Eid al Adha Controversy

Muslims in both the United States and other parts of the world hold divergent viewpoints regarding the observance of Eid al-Adha. Some opt to celebrate it on the 10th day of Dhul Hijjah according to their local lunar calendar, while others align their celebration with the announcement of Hajj proceedings in Makkah, marking Eid after the day of 'Arafah.

The Fiqh Council has grappled with this issue for some time and conducted extensive research. After thorough examination and deliberation, the Council has concluded that Eid al-Adha should follow the Day of Hajj as declared in Makkah. This position is also endorsed by the European Council of Fatwa and Research. The following is a summary of my comprehensive paper on this matter.

The institution of Hajj traces its roots back to the time of Prophet Ibrahim (PBUH) and was already well-established among the Arabs prior to the arrival of Prophet Muhammad (PBUH). The Prophet (PBUH) himself had performed Hajj before receiving his prophetic mission. Furthermore, he observed fasting during the month of Ramadan even before receiving the Qur'anic revelation. His initial revelation occurred during Ramadan in the cave of Hira. Upon migrating to Madinah, he instituted the two Eids to signify the commencement and conclusion of the Hajj season.

The months associated with Hajj commence with the first day of Shawwal and conclude with the Wuquf (standing) at Arafah. Consequently, the Prophet (PBUH) introduced two days of festivity to mark the start and end of the Hajj season, as noted by Imam Ibn Taymiyyah. The month of Dhul Hijjah itself derives its name from Hajj. Both the Qur'an and the Sunnah hold the first ten days of Dhul Hijjah in high regard, even surpassing the sanctity of Ramadan, due to their intimate connection with the Hajj, one of the most esteemed acts of Islamic worship. Therefore, the two Eids are not isolated celebrations but rather intimately linked to obligatory pillars of Islam, including fasting and the pilgrimage to Makkah. These two specific days were chosen by the Prophet (PBUH) under divine guidance owing to their profound association with fasting and Hajj.

Support for this stance can be found in the sequence of Qur'anic verses in Surah al-Baqarah (2:183-203). The Qur'an initially addresses fasting as an obligation and subsequently outlines the rules governing Hajj. The command to perform the sacrifice (Udhiyah or Qurbani) is primarily directed at the Hujjaj (pilgrims), with implications for the wider Muslim community. (Surah Hajj: 28; 36) Similarly, the Takbeerat of Tashreeq were originally prescribed for the Hujjaj (Surah al-Baqarah 203). Ordinary Muslims follow the practices of the Hujjaj in these matters. Numerous classical jurists have underscored this connection between Eid al-Adha rituals and Hajj rites. Imam Ibn Taymiyyah, for instance, emphasized that animal sacrifice at Mina constitutes the original practice, and other locations should follow Makkah in this regard. Consequently, Eid al-Adha is considered the more significant of the two Eids, as it follows the holiest day in the Islamic calendar (the Day of Arafah) and the most revered act of worship (Hajj), culminating in the universal gathering of Muslims. It is referred to as the Day of al-Nahr (Sacrifice) and the Day of Great Hajj (Yawm al-Hajj al-Akbar) due to its connection with the sacred times and places of Hajj.

Renowned Hanbali jurist Hafiz Ibn Rajab elaborates that the Eid al-Adha prayer should be performed within the timeframe of the Hujjaj's movement from Muzdalifah to Mina. Imam Ahmad bin Hanbal asserted that the Eid al-Adha prayer should be conducted during the period when the Hujjaj move from Muzdalifah to Mina and cast pebbles. Imam Ahmad explicitly stated that the Eid prayer for the general Muslim population should align with the movements and actions of the Hujjaj.

Imam al-Bhaghawi recorded that Ibn Abbas, Imam Malik, and Imam Shafa'i opined that Muslims worldwide should follow the timings of the Hujjaj concerning the Takbeerat al-Tashreeq. Imam al-Khazin also attributes this perspective to Ibn Umar. Imam al-Sarkhasi reports that both Imams Shafa'i and Abu Yusuf held a similar view. These examples demonstrate that numerous authorities within the four major schools of Islamic jurisprudence concur that Muslims worldwide should synchronize with the Hujjaj's timings for Takbeerat al-Tashreeq, as the original Qur'anic directive pertains primarily to the Hujjaj and, by extension, the Muslim Ummah (Surah al-Baqarah 203; Surah al-Hajj 28).

While dissenting opinions exist, the sources mentioned above illustrate that many jurists maintained that Eid al-Adha rituals, including the Eid prayer, animal sacrifice, and the recitation of Takbeerat al-Tashreeq, are subordinate to the practices of the Hujjaj. Thus, it is incorrect to view Eid al-Adha as an entirely independent Islamic observance detached from Hajj. Both jurisprudential and historical evidence argue otherwise, highlighting the enduring connection between Eid al-Adha and the institution of Hajj. The celebration of Eid al-Adha serves to emulate and commemorate certain Hajj rituals, underscoring its profound association with both sacred times and places.

During the initial ten days of Dhul Hijjah, the rituals of Hajj and the actions of the Hujjaj in and around Makkah hold paramount significance for Muslims worldwide. Many Muslim jurists assert that the Day of Arafah and the Day of Eid al-Adha should be determined based on the actual presence of the Hujjaj at Arafah and their sacrifice of animals. While some argue that this rule exclusively applies to the Hujjaj, others contend that it has a universal application for all Muslims. Some even posit that this rule remains valid even if the Hujjaj mistakenly stand at Arafah on a day different from the actual 9th of Dhul Hijjah, whether earlier or later. This perspective is shared by the majority of recognized Muslim jurists. Imam Ibn Taymiyyah affirms that there is a unanimous consensus among jurists that the month of Eid al-Adha should be observed in unity. No jurist permits those who have sighted the moon to deviate from the Hujjaj's sighting and engage in Wuquf at Arafah or animal sacrifice based on their independent sighting. They are enjoined to follow the Imam and the majority of Muslims. Ibn Rajab al-Hanbali goes even further, asserting that the Day of Arafah does not correspond precisely to the 9th of Dhul Hijjah but rather to the day celebrated by Muslims as the Day of Arafah through their presence at the site of Arafah. No Hadith or Qur'anic text explicitly designates the 9th of Dhul Hijjah as the Day of Arafah, as early Muslims recognized it solely as the Day of Wuquf at Arafah. Similarly, the Day of Eid al-Adha does not necessarily coincide with the 10th of Dhul Hijjah but rather follows Hajj, according to the best available knowledge, even if it is determined to be on a different day. This understanding is derived from an authentic Hadith of the Prophet (PBUH), which states that "Eid al-Fitr is when you celebrate breaking your fast, and Eid al-Adha is when you slaughter your animals."

Therefore, Eid al-Adha is not disassociated from the Wuquf at Arafah and Hajj, as some contemporary scholars argue. Hajj and Eid al-Adha are intertwined and were not arbitrarily instituted by the Prophet (PBUH). They were intrinsically linked to the culmination of Ramadan and the conclusion of Hajj. The Prophet (PBUH) linked the start of the new month with the sighting of the moon, as it was the only reliable method available at that time to ascertain the month's beginning. For the first eight years of the Hijrah, he did not rely on reports from Makkah regarding Hajj dates since the Ka'abah was under the control of polytheists who were not meticulous about Hajj dates, often altering them for political and economic reasons. Thus, the Prophet (PBUH) had no reason to follow their lead. Similarly, Islamic law did not necessitate determining the precise date of Hajj and Arafah to prevent undue hardship on the Ummah. However, it is evident that wherever Muslims could ascertain the actual Day of Wuquf, they preferred to fast on that day, celebrate Eid, and offer animal sacrifices the following day. This preference stemmed from the augmented rewards associated with fasting on the Day of Arafah, which primarily stem from the global congregation of Muslims and the performance of Hajj rather than the specific day of Eid or the Eid prayer itself. In reality, Muslims emulate the Hajj assembly at Arafah through their local Eid gatherings.

It is worth noting that while there is no explicit Qur'anic or Hadith text obliging all Muslims to celebrate Eid al-Adha after the Day of Hajj, numerous indirect references in the Qur'an and the Sunnah connect this festive day with the acts of Hajj and the Wuquf at Arafah. Furthermore, no textual evidence, whether from the Qur'an, Sunnah, or authentic classical Islamic jurisprudence, suggests that the Prophet (PBUH), his Companions, or any renowned Muslim scholars ever advocated deliberately deviating from the established Day of Wuquf at Arafah as proclaimed by Hajj authorities.

Hajj serves as an expression of Muslim unity, encompassing both spiritual and political dimensions. These facets can only be realized when the Muslim Ummah unites in observing Hajj, particularly now that rapid communication has made it possible to ascertain when Hajj will be performed. In the current context, adhering to the Hajj timeline is more beneficial (Maslahah) than independently celebrating Eid al-Adha.