Chapter: The one who said: The 'Id al-Adha is the Day of Sacrifice.

The reciter: Chapter: The one who said: The 'Id al-Adha is the Day of Sacrifice.

The Shaykh : The author said: Chapter: The one who said: The 'Id al-Adha is the Day of Sacrifice. The question comes after the discussion of the hadith is completed, and there are only three questions after each hadith. Chapter: The one who said: The 'Id al-Adha is the Day of Sacrifice, meaning the chapter of evidence for the one who said the 'Id al-Adha is the Day of Sacrifice. The scholars differed on this issue with several opinions: some said that the sacrifice takes place only on the day of 'Id al-Adha and does not extend to any other day; some said it is on the day of 'Id al-Adha and the two days following it; and some said it is on the day of 'Id al-Adha and the three days following it. Then those who added the two or three days to the day of the festival differed on whether slaughtering at night is permissible or not, with two opinions. Some scholars say that the period for sacrifice extends to the last day of the month of Dhu al-Hijjah. The opinion closest to the truth in this matter is that it is the Day of Sacrifice and the three days following it, based on the saying of the Prophet (peace and blessings be upon him): It was also narrated from him (peace and blessings be upon him) that he said: meaning that they slaughter in them. And because these days all share in multiple rulings, what would exclude the third day from being a time for slaughtering? So the correct view is that the days of slaughter are four: the day of the festival and the three days following it. Then the author mentioned this great hadith, which is the saying of the Messenger (peace and blessings be upon him): Some scholars said that the intended meaning of "form" here is the balance of night and day, because the Hajj of the Prophet (peace and blessings be upon him) was at that time. It was also said that the intended meaning is that it has returned, meaning that Muharram is in its place which Allah the Exalted designated for it, which is between Dhu al-Hijjah and Safar. In the pre-Islamic age of ignorance, they would postpone Muharram if they needed to fight in it, placing Muharram in the time of Safar. This is the saying of Allah the Exalted: Then he said: He says: This is a report from the Messenger (peace and blessings be upon him) who does not speak from desire, and Allah the Exalted supported it in the Noble Book: And by what do we know these months? By listening to the ruling from Allah Mighty and Majestic. Allah Blessed and Exalted is He says: So the months are determined by the new moons, and the year is twelve months by the new moons, from when Allah created the heavens and the earth until the Hour stands, because this is a cosmic decree that does not change. And this timing by the new moons, and making the year twelve months by the new moons, is not specific to the Arabs but is general for all people: Therefore, the error and misguidance of those who link the new moons to conventional new moons with names for which Allah has not sent down any authority becomes clear. One does not know where these names return to: Naysan, Tishrin, and what is after? And Haziran, Naysan, Aylul, and the like. Where did these names come from? How do Muslims deviate from the names that came on the tongue of Muhammad (peace and blessings be upon him)? And how do Muslims deviate from the timing by the month which Allah Mighty and Majestic made a time for people to these months which are imaginary months with no acceptance, and it is not known where they came from? I think some of them reach thirty-one or thirty-two days? Thirty-one, and some are eight days, three days, the difference between one month and another. Who made this difference? And with that, some Muslims deviate from the timing by the best occasion for Muslims to a timing by an occasion that may be correct and may be invalid. They deviated from the Hijri occasion to the Gregorian one. For this reason, I see that deviating from the Hijri timing to the Gregorian timing is forbidden, and that it is an expression of melting the Islamic personality within the framework of what they call globalization, which they thought was greater than what Allah taught His servants and what the leaders of Muslims chose for Muslims from the time of 'Umar ibn al-Khattab to this day. The issue is serious.