As you know, fasting on Eid al-Adha and Eid al-Fitr is forbidden (*haram*), but what is the reason behind it? How can an obligatory act like fasting ever be considered forbidden? Join Saed News as we explore the philosophy behind this divine ruling.
Eid al-Fitr, which marks the first day of the month of Shawwal, is the end of the obligatory fasting during Ramadan and one of the most important festivals in Islam. According to narrations, this day is considered a celebration and a reward for those whose fasts have been accepted during Ramadan. On this day, fasting is forbidden (haram), and paying the Zakat al-Fitr is obligatory for all Muslims. There are specific etiquettes and rulings associated with the night and day of Eid al-Fitr, such as performing prayers and supplications, reciting the Qur’an, ritual bathing (ghusl), visiting the shrine of Imam Hussein (a.s), keeping vigil, and reciting special takbir phrases. In most Islamic countries, Eid al-Fitr is a public holiday, and Muslims hold Eid prayers.
Islam is a religion of moderation—what the Qur’an refers to as an “Ummah of the middle path.” It strikes a balance between worldly life and the hereafter: it neither rejects the afterlife like some atheists nor completely shuns worldly life like certain forms of Christianity. God told Qarun through the words of the Children of Israel: “Do not forget your share of the worldly life,” while also emphasizing kindness and charity.
Given this emphasis on moderation, and the tendency of human beings to lean toward extremes, the prohibition of fasting on Eid days can be understood as a reminder not to let excessive asceticism overshadow the joy and celebration that Eid entails. Eid should be a day of eating, drinking, and rejoicing. Religious austerity should not be so dominant that it diminishes the very essence of Eid.
Fasting on Eid would undoubtedly diminish the joyful spirit of these two great festivals. Since God does not wish for this, He has prohibited fasting on these days. Imam Sadiq (a.s) stated: “One should not fast on Eid al-Fitr or Eid al-Adha because the Messenger of God (PBUH) said: ‘These are days for eating, drinking, and rejoicing.’”
One might ask: if the philosophy behind the prohibition of fasting is to avoid extreme asceticism, why is fasting not prohibited on other Islamic festivals?
The answer lies in the unique status of Eid al-Fitr and Eid al-Adha: these are the only two religious festivals explicitly established by God through divine revelation. Other celebrations, like the Prophet’s Ascension (Mi’raj), Mid-Sha’ban, or Nowruz, were later promoted by Muslims out of reverence for the Imams (a.s). Only these two Eids have prescribed Eid prayers.
Moreover, both Eid al-Fitr and Eid al-Adha follow periods of intense worship—Ramadan and Hajj, respectively—which emphasize asceticism and spiritual discipline. It is therefore appropriate to set aside this austerity for one day, to celebrate and restore balance.
Another possible explanation, according to some narrations, is that Eid is like a banquet hosted by God. It is inappropriate for the guests of such a feast to remain hungry. Similarly, the days when fasting is forbidden—like Eid, the Days of Tashriq (after Eid al-Adha), or while traveling—are considered divine gifts and generosity. Rejecting these gifts is deemed impolite.
For instance, Imam Sadiq (a.s) narrated that a man once asked the Prophet (PBUH) whether he should fast while traveling. The Prophet replied: “No.” The man said fasting during travel was easy for him. The Prophet responded, “God has granted the sick and the traveler the gift of breaking the fast. Would anyone reject a gift or charity from the Generous?”
The specific rituals prescribed for Eid—like eating dates before going out for the Eid prayer, offering food to guests, praying in the open under the sun—further emphasize the unsuitability of fasting on this day. Similarly, regarding the Day of Arafah, it is said that if fasting makes a person too weak to recite the supplications of that day, it is better not to fast. Thus, the prohibition of fasting on Eid aligns with natural human tendencies and is logically consistent.
Several narrations confirm the prohibition:
Abu Ubaid reported that on the day of Eid, he was with Umar ibn al-Khattab who said: “The Prophet (PBUH) forbade fasting on these two days: the first day after Ramadan (Eid al-Fitr) and the day you eat from your sacrifices (Eid al-Adha).”
Abu Murrah narrated that he and Abdullah ibn Amr visited Amr ibn al-As, who served them food. When Abdullah declined, saying he was fasting, Amr told him to eat: “These are days the Prophet commanded us not to fast.”
Imam Malik stated that these days include the Days of Tashriq, the three days following Eid al-Adha.
According to these narrations, fasting on Eid is not only unrewarding—it is sinful.
In narrations, Eid al-Fitr is referred to as “Yawm al-Jawa’iz”—the Day of Rewards. It is a day of divine gifts, forgiveness, and celebration for those whose fasting and worship have been accepted.
Imam Ali (a.s) said: “Eid is for the one whose fasting has been accepted and whose prayers have been acknowledged.”
Imam al-Ridha (a.s) said:
“Eid al-Fitr was made a festival so that Muslims would gather, praise God for His blessings, and show gratitude for divine guidance. It is a day of community, feasting, joy, and prayer. It is the first day after Ramadan when eating and drinking are lawful again. God desired that Muslims express thanks together, and for this reason, takbirs (praises of God) are emphasized in the Eid prayer.”
Twelve takbirs are recited in the two units of the Eid prayer—seven in the first rak‘ah and five in the second. These numbers reflect established practices in daily prayers and highlight the importance of worship and gratitude.
In summary, the prohibition of fasting on Eid al-Fitr is deeply rooted in Islamic principles of balance, divine generosity, and the spirit of celebration.
