city of punishment for the sake of hunting. He hears of seven but he intends, and with him are men who have thick woolen blankets ( thick woolen blankets), so they enter the lion and forcibly eat it with their hands from its forest while it is healthy.” They put it in a well-crafted wooden cage! Then the compiler commented on a comparison between the Eid customs of the two eras by saying: “Our feasts now are like funerals in relation to those past feasts!!”   Fun and games The origin of playing on the day of Eid goes back to the time of the Prophet, may God bless him and grant him peace. One of their most famous games on the feast was: “Throwing Al-Qaqub”, which Ibn Wasil Al-Hamawi (d. 697 AH / 1298 AD) - in 'Mafraj al-Kurub' - mentioned that Sultan Nur al-Din Zangi was passionate about it. Al-Qaqb in Turkish is: the gourd, and Al-Maqrizi explained it - in 'Plan and Antiquities' - and said: "Al-Qubq is a very high piece of wood, erected in a prairie of the earth, and a circle of wood is made on top of it [similar to the lottery], and the archers stand with their bows and shoot arrows into the middle of the circle in order to It passes from inside it to a target there, as an exercise for them to tighten the throwing, and this is expressed by the qibq in the language of the Turks.”  If the knights and soldiers had their games of a war nature, then the children had their own games on the feast, including that they used to play with nuts; It came to Ibn Katheer - in 'The Beginning and the End' - from the news of the ascetic al-Sirri al-Saqati (d. 253 AH / 867 AD), that he said: "I passed on the day of a feast, and when it was known (Al-Karkhit 200 AH / 816 AD) and with him was a young Shaath ( shabby) condition, I said: What is this? He said: This was standing with boys playing with walnuts while he was thinking ( concerned). I said to him: Why don't you play as they play? He said: I am an orphan and there is nothing with me to buy walnuts with which to play with. So buy him the secret and make him happy!   We have already mentioned the story of the two Ansar girls who sang to Aisha in the house of the Prophet, may God’s prayers and peace be upon him, on the day of Eid. Perhaps this is what made the followers believe that singing and the beating of the tambourine on Eid are from the Sunnah. Al-Dhahabi narrated - in “History of Islam” - on the authority of the great Imam Amer Al-Sha’bi (d. 106 AH / 725 AD), that he said: “[The Companion] Iyad bin Amr al-Ash’ari (d. about 80 AH / 699 AD) passed on a day of no Eid and said: Do they regurgitate, for it is from the Sunnah? He [Imam] Hashim (d. 183 AH/799 CE): stinging: beating with tambourines.  The caliphs later expanded on singing and its genres, and they revived the nights of Eid with music. Among this is what was reported by Ibn al-Jawzi - in al-Muntazim - from the news of Harun al-Rashid (d. 193 AH / 809 AD) and the singer Al-Atheer Ibrahim al-Mawsili (d. 188 AH / 804 AD); He said: “Ibrahim Al-Mawsili came on the day of Eid to Al-Rasheed and sang it, so he was pleased with him. He said: O Abraham, ask what you want…”! Vuhbah Al-Rasheed and honored him.  Among the manifestations of rejoicing in the feast is that it is considered a literary occasion in which poets receive the best rewards by reciting poems in the hands of kings, as some kings were keen to honor poets and listen to them on feasts in particular; The poet and historian Amara al-Yamani (d. 569 AH / 1174 AD) mentioned - in “The History of Yemen” - from the news of the glorified Sultan of Yemen, Muhammad bin Saba (d. 548 AH / 1153 AD), he said: “I saw him on the day of Eid and the sun burned him in the prayer hall in the outskirts of the city of Al-Jawh (  a destroyed city now), and the poets are racing with anthem, so he said to me: Tell them - and raise your voice - that they do not crowd!   Precious prizes And among the famous Eid poems parties, what Al-Nasiri mentioned in his book “The Investigation”; He said: "The poets prepared words that they sang on the day of Eid al-Fitr in the public scene in the Sultan's Majlis, and one of the earliest of them in that field was the poet of the state, Abu Faris Abdul Aziz al-Mazluzi (d. 697 AH / 1298 AD) He came up with a long poem, in which he mentioned the biography of the sultan and his conquests, And the invasions of his sons and grandsons, and they were sung in the presence of the sultan and the footnote, so he ordered its originator to pay one thousand dinars ( today approximately 170 thousand US dollars), and to remove it and to sing it with two hundred dinars.”  It is remarkable that women poets had a presence in these literary occasions and poetic competitions; Judge al-Tanoukhi tells us - in “Nashwar al-Mahazar” - saying: “I attended Baghdad at the Majlis of King Adad al-Dawla (Al-Buwaihi, d. 372 AH / 983 AD) on the day of Eid al-Fitr in the year three hundred and sixty-seven, and the poets chanted congratulations to him. So, Abida al-Juhaniyah attended I sang a poem from which I could not win anything.” "!  The custom of releasing prisoners on holidays has roots in our history. So the tribe of Ibn al-Jawzi says that “in the month of Rajab, Sha’ban, and Ramadan (402 AH/1012 AD) [Wazir al-Buwaihi] Fakhr al-Malik (d. 407 AH/1017 AD) continued alms He distributed clothes, wheat, dates, dirhams, and dinars on the day of Eid among the poor and needy, and he rode to pray in mosques. And the preachers and the muezzins gave clothes and dinars, and [the companions] released the prison sentences, and whoever was imprisoned in the prison of the judge on a dinar and ten dinars that he spent on his behalf, and whoever owed more established the guarantor and went out. mosques, mosques, and markets.  Eid releases were not limited to the debtors and their like, but included political prisoners and former rebels sometimes; Ibn Taghri Bardi mentions that “on the day of Eid al-Fitr in the year [764 AH / 1363 AD], the Sultan (Al-Ashraf Shaban d. 778 AH / 1377 AD) decreed the release of those who remained in Alexandria among the companions of [the rebellious leader] Tibagha al-Taweel (d. 770 AH/1371 AD), So they were released, and they came and went out to Syria, scattered and idle.”   If some prisoners were freed, initiated by the government, some of their jailers thought that they would be released, and took their own freedom, taking advantage of the holiday atmosphere. Al-Dhahabi documented - in 'History of Islam' - the story of the escape of "Muhammad bin Al-Qasim bin Ali bin Omar bin Zain Al-Abidin Ali bin Al-Hussein" (died after 219 AH / 834 AD), who was one of the rebels against the Abbasids; He said: “He was arrested and brought to [Caliph] al-Mu’tasim in the month of Rabi’ al-Akhir of the year in the year nineteen [two hundred] and he was imprisoned in Samarra, then he escaped from his imprisonment on the day of Eid, and God covered him and the country covered him!”  It is strange that the Eid releases included the release of the detained bodies; Ibn Kathir mentioned - in 'The Beginning and the End' - within the events of 237 AH / 852 AD that "on Eid al-Fitr, including [Caliph] al-Mutawakkil (d. 247 AH / 861 AD) to lower the body of [the crucified revolutionary Imam] Ahmed bin Nasr al-Khuza'i (d. 231 AH / 846 AD)" And to combine his head and body and to submit to his guardians, so the people rejoiced greatly, and many people gathered at his funeral!!


The Prophet, may God’s prayers and peace be upon him, “on the day of Eid, go to the prayer-place by the greatest road, and if he returns, he will return by the other route.” As Al-Shafi’i (d. 204 AH / 820 AD) narrated in his book ‘The Mother’. On the day of the feast he had something like a procession; Al-Bukhari (d. 256 AH/870 CE) - in his Sahih - narrated that he, peace and blessings of God be upon him, used to “when he came out on the day of Eid, he ordered the spear to be placed in front of him, and he prayed to it, and then the princes took it.”

More than one of the historians mentioned this spear; Al-Waqidi (d. 207 AH / 823 AD) - as Al-Samhoudi quoted from him (d. 911 AH / 1505 AD) in 'Wafa al-Wafa' - that "it belonged to al-Zubayr ibn al-Awwam (d. 36 AH / 657 AD) - the Negus gave it to him (d. 9 AH / 631 AD) - so he gave it to the Prophet He, may God’s prayers and peace be upon him, used to take it out in front of him on the day of Eid.”

Carrying it in the hands of the Prophet and his successors after him was an honor that was preserved and inherited by the Caliphs and Kings. Ibn Kathir (d. 774 AH / 1372 AD) - in 'The Beginning and the End' - stated that Saad Al-Qurazi (d. 39 AH / 660 AD) "was the muezzin of the Quba Mosque in the time of the Messenger of God, peace be upon him, when Omar (d. 23 AH / 645 CE) became the caliph. And he appointed the call to prayer of the Prophet’s Mosque, and his origin was a follower of Ammar bin Yasir (died 37 AH / 658 AD), and he was the one who carried the goat ( the spear) in the hands of Abu Bakr (d. 13 AH / 634 AD) and Omar and Ali (d. 40 AH / 661 AD) to the chapel on the day of Eid. The call to prayer remained in his offspring for a long time.”


In the continuation of Al-Waqidi’s previous report, the continued presence of this spear among the princes during the first century of the Abbasid state; He said: "It is ( the Prophet's spear) today in Medina with the muezzins, meaning they come out with it before the imams ( princes) in his time"; Any time Al-Waqidi.

The joy of Eid was general at the time of the Prophet, may God’s prayers and peace be upon him, as the two Sahihs and others narrated on the authority of Umm Attia al-Ansari (d. about 70 AH / 690 AD) “that the Messenger of God, may God’s prayers and peace be upon him, used to bring out virgins and maidens ( girls) and women with puberty and menstruation on the two Eids. menstruating women, so they leave the prayer hall and witness the call of the Muslims.” (This is the wording of al-Tirmidhi in 279 AH/892 AD). And the Eid prayer preceded his sermon until the Umayyads came and the people began to abandon their political sermons after the end of the prayer, and they wanted to get them to stay to hear it. He was “the first person to begin the sermon on the day of Eid - before the prayer - Marwan (Ben Al-Hakam d. 65 AH / 685 AD)”; As in Sahih Muslim'.

The Eid in the Prophet’s time was not free of amusement and games. Al-Bukhari narrated on the authority of Aisha (d. 58 AH / 678 ​​AD) that she said: “Abu Bakr entered and I had two maidservants from among the companions of the Ansar singing what the Ansar said on the day of Ba’ath ( the last battle between the Aws and Khazraj 617 CE), she said: They are not two singers; Abu Bakr said: The Psalms of Satan In the house of the Messenger of God, may God’s prayers and peace be upon him?! And that is on the day of Eid, so the Messenger of God, may God’s prayers and peace be upon him, said: “O Abu Bakr, every nation has a festival, and this is our festival!”

Al-Bukhari added in another narration: “She said: On the day of Eid, Sudan was playing with shields ( leather gears) and spears, so either I asked the Messenger of God, may God’s prayers and peace be upon him, or he said: “Do you desire to look?” She said: Yes, so he set me behind him, my cheek on his cheek. .


An updated ceremony
Nothing was reported from the Prophet, may God bless him and grant him peace, in the wording of congratulations on Eid, but it was transmitted from the companions and followers; Perhaps the most famous of it is what came in the “Chapter of Supplications on the Two Eids” from the book ‘Supplications’ by al-Tabarani (d. 360 AH / 971 AD): “On the authority of Rashid bin Saad (Al-Maqra’i d. 113 AH / 732 AD) that [the two companions] Abu Umamah al-Bahili (d. 86 AH / 705 AD) and Wathila Ibn al-Asqa (d. 85 AH / 704 AD)  They met him on the day of Eid and said: “May God accept from us and from you”!

With the development of Islamic state ceremonies; The Eid prayer - and the sultans were its imams - and his sermon became greater and greater arrangements, until Al-Qadi Al-Tanoukhi (d. 384 AH / 995 AD) narrated - in 'Nashwar al-Mahazar' - that "it was said: Among the beauties of Islam: Friday in Baghdad, Tarawih prayer in Mecca, and the day of Eid Peter! This al-Maqrizi (d. 845 AH / 1441 AD) describes to us - in 'The Hanafa's Teachings' - the preparations for the Eid prayer during the time of the Fatimid Caliph al-Aziz (d. 386 AH / 997 AD); He says: "And built terraces ( plural mastaba: a slightly elevated place) between the palace and the prayer hall on which the muezzins and the jurists would be on them, until the takbeer reached from the chapel to the palace, and the Aziz rode, prayed and gave sermons."

Prayers were held in open and specific places, and some of them were given names not far from the names of the public squares in our cities today; In 'The Paths and Kingdoms' of Al-Istakhri (d. 346 AH / 957 AD) that "the chapel of the Messenger of God, in which he used to pray the holidays [is located] in the west of the city", and in Baghdad Al-Tanoukhi tells us - in 'Nishwar Al-Muhazar' - that "the Eid chapel is on the eastern side of the city Peace.” And in Egypt, Al-Maqrizi says - in “Plan and Athar” - that “the Khawlan chapel [was] the scene of the feasts and leads people and preaches to them On the day of Eid, the preacher of the Amr ibn al-Aas mosque (d. 43 AH / 664 AD)” and in Damascus They were praying in a square called the Green Square, mentioned by Ibn Taghri Bardi (d. 874 AH / 1470 AD) - in the 'Brilliant Stars' - when he described the Eid prayer and said: "And they showed the pulpit to the Green Square."


And the Eid prayers may be multiple in one city with the multiplicity of jurisprudential schools in it, as was the case in the city of Saqsin in the country of the Khazars - which is the area between the Caspian Sea and the Black Sea - about which Al-Qazwini (d. Muslims, most of them follow the madhhab of Imam Abu Hanifa (d. 150 AH/767 AD), and some of them follow the madhhab of Imam al-Shafi`i. There are mosques for every people who pray in it, and on the day of Eid pulpits come out, for every people a pulpit on which they sermon and pray with their imam.”

One of the funny situations associated with the Eid prayers is what happened in one of them in the Far Maghreb during the days of Sultan Abi Al-Abbas Al-Wattisi (d. about 960 AH / 1552 AD); Al-Nasiri al-Salawi (d. 1315 AH / 1898 AD) mentioned - in 'The Investigation of the News of the Far Maghreb Countries' - that "the people went out on the day of Eid to pray, so they waited for the Sultan, so he slowed down on them and did not come until [when] the time for prayer came, and at that time the Sultan accepted  in his pomp and when he finished Sheikh Abu Malik ( Abd al-Wahed bin Ahmad al-Wonsharisi, d. 955 AH / 1548 AD) looked at the prayer hall and saw that the time had passed, so he divided the pulpit and said: Muslims, may God reward you for the Eid prayer, because it is back at noon! Malik prayed [with] the people the back, so Sultan Abu al-Abbas was ashamed and confessed his sin!!

One of the old celebrations - and which continues until now - was the covering of the Kaaba on Eid al-Adha in particular; Al-Fassi (d. 832 AH / 1429 AD) said - in 'Shifa al-Gharam' - that "the Kaaba is covered - in our time - on the Day of Sacrifice every year, except that the covering on this day is lowered from its top, and it is not stretched until it reaches its end - on the The custom - except a few days after the day of Sacrifice. It seems that this custom was a little different from what had been practiced centuries before; Al-Fassi said, commenting: “And Ibn Jubayr mentioned [in his journey] what necessitates that the Kaaba is not covered on the Day of Sacrifice, but rather on the second Day of An-Nafr ( the third day of Tashreeq).”

The remembrance of sorrows on Eid seems ancient in our history. The custom of visiting cemeteries on holidays is deeply rooted, despite the absence of a legal basis for it. Perhaps this angered the authority at some times, as it saw it as an unwanted distraction from the joy of Eid; Al-Maqrizi tells us - in 'Plan and Athar' - that in the year 402 AH / 1012 AD the Fatimids issued an official decision "preventing women from visiting the graves, as not a single woman was seen on holidays in the cemeteries." Then the matter was repeated in the days of the Mamluks, as Al-Maqrizi says - in 'Al-Suluk' - that on Ramadan 29 792 AH / 1390 AD, "a call was made in Cairo to prevent women from going out on the day of Eid to the soil ( graveyards)"!


Great beautification
Perhaps the most important preparation for Eid is the people’s care for their adornment, the cleanliness of their bodies, and the renewal of their clothes, which is a prophetic matter - as previously mentioned - the jurists were so keen on emphasizing it that they preferred it to the washing of the Friday prayer even though its prayer is obligatory and the Eid is a Sunnah; Because “the washing of the Eid is enjoined to take the adornment, so those who attended the feast and those who did not attend are equal in it, as is the dress, and the washing of Friday is enjoined to cut off the smell - so that it does not harm those around him [in the mosque] - and if he does not attend, its meaning ceases.” According to Imam al-Mawardi (d. 450 AH/1058 AD) in 'Al-Hawi al-Kabir'. And also because Sharia “demands [on Eid he wears] the most valuable and best-looking clothes, and the adornment in it is not limited to the one who wants to attend [for the Eid prayer]”! As al-Ramli al-Shafi’i (d. 1004 AH / 1596 AD) says in Nihayat al-Muhtaaj.

Notable people and their common people were keen to beautify themselves during the holidays, to the extent that men used to decorate themselves with henna and black! It is beautiful what happened from that what Ibn Adhari al-Marrakchi (d. after 712 AH / 1312 AD) - in “Al Bayan al-Maghrib” within the story of the conquest of the Andalusian city of Merida 94 AH / 713 AD - that the leader of the conquest Musa bin Nasir (d. 97 AH / 716 AD) was at the time A young man, the Romans came to him once and found him with a white head and a beard, then they came to him and he had dyed him with henna, then they came to him a third time, “And that was the day of Eid al-Fitr. The old man! Their king has returned as a juvenile ( young) after he was an old man! They said: Go to him and give him what he asked you! So they reached him and reconciled him." Moses used to adorn himself for the feast, not knowing what was going on in the hearts of his enemies because of that strange coincidence!!

It seems that it was the custom of some societies in the Islamic West for the groom to dye his hands with henna on the feast, as stated in a jurisprudential clarification recorded by the scholar Mayyara Al-Fassi (d. He kissed his hands, and the feast came, so he sent the wife a ram [as a gift], and he was determined to build and for the wedding, so I cut him ( kidnapped him) and died!!”

And the men - Muslims and others - decorated them each on his feast, and one of the funniest details of men’s clothes was what was reported by al-Khatib al-Baghdadi (d. 463 AH / 1071 AD) - in “The History of Baghdad” - about a man named Abu Qaboos - and he was a Christian - who told the story of his clothing on The hand of Jaafar bin Yahya al-Baramaki (d. 187 AH 803 AD); He said: "I entered Jaafaron a cold day, and I got cold. He said: Boy, put on him a garment of Christian clothing, so he put on me a piece of silk ( a kind of silk) worth a thousand!" I will give him a garment that matches him in my house, and she said to me with my intention: Write to the one who gave it to you so that he may send you the clothes that match it…”; So he wrote to him a poetic piece in which he endowed him with four additional garments, which he named by their names, including his saying:
Aba al-Fadl, if you could see us on the day of our feast ** you saw our boasting in churches
, then I must have a robe from your robe ** and from the saddlebags of the horses of dress
If the dresses on Eid are completed five ** your sufficiency, you do not need to wear a sixth!

As for the women, they also took care of dyeing the clothes, and this meant the most virtuous people, their scholars and their dignitaries, and they did not see any embarrassment in it. Ibn Asaker (d. 571 AH / 1175 AD) - in 'History of Damascus' - narrated on the authority of Hafsa bint Sirin (d. 101 AH / 720 AD) - who is the sister of the great Imam Muhammad bin Sirin (d. 110 AH / 729 AD) - that she said: "She was the mother of Muhammad [ Ibn Sirin] is a Hijazi woman, and she liked dyeing, and if Muhammad bought her clothes, he would buy as easy as he could find If every day was a feast, he dyed her clothes for her.” This imam was in charge of his mother's clothes and dyed her for her on the feast!

Since this was the state of the people in adornment, it was not necessary for the beauty of women to appear on the feast more than others; Here is Imam Ibn al-Jawzi (d. 597 AH / 1175 AD) telling us - in 'The Regular' - the story of a nice home investigation to which the ascetic Tabi jurist Hassan bin Abi Sinan (d. 54 AH / 674 AD), and he says that "he went out on the day of Eid, and when he returned, she said to him His wife: How many beautiful women have you seen today? And when they multiplied, he said: Woe to you! I have only looked at my thumb since I left you until I came back to you!! Al-Baladhari (d. 279 AH / 892 AD) - in 'Ansab al-Ashraf' - narrates that "when the pilgrims (Al-Thaqafi, d. 95 AH / 715 AD) came to Basra, he attended the feast ( Eid al-Fitr 75 AH / 695 AD), and he saw a large number of women who attended, and said: If the people of Al-Sham and these corrupted them, so he built his palace and took a bewildered ( enclosed place) in it long more than a mile, and the people of Levant brought it down with no Iraqi mixed with them!!

Perhaps the Eid celebrations were accompanied by incidents of harassment of women, although they were still viewed as a major evil. This is evidenced by the fact that a war took place due to an incident of harassment on Eid that occurred in Cordoba during the Almoravid state. The historian Ibn al-Atheer (d. 630 AH / 1233 AD) mentions - in 'Al-Kamil' - that in 514 AH, "a sedition occurred between the army of the ruler of the Muslims Ali bin Yusuf [bin Tashfin d. 537 AH / 1143 AD] and the people of Cordoba." The reason for this is that when it was “the Day of Al-Adha, people went out and watched, so a slave of the servants of Abu Bakr ( the commander of the army) reached out to a woman and caught her. “, in a multi-round battle that ended in a humiliating defeat for the authority and its acquiescence to the reconciliation of the population; These are the people of a country who revolted against their emir and his army, and fought them in a desperate fight because of one incident of harassment that occurred on the day of Eid!!


Boats and processions
The official processions were one of the most important scenes of the feast that the state was keen on, and through which it showed its prestige and power, and the pride of its rulers in the pomp of their power, and in its details it is astonishing. Ibn al-Jawzi - in al-Muntazim - mentioned in his monitoring of the news of the Abbasid Caliph al-Muqtafi (d. 555 AH / 1160 AD) that “on the day of Eid ( Eid al-Fitr 553 AH / 1158 AD) the procession went out in a dress that has not been seen in the likeness of horses and drying ( what the horses wear to protect them). Al-Jarrah) and the flags and the large number of soldiers and princes!

The Abbasids had rituals on Eid, including the spear that is attributed to the Prophet, may God bless him and grant him peace, and is similar to the “burdah” attributed to him and which “the Abbasids inherited And he takes the rod attributed to him ( the Prophet) in one of his hands, and he comes out with serenity and dignity, which cracks hearts and dazzles the eyes, and wears black [which is their motto] on Fridays and holidays.”

The feast was sometimes an occasion to remind the nation of the position of the caliph as the king who is transcendent over his flock, even his senior officials and his own. It was not his habit for anyone to sit next to him on the day of the feast; It came to al-Dhahabi (d. 748 AH / 1348 AD) - in 'History of Islam' - that the judge of the Fatimids, Abd al-Aziz bin Muhammad bin al-Nu'man (d. 401 AH / 1011 AD) "had risen to the rank of [their caliph] al-Hakim (d. 411 AH / 1021 AD) until he ascended with him. On the pulpit on the day of Eid.

It is surprising that you find that no one sits next to the supreme ruler or walks alongside him in the procession as something historians argue for; Ibn Taghri Bardi says: “And in it ( 289 AH / 902 AD) the sufficient [Caliph] (d. 295 AH / 907 AD) prayed with people on the day of Eid al-Adha, and in his hands were the brigades of kings, and the kings and princes dismounted in his hands, except for his minister, Al-Qasim bin Obaid Allah (d. 291 AH). /904 AD), for he rode and went along with him without the people, and before that he had not seen a caliph who was matched by a minister other than him! Then Ibn Taghri Bardi adds, commenting: "This is the first weakness that occurred against the Caliphs! And I say: Al-Mu'tadid (d. 289 AH / 902 AD) is the last caliph to contract a law ( safeguarded its prestige) the caliphate, and then after him the order of the caliphs took place in Idbar to this day. "!!


Although the honorable Companions hated carrying weapons on Eid - except for what was related to the Prophet's spear - until Imam al-Bukhari - in his Sahih - addressed the topic by saying: “Chapter on what is disliked for carrying arms on Eid and the Sanctuary”; Since the rule of the Umayyads, the tradition of organizing military parades has taken root. Then their successors soon made bearing arms a manifestation of the feast. The historian Ibn al-Atheer mentioned that the Caliph Yazid ibn al-Walid (d. 126 AH / 744 AD) was "the first to go out with weapons on the day of Eid, he went out between two rows with weapons!" Then this became a habit that the caliphs and kings colluded with, even from the enemies of the Umayyads, such as the Abbasids and the Fatimids.

This Ibrahim bin Muhammad al-Bayhaqi, the writer (d. about 320 AH / 933 AD), tells us - in the 'Advantages and Disadvantages' - about a massive military parade organized by Caliph al-Mu'tasim (d. 227 AH / 843 AD); He says: “The Eid came, and al-Mu’tasim by God galloped his horses, the like of which had not been heard, nor was he seen by anyone from the sons of al-Abbas similar to it. Al-Fitr on the day the pimp and their companions came in the most beautiful outfit and the best form, so they kept in line with them from the time of noon until Al-Mu’tasim by God rode to the prayer hall, and put on his clothes and sat on a chair waiting for the pimp to go, and when their matter ended, he advanced to the men in the march in his hands, and seven thousand of them came forward ( archer) from the loyalists, every three hundred of them in a dress that is different from the uniform of the rest!!

Ibn al-Jawzi mentions - in al-Muntazim - a similar exposition that occurred in 549 AH / 1155 AD; He says that "the soldiers went out on Eid al-Fitr in a dress the like of which has not been seen, due to the gathering of soldiers and the large number of princes"!! In fact, the convoys of the military have become extremely sanctified, and those who cause their sabotage will be punished with death! Al-Dhahabi said in “History of Islam” in the context of the events of the year 528 AH / 1134 AD: “Then the Caliph ( Al-Murshid Allah t. 529 AH / 1135 AD) took off on the princes ( clothed them with the Eid clothing), and presented the army on the day of Eid, and called: No one should mix with the army, and whoever Ride a mule or a donkey, the blood of which is clear!!


Various offers
Among the most interesting scenes of Eid traditions in Islamic societies are those that were carefully monitored by the traveler Ibn Battuta (d. 779 AH / 1378 AD) in various parts of Islam and included his famous journey. Including the scene of Eid in one of the sultanates of Bilad al-Rum [Today Turkey]; Where he says to you, “And we kept Eid al-Fitr (733 AH / 1333 AD) in this town, so we went out to the prayer hall, and the Sultan (Yanj Beck T. after 338 AH / 1337 AD) went out in his soldiers and the brotherly boys ( the fatwa groups) all with weapons, and for the people of all the manufacture of flags, trumpets, drums and horns, and some of them are proud Some people are proud of them in their good looks and perfect skepticism ( weapons), and the people of every industry go out with them cows, sheep and loads of bread, so they slaughter the animals in the graves and give them in charity with bread, and their first exit to the cemeteries and from there to the chapel. So the jurists, the sheikhs and the young men were made separate sats, and the poor and the needy were made separate sats, and neither the poor nor the rich would come to his door on that day!

One of the most amazing things that was seen in the processions of kings is the bringing of wild animals, lions and others to display them in front of the procession; Al-Jahiz (d. 255 AH/869 AD) tells us - in 'The Animals' - about his observations on one of the holidays, saying: "I went out on a feast day, and when I came to Isabad ( an area that was in Baghdad), if I am a hill covered with bits and pieces, and if men sit on them with their weapons, I asked some of He is witnessing the feast, so I said: What is the matter with this armed force ( guards) in this place when people have surrounded that hill? He said to me: This elephant!

Al-Maqrizi recorded - in 'Ita'az al-Hanafa' - the scenes of Eid in the year 395 AH/1004 AD, and stated that "[the Caliph] al-Hakim rode on the day of Eid al-Fitr, and tied in his hands were six mares - with saddles studded with jewels - and six elephants and five giraffes! He led the people the Eid prayer and their sermons! "! Ibn Battuta also mentioned the use of elephants in the celebrations of Indian Muslims for their holidays; He said, "If it is the night of the feast, the sultan sends to the kings, the private, the heads of state and the nobles ( his guests from the strangers) the khula' ( the clothes that the sultan gives) that pervades them all. A villa that no one rides in, but is dedicated to riding the Sultan!

Although most of the caliphs and princes exaggerate the manifestations of glamor and bragging during the holidays, those who see true pride in practical achievements for the benefit of peoples and nations are not executed. Sibt Ibn al-Jawzi (d. 654 AH / 1256 AD) - in “Mirr’at al-Zaman” - translated by the Buihi leader Abu al-Tahir al-Mushatab, nicknamed al-Saeed (d. 408 AH / 1018 AD), in which he said: The people of Baghdad, if they saw someone who put on a new shirt, said: May God have mercy on the happy, because he clothed the orphans, the needy and the weak, and he was the one who built the bridge of Iraq and the bridge of the trench - at the door of Harb - and Al-Yasiriya and Al-Zayatin and others  horses that are not mounted) on gold boats and they showed the adornment, so some of his owners said to him: If we had something, we would show it! Al-Saeed said to him: They do not have in their pockets the arch of the trench, the Yasiriya, and the Zayatin!!


It was among the decorations of the feast for them to make tents and domes, and these domes were headquarters for celebration and a place for eating, drinking and having fun, and what is surprising in their manufacture and decoration! Imam Ibn al-Jawzi describes in beautiful detail the tent of the Caliph on Eid al-Adha - in al-Muntazim. He says that on the Day of Sacrifice (520 AH / 1126 AD) the Commander of the Faithful [who is guided by God] ordered to erect a large tent and in front of it another tent, and they set up in the chest of the tent a high pulpit, and the elite of the Caliph, his minister, the captains, the chiefs of positions, the nobles, the Hashemites, the Talibs, and the creation of faces ( Notables), and the Caliph - with his son Al-Rashid (d. 530 AH / 1136 AD), who is his crown prince - and he stood next to the pulpit and prayed the Eid prayer with the people, and the loudspeakers were the preachers of the mosques.

But if the holiday is associated with a military victory, the decorations are multiplied, and the celebration of the military leaders is exaggerated. This imam al-Dhahabi paints for us - in 'History of Islam' - a picture of the meeting of Eid and victory in one day, and the wondrous domes that were built for celebrations in the year 547 AH / 1152 AD: “Then [Caliph al-Muqtafi] returned to Baghdad in support of Mansour [by ending a sedition that broke out in Wasit] So, Baghdad was closed and embellished, domes were made, and the Zahabis ( goldsmiths) made the door of the ancient Khan a dome bearing the image of [Seljuk Sultan] Masoud (d. 547 AH / 1152 AD) and yours (Turkmen leader t. 548 AD) and General Director Abbas / 1153 AH D. 541 AH / 1146 AD) with revolving movements, and many domes were built on this model. The people of Baghdad began playing and having fun until the day of Eid al-Adha [of the same year]!!"


Tables and Customs
Perhaps the delicacies of food and drink were the most delightful thing in the feast for many, and therefore the ancients had a passion, art and a wide history. Al-Suyuti (d. 911 AH / 1506 AD) - in the “History of the Caliphs” - narrated from one of the companions of the Caliph Al-Ma’mun (d. 218 AH / 833 AD) a wonderful description of the diversity of his table and his experience with food and its health benefits; He said: We had lunch with al-Mamun on the day of Eid, and more than three hundred colors were placed on his table. This, and whoever is overpowered by blackness, he should not be exposed to this!!


As for the Fatimids, they were keen on sweets and refreshments, according to what al-Maqrizi tells us by photographing him on the morning of a feast in the palace of the Fatimid Caliph al-Amir (d. 524 AH / 1130 AD); He said: "When the morning became, at night, rafts ( deep plates) were loaded from the palace ( deep plates) containing several tables for breaking the fast on the day of the feast, and the gold trays were carried by the caliph's mushrooms So when the magic of Eid al-Fitr came in the hands of the Caliph with what he had brought from his palaces in His bowls are studded with gold - and on them are golden napkins - of stuffed dates and garnishes ( a kind of sweet) with all kinds of perfume and so on.

Their tables, especially on Eid, were full of foods and sweets, as we find in Ibn Taghri Bardi’s description of the table of the Fatimid Caliph al-Aziz. On one of the feasts, “we set up a fountain ( a basin of water with a fountain) in the middle of the iwan was a tablecloth ( a long table) of twenty reeds, on it was two khushkanan ( fried stuffed bread), bastandod ( stuffed pies), and bismawrd ( sweets). with sugar) like a high mountain! And in each piece of it is a quarter of a quintal or less to a pound, so people enter and eat, and there is no prevention or stone Rather, it is divided among the people and carried to their turn.” Then he mentioned that Al-Aziz "was the first to arrange it on Eid al-Fitr in particular."

He elaborates on the description after that, saying: “As for the tablecloth, on the day of Eid al-Fitr, two and on Eid al-Adha once, and the table is packed at night, and its length is three hundred cubits ( approximately 184 m) and its width is seven cubits, and it contains many types of food. The vizier came to him at the beginning of the dawn prayer, and the caliph was sitting in the window, and people were able to use him, so they carried and plundered what they did not eat, sell and store, and this is before the Eid prayer. Silver, gold, and Chinese, and there are special foods in them that are ashamed of mentioning.

a tablecloth along the hall; It is painted wood, ten cubits wide. Twenty-one plates are placed in the center of the table, in each plate twenty-one lambs; And of the chickens three hundred and fifty birds, and of broilers like it, and of chicks of pigeons like that. Sweets are of various types; Then he spreads among these dishes earthenware plates on the sides of the samat, in each plate are nine chickens in super colors of sweets, and the tabaha ( kebabs) which are rich in musk. The number of dishes is five hundred, all arranged in the best order. Then he brings two palaces ( two carts) of sweets that have been made into “Dar Al-Fitra” ( a government store for making and distributing sweets), each weighing seventeen quintals ( today approximately 650 kg) Then the minister comes out and goes to his house; A table is made similar to that of the Caliph. And this is how it falls on the Feast of Sacrifice on the first day of it!

Social affection.
Other than kings, ministers and princes, they held their feasts and extended their arms during the feasts; Similar to this was reported from some notable scholars, scholars and others, as Ibn Asaker informs us - in “The History of Damascus” - quoting from Imam Abdullah bin Awn Al-Muzni (d. 151 AH / 767 AD) that he said: “We did not come to Muhammad ( Ibn Sirin) on the day of Eid Never did you not feed us Khabees or Valozaga.” These were among the most famous and best sweets at the time.

Ibn Bashkwal (d. 578 AH / 1183 AD) - in 'The Connection' - tells us that Imam Hisham bin Suleiman al-Qaisi (d. 420 AH / 1030 AD) used to "make a lot of food on Eid al-Fitr for the people of the fortress ( the fortress of the Fahmiyyin near Toledo) and for those who attended him from the Almoravids and spent there. A lot of money, and he was fixing himself in the gaps! Ibn Wahs al-Zubaidi (d. 812 AH / 1410 AD) - in 'Pearl Contracts' - narrated that "the jurist Abd al-Rahman (Al-Shihabi d. 649 AH / 1251 AD) was the greatest of the jurists, and the jurists in Dhu Jableh did not go out of the Eid prayer-place - on the day of Eid - Except to his house, they enter a table that he makes for them.”

The affluent used to visit their neighbors during the holidays - even with secret alms - so that they would receive a share of its bounties and joy. Among the oddities of this is what was reported by Ibn Shaheen Al-Malti (d. 920 AH / 1515 AD) - in 'Neel Al-Amal' - he said: "And in it ( Al-Adha 825 AH / 1423 AD) a rare strange occurred, which is that a man has a family and children and he is one of the poor, when he came Eid was slaughtered, the victims were slaughtered, and grilled meat was eaten, their craving for something that people slandered, and the children asked this poor person for something of that, but he found nothing. He and the mother of the children Then when they became a lot of meat in their house, the mare was carrying it all night long, they did not know where he was from!


The aforementioned Imam Ibn Sirin’s devotion and his preparation of sweets for every feast indicates that preparing them on the occasion of feasts is a very old custom, as is the preparation of fesikh on feasts, and they used to call it salted fish; The tribe of Ibn al-Jawzi - in “Mirror al-Zaman” - informed us of eating fesikh once on Eid al-Fitr. He said in the translation of Sheikh Abdullah al-Armani ascetic (d. 631 AH / 1244 AD): “I used to meet with him [in Jerusalem], and it was agreed that on Eid al-Fitr I ate salty fish and went up to his corner and we sat down to talk."

It was their custom to take advantage of the holidays to establish happy occasions, such as becoming the crown prince, imitating the emirate, and circumcision of sons; Al-Maqrizi tells us - in 'The Hanafa's Ita'az' - that the Fatimid Caliph al-Mu'izz (d. 365 AH/975 AD) "when he died, his death was concealed [from Rabi' al-Awwal] until the day of sacrifice ( Eid al-Adha) and his death was revealed. himself, and the people greeted him with the caliphate, and he rode to his palace.” Thus, Al-Aziz made Eid an occasion to announce his assumption of the position of Caliph!

It is similar to what was recorded by Al-Bandari Al-Isfahani (d. 643 AH / 1245 AD) - in the "Mukhtasar Sana al-Baraq al-Shami" - about the celebration of the appointment of the good King Ismail (d. 577 AH / 1182 AD), the son of Nur al-Din Mahmoud Zangi (d. 569 AH / 1174 AD); He said: "Nur al-Din ordered his son, the good king Ismail, on the day of Eid al-Fitr, and we celebrated this matter, and the shops of Damascus were closed for days, and the palaces were built in floors, and each of them arranged the singers ( singers) with songs." As for circumcision, the most famous of what was mentioned is the circumcision of Khidr (d. 708 AH / 1308 AD) by Ibn al-Zahir Baybars (d. 676 AH / 1277 AD); It was stated by al-Dhahabi - in 'History of Islam' - that "on the day of Eid ( al-Fitr 772 AH/1370 CE) the son of the Sultan was circumcised among several boys from among the children of the princes."


Nice Methods
Perhaps the origin of the Eid gifts was what kings used to make of the “khula”, that is, the clothes that the Sultan gave in honor of princes, dignitaries and notables. However, Islamic history contained examples of monetary gifts, which are given on the feast to those whose blessings are sought, to the poor as charity, and to scholars and writers as a way of benevolence and generosity. Among that is what Ibn Katheer mentioned - in 'The Beginning and the End' - that the Caliph Al-Mustansir (d. 640 AH / 1242 AD) sent "on the Day of Eid many alms, and many blessings to the jurists, mystics and imams of mosques, at the hands of Muhyi al-Din Ibn al-Jawzi (d. 656 AH / 1258 AD). ".

As for the Fatimids, they were known by this tradition, which they called by its known name today, “The Eid”; Al-Maqrizi said - in 'The Hanfa's Teachings' - that the Fatimid Caliph The state [and he was a skilled doctor]: a servant ( salary), winter clothing, and Eid.” It seems that even the kings were given 'Eidiyat' in feast gift robes from their courtiers; This is Ibn Dihya (d. 633 AH / 1235 AD) telling us - in 'Al-Mutrib' that "people gave on the day of Eid to the approved Sultan Ibn Abbad (d. 488 AH/1095AD) which is given to kings on holidays"!!

As for the envelopes of the Eids, they were not given to the guests in kind without feeling and in a very kind way, by stuffing cakes with golden dinars instead of sugar, or dressing sweets on gold pistachios! Al-Maqrizi mentioned - in 'Ita'az al-Hanafa' - the story of these two wondrous types of hospitality; He said in the translation of Judge Ibn Mayasser (d. 531 AH / 1137 AD): “And he is the one who brought out the pistachios dressed with sweets. It was reported to him that [the Ikhshidi minister] Abu Bakr Al-Madra’i (d. 345 AH/956 AD) made cakes and instead of stuffing sugar, he made dinars.” Judge Ibn Musayr wanted to imitate Abu Bakr Al-Madra’i in that, so he made a plate of it, but he made a pistachio that had been dressed as sweets, and that pistachio was made of gold, and the people of his council permitted it!

It was well-known that cakes, raisins, nuts and dried fruits were served on the feast, and each was presented according to his ability and as required by his chivalry. Here is Ibn Asaker who narrates - in 'History of Damascus' - with his chain of transmission to Khalid bin Yazid al-Marri (d. 166 AH / 782 AD), he said: "I saw Makhul (Imam al-Tabi'i, d. 112 AH / 731 AD) distributing raisins to his companions, meaning on the day of Eid."


It was one of the rituals of many kings and princes on the feast to go out to hunt; Among this is what Ibn Taghri Bardi mentioned that the Tulunid Prince “Khumaraviyeh (d. 282 AH/896 AD) used to wear a sword on the day of Eid, and he still used to watch and picnic and go out to places such as the pyramids and the city of punishment for the sake of hunting. He hears of seven but he intends, and with him are men who have thick woolen blankets ( thick woolen blankets), so they enter the lion and forcibly eat it with their hands from its forest while it is healthy.” They put it in a well-crafted wooden cage! Then the compiler commented on a comparison between the Eid customs of the two eras by saying: “Our feasts now are like funerals in relation to those past feasts!!”


Fun and games
The origin of playing on the day of Eid goes back to the time of the Prophet, may God bless him and grant him peace. One of their most famous games on the feast was: “Throwing Al-Qaqub”, which Ibn Wasil Al-Hamawi (d. 697 AH / 1298 AD) - in 'Mafraj al-Kurub' - mentioned that Sultan Nur al-Din Zangi was passionate about it. Al-Qaqb in Turkish is: the gourd, and Al-Maqrizi explained it - in 'Plan and Antiquities' - and said: "Al-Qubq is a very high piece of wood, erected in a prairie of the earth, and a circle of wood is made on top of it [similar to the lottery], and the archers stand with their bows and shoot arrows into the middle of the circle in order to It passes from inside it to a target there, as an exercise for them to tighten the throwing, and this is expressed by the qibq in the language of the Turks.”

If the knights and soldiers had their games of a war nature, then the children had their own games on the feast, including that they used to play with nuts; It came to Ibn Katheer - in 'The Beginning and the End' - from the news of the ascetic al-Sirri al-Saqati (d. 253 AH / 867 AD), that he said: "I passed on the day of a feast, and when it was known (Al-Karkhit 200 AH / 816 AD) and with him was a young Shaath ( shabby) condition, I said: What is this? He said: This was standing with boys playing with walnuts while he was thinking ( concerned). I said to him: Why don't you play as they play? He said: I am an orphan and there is nothing with me to buy walnuts with which to play with. So buy him the secret and make him happy!


We have already mentioned the story of the two Ansar girls who sang to Aisha in the house of the Prophet, may God’s prayers and peace be upon him, on the day of Eid. Perhaps this is what made the followers believe that singing and the beating of the tambourine on Eid are from the Sunnah. Al-Dhahabi narrated - in “History of Islam” - on the authority of the great Imam Amer Al-Sha’bi (d. 106 AH / 725 AD), that he said: “[The Companion] Iyad bin Amr al-Ash’ari (d. about 80 AH / 699 AD) passed on a day of no Eid and said: Do they regurgitate, for it is from the Sunnah? He [Imam] Hashim (d. 183 AH/799 CE): stinging: beating with tambourines.

The caliphs later expanded on singing and its genres, and they revived the nights of Eid with music. Among this is what was reported by Ibn al-Jawzi - in al-Muntazim - from the news of Harun al-Rashid (d. 193 AH / 809 AD) and the singer Al-Atheer Ibrahim al-Mawsili (d. 188 AH / 804 AD); He said: “Ibrahim Al-Mawsili came on the day of Eid to Al-Rasheed and sang it, so he was pleased with him. He said: O Abraham, ask what you want…”! Vuhbah Al-Rasheed and honored him.

Among the manifestations of rejoicing in the feast is that it is considered a literary occasion in which poets receive the best rewards by reciting poems in the hands of kings, as some kings were keen to honor poets and listen to them on feasts in particular; The poet and historian Amara al-Yamani (d. 569 AH / 1174 AD) mentioned - in “The History of Yemen” - from the news of the glorified Sultan of Yemen, Muhammad bin Saba (d. 548 AH / 1153 AD), he said: “I saw him on the day of Eid and the sun burned him in the prayer hall in the outskirts of the city of Al-Jawh (  a destroyed city now), and the poets are racing with anthem, so he said to me: Tell them - and raise your voice - that they do not crowd!


Precious prizes
And among the famous Eid poems parties, what Al-Nasiri mentioned in his book “The Investigation”; He said: "The poets prepared words that they sang on the day of Eid al-Fitr in the public scene in the Sultan's Majlis, and one of the earliest of them in that field was the poet of the state, Abu Faris Abdul Aziz al-Mazluzi (d. 697 AH / 1298 AD) He came up with a long poem, in which he mentioned the biography of the sultan and his conquests, And the invasions of his sons and grandsons, and they were sung in the presence of the sultan and the footnote, so he ordered its originator to pay one thousand dinars ( today approximately 170 thousand US dollars), and to remove it and to sing it with two hundred dinars.”

It is remarkable that women poets had a presence in these literary occasions and poetic competitions; Judge al-Tanoukhi tells us - in “Nashwar al-Mahazar” - saying: “I attended Baghdad at the Majlis of King Adad al-Dawla (Al-Buwaihi, d. 372 AH / 983 AD) on the day of Eid al-Fitr in the year three hundred and sixty-seven, and the poets chanted congratulations to him. So, Abida al-Juhaniyah attended I sang a poem from which I could not win anything.” "!

The custom of releasing prisoners on holidays has roots in our history. So the tribe of Ibn al-Jawzi says that “in the month of Rajab, Sha’ban, and Ramadan (402 AH/1012 AD) [Wazir al-Buwaihi] Fakhr al-Malik (d. 407 AH/1017 AD) continued alms He distributed clothes, wheat, dates, dirhams, and dinars on the day of Eid among the poor and needy, and he rode to pray in mosques. And the preachers and the muezzins gave clothes and dinars, and [the companions] released the prison sentences, and whoever was imprisoned in the prison of the judge on a dinar and ten dinars that he spent on his behalf, and whoever owed more established the guarantor and went out. mosques, mosques, and markets.

Eid releases were not limited to the debtors and their like, but included political prisoners and former rebels sometimes; Ibn Taghri Bardi mentions that “on the day of Eid al-Fitr in the year [764 AH / 1363 AD], the Sultan (Al-Ashraf Shaban d. 778 AH / 1377 AD) decreed the release of those who remained in Alexandria among the companions of [the rebellious leader] Tibagha al-Taweel (d. 770 AH/1371 AD), So they were released, and they came and went out to Syria, scattered and idle.”


If some prisoners were freed, initiated by the government, some of their jailers thought that they would be released, and took their own freedom, taking advantage of the holiday atmosphere. Al-Dhahabi documented - in 'History of Islam' - the story of the escape of "Muhammad bin Al-Qasim bin Ali bin Omar bin Zain Al-Abidin Ali bin Al-Hussein" (died after 219 AH / 834 AD), who was one of the rebels against the Abbasids; He said: “He was arrested and brought to [Caliph] al-Mu’tasim in the month of Rabi’ al-Akhir of the year in the year nineteen [two hundred] and he was imprisoned in Samarra, then he escaped from his imprisonment on the day of Eid, and God covered him and the country covered him!”

It is strange that the Eid releases included the release of the detained bodies; Ibn Kathir mentioned - in 'The Beginning and the End' - within the events of 237 AH / 852 AD that "on Eid al-Fitr, including [Caliph] al-Mutawakkil (d. 247 AH / 861 AD) to lower the body of [the crucified revolutionary Imam] Ahmed bin Nasr al-Khuza'i (d. 231 AH / 846 AD)" And to combine his head and body and to submit to his guardians, so the people rejoiced greatly, and many people gathered at his funeral!!

Source : AL Jazeera

Post a Comment

Previous Post Next Post