The Tradition of Eid al-Fitr
Eid al-Fitr is a festival that marks the end of Ramadan and the spiritual practices within it, particularly fasting and the Tarawih prayers. In Islamic jurisprudence, Eid al-Fitr signifies a return to eating (iftar). Fasting is forbidden on Eid al-Fitr.
From an educational and spiritual perspective, Eid al-Fitr means returning to one’s innate nature (fitrah): pure and clean from all sin. The Prophet reportedly said, “Verily, Allah has made fasting obligatory and recommended the night prayers (Tarawih). Whoever fasts with faith and seeking reward, Allah will forgive him and cleanse him of all sin as he was when he was born, pure and sinless.” (Hadith from Nasai)
Ramadan fasting is a spiritual practice through which people cleanse themselves from sin and attain victory, prosperity, and glory. “Truly successful is one who purifies his soul,” (Quran 91:9). In this context, Eid al-Fitr is often associated with victory day, when people celebrate their success in resisting desires.
According to Islamic law, victory should be celebrated not through indulgence but through glorifying Allah. “Complete the month of Ramadan and glorify Allah as He has guided you,” (Quran 2:185). The Prophet reportedly said, “Adorn your festival day with the takbir (declaration of Allah’s greatness).”
The subsequent Islamic practice is the Eid prayer. According to Islamic scholars, the Prophet always performed the Eid prayer at an open field east of Medina and prayed in the mosque during rain. After prayer, companions would greet each other with the saying “May Allah accept from us and from you” (taqabbal Allahu minna waminkum).
In Indonesia, Eid greetings consist of prayers following the Prophet’s tradition: “May Allah accept from us and from you” and “May we be among those who return to their true nature and among the victorious” (minal aidin wal faizin). According to some sources, the second greeting was composed by Shafiuddin al-Huli, a Spanish poet during the Umayyad period. Some suggest this greeting was originally a welcome for the fighters returning from the Battle of Badr to Medina with glorious victory. Another common expression is “I seek forgiveness in body and spirit,” a plea for humility to build new, better relations, interactions, and social cohesion.
It is also recommended to eat before the prayer, return home via a different route, and wear fine clothes. Some reports mention that the Prophet wore special clothing on Eid—a green Yemeni robe with red stripes—and applied perfume. All of these are signs of gratitude and victory.
During Eid al-Fitr, communities in various regions serve particular dishes. In Central Java, lontong opor ayam (rice cakes with chicken curry) is commonly served. A week after Eid al-Fitr, Muslim communities on Java’s north coast celebrate kupatan. The dishes served include ketupat (rice cakes), lepat, with vegetable stew (sayur lodeh). Ketupat is an acronym for “ngaku lepat” (admitting mistakes), marked by repentance before Allah and mutual forgiveness among people.
The Eid al-Fitr tradition does not mean converting Islamic law into custom. They are different. Islamic law is derived from revelation; tradition is human creativity. In the context of Eid al-Fitr traditions, Islamic law and custom merge, though they can still be distinguished from one another.
Like communal Ramadan meals, the Eid al-Fitr tradition is a substantiation of universal Islamic teachings and values in the life of a plural society. The Eid al-Fitr tradition is a manifestation of Islam’s compassion and contribution to Indonesian culture. Eid al-Fitr has become the possession of all Indonesians regardless of religion. It exemplifies how Islam can be presented as a religion of mercy for all people.