The relationship between Eid
al-Adha and Hajj is a hotly-debated issue among Muslims all over the world. A
small minority of Muslims argue that Eid al-Adha must be celebrated a day after
the Wuquf of Arafah in an attempt to centralize Islam and dictate the Islamic
calendar from Makkah. The majority argue that Eid al-Adha is not linked to the
Day of Arafah or rituals of Hajj but is a separate Islamic event. Therefore Eid
al-Adha must be observed in accordance with local moon sighting. Here is the
simple evidence to support the majority view of the Ahl Sunna.
1. When Eid al-Adha and Hajj were initiated.
The Prophet (PBUH) initiated the two Eids after observing that the inhabitants
of Madinah celebrated their two local festivals. He introduced the two Eids as
the alternative Islamic festivals. The Hadith recorded by Abu Daud reports:
“Anas ibn Malik reports that the Prophet came to Madina and saw they had two
days of festivity. He asked, ‘What are these two days?’ They said, ‘We used to
celebrate these days in Jahiliyya. The Prophet (PBUH) said, ‘Allah has replaced
them with better two days: the day of Fitr and the day of Adha.”
There are some reports that the Prophet (PBUH) offered the first Eid prayer at
Madinah in the first year of migration. The more authentic and widely accepted
report, on the other hand, indicates that the first Eid prayer was observed in
the second year of the Hijrah.
Hajj, on the other hand, was made obligatory in the ninth year of Hijrah. The
Prophet sent Abu Bakr (may Allah be pleased with him) as the head of the Hajj
convoy in this year . If Wuquf of Arafah (Hajj) and Eid al-Adha were so closely
intertwined then they would have been ordained by Allah and the Prophet
simultaneously.
2. Hajj Date Confirmation
The Prophet (PBUH) connected Eid al-Fitr with the completion of the month of
Ramadan, namely the first day of Shawwal. Eid al-Adha was connected with the
10th of Zil-Hajjah. There is no report that the Prophet (PBUH) ever tried to
find out the day of Hajj or Arafah during his stay in Madinah in an effort to
make Eid al-Adha coincide with day of Arafah or Hajj.
During the time of the Prophet (PBUH) it was possible to travel between Makkah
and Medinah with ease within ten days. The Prophet (PBUH) never dispatched
anybody to find out exactly when was the day of Arafah so as to connect the Eid
with Arafah. It was quite possible for him to find out when the Moon of
Zil-Hajjah was sighted in Makkah as the Hajj was performed on the 10th of
Zil-Hajjah. Ten days were sufficient to establish the exact sighting date in
Makkah. This historical fact proves that the day of Arafah is not directly
connected with Eid al-Adha. Eid al-Adha is connected with the 10th of Zil-Hajjah
and not with the observance of Hajj.
3. After Hajj became obligatory.
Even after the Hajj was made obligatory, Eid al-Adha remained an independent
institution. There is no report that the Prophet (PBUH) made any conscious
effort to find out the Day of Arafah or to correlate Eid al-Adha with the Day of
Hajj or 10th of Zil-Hajjah in Makkah. Had it been a significant religious issue
to link the Adha with Hajj then the Prophet (PBUH) would have made efforts to
search for the Day of Arafah in Makkah. Instead he went with the local sighting
of Madinah.
4. Practice of Muslims since the Prophet’s (PBUH) time
The Muslim Ummah for the last fourteen centuries has been following this
tradition of separating the Adha from Hajj. History tells us that no Caliph or
scholar has ever tried to search for the Day of Arafah in Makkah and connect Eid
al-Adha with it. Actually doing so would have been an unsurpassable challenge as
Islam is spread across the world and it would have caused undue hardships for
the Ummah. That is why the classical jurists have not worried about this issue
at all. They seem to be content with the local moon sighting and connecting Eid
al-Adha with the locally agreed upon 10th of Zil-Hajjah, rather than Makkan 10th
of Zil-Hajjah.
5. Differences between those performing Hajj and those who are not
The scholars of Islamic Fiqh have clearly established a distinction between the
rules and rituals of the Hujjaj (pilgrims) and rules and rituals for the non-Hujjaj.
For instance Mina is actually classed as part of Makkah and falls within its
city limit. As such Eid al-Adha is Wajib (incumbent) upon all those in Mina and
yet no Hujjaj who is present in Mina on the tenth of Dhul-Hijjah offers the
Salah of Eid-ul-Adha. If Eid al-Adha was the celebration of Hajj and was so
closely linked then one would expect the actual people who have performed this
spiritual journey to offer the Salah of Eid-ul-Adha - but they do not.
Furthermore, the sacrifice of Eid-ul-Adha is Wajib (incumbent) upon all those
who posses enough wealth to satisfy the least condition of Nisab. However, such
a sacrifice is not required by the Hujjaj in Mina according to most Fuqaha
(jurists). The sacrifice made by the Hujjaj is not the result of them being
Sahib-al-Nisab but rather by them combining umrah with Hajj in the Hajj of
Tamattu or Qiran. If the Umrah is not combined with Hajj, then even this
sacrifice is not required.
Conclusion
Unity in the Ummah does not come from centralization. Hajj is the key pillar of
Islam and an event of great power and spirituality but this is for the Hujjaj
(pilgrims) who are actually performing the Hajj in Makkah and the surrounding
areas. It is clear that no attempt was been made to directly intertwine Hajj and
Eid al-adha in Islamic history. Eid al-Adha should be marked on the locally
agreed upon 10th of Zil-Hajjah rather than Makkan 10th of Zil-Hajjah.