Nasai

1564. Commentary:

➊ "Will not suffice": Because for sacrifice (qurbani), it is necessary that the goat, cow, and camel be musinnah (i.e., have lost their two front teeth). The jadh‘ (jaz‘) goat mentioned in the hadith is not musinnah (i.e., two-toothed), but rather is younger than that, therefore it will not suffice. The concession for the jadh‘ (jaz‘) goat was specific to Abu Burdah radi Allahu anhu, as is mentioned in the hadith. Whereas the jadh‘ (jaz‘) of a sheep or a ram is permissible, and this is not restricted to any individual. Therefore, the sacrifice of a jadh‘ (jaz‘) goat is not permissible for those who come after, even if they are compelled, as is established from the collection of ahadith. And Allah knows best.

➋ In the hadith, the jadh‘ (jaz‘) refers to the jadh‘ (jaz‘) of a goat. The jadh‘ (jaz‘) of a sheep is generally one year old; this is the opinion of the majority. Some have called a six-month-old lamb a jadh‘ (jaz‘), but this view is outweighed by the opinion of the majority. And Allah knows best. For details on this issue, see the Book of Sacrifices (Kitab al-Dahaya) in this very book.

Hadith Commentary:
(1)
Some scholars hold the view that the sacrifice (qurbani) should be performed by the general people only after the leader (imam) has performed his sacrifice. However, this view is questionable, because if the imam does not perform the sacrifice, or if the imam mistakenly performs the sacrifice before the prayer, then what should be done in such a case? Therefore, the criterion for performing the sacrifice should be set as the Eid prayer; that is, it is not permissible to perform the sacrifice before the prayer, rather it should be done after the prayer, whether the imam performs the sacrifice or not.

(2)
At the time of performing the sacrifice, the imam and the people are all equal; in any case, the time for sacrifice is after the Eid prayer, not before. And if someone performs the sacrifice before the Eid prayer, then his sacrifice will not be valid, rather he will have to perform it again, as will be clarified in the forthcoming ahadith.

Hadith Commentary: The purpose of all the narrations is the same.

Hadith Commentary:
Because for sacrifice, a musinnah goat is necessary, which is one that has entered its second year and has shed its teeth.
A goat that has not shed its teeth is not suitable for sacrifice.
Allamah Shawkani rahimahullah, in the explanation of this hadith in Nayl al-Awtar, states:
His statement "al-musinnah": The scholars have said that "musinnah" is the thaniyyah from every kind of animal—camels, cattle, and sheep—and above.
In the Masjid, it is stated that "thaniyyah" (plural: thanaya) are the front teeth of the mouth—two above and two below.
That is, thaniyyah refers to the upper and lower front teeth.
In this regard, the meaning of the hadith is that you should sacrifice animals that have teeth; from this, it necessarily follows that the sacrifice of a young (khirah) animal is not valid. For this reason, in one narration it is stated:
"Remove from the sacrificial animals those that have not grown teeth."
From among the sacrificial animals, the animal whose teeth have not grown will be excluded.
If, in a situation of necessity, a musinnah cannot be found and it is difficult or troublesome, then a jadha‘ah from the sheep (ḍa’n) may also be sacrificed, as the Prophet sallallahu alayhi wa sallam said at the end of this very hadith:
"Except if it becomes difficult for you, then sacrifice a jadha‘ah from the sheep."
In the lexicon of hadith, it is written: a camel that has entered its fifth year, a cow or goat that has entered its second year, and a horse that has entered its fourth year.
Some have said: a cow that has entered its third year, and a sheep that has completed one year, as is mentioned in the hadith:
"We sacrificed with the Messenger of Allah sallallahu alayhi wa sallam a jadha‘ah from the sheep and a thaniyyah from the goats."
We sacrificed with the Prophet sallallahu alayhi wa sallam a one-year-old sheep and a two-year-old (that had entered its third year) goat.
And in the Tafsir of Ibn Kathir, it is stated that a thaniyyah goat is one that has completed two years, and a jadha‘ah is one that has completed one year.

Hadith Commentary:
(1)
In the previous hadith, there was no mention of eating the sacrificial animal that was slaughtered before its appointed time, whereas in this narration, it is explicitly stated that breakfast was made from it. The Messenger of Allah (sallallahu alayhi wa sallam) only said regarding the sacrifice that it is not valid, because it was performed before its appointed time, but he did not raise any objection to consuming it. From this silence, Imam Bukhari (rahimahullah) has deduced the ruling that there is no restriction regarding eating and drinking on the day of Eid al-Adha. Although this action of Abu Burdah bin Niyar (radi Allahu anhu) was due to lack of knowledge, the Prophet (sallallahu alayhi wa sallam) maintained it, but corrected the aspect that required rectification by instructing that the sacrifice be repeated.

(2)
This hadith also shows that religion is not merely the name of someone’s pure sentiments, but for it to be valid, it must be divinely ordained (munazzal min Allah). Shah Waliullah Muhaddith Dehlawi (rahimahullah) writes in the explanation of the chapters of Bukhari that the proof of the chapter heading is as follows: the Messenger of Allah (sallallahu alayhi wa sallam) only ordered the sacrifice to be repeated, which is evidence that it is permissible to cook and eat the animal that was slaughtered. People did not consider it permissible to eat before Eid prayer, but by remaining silent regarding eating before the prayer, the Prophet (sallallahu alayhi wa sallam) in effect maintained its permissibility. Allamah Ayni (rahimahullah) has explained Imam Bukhari’s (rahimahullah) reasoning in these words: Abu Burdah bin Niyar (radi Allahu anhu) submitted before the Messenger of Allah (sallallahu alayhi wa sallam) that Eid is a day of eating and drinking, and he also said that he had already had breakfast before the prayer. The Messenger of Allah (sallallahu alayhi wa sallam) did not reproach him for this action. From this, it is understood that eating or having breakfast before the prayer is not blameworthy. (Umdat al-Qari: 5/188)

Hadith Commentary:

It is astonishing regarding those Hanafi jurists who, despite the presence of these clear ahadith, permit people to slaughter their sacrifices early in the morning at the time of Fajr in forests or in such places where the Eid prayer is not performed, and then bring them back. They should remember that by causing people’s sacrifices to be invalid, they are placing the burden of this upon their own necks. May Allah guide them. Ameen.

Hadith Commentary:
From these ahadith, it is understood that the time for sacrifice (qurbani) is after the completion of the Eid prayer.
If someone, by mistake, slaughters the sacrificial animal before the Eid prayer, then if another animal is available, he must slaughter a second animal after the Eid prayer. Accordingly, in one hadith it is mentioned that Hazrat Uwaymir bin Ashqar radi Allahu anhu slaughtered his sacrificial animal before the Eid prayer. Then he mentioned this to the Messenger of Allah sallallahu alayhi wa sallam, so he said:
"Offer the sacrifice again."
(Musnad Ahmad: 454/3)
However, it is unfortunate that the people of Kufa say that if, in any place, the Eid prayer is not performed, then if the sacrifice is brought after being slaughtered following the Fajr prayer, it is permissible.
According to our inclination, such a legal device (hiylah) clashes with the religion of Islam, and there is a risk that the sacrifice will be invalidated because of it.
And Allah knows best.

Hadith Commentary:
(1)
From this hadith, it is understood that on the occasion of the two Eids, the prayer should be performed first and then the sacrifice should be offered, although the sacrifice is specifically related to Eid al-Adha.
The response to this has been given by Allamah Zain bin Munir rahimahullah in the following words: On this day, the primary act is to perform the prayer and deliver the sermon; offering the sacrifice and engaging in other remembrances (adhkar) hold a secondary status.
The performance of the prayer is a common feature in both Eids, hence the chapter has been established regarding both Eids.
(Fath al-Bari: 2/575) (2)
Imam Bukhari rahimahullah has not mentioned the method of the Eid prayer.
It is possible that the ahadith in which the method is described did not meet his conditions; thus, in the ahadith, both the verbal and practical methods of the Messenger of Allah sallallahu alayhi wa sallam have been mentioned.
The Messenger of Allah sallallahu alayhi wa sallam said that in the first rak‘ah of Eid al-Fitr, seven takbirs should be said, and in the second rak‘ah, five takbirs should be said, and the recitation should be done after these takbirs. (Sunan Abi Dawud, al-Salat, Hadith: 1151)
It is also mentioned in a hadith that the Messenger of Allah sallallahu alayhi wa sallam said seven takbirs before the recitation in the first rak‘ah of the Eid prayers, and five takbirs before the recitation in the second rak‘ah.
(Jami‘ al-Tirmidhi, al-‘Eidayn, Hadith: 538)
It is also established from the ahadith that the Messenger of Allah sallallahu alayhi wa sallam used to recite ﴿Sabbih isma rabbika al-a‘la﴾ and ﴿Hal ataka hadithu al-ghashiyah﴾ in the Eid prayers.
(Sahih Muslim, al-Jumu‘ah, Hadith: 2028 (878))
At times, the Messenger of Allah sallallahu alayhi wa sallam would recite ﴿Qaf. Wa’l-Qur’an al-Majid﴾ and ﴿Iqtarabati al-sa‘ah﴾ in the prayers of Eid al-Fitr and Eid al-Adha.
(Sahih Muslim, Salat al-‘Eidayn, Hadith: 2059 (891))
In one narration, it is stated that there should be a pause between every two takbirs equal to the duration of a phrase.
(Majma‘ al-Zawa’id: 2/205)
However, this narration is weak.

Hadith Commentary:
The relevance of this hadith to the chapter heading is as follows: the Prophet (sallallahu alayhi wa sallam) said that the first act we perform on this day is the prayer.
From this, it is derived that the Eid prayer should be performed early in the morning, because whoever delays and performs other acts before the prayer, then the first act of his day will not be the prayer.
This deduction is evidence of the deep insight of Imam Bukhari (rahimahullah).
In this case, the Prophet (sallallahu alayhi wa sallam) granted special permission for sacrifice with a “jadh’ah” (young animal) only for this particular Companion, Abu Burdah ibn Niyar (radi Allahu anhu), and also stated that after you, this will not suffice for anyone else.
Here, by “jadh’ah” is meant a one-year-old goat. The word “jadh’ah” is used for a sheep or goat that is one year old.
Allamah Shawkani (rahimahullah) states:
“Al-jadh’ah min al-dha’n ma lahu sanah tammah, hadha huwa al-ashhar ‘an ahl al-lughah wa jumhur ahl al-‘ilm min ghayrihim.”
That is, a jadh’ah is one whose age has completed a full year.
This is what is transmitted from Ahl al-Sunnah and the majority of scholars.
Some also use the word “jadh’ah” for a goat of six, eight, or ten months.
In Deobandi translations of Bukhari, at this point and in several places, “jadh’ah” has been translated as a four-month-old goat.
In Tafheem al-Bukhari, not just in one place but in several places, a four-month-old goat is written.
According to the above clarification of Allamah Shawkani (rahimahullah), this is incorrect.
For this reason, in Ahl al-Hadith translations of Bukhari, everywhere it is translated as a one-year-old goat.
The term “jadh’ah” is also applied to a six-month-old goat in the Hanafi school—see Tasheel al-Qari, vol. 4, p. 400—but the use of “jadh’ah” for a four-month-old goat is contrary even to the Hanafi school itself.
In Qastallani’s Sharh Bukhari, p. 117, Nawal Kishore edition, it is stated: (jadh’ah min al-ma’iz dhat sanah)
That is, a jadh’ah is called a one-year-old goat.

Hadith Commentary:
(1)
Hafiz Ibn Hajar rahimahullah has written that at the beginning of this day, one should only be engaged in preparing for the prayer and not be occupied with anything else. After preparation, one should set out early to perform the prayer. This arrangement necessitates that the Eid prayer be performed early. It should not be delayed due to other engagements. (Fath al-Bari: 2/589)

(2)
These ahadith require that the Eid prayer cannot be performed before sunrise, nor should it be performed exactly at the time of sunrise, because these are times of dislike (karahah). After sunrise, when the time for voluntary prayers (nawafil) begins, the time for the Eid prayer also begins. The commentator of Bukhari, Ibn Battal rahimahullah, has transmitted the consensus (ijma‘) of the jurists (fuqaha) on this matter.

(3)
The last time for the Eid prayer is the zenith (zawal) of the sun, as is mentioned in the hadith that once, after the sun had passed its zenith, news of the sighting of the moon reached the Messenger of Allah sallallahu alayhi wa sallam, so he said: “All the people should gather at the Eid ground tomorrow morning to perform the Eid prayer.” (Sunan Ibn Majah, al-Siyam, Hadith: 1853) If it had been permissible to perform the Eid prayer at that time, he would not have postponed it to the next day. The clear result of this is that the last time for the Eid prayer is the zenith of the sun.

The practice of the Companions (Sahabah) and Followers (Tabi‘in) regarding the Eid prayer is as follows:
Abdullah ibn Umar radi Allahu anhu would perform the Fajr prayer, and then, in that very state, proceed to the Eid ground.
The same was the practice of Sa‘id ibn al-Musayyib.
Rafi‘ ibn Khadij radi Allahu anhu, along with his sons, would get dressed and prepared, head towards the mosque, and after performing the Fajr prayer, would remain seated there. When the sun had risen, he would perform two voluntary prayers of Duha and then proceed to the Eid ground.
‘Urwah ibn Zubayr would go to the Eid ground after the day had advanced.
Imam Malik rahimahullah would also set out from his house for the Eid prayer after the day had advanced.
Imam Shafi‘i rahimahullah says that when the sun has become bright, one should go to the Eid ground; however, Eid al-Adha should be performed a little earlier than this. (Umdat al-Qari: 5/182)

A narration is reported regarding the Eid prayer that the Messenger of Allah sallallahu alayhi wa sallam would perform the Eid al-Fitr prayer when the sun had risen to the height of two spears, and the Eid al-Adha prayer when the sun had risen to the height of one spear. (al-Talkhis al-Habir: 2/172, No. 685) But in its chain is a narrator named Mu‘alla ibn Hilal, who is a liar, so this narration is not acceptable as evidence. (Tamam al-Minnah, p. 347)

(4)
From these narrations and reports, it is understood that the time for performing the Eid prayer is after sunrise, and that is the time of Duha (forenoon), and the time of Duha begins when the sun has risen to the height of one spear. It is not correct to delay it without reason. The noble Companions radi Allahu anhum would object to such delay. On the day of Eid al-Adha, since the sacrifice (qurbani) has to be performed, there is no harm in performing it a little earlier.

Nowadays, since it is the era of clocks, we must calculate according to the present time. According to the Meteorological Department, there is an interval of about one and a half hours from the break of dawn (fajr) to sunrise. This means that if the call to prayer (adhan) for Fajr is at five o’clock, the sun will rise at half past six. The time for Duha begins about half an hour after sunrise. If needed, a few more minutes of delay can be allowed. Therefore, according to the statements of Abdullah ibn Busr radi Allahu anhu, the time for the Eid prayer is the time of Duha. Thus, where the Fajr adhan is at five o’clock, the time for the Eid prayer will begin at seven or half past seven. We should make preparations for it in advance. If one begins preparations after sunrise, the time of excellence (fadilah) for the Eid prayer will not be attained, although the time of permissibility (jawaz) remains until the zenith of the sun. And Allah knows best.

Hadith Commentary:
From the wording in the narration "awwal ma nabda'u fi yawmina hadha" (the first thing we begin with on this day), the chapter heading is derived, because when the first act is the prayer, it becomes evident that the prayer should be performed before the sermon (khutbah).

Hadith Commentary:
(1)
Apparently, this hadith suggests that the Messenger of Allah (sallallahu alayhi wa sallam) gave the aforementioned instructions before the prayer. This means that he must have delivered the sermon before the prayer. Accordingly, as Ibn Battal states, Imam al-Nasa’i rahimahullah has titled this hadith as follows:
(Salat al-‘Eidayn qabl al-khutbah)
“Delivering the sermon before the prayer on the two ‘Eids.” However, the reality is contrary to this, because what is meant by this hadith is that the Messenger of Allah (sallallahu alayhi wa sallam) first performed the prayer, then, while delivering the sermon, uttered these words: that on the day of ‘Eid, the first act is to perform the prayer.
Among the Arabs, it is common to use the future tense verb in place of the past tense.
This position is supported by a narration that the Messenger of Allah (sallallahu alayhi wa sallam) went to Baqi‘ (the ‘Eid ground) on the day of ‘Eid al-Adha, performed two rak‘ahs of the ‘Eid prayer, then turned towards us and said that the first act of worship on this day is that we perform the prayer, then return home and offer the sacrifice.
(Sahih al-Bukhari, al-‘Eidayn, Hadith: 976)
In this narration, it is explicit that the Messenger of Allah (sallallahu alayhi wa sallam) uttered these words during the sermon.
(2)
It is narrated from al-Bara’ ibn ‘Azib radi Allahu anhu that the Messenger of Allah (sallallahu alayhi wa sallam) delivered a sermon to us after the prayer on the day of ‘Eid al-Adha, saying: Whoever performs the prayer as we do and offers the sacrifice as we do, his obligation is fulfilled.
(Sahih al-Bukhari, al-‘Eidayn, Hadith: 955)
In light of these facts, deducing the issue of delivering the sermon before the prayer from this hadith is questionable.
(Fath al-Bari: 2/585)

Hadith Commentary:
The questioner was Abu Burdah bin Niyar al-Ansari (radi Allahu anhu).
The correspondence between the hadith and the chapter is evident.

Hadith Commentary:
(1)
“Then he stood facing us”—these words establish the chapter heading set by Imam Bukhari rahimahullah.

(2)
In one narration, it is mentioned that after the prayer, the people would remain seated in their rows, and the Messenger of Allah sallallahu alayhi wa sallam would stand facing them and deliver the sermon.
(Sahih al-Bukhari, al-‘Eidayn, Hadith: 956)

In the narration of Ibn Hibban, it is stated that the Messenger of Allah sallallahu alayhi wa sallam would stand facing the people at the very place where he had performed the prayer.
(Fath al-Bari: 2/579)

Hadith Commentary:
From this, it is established that the imam and the people may discuss legal matters (masail) during the Eid sermon (khutbah), and from the subsequent phrases, it is established that if someone asks the imam a legal question during the sermon, he should respond.

Hadith Commentary:
In this hadith, "sunnah" refers to "way" (method).
Hafiz said that Imam Bukhari's intent is that the word "sunnah" here means "way," but it encompasses both obligatory (wajib) and sunnah (recommended) ways.
When there is no evidence for obligation, it becomes clear that by "way" the technical (terminological) sunnah is meant, and that is what is required.

Hadith Commentary:
(1)
There is no disagreement regarding the legitimacy (mashru‘iyyah) of sacrifice (qurbani), but declaring it obligatory (wajib) is open to question.
(2)
In this hadith, the term "sunnah" does not refer to the technical (istilahi) sunnah which is contrasted with obligation (wajib), but rather it is in the sense of "way" or "practice," which includes both sunnah and obligation. When there is no evidence for obligation, it becomes clear that "sunnah" here refers to the juristic (fiqhi) sunnah.
Some scholars have argued for obligation based on this word, stating that the Messenger of Allah (sallallahu alayhi wa sallam) commanded Abu Burdah (radi Allahu anhu) to slaughter. However, this command was not for obligation, but rather to clarify the condition for a valid (mashru‘) sacrifice: that it should be slaughtered after the prayer. Just as if someone were to perform the forenoon (duha) prayer before sunrise, he would be told: when the sun rises, repeat your prayer.
(Fath al-Bari: 6/10)
And Allah knows best.

Hadith Commentary:
Vocabulary of the Hadith:
(1)
تِلكَ شَاةُ لَحم:
This is a goat for meat,
meaning this is not for sacrifice (udhiyah),
but you may eat it.

(2)
Jadha‘ah:
An animal or goat of five or six months, and according to Imam Shafi‘i, a goat of one year.
Jadha‘ah:
A goat that has entered its second year,
a cow that has entered its third year,
a camel that has entered its fifth year,
a sheep, according to the majority, that is a full year old, but according to some, six months, eight months, or ten months.
(Minnah al-Minhaj, vol. 3, p. 319)

Hadith Commentary:
Vocabulary of the Hadith:
(1)
"al-lahm fihi makruh":
That is, on this day, asking someone for meat is disliked, or it is such a day in which meat is abundant, so no one desires it. Therefore, I performed the sacrifice first, so that before the meat from the general sacrifices becomes available—while its demand and desire still exist—I may feed my family and neighbors. And in some versions, "maqroom" is written, which is in accordance with the general narrations "yushtaha fihi al-lahm" (in which, in the early morning, i.e., at the beginning, there is a demand and desire for meat), because "qarm" refers to the desire for meat.

(2)
"‘anaq laban":
A milk-suckling goat, which according to al-Zuhri is one year old, and according to Ibn al-Athir is less than one year old, but due to being very fat and healthy, it was chosen for its meat, and is better than two goats.

Hadith Footnote:
Vocabulary of the Hadith:
Musinnah:
An animal with two permanent teeth,
whose milk teeth have fallen out, and according to the Hanafi scholars, one that is one year old.

Hadith Commentary:
Vocabulary of the Hadith:
qad nas-kutu ‘an ibn li:
That is, I have slaughtered (an animal) on behalf of my family or for their food.

Explanation:
1:
His name was Abu Burdah bin Niyar.

2:
That is, this ruling is specific to you because you are in a situation of necessity at this time; otherwise, only a musinnah (i.e., a two-toothed animal) is permissible for sacrifice. A goat’s jadh’ (jadh’ah) is one that has completed one year and entered the second year; its sacrifice was permitted only for Abu Burdah. From this hadith, it is understood that the correct time to slaughter the sacrificial animal is after the Eid prayer (salat al-eid). If someone slaughters the animal before performing the Eid prayer, his sacrifice is not valid, and he should offer the sacrifice again.

3:
The sacrifice of a sheep’s jadh’ (six months old) is permissible for the general Muslims in the case when a two-toothed animal is not available. However, the sacrifice of a goat’s jadh’ (one year old) was permitted only for Abu Burdah radi Allahu anhu.

Benefits and Issues:
It is preferable to interpret the aforementioned ahadith 2798 and 2799 in this manner:
That a one-year-old sheep, even if it does not have two permanent teeth, is permissible.
However, this is not permissible from the goat species.
As has already been detailed.
See (Benefits and Issues of Hadith 2797)

1582. Commentary: For details, see: Hadith number 1564.

(1) It has been deduced from this hadith that if a person who has undertaken the obligation of sacrifice (qurbani) loses his sacrifice in such a way that he slaughters the animal before the Eid prayer, or the sacrificial animal dies, or a similar issue arises, then it is obligatory and necessary for him to offer another sacrifice in its place, provided he has the ability to do so. If the person does not have the means to offer a second sacrifice, then sacrifice is not obligatory upon him, because Allah says: ﴿لا يُكَلِّفُ اللَّهُ نَفْسًا إِلا وُسْعَهَا﴾ (al-Baqarah: 286/2) “Allah does not burden a soul beyond its capacity.” Similarly, it is also stated: ﴿فَاتَّقُوا اللَّهَ مَا اسْتَطَعْتُمْ﴾ (at-Taghabun: 64/16) “So fear Allah as much as you are able.” Remember, if someone does not perform the sacrifice despite having the means and capacity, he is sinful.

(2) This blessed hadith also establishes the important principle that in matters of rulings and issues, the only reference point is the noble person of the Prophet sallallahu alayhi wa sallam. It is only his prerogative to specify any individual from the Ummah with a particular ruling and to prevent others from it, as he did with the uncle of al-Bara’ ibn Azib, Abu Burdah ibn Niyar radi Allahu anhu.

(3) This blessed hadith also proves that it is absolutely impermissible to perform the sacrifice before the Eid prayer, even if the intention is to earn virtue and reward, as was the intention of Abu Burdah radi Allahu anhu to feed his family and poor neighbors with meat.

(4) It is also understood from the blessed hadith that the Imam should explain the rulings and issues related to sacrifice in the Eid sermon.

(5) This hadith also indicates that when the Lawgiver addresses one person, it is an address to all people; therefore, others are also obligated and bound by this ruling. When Abu Burdah radi Allahu anhu was given permission to slaughter a young goat, it was also clarified that after him, for anyone else, a goat of that age will not suffice for sacrifice. If the Prophet sallallahu alayhi wa sallam had not said these words, then this permission would have been for everyone.

(6) It is also understood that even a righteous deed done with good intention is not valid and acceptable to Allah until it is performed in accordance with the pure Shari’ah.

(7) Although it is not mentioned in this hadith that one should not perform the sacrifice before the Imam, since in that era the Prophet sallallahu alayhi wa sallam would perform the sacrifice in front of everyone after the Eid prayer, and the rest of the people would do so afterwards, it can be said that the sacrifice should be performed after the Imam. However, if the Imam does not perform the sacrifice, or does not do so immediately after the sermon at the Eid ground, there is no restriction upon the people that they must necessarily perform it after the Imam. However, it should absolutely not be done before the Eid prayer. Imam Malik rahimahullah even considered the Eid leadership of an Imam who does not perform the sacrifice to be invalid, and in his view, the Imam should be the first to perform the sacrifice at the Eid ground. Nevertheless, this is the opinion and ijtihad of Imam Malik rahimahullah, with which agreement is not necessary.

(8) “It will be a good sacrifice,” because it was done at the proper time and was accepted, unlike the first sacrifice, which, due to being slaughtered before its time, was deprived of acceptance.

(9) “It will not suffice”—from these words of the Messenger of Allah sallallahu alayhi wa sallam, it is understood that his intent was that even a person in your situation, for example: one who, by mistake, slaughtered the sacrifice at the wrong time, or whose sacrificial animal died or was lost, and who does not have the means to purchase another, cannot slaughter a young goat (jadh’ah). For this reason, the hadith scholars, considering the apparent meaning, have not permitted anyone, even if he is excused or compelled, to sacrifice a jadh’ah (young goat). And Allah knows best.