Eid-ul Adha in the Shadow of Hajj

“And for every people We have laid down a ritual of sacrifice that they pronounce
the name of Allah over the sacrificial animal He has provided them for food …”
[Qur’an, 22: 34]

In Islam there are five time-specific daily salat (prayers) every Muslim must offer except on two days, marked as Eid-ul Fitr and Eid-ul Adha, in its lunar calendar. These two days are highlighted with an additional salat after sunrise, legislated during the second year after the Hijra (migration), and are observed as the two most sacred days in Islam. The spirit of both days is a special ibadah (worship) and submission to Allah SWT. Muslims around the world are urged to congregate in large numbers in their respective communities and glorify their Lord with full submission to Him. These grandiose days are not for fun or mockery, nor should they be tampered with in any form or manner. Their objectives are reflective and closely connected as concept and practice in Islam.

Eid-ul Fitr is at the completion of fasting in Ramadan and its purpose is to thank Allah SWT, firstly, for providing the guidance contained in the Qur’an and, secondly, for giving the strength, opportunity, and inspiration to go through the rigor of fasting in preparation for living a life by the standards of the Qur’an and facing its challenges: “…and that you should complete the period (of fasting), glorify the name of Allah for having guided you, and give thanks to Him.” [Q, 2: 185] The paramount standard of the Qur’an is the concept of Divine Unity known as ‘Tawheed’ or Sovereignty of Allah SWT. In totality, Islam is built on this core concept which is central to its universality and awakening of man’s conscience that the true ruler of man is the same as the ruler of the universe: “Say: Shall I seek another besides Allah for Lord, when He is Lord of all things…?” [Q, 6: 164]

Eid-ul Adha, on the other hand, is on the 10th of Dhul Hijjah (DH), confirmed by actual moonsighting. Essentially, the purpose of this day is to recognize and honor a man who, over four thousand years ago, became the icon of Tawheed in practice. Allah SWT has recognized Prophet Ibrahim as an institution of Tawheed and refers to him as a nation by himself for his unwavering submission to his Creator: “The fact is that Ibrahim was a community in himself…” [Q, 16: 120] He was a community by himself for, when there was none on earth to worship Allah SWT, he stood alone as the standard-bearer of Islam.

As he restlessly continued his quest to uncover the Truth about the universe and its Creator, he ultimately reached the inescapable conclusion that the only Sovereign is He Who has created everything else. He declared: “Lo! I have turned my face in exclusive loyalty toward Him Who has created the heavens and the earth…” [Q, 6: 79] This approach to reach Allah SWT is unique to Prophet Ibrahim and for this reason known as the founder of the monotheistic religion.

Inquisitively he was now settled; his bigger challenges to demonstrate his undivided devotion to his Lord were yet to come. The series of tests Prophet Ibrahim was subjected to in establishing his loyalty to his Master is protracted. But in the pursuit of his mission, no sacrifice was too big for him to offer. Finally, and most unnervingly, he was called upon to sacrifice his son. Again, he showed nothing could stand between him and his Lord. It is only when he had passed all the tests and proven himself worthy of carrying out the mission of guidance, he was elevated to the extraordinary position of the moral leader of mankind: “Recall when Ibrahim’s Lord tested him in certain commandments and when he successfully stood the test Allah decreed: I am going to appoint you the moral leader of mankind… [Q, 2: 124] Allah SWT further declares: “We bestowed upon him good in this world…” [Q, 16: 122]

One of the favors that Allah SWT has done to prophet Ibrahim is that He has dedicated the 10th DH as the day to honor him in recognition of his ultimate manifestation of the infinite essence of monotheism and has proclaimed it as Eid-ul Adha, the feast of sacrifice. The best way to honor a person is to revive the purpose he lived for and to demonstrate the spirit of sacrifice he endured for the cause. Accordingly, Muslims all over the world are asked to collectively submit to Allah SWT in special congregational salat after sunrise and then offer the sacrifice of their animals as a token of their devotion to the Almighty.

The Prophet Muhammad SAW instituted Eid-ul Adha in the Islamic Shari’ah soon after he migrated to Medina, and every year thereafter he observed that day on the 10th DH, based on moonsighting, and offered his sacrifice after the salat. Abdullah ibn Umar narrates: ‘The Prophet SAW stayed in Medina for ten years and every year he made a sacrifice.’ [Tirmidi] In another tradition, Anas ibn Malik narrates that on the day of Eid-ul Adha the Prophet SAW said: “He who has slaughtered before the salat should repeat his sacrifice…” [Bukhari] Abu Hurayrah narrates that the Prophet SAW said: “He who has the means and yet does not offer sacrifice shall not approach our Prayer-places.” [Ibn Majah] The companions of the Prophet SAW asked: ‘O Messenger of Allah! What is this sacrifice?’ The Prophet SAW replied: “It is the sunnah (practice) of your father Ibrahim alaihis-salam (pbup).”

What is clear from these narrations is: First, the sacrifice on Eid-ul Adha that Muslims offer all over the world is related to the sacrifice of Prophet Ibrahim, not Hajj, and it was established by the Prophet SAW in Medina, not in Mecca; second, there is no sacrifice before salat-ul Eid and the salat cannot be offered before the 10th DH, confirmed by moonsighting; third, it is known that on the day of sacrifice (10 DH) there is no such salat in Mecca before which sacrifice is prohibited but allowed afterward. Hence it is certain that the above statement of the Prophet SAW was not made on the occasion of Hajj in Mecca, it could have been made only in Medina; and fourth, the Prophet SAW observed Eid- ul Adha in Medina for at least seven years when Hajj was not even a part of the Islamic Shari’ah and there were no Hujjaj (pilgrims) returning from Arafat to welcome.

It is further documented that the fard (obligation) of Hajj became part of the Islamic Shari’ah in the 9th Hijri (nine years after migration). Even though Hajj had always been a part of Arab traditions since the time of Prophet Ibrahim, they had corrupted it in two major ways by replacing Prophet Ibrahim’s conception of Tawheed with the idolization of their rituals of infidelity and, worse than that, by practicing nasi (intercalation) with their calendar to suit their socio-economic and political needs. As a result of this practice, Hajj was performed once on its appointed day, the true 9 DH, and then for the next 33 years on a day fictitiously declared to be 9 DH. In the 9th Hijri, Allah SWT condemned nasi (fixation of dates) as an act of unbelievers: “The intercalation (of sacred months) is an act of gross infidelity…” [Q, 9: 37]

It is unthinkable for a Messenger of Allah to willingly delay compliance after a fard has been ruled. Yet it is known that the Prophet SAW did not perform Hajj, for no obvious reasons, in the year it was decreed. He remained in Medina and observed Eid-ul Adha instead as usual. In the following year (10 Hijri), however, he did undertake the journey to Mecca and performed his first Hajj, which also turned out to be his last. He observed yaum al’Arafat (Day of Arafat – standing at Arafat) on the True 9 DH and alluded to this in his Farewell Address. That also provided the reason why he had not performed this duty in the year before. He said: “The time has returned to what it was when Allah created the heavens and the earth.” [Bukhari] That is, in 33 years the calendar had gone full circle and the fictitious 9 DH in the 10th year of Hijri had coincided with the True 9 DH on a Friday – the correct day the Prophet SAW had been waiting for to perform his Hajj. He further instructed the audience in his Last Khutbah (Sermon): “O people! The unbelievers indulge in tampering with calendar to make permissible what Allah has forbidden, and to forbid what He has made permissible. The pattern according to which the time is figured is always the same …Beware of Satan for the safety of your religion …I leave behind me two things, the Qur’an and my Sunnah, and if you follow these you will never go astray…”

The close vicinity of these independent events, Hajj and Eid-ul Adha, should not present any confusion or misunderstanding because, by design, they are tailored for two different segments of the Muslim population around the world. A tiny percentage (nearly 3m in 2023) from every corner of the globe travels to perform Hajj – a fard and a pillar of Islam – in a relatively small and restricted location (Mecca). The Hujjaj are travelers and, therefore, exempt from Eid-ul Adha (both salat & sacrifice). There is no such salat in Mecca on the 10 DH that Hujjaj perform, and the sacrifice that the Prophet SAW referred to as a “sunnah of your father Ibrahim” is out of the question. On the other hand, Eid-ul Adha – a Sunnah- is observed in every part of the world wherever Muslims exist (over 2b in 2023) and they offer their salat followed by sacrifice. Those who have no means are excused. Of course, Hujjaj also offer sacrifice at the end of Hajj, but that is required as part of Hajj and must not be confused with the Eid sacrifice. For Hujjaj, however, there is no restriction of ‘after salat’ as there is no such salat. Further, unlike Eid sacrifice, Hujjaj who cannot afford their offerings (for some unexpected reasons) must fast for ten days [Q, 2: 196], three of which must be in Mecca, before they head out home, and the rest at return. Thus, those who observe Eid are not Hujjaj; and those, who are, do not celebrate Eid.

This is what Muslims had understood globally and practiced unanimously for over 14 hundred years. If the month of Dhul Hijjah is commenced by sighting the moon, as required, Hajj and Eid-ul Adha will always be on consecutive days, not because they are connected but due to a historical chronology by the Prophet’s action. This is what people are accustomed to and take it for granted, though often without knowing the reason. However, if Hajj is announced on a day not confirmed by the actual moonsighting as the 9 DH, then Eid will not be observed on the following day simply because it’s not Eid-ul Hajj. Allah’s Messenger called it Eid-ul Adha and the name speaks for itself. An example may help: salat-ul asr and salat-ul maghrib are two independent prayers. When offered at their early times, maghrib is right after sunset and asr is (for instance) 2 ½ hours befire that. Now, if someone mistakenly or intentionally offers asr half an hour sooner, then it cannot be argued that maghrib should still be offered at the same time interval, as it would be invalid before the sunset. The two prayers are co-related in terms of the time duration that separates them only if observed at their appointed times.

The controversy in fixing the day of Eid-ul Adha is a recent phenomenon and a divisive one. For several years Muslims in many parts of the world, particularly immigrants in the West, are split, confused and anguished over something that should not be an issue in the first place if the prescribed rules are followed. It would be improper to speculate the motives of those who are instrumental in creating such chaos amongst the Muslim masses, particularly on an occasion devised to inspire them to be united in exalting the Divine. Two stimulants of this disarray seem to be obvious, nonetheless. The priorities of political Islam have taken over the dictates of the Shari’ah; and most Muslims, due to their increasing apathy toward religion, are willing to innocently follow whatever is convenient for them or satisfies their misplaced sentiments.

Unity has become a buzzword, which is used indiscreetly to drum up support for own actions and silence any dissent, even though Allah SAW warns: “…do not help one another in sin and transgression.” [Q, 5: 2] It’s infuriating to point out that unity built on defiance of Allah’s rules is, in fact, a rebellion against Him. People should not be faced with the dilemma of choosing between incorrect unity and correct disunity. Both are evil, though the latter is lesser. If the correct unity is desired, however, it can only be achieved by complying with the advice given by the Prophet SAW in his Last Sermon. Showing solidarity with Hujjaj is the weakest argument in support of this thinking that has absolutely no merit in the Qur’an, Sunnah or the fiqh. The source of their mandate to seek this solidarity is unknown. Injecting something alien into Islam is a bid’a (invention) and anything contradicting the given law is fisq (transgression). Some may be guilty of both, unintentionally or unknowingly.

Even if the intention is noble, solidarity twice a year is not a panacea to the Muslim ills. Their problems are much deeper and need painful remedies to get them back on track. The only cure is: The Shari’ah-compliance; but it entails reshaping the perspective and life in action. From organizational standpoint, however, our deep-seated problem is a lack of central leadership at each cross-section of our collective life, down from global to local. Competent leadership navigated by Islamic principles is almost non-existent. Whether it is in the political arena or religious domain, at each level it is infested with legitimacy and/or credibility crisis, rendering public consensus almost impossible on just about anything. This is when they lose their weight and fall easy prey to even the weakest enemy, despite the numbers they brag about all the time. Quantity matters only with quality.

It is imprudent to expect any virtue from the political leadership, anyway; what is so pathetic, however, is that even many religious organizations have fallen short of their juristic steadfastness at critical junctures when people look up to them for direction. Their self-contradictory and waffling behavior plus the desire for popularity generating contributions has severely damaged their mission and trustworthiness. They even go beyond their jurisdiction to decide what has already been decided. In the case of determining the Eid day, for instance, their role is supposed to be simply in terms of facilitation, not making a decision. The Prophet’s unambiguous instruction is there: ‘Do not observe Eid until you have sighted the moon.’ In this context, facilitation simply means: evaluating and verifying the witness if a moonsighting is reported; accept the witness if found credible and verified by the astronomical data; otherwise reject it; and, as the case may be, say it so. This is basically a staff job under the supervision of some Islamic scholars for authenticity and does not need an army of jurists.

In sum, Eid-ul Fitr and Eid-ul Adha are two the most sacred days in Islam. In addition, Hajj, one of the pillars of Islam, is the most magnificent display by the believers of their unity of purpose. Its apex is reached on 9 DH, confirmed by moonsighting. There is no juristic linkage, however, between Eid-ul Adha and Hajj. On the contrary, this notion contradicts the Qur’an, Sunnah, and over fourteen hundred years of Muslim history. To celebrate Eid-ul Adha under the shadow of Hajj on any day other than confirmed 10 DH is to defy Sharia’h, marginalize the significance of this majestically sacred day, and sideline the divinely recognized and honored Moral Leader of Mankind.