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Eid al-Adha
Clockwise from top: Bayram Namazı in Istanbul; Qurbani on Egyptian market; Muslim children receiving Eidi; Eid prayer in Albania; Moroccan sheep prepared for sacrifice; Feast in Ahvaz, Iran
Also calledThe Major Festival
Observed byMuslims
TypeIslamic
Significance
CelebrationsEid prayers, sacrificing animals, gift-giving (Eidi), festive meals, family and social gatherings, symbolic decoration, charity
Date10–13 Dhu al-Hijjah
2025 date6 June – 9 June (West Asia, Europe, North America)
7 June – 10 June (North Africa, South Asia and Southeast Asia)[1]
2026 date27 May – 30 May
Related toHajj, Eid al-Fitr
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Eid al-Adha[a] (Arabic: عيد الأضحى, romanized: ʿĪd al-ʾAḍḥā, lit. 'Feast of the Sacrifice') is the second of the two main festivals in Islam, alongside Eid al-Fitr. It falls on the 10th of Dhu al-Hijja, the twelfth and final month of the Islamic calendar.[2] Celebrations and observances are generally carried forward to the three following days, known as the Tashreeq days.

Eid al-Adha, depending on country and language is also called the Greater or Large Eid (Arabic: العيد الكبير, romanized: al-ʿĪd al-Kabīr).[3] As with Eid al-Fitr, the Eid prayer is performed on the morning of Eid al-Adha, after which the udhiyah or the ritual sacrifice of a livestock animal, is performed. In Islamic tradition, it honours the willingness of Abraham to sacrifice his son as an act of obedience to God's command. Depending on the narrative, either Ishmael or Isaac are referred to with the honorific title "Sacrifice of God".[4] Pilgrims performing the Hajj typically perform the tawaf and saee of Hajj on Eid al-Adha, along with the ritual stoning of the Devil on the Eid day and the following days.

Etymology

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The Arabic word عيد (ʿīd) means 'festival', 'celebration', 'feast day', or 'holiday'. The word عيد is a triliteral root (ʕ-y-d), with associated root meanings of "to go back, to rescind, to accrue, to be accustomed, habits, to repeat, to be experienced; appointed time or place, anniversary, feast day".[5][6] Arthur Jeffery contested this etymology, and believed the term to have been borrowed into Arabic from Syriac, or less likely Targumic Aramaic.[7]

The holiday is called عيد الأضحى (Eid-al-Adha) or العيد الكبير (Eid-al-Kabir) in Arabic.[8] The words أضحى (aḍḥā) and قربان (qurbān) are synonymous in meaning 'sacrifice' (animal sacrifice), 'offering' or 'oblation'. The first word comes from the triliteral root ضحى (ḍaḥḥā) with the associated meanings "immolate; offer up; sacrifice; victimize".[9] No occurrence of this root with a meaning related to sacrifice occurs in the Qur'an[5] but in the Hadith literature. Assyrians and other Middle Eastern Christians use the term to mean the Eucharistic host. The second word derives from the triliteral root ‏‏قرب‎‎ (qaraba) with associated meanings of "closeness, proximity... to moderate; kinship...; to hurry; ...to seek, to seek water sources...; scabbard, sheath; small boat; sacrifice".[6] Arthur Jeffery recognizes the same Semitic root, but believes the sense of the term to have entered Arabic through Aramaic.[7]

Eid al-Adha is pronounced Eid al-Azha and Eidul Azha, primarily in Iran and influenced by the Persian language, in the Indian subcontinent.[10]

Origin

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According to Islamic tradition, one of the main trials of Abraham's life was to receive and obey the command of God to slaughter his beloved son, Ishmael. According to the narrative, Abraham kept having dreams that he was sacrificing his son. Abraham knew that this was a command from God. He told his son, as stated in the Quran,

O my dear son! I have seen in a dream that I ˹must˺ sacrifice you. he replied, O my dear father! Do as you are commanded. Allah willing, you will find me steadfast.

— Surah As-Saaffat 37:102

Abraham prepared to submit to the will of God and to slaughter his son as an act of faith and obedience to God.[11][12] During the preparation, Iblis (Satan) tempted Abraham and his family by trying to dissuade them from carrying out God's commandment, and Abraham drove Iblis away by throwing pebbles at him. In commemoration of their rejection of Iblis, stones are thrown during Hajj rites at symbolic pillars, symbolising the place at which Iblis tried to dissuade Abraham.[13]

Acknowledging that Abraham was willing to sacrifice what was dear to him, God honoured both Abraham and his son. The Angel Gabriel (Jibreel) proclaimed, "O Ibrahim, you have fulfilled the revelations," and a ram from heaven was offered by Angel Gabriel to prophet Abraham to slaughter instead of his son. Many Muslims celebrate Eid al-Adha to commemorate both the devotion of Abraham and the survival of his son Ishmael.[14][15][16]

This story is known as the Akedah in Judaism (Binding of Isaac) and originates in the Torah,[17] in the first book of Moses (Genesis, Ch. 22). The Akedah is referred to in the Quran in its 37th surah, As-Saaffat.[18]

The word "Eid" appears once in Al-Ma'ida, the fifth surah of the Quran, with the meaning "a festival or a feast".[19]

Observances

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See also: Salah § Friday and Eid prayers, Eid cuisine, and Eidi (gift)
Eid prayer at the Badshahi Mosque in Lahore, Pakistan

When preceding Eid al-Adha and during the Eid and Tashreeq days, Muslims recite the takbir.[20][21] Like on Eid al-Fitr, the Eid prayer is performed on Eid al-Adha any time after sunrise and before the Zuhr prayer. In the event of a force majeure, the prayer may be delayed to the day after or the second day after Eid.[22] The Eid prayer is followed by a khutbah (sermon).[23] At the conclusion of the prayers and sermon, Muslims embrace and exchange gifts and greetings with one another, such as the phrase Eid Mubarak. Many Muslims also take this opportunity to invite their friends, neighbours and colleagues to the festivities to better acquaint them about Islam and Muslim culture.[24]

Arabic calligraphic fragment dated to the early 18th century displaying blessings for Eid al-Adha

Udhiyah

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Main article: Qurban (Islamic ritual sacrifice)

After the Eid prayer, udhiyah, or the ritual sacrifice of cattle, is performed. Muslims who can afford it sacrifice halal cattle, usually a camel, goat, sheep, or ram, as a symbol of Abraham's willingness to sacrifice his only son.[25][26] The animals have to meet certain age and quality standards to be considered for sacrifice.[27] The meat from the sacrificed animal is generally divided into three parts: the family performing the udhiyah retains a third; while the remainder is equally divided between friends and relatives, and the poor.[25]

The tradition for Eid al-Adha involves slaughtering an animal and sharing the meat in three equal parts – for family, for relatives and friends, and for poor people. The goal is to make sure every Muslim gets to eat meat.[28][29] However, there is a dissent among Muslim scholars regarding the obligatory nature of this sacrifice. While some scholars, such as Al-Kasani, categorise the sacrifice as obligatory (wāǧib), others regard it only as an "established custom" (sunna mu'akkada).[30] Alternatives such as charitable donations or fasting have been suggested to be permissible by several fuqaha.[31]

Ma'amoul, a traditional Eid cookie in parts of the Muslim world

Muslims are expected to dress in their finest clothing to perform Eid prayer in a large congregation in an open waqf ("stopping") field called Eidgah or mosque. Cuisine traditionally associated with Eid al-Adha includes ma'amoul and samosas.[22]

Cattle market for Eid al-Adha in Dhaka, Bangladesh

Traditions around the world

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Bangladesh

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National Eidgah's entrance decorated for Eid Prayer
Garlands for decorating the animals of Qurbani

Eid Ul Adha is commonly known as Korbanir Eid (Bengali: কোরবানির ঈদ) among Bengalis, which means the festival of Qurbani (sacrifice). Bangladesh sacrifices most animals per year during Eid Al Adha, estimates indicate about 13 million animals are sacrificed each year.[32][better source needed] Starting from the first day of Dhul-Hijjah, temporary cattle markets, known as haat begin to appear across Bangladesh. The animals are traditionally decorated with garlands.[33] Many working people in Dhaka, goes back to their hometowns to celebrate. Traditional Bengali meat dishes like Kala bhuna, Chui Jhal, Khasir Rezala and Qorma are eaten with pulao or rotis, traditionally made of rice flours, or pithas like chitoi and soi pitha. In Sylhet, Nunor Bora and Handesh are traditionally served as snacks during tea times or addas.[34]

Pakistan

[edit]

Around the world, different traditions are followed on Eid al-Adha. In Pakistan applying henna is a famous tradition amongst women. In Pakistan, children receive Eidi which is money and gifts given from elders.[citation needed]

Middle East

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In the Middle East, traditional sweets are made.[citation needed]

Africa

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In African nations, gifts are given among friends and family is invited to feasts. While the cultures are different, the key values of celebration remain the same. Those values are giving, feasts, family, and grant celebrations.[35][36][37]

In the Gregorian calendar

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See also: Islamic calendar
Conversion of Hijri years 1343 to 1500 to the Gregorian calendar, with first days of al-Muharram (brown), Ramadan (grey) and Shawwal (black) bolded, and Eid al-Adha dotted – in the SVG file, hover over a spot to show its dates and a line to show the month

While Eid al-Adha is always on the same day of the Islamic calendar, the date on the Gregorian calendar varies from year to year as the Islamic calendar is a lunar calendar and the Gregorian calendar is a solar calendar. The lunar calendar is approximately eleven days shorter than the solar calendar.[38][b] Each year, Eid al-Adha (like other Islamic holidays) falls on one of about two to four Gregorian dates in parts of the world, because the boundary of crescent visibility is different from the International Date Line.[39]

The following list shows the official dates of Eid al-Adha for Saudi Arabia as announced by the Supreme Judicial Council. Future dates are estimated according to the Umm al-Qura calendar of Saudi Arabia.[40] The Umm al-Qura calendar is just a guide for planning purposes and not the absolute determinant or fixer of dates. Confirmations of actual dates by moon sighting are applied on the 29th day of the lunar month prior to Dhu al-Hijja[41] to announce the specific dates for both Hajj rituals and the subsequent Eid festival. The three days after the listed date are also part of the festival. The time before the listed date the pilgrims visit Mount Arafat and descend from it after sunrise of the listed day.[citation needed]

In many countries, the start of any lunar Hijri month varies based on the observation of the new moon by local religious authorities, so the exact day of celebration varies by locality.

Explanatory notes

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References

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Sources

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[edit]
Revisions and contributorsEdit on WikipediaRead on Wikipedia

Eid al-Adha

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Eid al-Adha, known as the "Festival of Sacrifice," is one of the two major holidays in , commemorating the Ibrahim's (Abraham's) profound act of when he was willing to his son Ismail () in obedience to 's command, only for to provide a ram as a substitute. This holiday holds immense significance as it concludes the annual pilgrimage to , fulfilling the fifth pillar of and symbolizing themes of devotion, submission, and charity among the global Muslim community of over two billion people. Observed on the 10th day of Dhu al-Hijjah, the twelfth and final month of the Islamic , Eid al-Adha typically spans three to four days, with its exact timing determined by the sighting of the new moon and varying slightly by region. Central to the celebrations is the ritual of Qurbani, or , where who can afford it slaughter a sheep, , cow, or camel—recalling Ibrahim's story—and divide the meat into three equal parts: one for the family, one for friends and relatives, and one for the needy, emphasizing communal sharing and support for the less fortunate. The day begins with a special congregational prayer (Eid Salah) at the , often preceded by a ritual bath and the recitation of (phrases glorifying ), followed by festive gatherings, wearing new or best clothes, exchanging gifts (known as Eidi), and enjoying communal feasts. Historically rooted in the Quranic narrative ( As-Saffat, Chapter 37), Eid al-Adha traces its observance to the time of Muhammad, who performed the sacrifice during his lifetime, reinforcing its status as a (recommended practice) that underscores sacrifice not just materially but also in personal devotion to . For pilgrims completing , the holiday integrates with rituals like the at the Jamarat and circumambulating the , drawing millions to each year and highlighting the holiday's role in unifying (Muslim community).

Etymology and Names

Etymology

The term "Eid al-Adha" is composed of two primary Arabic words: ʿīd (عِيْد), meaning "festival" or "feast," and al-adḥā (الْأَضْحَىٰ), meaning "the sacrifice." The word ʿīd derives from the triliteral root ʿ-w-d (ع و د), associated with concepts of returning, recurring, or gathering at an appointed time, reflecting the periodic nature of religious celebrations in Semitic traditions. This root traces back to Proto-Semitic *ʕwd, denoting to fix or return to a time, with cognates in Hebrew moʿēd (מוֹעֵד) for appointed time or festival and Akkadian ûdu for fixed period or day. The component al-adḥā stems from the triliteral root ḍ-ḥ-y (ض ح ي), which primarily signifies "to immolate," "to offer up," or "to ," particularly referring to as an act of devotion. In lexicons, this root is linked to offerings performed or during the forenoon (ḍuḥā), tying the term to the timing of the act central to the festival. Historical ties to broader Semitic roots for appear in related concepts, such as Hebrew zevach (זֶבַח) from root z-b-ḥ denoting slaughter for offering, though direct cognates for ḍ-ḥ-y are limited outside . Scholarly debate surrounds the evolution of adḥā, with some linguists arguing it is a native Arabic formation from ḍ-ḥ-y emphasizing immolation, while others, including Arthur Jeffery, propose it entered Arabic as a from Aramaic daḥyā ("sacrifice"), possibly via Syriac influences during early Islamic contacts. This discussion highlights whether adḥā specifically denotes immolation or encompasses broader offerings in pre-Islamic Arabian contexts. Over time, the full term has remained stable in Islamic usage since the , evolving minimally in formal religious language. Pronunciation in classical Arabic is [ʕiːd alˈʔadˤˈħaː], with emphasis on the long vowels and emphatic consonants ḍ and ḥ. In modern Arabic dialects, variations occur, such as vowel or assimilation (e.g., [ʕiːd elˈadha] in some Levantine forms), though the classical form prevails in liturgical and formal settings.

Alternative Names and Pronunciations

Eid al-Adha is known by various alternative names across Muslim communities, reflecting linguistic adaptations and cultural contexts. Commonly referred to as Eid al-Qurban or the Festival of Sacrifice, emphasizing the ritual of central to the observance. In Turkish, it is called Kurban Bayramı, meaning "Sacrifice Holiday," highlighting the Bayram tradition of feasting and celebration. In the , particularly in Urdu-speaking regions of and , the festival is often termed Bakr-Id or Qurbani Eid, with "Bakr-Id" deriving from the word "bakra," meaning , due to the prevalent sacrifice of during the ritual. This naming convention emerged from local linguistic influences in , where are a common sacrificial animal, distinguishing it from the standard terminology. In , such as in and , it is widely known as Tabaski, a term adapted from local languages to denote the sacrificial feast. Other regional variants include Eid el-Kabir in and , translating to "Great Eid" or "Major ," underscoring its significance over ; Hari Raya Haji in , , and , linking it to the pilgrimage; and Eidul Adha in the , following legislative transliteration. In , it is referred to as Eid-e Qurbon, a Persian form meaning " of ." Pronunciations of Eid al-Adha vary by language and region, influenced by phonetic adaptations. In English, it is typically pronounced as /ˌiːd əl ˈʌd hə/ in British usage or /ˌiːd əl ˈɑːd ə/ in American English, approximating the Arabic sounds for non-native speakers. The original Arabic pronunciation is closer to [ʕiːd̪ al ʔadˤˈħaː], with a pharyngeal 'ayn sound in "Eid" and an emphatic 'dh' in "Adha," often simplified in global contexts to "Eed al-Ad-ha." Regional accents introduce further variations: in Persian-influenced areas like Iran, it becomes "Eid-e-Qurban" with a softer "q" sound; in Urdu and the Indian subcontinent, "Id ul-Azha" shifts the "dh" to "zh," pronounced as /ɪd ʊl ˈɑːʒə/; while in Turkish, "Kurban Bayramı" features a rolled "r" and "bay-ruh-muh." These differences arise from the integration of Arabic roots into local phonological systems, without altering the core meaning tied to sacrifice and pilgrimage.

Historical and Religious Origins

Origins in Islamic Tradition

Eid al-Adha was instituted by Prophet Muhammad in following his migration (Hijra) from in 622 CE, serving as a key communal festival to foster unity among the early community. Upon arriving in Medina, the Prophet observed that local inhabitants celebrated two annual festivals inherited from pre-Islamic times, prompting him to establish the two Islamic Eids— and Eid al-Adha—as alternatives that emphasized monotheistic worship and social solidarity. The first observance of Eid al-Adha took place in the second year after the Hijra (2 AH, approximately 624 CE), with the Eid prayer performed openly at the musalla adjacent to the Prophet's Mosque on the 10th of Dhul-Hijjah, marking it as a day of collective prayer, (proclamation of God's greatness), and shared sacrifice to strengthen bonds among . This festival's rituals were further solidified during the Prophet's lifetime, particularly through their integration with the pilgrimage, which he formalized during his in 10 AH (632 CE). In that year, outlined the definitive structure of , setting its dates from the 8th to the 13th of Dhul-Hijjah and incorporating the sacrifice as a central rite at Mina, directly linking Eid al-Adha to the pilgrimage's culmination. The observance in around this period highlighted its role in unifying diverse Muslim groups—migrants from and local Medinans—through the equitable distribution of sacrificial meat, promoting charity and communal harmony without the divisions of tribal or polytheistic practices. The roots of Eid al-Adha's sacrificial element trace back to pre-Islamic Arabian customs, where tribes offered animal sacrifices to idols in hopes of divine favor, often involving ritualistic acts such as smearing blood on sacred stones or consulting lots drawn from arrows for decisions. Islam reformed these practices by redirecting all sacrifices exclusively to , abolishing idolatrous associations and emphasizing piety, ethical treatment of animals, and the distribution of meat to the poor as acts of devotion rather than appeasement of multiple deities. This transformation excluded polytheistic rituals, aligning the festival with (the oneness of God) and integrating it into the broader framework of as a purified expression of submission.

Connections to Abrahamic Traditions

Eid al-Adha commemorates the biblical and quranic narrative of Abraham's (Ibrahim's) willingness to sacrifice his son as an act of obedience to God, paralleling the Binding of Isaac (Akedah) described in Genesis 22 of the Torah. In Jewish tradition, God commands Abraham to sacrifice Isaac, his promised heir through Sarah, but provides a ram at the last moment, establishing an eternal covenant with the Children of Israel. Christian interpretations view this event as a prefiguration of God's sacrifice of Jesus Christ, emphasizing themes of atonement and divine provision for humanity's redemption. In the Islamic variant, the Quran (Surah 37:99–113) recounts a similar test but identifies the son as Ishmael (Isma'il), Abraham's firstborn through Hagar, underscoring submission (islam) to God's will; this episode directly underpins the festival's rituals of animal sacrifice and charity. The presence of Jewish communities in , particularly in regions like and , suggests potential influences on local rituals that may have shaped early Islamic observances, including those associated with Eid al-Adha. , the Jewish New Year, liturgically links to the Akedah through readings of Genesis 22 and blasts symbolizing Abraham's faith, and scholars posit that such commemorative practices could have interacted with Arabian sacrificial customs amid cultural exchanges in the Ḥimyarite kingdom and northwestern tribes. These interactions highlight how Abrahamic motifs of sacrifice and renewal permeated the religious landscape before Islam's emergence, though direct causal links remain debated due to sparse pre-Islamic records. Medieval interfaith scholarship further illuminates the convergence of these narratives across Abrahamic faiths, with texts from the Cairo and Judaeo-Arabic poetry (11th–15th centuries) blending Jewish and Islamic reverence for Abraham's trial to foster shared identity amid coexistence. Works like Reuven Firestone's analysis of exegetical traditions trace how Islamic interpretations of the evolved in with Jewish midrashim, emphasizing common themes of and patriarchal obedience while diverging on the son's identity. Such comparative studies, including those in broader volumes on , underscore the historical interplay that enriches Eid al-Adha's theological depth without implying uniformity.

Theological Significance

Quranic and Hadith References

The foundational Quranic narrative for Eid al-Adha centers on the story of Prophet Abraham (Ibrahim) and his willingness to sacrifice his son, as detailed in As-Saaffat (37:100-107). In these verses, Abraham prays for righteous offspring, and grants him a forbearing son. Once the boy reaches the age of maturity, Abraham shares his dream of sacrificing him, to which the son responds submissively, urging his father to fulfill the command while expressing patience. As Abraham prepares to execute the act, intervenes, affirming that the vision has been fulfilled as a test of , and provides a great ransom in the form of a ram to substitute for the son. This account underscores the themes of obedience and , forming the scriptural basis for the sacrificial rite commemorated during Eid al-Adha. Another key reference is found in Surah Al-Kawthar (108:2), which states: "So pray to your Lord and sacrifice [to Him alone]." In the of , this verse commands the Prophet Muhammad to perform both obligatory and supererogatory prayers, as well as to offer animal sacrifices exclusively for , rejecting any association with other deities. The interprets "sacrifice" as offering animals exclusively to , emphasizing monotheistic devotion and gratitude, as echoed in Surah (6:162-163), where all acts of worship, including sacrifice, are devoted solely to . The Hadith literature elaborates on the Prophet Muhammad's practices regarding the sacrifice (udhiyah), establishing its timing and manner. In Sahih al-Bukhari, it is narrated that on the day of Eid al-Adha, the Prophet declared: "The first thing we will do on this day of ours is to offer the prayer and then return to slaughter the sacrifice. Whoever does so, he acted according to our Sunna." This hadith emphasizes that the sacrifice must follow the Eid prayer, distinguishing it from mere personal consumption; slaughtering beforehand requires repetition to fulfill the ritual obligation. Additionally, Anas bin Malik reported that the Prophet personally slaughtered two rams—black and white in color—placing his foot on their sides, pronouncing the name of Allah and Takbir, thereby modeling the direct involvement in the act. These narrations from Sahih al-Bukhari confirm the sacrifice as a sunnah practice tied to the 10th of Dhul-Hijjah, performed after the prayer to align with prophetic tradition.

Symbolic Meanings

Eid al-Adha embodies profound themes of submission and piety () to , rooted in the exemplary obedience of Prophet Abraham, who demonstrated unwavering faith by preparing to sacrifice his son Ismail in response to divine command. This act of total surrender illustrates the essence of as complete devotion to God's will, transcending personal attachments and trials. The festival thus serves as a reminder for to cultivate , an inner consciousness of that guides ethical living and spiritual growth. Central to these symbols is divine mercy, manifested through God's provision of a ram as a substitute for Ismail, affirming the sanctity of life and God's compassionate intervention in moments of profound testing. This substitution underscores that true devotion is rewarded with grace, encouraging believers to trust in divine wisdom amid sacrifice. The ritual of sacrifice further symbolizes selflessness, charity, and community solidarity within Islamic philosophy, where the Quran states: "It is not their meat nor their blood that reaches Allah, but it is your piety (taqwa) that reaches Him" (Al-Hajj 22:37). Thus, the deeper meaning of the Qurbani lies in the God-consciousness of the performer, reflecting sincere obedience, selflessness, and devotion to attain Allah's pleasure, emphasizing faith over mere ritual. The act of sharing meat—one-third to the poor, one-third to relatives and friends, and one-third for the family—promotes generosity and empathy as expressions of faith. Scholars such as Al-Ghazali, in his Ihya Ulum al-Din, interpret this outward offering as a pathway to inner spiritual sacrifice, prioritizing the purification of the heart and detachment from ego over mere ritual performance to achieve true piety. This perspective highlights how Eid al-Adha fosters communal bonds and ethical renewal, transforming individual devotion into collective harmony.

Observances and Rituals

Preparations

In the days leading up to Eid al-Adha, engage in personal preparations to embody purity and renewal for the celebrations. A key act is performing , a full ritual bath, before attending the Eid prayer, as recommended in authentic hadiths and agreed upon by scholars to symbolize spiritual and physical cleanliness. Participants also wear their finest or new clothes, following the example of the Prophet Muhammad, who adorned himself with his best attire on Eid days, enhancing the festive and communal spirit. Homes are thoroughly cleaned as part of these preparations, reflecting a of tidying living spaces to welcome the occasion with order and hospitality. Central to logistical preparations is the selection and purchase of animals for the udhiyah , governed by specific Islamic guidelines to ensure validity. Eligible include sheep, , cows, and camels, which must attain the minimum age of maturity (musinnah) as outlined in rulings across major schools of thought. Sheep require at least six months if they appear mature (jadha'ah) or one year otherwise, one year, cows two years, and camels five years; younger animals are invalid for sacrifice. Additionally, animals must be healthy and free from disqualifying defects, such as total blindness, severe lameness, , or illness that impairs their wholeness and value, though minor issues like a missing horn may be permissible but disliked (). In Muslim-majority countries, these purchases occur amid vibrant markets and fairs that bustle with activity in the weeks before Eid, where vendors display animals for inspection and bargaining. Veterinary checks are integral, with authorities conducting health inspections to confirm animals are disease-free and fit for sacrifice, as seen in where officials ensure compliance to protect during the . Similar protocols in places like involve certifying animals as healthy through regular veterinary oversight at farms and markets. These steps culminate in readying the animals for the udhiyah ritual following the Eid prayer.

Eid Prayer and Takbir

The Eid prayer, known as Salat al-Eid, marks the commencement of Eid al-Adha celebrations and is performed in congregation as two rak'ahs, distinct from the five daily prayers due to its additional takbirs. It is typically held shortly after sunrise, following the Fajr prayer and before noon, to allow time for the subsequent rituals. This communal prayer is conducted either in open spaces called Eidgahs for large gatherings or within mosques, emphasizing collective participation and festivity. The prayer begins with the leading the congregation in the opening , followed by seven additional takbirs in the first rak'ah after the initial takbir of , during which worshippers raise their hands and glorify silently or aloud. In the second rak'ah, after reciting Surah Al-Fatihah and another , five more takbirs are pronounced before proceeding to , maintaining the focus on divine magnification. No or iqamah is called, and the prayer concludes with tasleem, after which the delivers the from a raised position facing the congregation. Beyond the prayer itself, the recitation of —Allahu Akbar (God is the Greatest)—forms a central vocal expression throughout the Eid period, beginning from the eve of Eid al-Adha (Fajr of the 10th of Dhu al-Hijjah) and continuing until the Asr prayer on the 13th of Dhu al-Hijjah. The full formula often recited is: "Allahu Akbar, Allahu Akbar, La ilaha illallah, Allahu Akbar, Allahu Akbar wa lillahil hamd" (God is the Greatest, God is the Greatest, there is no god but God, God is the Greatest, God is the Greatest, and to God belongs all praise), proclaimed individually or collectively to invoke remembrance of God's sovereignty. This practice, known as Takbir Tashriq, is and heightens the spiritual atmosphere during the days of Eid. Following the prayer, the addresses the assembly on themes of as an act of devotion, for divine blessings, and the unity of the Muslim in and charity. The reinforces the day's significance, urging reflection on submission to while the prayer's timing aligns with the subsequent udhiyah to symbolize integrated .

Udhiyah (Animal Sacrifice)

Udhiyah, the ritual performed during Eid al-Adha, involves the slaughtering of specific as an act of devotion and gratitude to , commemorating Ibrahim's willingness to sacrifice his son. Eligible animals are limited to those from the category of bahimat , namely camels, (including cows and buffaloes), sheep, and , which must meet minimum age requirements and be free from defects such as blindness, lameness, or severe to ensure their suitability. Sheep and goats must generally be at least one year old, cattle two years old, and camels five years old, though slight variations exist across Islamic schools of . Regarding sharing, a single sheep or goat suffices for one person, while a camel or cow can be shared among up to seven individuals, allowing collective participation while fulfilling the individual obligation where applicable. The method of slaughter, known as dhabihah, follows strict Islamic guidelines to ensure a humane and swift process. The animal is positioned facing the Qibla (direction of Mecca), and the slaughterer—a Muslim of sound mind—invokes the name of Allah by saying "Bismillahi Allahu Akbar" (In the name of Allah, Allah is the Greatest) at the moment of the cut. The slaughter involves a single, deep incision with a sharp knife across the throat, severing the esophagus, trachea, and two jugular veins without cutting the spinal cord, allowing blood to drain quickly for a rapid loss of consciousness and death. This method, demonstrated by Prophet Muhammad (peace be upon him) in his own sacrifices, emphasizes mercy and efficiency, and the act must occur after the Eid prayer from the 10th to the 13th of Dhul-Hijjah. Islamic juristic views on the obligation of udhiyah differ among the major schools of thought. In the , it is considered wajib (obligatory) for every sane, adult Muslim who possesses wealth exceeding the threshold (equivalent to the ) and is not traveling. Conversely, the regards it as sunnah mu'akkadah (strongly recommended) rather than obligatory, though highly emphasized as a prophetic for those who can afford it without hardship. These rulings are derived from Quranic injunctions, such as in Surah Al-Hajj (22:36-37), which highlight the sacrifice's spiritual reward, and hadiths in and Muslim detailing the Prophet's practice.

Meat Distribution and Charity

A central aspect of Eid al-Adha is the equitable distribution of the meat from the udhiyah (), which embodies the principles of sharing and social solidarity in . Traditionally, the meat is divided into three equal parts: one-third for the sacrificer's , one-third for relatives and friends, and one-third for the poor and needy. This division ensures that the ritual's benefits extend beyond the household, promoting community welfare and preventing waste. The act of distributing the meat serves as a form of sadaqah (voluntary charity), akin to in its emphasis on aiding the underprivileged, though it is specifically tied to the sacrificial rite. In many communities, the portion allocated to the needy is given directly to local families in , reinforcing Eid al-Adha's role in addressing food insecurity. To facilitate broader impact and efficient handling, international organizations such as manage large-scale distributions, procuring and slaughtering animals in regions of need and delivering packs to vulnerable populations across multiple , thereby avoiding spoilage in areas with limited refrigeration. For instance, in 2025, distributed qurbani to nearly 6 million people in 29 , prioritizing refugees, orphans, and disaster-affected communities. Islamic rulings strictly prohibit selling any part of the udhiyah meat, as it is dedicated solely for consumption and charitable giving, with scholars unanimously agreeing that undermines its sacred purpose. Regarding distribution to non-Muslims, interpretations vary: while some schools of thought permit giving portions to peaceful non-Muslims under or as an act of goodwill, others advise against giving the entire share to non-Muslims, emphasizing priority for the Muslim poor. In practice, charitable organizations often focus distributions on needy Muslim communities but may extend aid inclusively in multicultural settings to foster harmony.

Date and Calendar

Islamic Calendar Date

Eid al-Adha is observed on the 10th day of Dhu al-Hijjah, the twelfth and final month of the Islamic lunar calendar. This fixed positioning aligns the festival with the culmination of key religious observances, emphasizing its role in the annual cycle of Islamic worship. The udhiyah, or animal sacrifice central to the celebration, commences after the Eid prayer on the 10th and is permissible until sunset on the 13th of Dhu al-Hijjah, encompassing the Days of Tashriq (11th to 13th). The festival's timing is intrinsically linked to the pilgrimage, where participants, having stood in devotion at Arafat on the 9th of Dhu al-Hijjah (known as the ), proceed to Mina on the 10th to perform their sacrifices as part of completing the rites. This sequence underscores Eid al-Adha's significance for both pilgrims and the global Muslim community, uniting them in commemoration of Prophet Ibrahim's devotion. Non-pilgrims worldwide emulate this sacrifice during the same period to foster spiritual and communal bonds. The precise commencement of Dhu al-Hijjah is determined through traditional moon-sighting practices, where local or regional committees observe the new crescent moon to confirm the month's start, or alternatively, through astronomical calculations in communities relying on scientific predictions. Due to the lunar calendar's 11-12 day shortfall relative to the solar year, Eid al-Adha's Gregorian correspondence shifts backward by about 10-11 days annually.

Gregorian Calendar Correspondence

Eid al-Adha, fixed on the 10th day of Dhu al-Hijjah in the Islamic , corresponds to varying dates in the Gregorian due to the lunar year's shorter length of approximately 354 days compared to the solar year's 365 days. This discrepancy causes the holiday to retrogress by about 10 to 11 days earlier each successive Gregorian year, resulting in a cycle that completes a full 33- or 34-year alignment with the solar calendar. The exact Gregorian date for Eid al-Adha can differ by one or two days across regions, primarily because of variations in moon-sighting practices to confirm the start of Dhu al-Hijjah. For instance, in 2025, observed Eid al-Adha on June 6, while some communities in and celebrated it on June 7 due to local moon sightings. This regional variability often leads to observances spanning a few days, such as from June 6 to 10 in 2025 for many global Muslim communities. To predict dates and ensure alignment with the pilgrimage, employs the Umm al-Qura calendar, an official that combines astronomical calculations with traditional moon-sighting verification. This system allows for advance scheduling of Hajj-related events, with Eid al-Adha in 2025 projected and confirmed as June 6 under its guidelines. Eid al-Adha in 2026 is expected around May 26-27 (tentative). The date is based on the 10th of Dhu al-Hijjah in the Islamic lunar calendar and may vary by one or two days depending on moon sightings in different countries. In Saudi Arabia, using the Umm al-Qura calendar, it is projected for Tuesday, May 26, 2026. In Pakistan, the tentative date for Eid al-Adha 2026 is Wednesday, May 27, based on astronomical predictions and subject to confirmation by moon sighting from the Ruet-e-Hilal Committee.

Traditions and Celebrations Worldwide

South Asia

In , Eid al-Adha involves the sacrifice of approximately 10 million animals annually, reflecting the festival's emphasis on charity and communal sharing. In 2025, approximately 9.1 million animals were sacrificed, down from previous years due to economic factors. This scale underscores the event's significance, with families and communities organizing large-scale feasts where the meat is distributed among relatives, neighbors, and the needy, fostering social bonds and generosity. Prayers are held in open congregations across the country, often in mosques or eidgahs, marking the beginning of celebrations that blend religious observance with joyful gatherings. In , preparations for Eid al-Adha include women applying intricate designs on their hands and feet the night before the festival, a symbolizing beauty and festivity that draws large crowds to bustling markets. Children receive Eidi, monetary gifts from elders, which adds an element of excitement and family bonding during the holiday. Major cities like host expansive markets, such as the Sohrab Goth cattle market—Asia's largest, spanning 1,200 acres—where millions of animals are traded, highlighting the economic and cultural vibrancy of the occasion. Indian celebrations of Eid al-Adha incorporate local cultural elements, with in diverse regions integrating the festival into broader community events that promote interfaith harmony, such as sharing meals with Hindu neighbors in areas like . Some Muslim communities, particularly vegan adherents, opt for vegetarian alternatives to the traditional sacrifice, hosting feasts with plant-based dishes or inviting rescued animals as honored guests to embody the spirit of compassion. These practices trace historical roots to the Mughal era, when emperors like and elevated the festival through grand processions, royal feasts, and public distributions, influencing its enduring pomp in cities like and .

Middle East and North Africa

In the , Eid al-Adha is deeply intertwined with the pilgrimage, particularly in , where the festival coincides with the culmination of the annual rites, emphasizing themes of sacrifice and communal devotion. In , the celebrations reach their peak during , with millions of pilgrims performing massive animal sacrifices at Mina, the valley near where the ritual of stoning the devil precedes the udhiyah. The government's Adahi Project oversees these sacrifices, managing up to 950,000 animals within 84 hours while enforcing strict Sharia-compliant and standards, including on-site slaughtering, processing, and distribution to prevent waste and ensure sanitation. In Egypt and Morocco, family gatherings form the heart of the festivities, with extended relatives coming together for prayers, feasts, and the sharing of sacrificial meat, often complemented by the distribution of ma'amoul—semolina-based sweets filled with dates, nuts, or pistachios, symbolizing sweetness amid the solemnity of sacrifice. Egypt observes a five-day public holiday, while Morocco typically extends to three or four days, allowing time for communal meals, visits, and charitable acts, during which homes are adorned and traditional dishes like tagine in Morocco or stuffed meats in Egypt highlight regional culinary ties to the occasion. Across Gulf states like the UAE, , and , modern elements blend with time-honored customs, including spectacular displays at landmarks such as Yas Bay in or Katara Corniche in , which light up the night skies to mark the holiday's joy. Affluent families often import luxury livestock, such as premium Najdi sheep, Somali goats, or camels from , , and , with alone clearing over 351,000 heads of in preparation, reflecting both economic scale and a preference for high-quality animals in the udhiyah. Traditional Bedouin-style feasts persist, featuring communal roasting of whole lambs over open fires, served with , dates, and in desert-inspired gatherings that evoke nomadic heritage amid urban celebrations.

Sub-Saharan Africa

In , Eid al-Adha observances reflect the region's ethnic diversity and communal priorities, with celebrations emphasizing shared resources amid economic and environmental challenges. In , known locally as , large-scale livestock markets bustle in the weeks leading up to the holiday, where families purchase or other animals for sacrifice despite rising prices driven by . These markets, often centered in urban areas like Kano, see vendors offering animals at costs exceeding 400,000 naira (approximately £250) as of 2025, with economic hardships leading to fewer purchases that year. The meat from sacrifices is traditionally divided into thirds—one for the family, one for relatives, and one for the needy—providing essential protein to impoverished rural communities facing food insecurity during lean periods. In neighboring , where the holiday is called Tabaski, preparations involve expansive sheep markets that draw herders from across the country and region, supporting local production to meet the demand for sacrificial animals. Initiatives like Heifer International's sheep self-sufficiency program have distributed thousands of ewes to rural households, enabling them to raise animals for the feast and reducing reliance on costly imports during the May-August lean season. This not only facilitates the sacrifice but also bolsters in famine-prone areas by increasing household incomes by up to $669 annually and enhancing meat availability for distribution. are occasionally used in communal sacrifices among wealthier groups, underscoring the holiday's role in rural economic resilience. Further east in , Eid al-Adha integrates cultural elements, particularly along the coast and in , where centuries of Arab-African exchange shape the festivities. Coastal communities gather for special prayers at mosques overlooking the , followed by processions that blend Islamic rituals with local traditions. Celebrations often incorporate music and dance, featuring rhythmic performances on instruments like the , which accompany feasts and foster intergenerational bonding. In , particularly , the holiday—also termed Tabaski—highlights village-based customs with a focus on communal harmony and aesthetic expression. Families in rural areas prepare by acquiring or sheep for , a performed after morning prayers to symbolize devotion and sharing. Elaborate clothing plays a central role, with men donning flowing boubous and women in vibrant wax-print dresses or embroidered gowns, often newly tailored to mark the occasion and visited among kin. The meat is shared widely within villages, reinforcing social ties in these tight-knit agrarian societies.

Southeast Asia

In Southeast Asia, Eid al-Adha is observed with distinct local flavors shaped by the region's diverse Muslim populations and cultural integrations. In Indonesia, the world's largest Muslim-majority nation, the festival is known as Idul Adha and emphasizes communal participation. Muslims gather at mosques and mushollas (prayer halls) for special prayers, followed by organized animal sacrifices that foster community solidarity. These sacrifices, often involving cows, goats, or sheep, are performed collectively at designated sites near places of worship, with the meat subsequently divided and shared among families, neighbors, and the needy in a manner reminiscent of the open, inclusive feasting during other Islamic holidays like Lebaran. Regional variations highlight this neighborhood sharing; for instance, in Bali, the Ngejot tradition involves neighbors exchanging plates of cooked sacrificial meat such as satay, curry, and rendang to promote harmony and mutual support. Similarly, in Aceh, the Meugang custom sees communities pooling resources for livestock slaughter one or two days prior, distributing portions to reinforce social ties and aid the underprivileged. In , Eid al-Adha is celebrated as Hari Raya Haji, blending religious observance with national unity in a multi-ethnic society. The day begins with congregational prayers at mosques, often attended by royalty, underscoring the festival's significance; for example, the King of Malaysia, Sultan Ibrahim, annually donates such as cows for sacrificial rites, with the meat distributed to palace staff, low-income groups, and the needy. Sacrifices commonly include water buffaloes, particularly in rural and traditional settings, symbolizing affluence and community feasting through dishes like prepared from the meat. Following the rituals, many households host open houses, inviting friends, relatives, and neighbors from diverse ethnic backgrounds—Malay, Chinese, Indian, and others—to partake in shared meals, promoting interfaith and as a core Malaysian tradition during major . Among Muslim communities in the Philippines, where Muslims constitute a minority in a predominantly Catholic nation, Eid al-Adha features scaled-down yet heartfelt observances that integrate with the broader Filipino cultural context. In regions like the Autonomous Region in Muslim Mindanao (BARMM), families and communities unite for morning prayers at mosques or open fields, followed by the Qurbani sacrifice of goats, cows, or sheep, with the meat shared equally among household members, relatives, and the poor to emphasize charity and resilience. Due to their minority status, celebrations often occur on a smaller scale at home or local gathering spots, such as public parks in urban areas like or , where thousands assemble for communal prayers despite the rain, blending Islamic rituals with Filipino values of family bonding and solidarity. This observance aligns with national holidays recognizing Muslim festivals, allowing integration with the Christian-majority calendar while preserving distinct home-based traditions like adorning residences and exchanging greetings to foster peace across faiths.

Europe and North America (Diaspora)

In and , Muslim diaspora communities celebrate Eid al-Adha through adaptations that blend traditional practices with local contexts, often centering on urban mosques and community centers. In the , early morning are held at major mosques in cities such as , Birmingham, and , drawing large congregations for the special congregational followed by (sermons). Similarly, in the United States, mosques like those affiliated with the host these prayers, accommodating diverse immigrant populations from , the , and . The ritual of udhiyah is facilitated through certified halal slaughter facilities to comply with both Islamic requirements and local regulations. In the UK, Muslims typically arrange qurbani via authorized butchers or mosque-affiliated programs, ensuring the meat is processed humanely and distributed promptly. In the US, organizations like Islamic Relief USA coordinate slaughter at approved farms and facilities, providing options for donors to support local or international aid while adhering to halal standards. This setup allows diaspora families to perform the sacrifice without the extensive rural arrangements common in Muslim-majority countries. A key aspect of these celebrations involves community-driven charity initiatives, particularly distribution to food banks and vulnerable populations. UK-based groups such as partner with mosques to donate portions of qurbani to banks, supporting non-Muslim and low-income families in areas like . In the , charities like ICNA Relief USA extend Eid al-Adha distributions through programs that deliver packages to food pantries, emphasizing (voluntary charity) to foster community solidarity. These efforts highlight the diaspora's role in addressing food insecurity within multicultural societies. Celebrations face challenges due to the absence of public holidays, prompting adaptations like scheduling prayers on weekends or requesting personal leave from work and schools. In non-Muslim majority countries including the , , and , this leads to condensed events, with families relying on virtual greetings via video calls to connect with relatives abroad during the festivities. Despite these hurdles, there has been notable growth in multicultural events that promote interfaith engagement; for instance, in , large Eid festivals organized by groups like the Muslim Association of Canada welcome non-Muslim attendees through open invitations and shared cultural activities, as seen in national campaigns encouraging broader participation.

Contemporary Issues

Animal Welfare and Environmental Concerns

Animal welfare concerns surrounding the Eid al-Adha sacrifice ritual primarily center on the traditional method, which involves a swift cut to the throat without prior to ensure the animal remains conscious during the initial stages of slaughter. This practice, rooted in Islamic guidelines requiring the animal to be alive at the time of the cut, has drawn criticism from organizations like the , which argue that non-stunned slaughter causes unnecessary suffering and pain as the animal may remain conscious for several seconds or longer while bleeding out. In contrast, proponents of dhabihah emphasize that when performed correctly by trained individuals, the method minimizes distress through a sharp blade and immediate severance of major blood vessels, aligning with religious requirements for humane treatment. groups, including those protesting during Eid celebrations in , advocate for mandatory pre-slaughter —such as electrical or gas methods deemed reversible for compliance—to render the animal unconscious and reduce perceived cruelty. The environmental impacts of the mass sacrifices during Eid al-Adha are significant, with estimates indicating that tens of millions of animals—such as sheep, , cows, and camels—are slaughtered globally over the three-day festival, generating substantial organic including blood, , and hides. This , if not managed properly, contributes to and , as well as hazards from in urban areas. In cities like , where thousands of sacrifices occur annually, authorities have reported challenges with improper disposal leading to localized in slaughter sites and streets, prompting increased municipal efforts to collect and process to mitigate . In 2025, environmental concerns were highlighted in , where prolonged droughts led to significant shortages and rising prices, impacting traditional observances. In , King Mohammed VI issued a royal directive suspending animal sacrifices during Eid al-Adha to preserve dwindling herds, which had decreased by 38% since the last census in 2016 due to consecutive droughts; this decision was praised by environmental advocates as an ecological measure to mitigate further degradation. Similar challenges affected countries like and , with thinning pastures and economic pressures forcing many to forgo or adapt the ritual. To address these issues, various initiatives promote humane certification programs and sustainable . certification bodies increasingly incorporate standards, such as requirements for reversible and pre-slaughter handling to minimize stress, ensuring compliance with both religious and ethical guidelines during Eid sacrifices. In , particularly in , municipal teams have implemented enhanced during Eid al-Adha, gathering over 8,200 tonnes of sacrificial remains in 2019 to prevent , with efforts toward biodegradable disposal methods like composting to reduce environmental . These programs, supported by local governments and NGOs, encourage eco-friendly practices such as using designated slaughter facilities and distributing waste guidelines to participants.

Modern Adaptations

In recent years, technological advancements have facilitated modern approaches to the Qurbani during Eid al-Adha, particularly through online booking platforms in countries like and the (UAE). In , organizations such as the offer proxy Qurbani services where individuals can donate online, enabling the to be performed on their behalf and the distributed to those in need across multiple countries, ensuring compliance and ethical handling. Similarly, in the UAE, apps like and noon Minutes allow users to select types—such as goats, sheep, or shares in larger animals—book the digitally, and opt for either of fresh or direct donation to charities, streamlining the process while supporting charitable distribution to low-income families. These services, often integrated with secure payment systems and real-time updates, have made observance more accessible for urban and Muslims, reducing logistical burdens associated with traditional in-person sacrifices. The prompted significant adaptations in Eid al-Adha observances, including the widespread adoption of virtual prayers and gatherings, which have influenced ongoing hybrid models. During the height of the crisis in 2020 and 2021, many Muslim communities worldwide, including , shifted to online platforms for , with organizations like Embrace hosting national virtual events featuring interactive activities and sermons to maintain communal spirit while adhering to health guidelines. In regions like and the , fatwas from scholars permitted virtual or home-based rituals to mitigate virus transmission, allowing participants to join live-streamed prayers from mosques or perform them individually. Post-2020, these experiences have led to hybrid formats that blend in-person and digital elements, such as live-streamed sermons alongside physical attendance, fostering greater inclusivity for remote or mobility-limited participants and integrating technology into routine religious practice. Efforts toward inclusivity have also emerged among progressive Muslims, who promote vegetarian or plant-based alternatives to the traditional for ethical reasons related to . Some vegan Muslims reinterpret the Qurbani's emphasis on charity and by donating funds for plant-based meals, such as distributing , , , or prepared vegan foods to the needy, aligning with Islamic principles of without involving . Scholars like Dr. have supported such approaches, arguing that the ritual's core intent—sharing resources and embodying selflessness—can be fulfilled through non-animal acts of generosity, particularly in contexts where animal agriculture raises ethical concerns. These adaptations, observed in communities in the UK and , encourage broader participation while upholding the festival's values of community support and mercy.

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