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"Eid-ul-Fitr is the most modern youngest major festival amongst the celestial Religion."
Eid -ul- Fitr is comparatively a new festival and is not as old as Eid -ul-Azha. Where as Eid-ul- Azha, commemorating the glorious sacrifices of the prophet Ibrahim and Ismail (Peace be upon them). Goes back to the days of yore in the eighteenth century before Christ, Eid-ul- Fitr is comparatively new festival and originated in the 7th century A.D. in fact, Eid-ul-Fitr is the most modern youngest major festival amongst the celestial religions. It saw the light of day only 1378 years ago. Eid -ul- Fitr was not only known to the Muslims till the Holly Hijrat of the holly prophet Muhammad (Pbuh) to the then Yathrib (now Medina) in 622 A.D. After the hijrat to Medina, The holly Prophet (Peace be upon him) found the people there regularly celebrating two festivals of Persian origian -the Mihirjana and the Nawroze on the nights of the full moon of sporing and autumn respectively. The way these two festivals were celebrated in then Arabian and Persian were not only highly objectionable but also not compatible with the norms and practices in Islam.
Yang generation
gift Eid card to their friend in Eid Day
Mihirjana and the Nauruje festivals celebrated by the people of Arabia prior to the holly prophet's (Peace be upon him) hijrat to Medina were mere Arabic versions of the two great festivals of the Zoroastrians namely, Mihirjana and the Nawroze respectively. Both nauruz, the festival of the New Year, and Mihirjan the feast of Mithara, used to last six days, the number perhaps being based on the six Persian ghanbars. The first day of the new years was called Nauruz-I-Amma (of the people) or Kucak (Little) and the sixth day was Nuruz-I- Hasa (Noble) or Buzurg (great). It was the custom of Kishra (Persian Kings) that the king opened the Nauruz festival and then proclaimed to all that he would hold a session for them, and bestow benefits upon them. On the second day the session was for men of high rank, and the members of the great families. On the third day the session was for his warriors, and for the highest Manbadha (priests), on the fourth day it was for his family, his religion and domestics, and on the fifth it was for his children and clients…. When the sixth day came and he had done justice to all of them, he celebrated Nauruz for himself and converse only with special friends and those and who were admitted into his privacy. As in the case of Nauruz, the first day of Mihrjan was known as
Mihirjan-I- Amma and the last Mihirjan-I- Hasa. As stated earlier, this festival like Nauruz also lasted six days. But at one period it spreaded over thirty days. The first five being according to Al Biruni, feast day of the princes, the second for nobility, the third for the servants of the princes, the fourth for their clients, the fifth for the people and the sixth for the herdsmen. Thus instead of each of the six gahanbars being represented by only one day of the festival, it was an one time honored both at Nauruz and at Mihirjan by a period of five days. Both Mihirjana and the Nauruz were originally New Year festivals. The Avesta year originally began about the time of the autumnal equinox and during the closeing years of the reign of Darius I it was changed to conform with the regular babiloyeen year, thus commencing about the vernal Equinox.
The Arab used to celebrate Nauroze and Mihirjan from the night of the full moon of spring and autumn respectively almost exactly in the same way as the Persian celebrated nauruz and mihirjan. To both these two occasions were of great honor and significance. It is well illustrated by the following saying of Salman- al- Farsi as cited by Al- Biruni. " In parsian times we used to say that God has created an ornament for his slaves, of Rubies on Nauruz of emeralds on Mihirjan. Therefore these two festivals excel all other days in the same way as these two jewels excel all other jewels.
The general scheme of celebration of Nauroze and Meherjan not only laid emphasis on the artificial differences between rich and poor, haves and have-nots, which was not all compatible with the concept of equality in Islam, but it normally led people to drunken orgies, frequently ending in brawls and bloodshed. Even the Kiyan the women practicing immoral dancing and singing, whose immorality was proverbial, used to command wide respect during celebration of these festivals, and even the great chieftains used to pay public court to them during these festival.
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