1b] When Should Eid Al-Adha Be Celebrated?

1b]
Suppose that the Moon is not sighted in Saudi Arabia; but in the
countries west of Saudi Arabia, it is observed. So when in Saudi
Arabia it will be the 9th of Zel-Hijjah, in the countrieswest of Saudi
Arabia, it will be the 10th of Zel-Hijjah. If you follow the
conflicting doctrine, inSaudi Arabia Eid Al-Adha will be on Hajj day,
but forpeople in western countries Eid-Al-Adha will be on the 11th of
Zel-Hijjah. And that is against the rules of Shariah. Now suppose in
Saudi Arabia the moon is sighted, but for any reason it is not sighted
in any countries west of Saudi Arabia. If it is 9th of Zel-Hijjah in
Saudi Arabia, then in western countries it will be 8th of Zel-Hijjah.
Under this condition, if EidAl-Adha and sacrifice are dependant upon
Hajj, then the countries west ofSaudi Arabia will have to observe Eid
Al-Adha on the 9th of Zel-Hijjah whichis, again, a deviation from laws
of Shariah. In SaheehBukhari, this Hadith is mentioned:
"Hadhrat Baraa (May AllahBe Pleased With Him) reported: The Messenger
of Allah (Peace Be Upon Him) gave us a sermon onthe day of Nahr (10th
of Zel-Hijjah): 'The first thing we will do on this day of ours is
offer the Eid prayerand upon return we will sacrifice the animals.
Whoever did so, he acted according to our Sunnah, and whoever
sacrificed before the prayer, what he offered was just meat he
presented to his family, and that will not be considered as
sacrifice.'Abu Burdah bin Niyaar (May Allah Be Pleased With Him) got
up, and said, 'O Messanger of Allah, I sacrificed before Eid Al-Adha
prayers. Now Ionly have a baby ram thatlooks like it is a little well
over one year old.' The Prophet (Peace Be Upon Him) said, 'Sacrifice
it but it will not be sufficient for any-one else after you.'"
(Bukhari, Book 1, Page 132)
From the study of this Hadith, it is very clear thatsacrifice before
Eid Al-Adha prayer is rejected by the Holy Prophet and he ordered Abu
Burdah (May Allah Be Pleased With Him) to sacrifice another animal.
Now, consider those who make Oqoof-e-Arafaat a condition for Eid
Al-Adha and sacrifice. They may perform their sacrifice oneday prior
to the actual day. How do you think their sacrifice will be accepted
in accordance with the rules? There is no danger of delaying
thesacrifice and the Eid prayers (with a legitimateexcuse) until the
12th of Zel-Hijjah. Even without an excuse, delaying Eid prayers is
permissible as an undesirable (Makrooh) act. Fiqh-e-Hanafi's renowned
book: "Fatawa Qazi Khan" mentions the following:
"If the Eid Al-Adha prayer, with a legitimate excuse, or not, is not
performed on the first day (10th of Zel-Hijjah), then it should be
performed on the second day (11th of Zel-Hijjah). And if it is not
performed on those two days, then it should be performed on the third
day (12th of Zel-Hijjah). After that, it can not be validly
performed."
(Fatawa Qazi Khan, Volume 1, Page 89)
In the light of these explanations, all aspects are quite clear that
if Eid Al-Adha prayers and sacrifices are performed before the 10th of
Zel-Hijjah, they will not beaccepted in the eyes of Shariah. But if
they are performed after the 10th of Zel-Hijjah, Eid Al-Adha and
sacrifices, with a legitimate excuse, will be treated as performed
without any defect. Without any excuse, they will be acceptable, but
undesirable (Makrooh).
WHAT IS THE MEANING OF "UNITY OF THE UMMAH" ?
Some people, for the sake of unity of the Ummah, suggest that Eid
Al-Adha should be observed at thesame time throughout the world.
However, this act is impossible because of the different time zones of
the world. The entire globe cannot follow the same time zone. For
example, when it is 12:00 noon in Saudi Arabia, it is 8:00 PM in
Sydney, Australia and 3:00AM in Chicago, Illinois. So making Saudi
Arabia a base, we can not have theprayer of Zuhr at the same time in
Sydney and Chicago.
Likewise, the Moon sighting in various parts of the world is
different. Conclusively, the start andend of the months are also
different because they are based on the actual Moon sighting, as
Islamic months start at the appearance of the New Moon (and end as the
New Moon of the nextmonth is sighted). The Islamic concept of the
unity of the Ummah is notwhether the start of Ramadan, Eid Al-Fitr, or
Eid Al-Adha is observed at the same time. This is even against the
principles of nature.
The unity of the Ummah means that mutual relationships and cooperation
must be firm.The conflict among the Ummah must be resolved.Our
strength should be protected from creating divergences. There shouldbe
adherence to Allah's Halal (Permissible) and Allah's Haram
(Prohibited)as commanded by him. Any act that is Mustahab (doing such
a deed will berewarded but not doing itwill not result in punishment)
should be accepted as permissible and worthy of being rewarded. :->

1a] When Should Eid Al-Adha Be Celebrated?

1a]
This is why Islamic Shariah does not recognize the birth of the Moon
in blindness; rather it considers its appearance on the horizon. The
ruling of Shariah applies to the observance of the Moon. Only upon
visibility does the month start, not before the appearance on the
horizon.
IS EID AL-ADHA DEPENDANT UPON HAJJ ?
In North America, unfortunately, upon the announcement of startingof
the month Zel-Hijjah, discussions start floating on the assumption
that Eid Al-Adha should be observed on the second day of
Oqoof-e-Arafaat (Hajj). Emphasis is exertedon the belief that there is
no need to observe the Moon on a local level. Those who oppose this
idea are thought to be wrong. Apparently, there is no logic towards
that assumption. Now we will analyze the logic and ask our readers to
read carefully.
If Eid Al-Adha is dependant upon Hajj, then the following objections arise:
I. Making Hajj a condition or dependency factor for Eid Al-Adha is
against the Qura'an and Hadith. Thereis neither proof of it in
theQura'an nor Hadith because there is a long time span between the
permissibility of both events. The Eidain ('Al-Fitr'and 'Al-Adha')
were made obligatory in the first yearof the Hijrah calendar and Hajj
was made obligatory in the ninth year of the Hijrah calendar. The Eids
were declared festivities eight years before Hajj was made obligatory.
"Hadhrat Anas (May Allah Be Pleased With Him) reported that when the
Messenger of Allah (Peace Be Upon Him) came to Medina, the people had
two days on which they engaged in games. He asked, 'What are these two
days (what is the significance)?' They said, 'We used to engage
ourselves on them in the pre-Islamic period. The Messanger of Allah
(Peace Be Upon Him) said, 'Allah has substituted for them something
better than them, the day of sacrifice (Eid Al-Adha) and the day of
the breaking of the fast(Eid Al-Fitr).'" (Abu Dawood, Book 1, Page
161) / (Nasaee, Book 1, Page 231) / (Sunane Bayhaqee, Book 3, Page
277)
All of the Islamic Laws since the time of our Noble Holy Prophet
(Peace Be Upon Him) are continuously being observed and followed. "Eid
al Adha" and Sacrifice are also being performed continuously without
termination.
The Holy Prophet (Peace Be Upon Him) performed Eid Al-Adha prayers on
10th of Zel-Hijjah and then sacrificed animals. Now for argument's
sake, let us consider that Eid Al-Adha is dependant upon Hajj. Then
the question arises: How did Muslims perform Eid Al-Adha and sacrifice
animals without the Hajj for those eight years that didn't have Hajj?
Apart from this, other doors of objection open up.
II. As today's technology in communication and its progressions make
the transfer of information seem easy, knowing the day of
Oqoof-e-Arafaat is simple. But when these technologies were not
available, then dependingupon Oqoof-e-Arafaat to observe Eid Al-Adha
would be impossible. In those days the information of Ooqoof-e-Arafaat
would reach distant locations relative to Mecca in months, only after
people come back from the journey of Hajj.
Keeping in mind the above fact, how is it possible for Islamic Shariah
to command its followers to go through the hardship which is beyond
their reach? Allah says in the Qura'an:
"Allah places not burdenon any soul but to the extent of his strength..."
2:286 (Sura Al-Baqarah, Verse 286)
Still, who knows that in this technological age, how many parts of the
world have no communication; and yet, Islam is practiced there and
those who reside there observe their Eid day based solely on local
Moon sighting.
III. To link Eid Al-Adha with Hajj does not have any basis, as Hajj is
an act of worship which is limited to a specific location. On the
contrary, Eid Al-Adha and sacrificinganimals are observed all over the
world. How can aglobal event depend on a local event?
IV. Not having any Islamic historical evidence to link Hajj with Eid
Al-Adha, and inventing something which has no consistency and yet
calling it an Islamic act, how can one suspend the Islamic Shariah's
rules and formulate something newthat never happened in Islamic
history. To follow something unlawful can result in weakening the
religion. (May Allah protect us from such things. Aameen!)
V. Under the situation of the conflicting doctrine, it will follow
that Eid Al-Adha should be observed on a date other than the 10th of
Zel-Hijjahwith the exception of Saudi Arabia, even thoughits
dependency is upon the 10th of Zel-Hijjah. As according to Hadith, Eid
Al-Adha is to be observed on the 10th of Zel-Hijjah only.
"Hadhrat Baraa bin Aazib (May Allah Be Pleased With Him) reported that
the Messenger of Allah (Peace Be Upon Him) gaveus a sermon on the day
ofNahr (10th of Zel-Hijjah)."
(Bukhari, Book 1, Page 132) :->

1] When Should Eid Al-Adha Be Celebrated?

1]
Dear Brothers in Islam,
This booklet is prepared for the sole purpose of clarifying the
confusion in the Muslim Ummah aboutthe actual day of Eid Al-Adha.
Please read this with a careful understanding.
The Islamic calendar is based on sighting of the Moon. The beginning
and ending of the months relies on witnessing the Moon sighting. Allah
Subhanahu Wa-Ta'ala clearly mentions this in the Holy Qura'an :
'They ask you about the new moon. Say you, 'They are the signs of time
for the people and pilgrimage (Hajj).' 2:189 (Sura Al-Baqarah, Verse
189)
"And We made night and day as two signs, then put the signs of
thenight blotted and the sign of day shining, thatyou may seek grace
of Allah and that you may know the numbering of years, and the
reckoning. And We haveexplained well every thing separately.' 17:12
(Sura Bani-Israil, Verse 12)
In both of these verses the timings and days are appointed based on
the Moon. The counting of years is also dependent on the passing of
nights and days. The Noble Prophet of Allah (Peace BeUpon Him) also
clarified this very plainly for the simplicity of his Ummah in a
complete form of law.
"Allah Subhanahu Wa-Ta'ala created moon for mankind to determinetime.
So by sighting the Moon, start fast and end fast (Eid). If that Moon
does not appear then complete the count of thirty (30) days.' (Tafseer
Ibn-e-Katheer, Book 1, Page 214)
For the Muslim Ummah, Qura'an and Hadith are the norm. By virtue of
the Qura'an and Hadith we know that Islamic monthsbegin and end upon
sighting of the Moon. The day after the Moon is sighted is the first
day of the following month. If the Moon does not appear, for any
reason, onthe 29th day of any given month, then 30 days of that month
should be completed and the following month be started after the
completion.
Some people, upon sighting the New Moon, start assuming that the New
Moon seems to be ofthe second day. They rely upon the supposition of
the second day Moon and say this is not the first dayMoon (New Moon).
The following Hadith will be sufficient to nullify these comments:
"Hadhrat Abul Bakhtari (May Allah Be Pleased With Him) said, 'We
started our journey for Umrah. When we reached Batn-e-Nakhla, we saw
the Moon. Someone commented that this seems like a third day Moon.
Another person suggested that this is a second day Moon. Then we
approached Hadhrat Ibn-e-Abbas (May Allah BePleased With Him) and
respectfully informed him that we saw the Moon on the way. Some of us
madecomments of it being a second day Moon and others, third day Moon.
Then Hadhrat Ibn-e-Abbas(May Allah Be Pleased With Him) asked which
night you saw the Moon. We told him such and such day. He replied that
the Holy Prophet (Peace Be Upon Him) said that the night you witnessed
the New Moon is the night you rely on.'"
(Tafseer Qurtabi, Book 1, Vol. 2, Page 344)
This dilemma is now quiteclear that Moon sighting isthe basis of a
month's beginning and ending. If the Moon is not sighted on the 29th
day of a given month, then thirty (30) days must be completed. At the
same time when the Moon, if appearing to be thicker and staying longer
on the horizon, is sighted upon a completion of 30 days, donot start
speculating or assuming that it may be such and such day's Moon.This
is against the commands of our Holy Prophet (Peace Be Upon Him).
In the context we hear people saying that this is the age of science,
technology, and advancements in astronomy. They concludethat we can
measure the velocity and location of the Moon. Based on this, many
people assume one must follow scientific means and that there is no
need to observe the Moon.
With due respect, we say that Islamic Shariah bases its verdict in the
light of principles of astronomy. According to
astronomicalexplanations, at the end of the month when the Moon is
waning, the time between the disappearance and appearance of the Moon
by the horizon is called "Muhaaq" or the Unseen Time. During this
phase, the Sun and the Moon are at approximately the same level on the
horizon.Due to this, the Moon's visibility is drowned by the Sun's
light. In result, the Moon is invisible. The period of "Muhaaq" ranges
from 36 to 50 hours. However, after this phase, the Moon enters the
New Moon period andemerges from the horizon(and the vicinity of the
Sun). Afterwards, in the waxing phase, when the Moon is 12° (degrees)
from the Sun, it becomes visible to the unaided eye.
Now take the words of Hadith which says, "Start fast with the
appearance of Moon and end fast withthe appearance of the Moon." This
clearly points to the principles of "Muhaaq" (when the Moon is
invisible). Since the New Moon comes after completing its phaseof
"Muhaaq", there is a possibility of it being seenon the horizon. :->

7a] Lailat-ul-Qadr - The night of Power

7a]
1) In the 27th night, pray 12 cycles of ritual prayer (raka') (3 set
of 4 raka' each)
In each raka', after Surah FATIHA, recite Surah QADR once and Surah
IIKHLAS fifteen times. After salah recite any Astaghfar 70 times.
Astaghfar: "Allah Hummagh Fir Li Wa Tub A'laiyya Inna Ka Innta
Tawwabur Raheem" OR "Astaghfirullah Rabbi Min Kulli Zambiyon Wa Atoobu
ilaiyh"
Benefit: Inhsa Allah, Allah tala will give sawab equalto Ibadah of
Ambiya Karam's (Messengers of Allah) Ibadah.
2) Pray two cycles of ritual prayer (raka').
In each raka', after Surah FATIHA recite Surah QADR 3 times and Surah
IKHLAS 27 times, and plead to Allah for the forgiveness of sins.
Benefit: Allah Willing (Insha'Allah), the Allah Almighty will forgive
all their previous sins.
3) Pray four cycles of ritual prayer (raka'). (2 sets of 2 raka' each).
In each raka', after Surah FATIHA, recite Surah TAKAASUR once and
SurahIKHLAS three times.
Benefit: Whoever offers this salah, they will be saved from hardship
at the time of death, and Allah Willing (Insha'Allah),they will be
freed from the punishment of the grave.
4) Pray two cycles of ritual prayer (raka').
In each raka', after SurahhFATIHA, recite Surah IKHLAS seven times and
after salah recite this seventy times:
"ASTAGHFIRUL LAA HAL AZEEMAL LAZEE LAA ILAAHA ILLA HUWAL HAIY YUL
QAYYOOMU WA ATOOBU ILAIH"
Benfit: Before the person gets up from the praying area, Allah
Almighty will pardon them and their parents, and Allah Almighty will
Command the angels to adorn the Paradise for them and it issaid that
they will not die until they see the blessings (ne'mat) of Paradise
with their own eyes.
5) Pray two cycles of ritual prayer (raka').
In each raka', after Surah FATIHA, recite Surah ALAM'NASHRAH once,
Surah IKHLAS three times and after salah, recite Surah QADR 27 times.
Benefit: Effecive for unlimited Sawab of Ibadah.
6) Pray four cycles of ritual prayer (raka'). (1 set of 4 raka').
In each raka', after Surah FATIHA' recite Surah QADR three times and
Surah IKHLAS fifty times and after completion of this salah (namaaz),
recite thisonce in prostration (sajdah):
"SUBHAAN ALLAAHI WAL HAMDU LILLAAHI WALAA ILAAHA ILLAL LAAHU WALLAA HU AKBAR"
Benefit: After that whatever wish one may have, either worldly or
religious, may be pleased. Allah Willing (Insha'Allah),their
supplication will be fulfilled.
7) In this night, recite Surah Mulk 7 times. It is good for freeing
from punishment.
29th Night of Ramadhan-Ul-Mubarak - 5th night of Laitlat-Ul-Qadr
1) Pray four cycles of ritual prayer (raka'). (2 sets of 2 raka' each).
In every raka', after Surah FATIHA recite Surah QADR once and Surahh
IKHLAS three times. After salah, recite Surah ALAM'NASHRAH 70 times.
Benefit: Efective for the completion of Imaan.
2) Offer four cycles of ritual prayer (raka'). (2 sets of 2 raka' each).
In each raka', after Surah FATIHA, recite Surah QADR once and Surah
IKHLAS five times. After salah, recite SALAAT-O-SALAAM (Darood Sharif)
100 times. Click here for Durood page.
Benefit: Effective for forgiveness of sins.
3) Recite Surah WAAQIAH seven times. Beneficial forincrease in Rizq.
In any night of RAMAZAN-UL-MUBARAK, after taraavih recite Surah QADR
seven times. Allah Willing (Insha'Allah), the one who does so, will be
saved from all troubles and afflictions./
~
Contributed by: Meetha Madina Group
Additions by: Maulana Ghulam Subhani