2022-07-11T09:35:00-08:00
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In the beginning…we do not raise this topic as a final interpretation, but rather as a way to open unthought-of windows that lead us to a sound understanding of the discourse of the Qur’an.
When did I start thinking about this topic?
The beginning was when I was young, but the truth is that it was not thinking, but rather paying attention to something strange.
When we used to go on Eid al-Fitr to visit family and relatives, and as soon as two months had passed after Eid al-Fitr, we would repeat the process by visiting the family on Eid al-Adha, and at that time I felt that the matter was strange, why do we do two Eids and visit the family twice in a short time? Your visit to your family on Eid al-Adha as if you were performing a role that was no longer useful, especially since you had performed the operation two months before in the same manner?
Hahahaha
I mean, maybe it would be normal if the two Eids were separated by six months, but two months makes it somewhat strange.
Did it feel normal or not?
With time, I regained that feeling while contemplating reading the Qur’an, and I felt that there was something logical in my feeling, and perhaps almost consistent with the speech of the Qur’an.
how ?
Researching the matter requires us to ask an important question:
What is the reason for Eid? Or in another way: Why did we make a holiday for us?
Nothing exists without a reason
If we consider the issue from all its aspects, we will find that we have two months in the year, the month of Ramadan and the month of Dhul-Hijjah, and the two have characteristics that are almost identical and similar with a very slight difference.
RAMADAN month
– There are ten blessed days… the end of the month
-It has a religious ritual… Fasting
The ritual is performed at a specific time…the month of Ramadan
– The ritual is performed everywhere
-All people perform the ritual
– After the end of the ritual, there is a feast… Eid al-Fitr
– All people who perform the ritual celebrate the holiday
The month of Dhu al-Hijjah
– There are ten blessed days…the beginning of the month
-It has a religious ritual… Pilgrimage
The ritual is performed at a specific time…the month of Dhul-Hijjah
– The ritual is performed in a special place…Al-Masjid Al Haram
-Some people perform the ritual… Pilgrims
– After the end of the ritual, there is a holiday… Eid al-Adha
– All people who do not perform the ritual celebrate Eid
Now, upon reviewing these characteristics, we will find ourselves facing forceful questions:
Why do we celebrate Eid al-Fitr?
The reason may be…that people perform a religious ritual throughout Ramadan, and after the end of fasting there is a feast as a reward for this work.
But the question is… If Eid is a gift and reward, then why is there Eid Al-Adha and people celebrate it even though people do not perform a religious ritual, and only a limited number of people perform the ritual in a specific place on earth?
In other words… if there are some people who perform the Hajj ritual, after the end of the ritual they are supposed to have a feast as a reward. So what do the rest of the people have to do with that reward if they did not perform that ritual?
This thing made the heritage books invent a simple logic to explain the reasons for the Eid, by saying that on that day the verse was revealed (Today I have perfected for you your religion), so the Al-Yahoud said, If that verse had been revealed to us, we would have made that day our Eid.
From this perspective, Muslims began to celebrate Eid al-Adha.
I believe that this logic presented by tradition is an attempt to find a false explanation and meaning for the Eid, to hide the true meaning of the Eid and that day.
Also, from observing the characteristics of the two months, we will find that there are ten days in each month that are of interest to Muslims, the last ten days of Ramadan, and the first ten days of Dhul-Hijjah.
Why will there be ten blessed days every month? Why not just ten days in one month?
This question caused the heritage books that reached the Muslim to differ regarding the interpretation of the meaning of the verse (and the dawn and the ten nights). There are those who said that it is the last ten days of Ramadan, and there are those who said that it is the last ten days of Dhul-Hijjah.
We believe that these interpretations were developed in order to prevent the Muslim from realizing that there are only ten blessed days in the year in one month, and there are not ten days in one month and ten other days in another month.
Also there is a question
If we celebrate Eid al-Adha because there are some people who perform the religious ritual of Hajj in a private place, what is the reason why we also celebrate Eid al-Fitr because there are also some people who perform the religious ritual of fasting in a private place as well?
Searching for answers to these questions makes us go to another path, which is to make an assumption.
how ?
We spoke in previous articles that Muslims were subjected to a corrupt occupying force, which carried out a process of social and religious engineering, etc., for the region, and was able to change many concepts in the discourse of the Qur’an, and created other alternative concepts, so the Muslim was unable to understand the discourse of the Qur’an, and among those Dirar Mosque industry stuff.
Now… what if the matter was one thing and it was divided into two things? In other words, what if we assumed that that force actually was able to transform one thing specific to Muslims into two things? Or in other words, what if fasting and Hajj were done at the same time and in… one place ?
The truth is that the belief that fasting and Hajj are one ritual in one place resolves many of the contradictions between the discourse of the Qur’an and reality.
how ?
For example…we will solve the problem of interpreting much of the speech of the Qur’an
We will understand the true dimension of (Fasting is prescribed for you as it was prescribed for those before you).
If the previous assumption is correct, then fasting and Hajj will actually be the same thing.
In the Qur’an, fasting is for a few days, but in reality, fasting is 30 days.
If the previous assumption is correct, then fasting will be on the same days as Hajj.
We will understand the meaning of (who among you witnesses the month)… How does a portion of the people witness the month, and how do they witness the month, and why did he not say (If you witness the month, then fast it).
If the previous assumption is correct, then the month will be a specific place, like Hajj, a specific place.
We will understand the reasons why the Qur’an was revealed on the Night of Destiny and also in the month of Ramadan, which is illogical. How could the Qur’an be revealed on a night and at the same time in a month, and this contradiction? The heritage books tried to merge the two into one thing to resolve the contradiction, so they made the night in the month of Ramadan, then the matter becomes It makes sense for the Qur’an to say a night or a month.
If the previous assumption is correct, then the month of Ramadan will be a specific place and Laylat Al-Qadr will be a specific time.
Now, if we assume that this force actually did that, the question is: what if it made two Eids, and if it was the one that made one of them, what would it benefit from?
If we ponder these questions, we will find ourselves arriving at simple logic
If that force was the one that created the two Eids, then the logical question is, what need does it have to make two Eids, because it could have been satisfied with one Eid in order to introduce something new in the religion of Muslims that would confuse them?
There is no need.
It is logical that there is one Eid, but that force created another Eid, to create confusion, and to separate the ritual of fasting from the ritual of Hajj.
What will you benefit?
If these powers had built the Dirar Mosque for Muslims, what would they have gained from separating the two? They could have made fasting and Hajj together in Mecca?
If that force actually divided the matter, then we believe that there is a fundamental reason that made it do that division, and this fundamental reason is very, very necessary, to prevent the realization of the speech of the Qur’an or so that its game is not revealed.
{O you who have believed, do not take as allies those who took your religion in mockery and play among those who were given the book before you and the disbelievers, and fear Allah if you are believers.}
how ?
If you notice the characteristics of the two months, you will find an important note
Hajj takes place in a designated place on earth, so some people perform Hajj
As for fasting, it is done everywhere on earth, so fasting is done by all people.
It is difficult to transfer the ritual of Hajj to every place on earth so that all people on earth can perform it, because Hajj is for one place on earth and there is a clear and explicit text in the Qur’an linking Hajj to Al-Bayt Al-Haram, and because fasting is also an act that the pilgrim also performs at the time of Hajj and in the place of the mosque. Forbidden, the force was forced to remove fasting from Hajj, and transfer it to the general situation, that is, to every place on earth, and here fasting became obligatory for every Muslim, and another time was allocated for fasting and it was called the month of Ramadan.
In other words…the force did not want people to understand the meaning of the month of Ramadan, because realizing that the month of Ramadan is somewhere within the Holy Land would expose the Dirar Mosque game that they designed against Muslims.
It is illogical that the speech of the Qur’an tells you that fasting is a number of days and then tells you to fast during the month of Ramadan (30 days), unless the month of Ramadan is a specific place.
It is illogical for fasting to be obligatory for every Muslim, and then say to you (whoever among you witnessed the month), and say to you (whoever is sick or on a travel), unless the month of Ramadan is a place attended by a portion of the people and not all of the people, and Someone will be sick or traveling at the time.
It is illogical for Hajj to take place in the most famous month, and in fact Hajj in one month, unless the most famous places in the Holy Land where people perform Hajj.
It is also illogical for the Qur’an’s speech about Hajj to come directly after a speech about fasting, which are two separate things, unless fasting and Hajj are two rituals that are performed in one special place and at the same time.
It is also illogical for the Qur’an’s discourse on fasting to be similar to its discourse on Hajj, which are two separate things, unless fasting and Hajj are two rituals performed in one special place and at the same time.
■ Fasting in a number of days – Hajj in a number of days
{O you who have believed, fasting is prescribed for you as it was prescribed for those before you that you may become righteous (183) a number of days, and whoever of you is sick or on a journey then a number of other days, and for those who are able to do it a ransom of feeding a poor person. Whoever volunteers good, it is better for him, and that you fast is better for you if you you know}
{And remember Allah in a numbered days. Whoever hastens in two days, there is no sin on him, and whoever delays, there is no sin on him, for those who fear Allah, and fear Allah, and know that to Him you will be gathered.}
■ In fasting (that you may become righteous) – in Hajj (and fear Allah)
{O you who have believed, fasting is prescribed for you as it was prescribed for those before you, that you may become righteous.}
{And remember Allah in a numbered days. Whoever hastens in two days, there is no sin on him, and whoever delays, there is no sin on him, for those who fear Him, and fear Allah, and know that to Him you will be gathered.} And righteousness does not mean that you come to houses from their backs, but righteousness is he who fears Allah. And they were given houses of their own and lived therein, and fear Allah that you may succeed.)
■ There is an exception in fasting (who) – There is an exception in Hajj (who)
{So whoever volunteers, it is better for him.}
{But whoever hastens in two days, there is no sin on him.}
■ In fasting (and to glorify Allah for having guided you) – in Hajj (to glorify Allah for having guided you)
{And whoever is sick or on a journey, then a number of other days. Allah desires ease for you, and does not desire hardship for you. And that you may complete the number and glorify Allah for having guided you, and that you may be grateful.}
{Neither its flesh nor its blood will reach Allah, but it will be attained by piety from you. Likewise, He has subjected it to you so that you may glorify Allah for having guided you, and give good news to the doers of good.}
■ In fasting there is ease – in Hajj there is ease
{The month of Ramadan in which was revealed the Qur’an, a guidance for the people and clear proofs of guidance. Forkan: So whoever of you witnesses the month, let him fast it; and whoever is sick or on a journey, let him fast a number of other days. Allah desires ease for you and does not desire hardship for you, and that you may complete the period and glorify Allah for having guided you, and that you may be grateful.}
{And complete the Hajj and the Umrah for the sake of Allah, and if you are restricted, whatever sacrificial animal is feasible of offering, and do not shave your heads until the sacrificial animal reaches its place. Whoever among you is sick or has an injury to his head, then a ransom of fasting, charity, or ritual rituals. When you are secure, whoever enjoys the Umrah until the Hajj, whatever sacrificial animal is feasible of offering, and whoever does not find it, then fasting for three days. days during the Hajj and seven when you return. That is a full ten. That is for those whose family were not present at Al-Masjid Al Haram. And fear Allah and know that Allah is severe in punishment.}
■ There is voluntary fasting – there is voluntary Hajj
{For a number of days, and whoever of you is sick or on a journey, then a number of other days, and for those who are able to do it, a ransom must be given by feeding a poor person. But whoever volunteers good, it is better for him, and that you fast is better for you, if you only knew.}
{Indeed, Safa and Marwah are among the symbols of Allah. So whoever makes the Hajj to the House or performs Umrah, there is no sin on him if he circumambulates them. And whoever volunteers good, then Allah is Appreciative, All-Knowing.}
■ There is a ruling for the sick in fasting – there is a ruling for the sick in Hajj
{And whoever is sick or on a journey, then a number of other days}
{So whoever of you is sick or has an ailment in the head, then he must make a ransom of fasting, or charity, or ritual rituals.}
■ There is a ransom in fasting – there is a ransom in Hajj
{And for those who are able to do it, a ransom is to feed a poor person}
{So whoever of you is sick or has an ailment in the head, then he must make a ransom of fasting, or charity, or ritual rituals.}
■ Hadith about sexual intercourse during fasting – Hadith about sexual intercourse during Hajj
{It is permissible for you on the night of fasting to have sexual intercourse with your wives}
{Hajj is one of the most well-known months, so whoever imposes Hajj on it, there is no obscenity, no immorality, and no quarreling during Hajj.}
■ There is an order (complete the fast) – there is an order (complete the Hajj)
{It is lawful for you on the night of fasting to have sexual intercourse with your women. They are a garment for you and you are a garment for them. Allah knows that you used to cheat yourselves, but He turned to you and pardoned you. So now associate with them and seek what Allah has ordained for you. Eat and drink until the white thread becomes distinct to you from the black thread of dawn. Then complete the fast until the night and do not associate with them. While you are devoted to the mosques, these are the limits of Allah, so do not approach them. Thus Allah makes clear His signs to the people, so that they may fear.}
{And complete the Hajj and the Umrah for the sake of Allah, and if you are restricted, whatever sacrificial animal is feasible of offering, and do not shave your heads until the sacrificial animal reaches its place. Whoever among you is sick or has an injury to his head, then a ransom of fasting, charity, or ritual rituals. When you are secure, whoever enjoys the Umrah until the Hajj, whatever sacrificial animal is feasible of offering, and whoever does not find it, then fasting for three days. days during the Hajj and seven when you return. That is a full ten. That is for those whose family were not present at Al-Masjid Al Haram. And fear Allah and know that Allah is severe in punishment.}
■ The connection of fasting with the month – The connection of Hajj with the months
{The month of Ramadan in which was revealed the Qur’an, a guidance for the people and clear proofs of guidance. Forkan: So whoever of you witnesses the month, let him fast it.}
{Hajj is one of the most well-known months, so whoever imposes Hajj on it, there is no obscenity, no immorality, and no quarreling during Hajj.}
■ The connection of fasting with mosques – The connection of Hajj with Al-Masjid Al Haram
{Then complete the fast until nightfall, and do not interact with them while you are secluded in the mosques.}
{So whoever does not find it, then fast for three days during the Hajj and seven days when you return. That is a full ten days. That is for those whose family were not present at Al-Masjid Al Haram.}
■ In fasting, there are several more days – in Hajj, there are fasting for several more days if they return.
(So whoever of you is sick or on a journey, then a number of other days.)
(Whoever does not find it, then fast for three days during the Hajj and seven when you return. That is a full ten days.)
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