Bukhari

Hadith Commentary:
In this narration, meat is not mentioned, but Imam Bukhari rahimahullah has alluded to the narration of Jabir radi Allahu anhu, which he has included in the Book of Partnership (Kitab al-Shirkah).
In that narration, it is clearly stated that the Prophet sallallahu alayhi wa sallam included Ali radi Allahu anhu as a partner in the sacrifice.
It is as if the Prophet sallallahu alayhi wa sallam appointed Ali radi Allahu anhu as an agent (wakil) for these matters.
From this, the permissibility of agency (wakalah) is established, which is the objective of the chapter.

Hadith Commentary:
(1)
From this hadith, it is understood that it is permissible to appoint a partner as an agent (wakil), just as it is permissible for an agent (wakil) to include someone as a partner in a task.

(2)
Although the mention of appointing a partner is not found in this hadith, other narrations indicate that the Messenger of Allah (sallallahu alayhi wa sallam) first included Ali (radi Allahu anhu) as a partner in his sacrificial animals, and then assigned him the task of distributing them, that is, he ordered him to distribute the meat, skins, and coverings of the sacrificial animals.

In one narration, it is mentioned that the Messenger of Allah (sallallahu alayhi wa sallam) sacrificed one hundred camels; out of these, he slaughtered sixty-three camels himself, and ordered Ali (radi Allahu anhu) to slaughter the remaining camels.
(Sahih Muslim, Al-Hajj, Hadith: 2950(1218), and Fath al-Bari: 4/604)

Hadith Commentary:
These were the camels that the Prophet (sallallahu alayhi wa sallam) took for sacrifice during the Farewell Pilgrimage (Hajjat al-Wada‘). In another narration, it is mentioned that these were one hundred camels; out of these, the Prophet (sallallahu alayhi wa sallam) slaughtered sixty-three camels with his own blessed hand, and the remaining camels were slaughtered by Ali (radi Allahu anhu) on his (sallallahu alayhi wa sallam) instruction.
(Wahidi)
Hafiz Ibn Hajar states: "Then he gave them to Ali, so he slaughtered what remained, and he included him in his sacrificial offering. Then he ordered that a piece from each camel be taken, placed in a pot, and cooked. Then both of them ate from its meat and drank from its broth."
That is, the Prophet (sallallahu alayhi wa sallam) handed over the remaining camels to Ali (radi Allahu anhu), and he slaughtered them, and the Prophet (sallallahu alayhi wa sallam) included him in his sacrificial offering. Then, from each camel, a piece of meat was taken and cooked in a pot, and both of them ate that meat and drank the broth.
These were a total of one hundred camels, out of which the Prophet (sallallahu alayhi wa sallam) slaughtered sixty-three, and the rest were slaughtered by Ali (radi Allahu anhu).
Al-Baghawi said in Sharh al-Sunnah: "As for if the butcher is given his full wage, and then, if he is poor, he is given some of the sacrificial meat as charity, just as it is given to other poor people, then there is no harm in that." (Fath)
That is, Imam Baghawi said in Sharh al-Sunnah that after giving the butcher his full wage, if he is poor, then giving him some of the sacrificial meat as charity is permissible, just as it is given to other poor people.
And there is consensus that its meat cannot be sold; the same ruling applies to its skin and covering cloth. However, Imam al-Awza‘i, Ahmad, Ishaq, and Abu Thawr permitted that the skin and covering cloth may be sold and the proceeds spent on those entitled to the sacrifice.

Hadith Commentary:
(1)
In one narration, it is stated that the number of sacrificial camels was one hundred.
(Sahih al-Bukhari, Book of Hajj, Hadith: 1718)
In the narration of Abu Dawud, it is mentioned that the Messenger of Allah (sallallahu alayhi wa sallam) slaughtered thirty camels himself and entrusted the remainder to Ali (radi Allahu anhu) so that he might slaughter them.
(Sunan Abi Dawud, Book of Manasik, Hadith: 1764)
In Sahih Muslim, it is stated that the Messenger of Allah (sallallahu alayhi wa sallam) went to the place of sacrifice, and there he slaughtered sixty-three camels himself, and the remainder were slaughtered by Ali (radi Allahu anhu), and he included him in his sacrifices.
Then, a piece from each camel was taken and cooked in a pot.
Then both of them ate the meat and drank the broth.
(Sahih Muslim, Book of Hajj, Hadith: 2950(1218))
The narration of Abu Dawud has been declared munkar by Shaykh al-Albani (rahimahullah) and others, and the narration of Sahih Muslim has been considered preferable. However, if the narration of Abu Dawud is proven authentic, then reconciliation between these narrations is as follows: first, the Prophet (sallallahu alayhi wa sallam) slaughtered thirty camels, then Ali (radi Allahu anhu) slaughtered thirty-seven camels, and after that, the Messenger of Allah (sallallahu alayhi wa sallam) slaughtered thirty-three camels with his blessed hand.
(2)
The skins of the sacrificial animals should be distributed among the poor and needy.
They may also be sold and their price given to them.
The skin of the sacrificial animal may also be used personally in the form of a bucket or a prayer mat, as mentioned in the hadith in which the Messenger of Allah (sallallahu alayhi wa sallam) said:
“Do not sell the meat of the sacrificial animal or the hady; eat it yourselves and make use of it, and likewise make use of their skins yourselves; do not sell them. Eat their meat yourselves and feed others as well.”
(Musnad Ahmad: 15/4)
In any case, it is prohibited to give the butcher the skin as payment; however, it is permissible to give him meat as charity or a gift, but it is more prudent not to give him meat, because in this way he may show some leniency in his labor.
(Fath al-Bari: 3/703)

Hadith Commentary:
The skin of the sacrificial animal, as well as its covering, should all be distributed among the poor and needy for the sake of Allah, or they may be sold and their price given to those who are deserving. It is also permissible to use the skin oneself for making a prayer mat (musalla) or a bucket (dawl), etc.

Nowadays, the poor students of Islamic seminaries (madaris islamiyyah) are also deserving of assistance from this source, as they leave their homelands and families to travel to distant Islamic seminaries purely for the sake of acquiring religious knowledge, and the majority of them are poor. Assisting such seminaries is a great act of reward.

Hadith Commentary:
(1)
From this hadith, it is understood that distributing the meat, portions, and skins of the sacrificial animal is a Sunnah practice, and one may appoint an agent for this virtuous act. The poor students of religious seminaries are also entitled to receive these; the skins of the sacrificial animals may be given to them as well.

(2)
In our rural areas, the skins and similar items are given to the imams of the mosques. Just as it is not permissible to give the skin to a butcher as payment, likewise, it is not correct to give the skin of the sacrificial animal to the imam of the mosque as a right of service. If he is poor or needy, he may be given a share according to his entitlement; however, it is not permissible under any circumstance for him to take possession of all the skins, because this is the right of the poor and needy, and they should receive this right.
Wallahu a‘lam.

Hadith Commentary:
It is understood that every part of the sacrificial animals, even the saddle-cloth, should be given in charity, and nothing from them should be given to the butcher as payment; his wage should be given separately.

Hadith Commentary:
(1)
There is brevity in this hadith.
In reality, the Messenger of Allah (sallallahu alayhi wa sallam) slaughtered one hundred camels as sacrificial animals on the occasion of the Farewell Pilgrimage (Hajjat al-Wada’).
Ali (radi Allahu anhu) was instructed to distribute their meat, skins, and coverings.
(Sahih al-Bukhari, Book of Hajj, Hadith: 1718) (2)
From these ahadith, it is understood that sacrificial animals should be adorned with coverings and necklaces.
This is an outward display of the act, whereas we are commanded to conceal our deeds from people so that ostentation does not occur. Hafiz Ibn Hajar (rahimahullah) has answered this by stating that all the rites of Hajj are based on outward display, for example:
Ihram, Tawaf, Wuquf, and similarly, there is outward display in Isha’ar and Taqleed as well.
(Fath al-Bari: 3/694)
In reality, this depends on a person’s intention.
If there is no intention of showing off or ostentation, then there will be no accountability before Allah for displaying these acts; but if the intention contains ostentation and showing off, then in the presence of such an intention, no deed attains the honor of acceptance.
And Allah knows best.

Hadith Commentary:

As is the habit of some people, they give the hide, stomach, or head and feet of the animal to the butcher as his wage; rather, the wage should be paid from one's own wealth. However, if something from the sacrifice is given to the butcher as a gift for the sake of Allah, then there is no objection to this.
(Wahidi)

In Sahih Muslim, in the hadith of Jabir, it is mentioned that on that day the Noble Messenger (sallallahu alayhi wa sallam) sacrificed sixty-three camels, then entrusted the remainder to Ali (radi Allahu anhu) to complete.

Hadith Commentary:
(1)
Jazzar refers to the wage that is given to a butcher for slaughtering a camel, skinning it, and preparing its meat. Since in Arab culture it was customary to give the camel’s head and feet as payment, and these are both parts of the sacrifice that should be given to the needy for the sake of Allah, it is therefore prohibited to give the camel’s head, feet, or skin as wages.

(2)
In the first hadith, there is mention of giving away even the saddlecloths and skins of the sacrificial animal as charity. In the second hadith, it is explicitly prohibited to give any part of the sacrificial animal to the butcher as payment; rather, he should be given his compensation from one’s own wealth. However, there is no harm in giving meat, etc., to the butcher as charity. Just as it is forbidden to sell the meat of the sacrificial animal, likewise, it is not permissible to give any part of it as compensation. And Allah knows best.

Explanatory Notes and Issues:

➊
It is permissible to place a covering (jhoal) on animals to protect them from cold and similar conditions.

➋
The skins and coverings (jhoal) of sacrificial animals should be given in charity.

➌
It is not permissible to give the meat of the sacrificial animal to the butcher as payment.

➍
It is permissible to have the sacrificial animal slaughtered by a butcher for a wage, although it is superior to slaughter it with one’s own hand.

Commentary:
Although it is permissible to eat the meat of the sacrifice (qurbani) and to use the hides for oneself, it is better to give as much as possible to the poor and needy.

Takhrij:
«أخرجه البخاري، الحج، باب لا يعطي الجزار من الهدي شيئًا، حديث:1716، 1717، ومسلم، الحج، باب الصدقة بلحوم الهدايا، وجلودها وجلالها...، حديث:1317.»©Explanation:
➊ In this hadith, the sacrificial camels refer to those camels sacrificed by the Messenger of Allah (sallallahu alayhi wa sallam) on the occasion of the Farewell Pilgrimage (Hajjat al-Wada‘), which were brought by Ali (radi Allahu anhu) from Yemen. Their number was one hundred.

➋ This hadith also shows that the meat of the sacrifice, its hide, and all related items—such as the saddlecloth and rope—should all be given in charity, and the butcher must not be paid his wage from this meat. The wage or compensation should be given separately.

Benefit:
From this hadith, it is established that the saddlecloth, halter, and rope of the sacrificial animals should also be distributed. Some people only distribute the hide and do not distribute the other aforementioned items. From this, it is also established that it is permissible to place a saddlecloth on the animal to protect it from the cold or to load something heavy upon it. Furthermore, it is also understood that it is not permissible to give the meat, saddlecloth, or hide of the sacrificial animal to the butcher as payment; rather, his wages should be paid from one’s own pocket. That which is to be given as charity may also be entrusted to someone else. One should hasten in distributing things meant for charity and alms.