Nasai

(1) The author, rahimahullah, has established a chapter on this hadith concerning the slaughtering of sacrificial animals by common people at the Eid ground. The relevance of the hadith to the chapter heading is as follows: After performing the Eid prayer, the Prophet (sallallahu alayhi wa sallam) saw that some goats had already been slaughtered. It is evident that he led the Eid prayer at the Eid ground itself; therefore, the slaughtered goats must also have been seen by him there.

(2) It is Sunnah to perform the Eid prayer outside the mosque, in an open field. Under normal circumstances, Eid should be performed outside, at the Eid ground. However, in cases of necessity—such as rain, storm, or severe cold—the Eid prayer may also be performed in the mosque.

(3) The sacrificial animal cannot be slaughtered before the Eid prayer is performed. If someone slaughters the sacrifice before performing the Eid prayer, his sacrifice will absolutely not be valid; therefore, it will be necessary for him to slaughter another animal for sacrifice, provided he has the means for a second animal. This is because the time for sacrifice is fixed. Sacrifice before its appointed time is not valid, just as the time for prayer is fixed. A prayer performed before its time must be repeated. Similarly, the time for sacrifice does not begin before the conclusion of the Eid prayer; therefore, the sacrifice must be performed again.

Hadith Commentary:
(1)
Listening to the Friday sermon (khutbah) is obligatory.
During this time, speaking is prohibited.
There is not such strictness regarding the Eid sermon (khutbah al-Eid), because in relation to it, there is a hadith that whoever wishes may remain seated to listen, and whoever wishes may leave.
Apart from this, in other admonitions (mawa'iz), there is concession that someone may stand up or remain seated and listen.
(2)
This restriction is only for the followers (muqtadis), because the imam can speak during the sermon and can also answer someone's question.
It appears that Imam Bukhari rahimahullah inclines towards understanding some latitude in the Eid sermons.
This is what is established in the mentioned chapter heading and the presented ahadith.
Thus, there are the following two rulings in this regard:
* During the Eid sermon, can the preacher (khatib) and the listener (sami') discuss any issue or not?
* Can a question be asked to the preacher during the sermon or not?
Some commentators have considered this chapter heading to be repetitive, whereas the first ruling is general in relation to the second ruling.
The author did not provide an answer because the clarification is present in the hadith itself: the mutual conversation between the Messenger of Allah sallallahu alayhi wa sallam and Abu Burdah bin Niyar radi Allahu anhu during the sermon establishes the first ruling, while Abu Burdah radi Allahu anhu's question to the Messenger of Allah sallallahu alayhi wa sallam regarding the one-year-old goat is evidence for the second ruling.
Also, it should be clear that in the last hadith, the instructions given by the Messenger of Allah sallallahu alayhi wa sallam regarding sacrifice (udhiyah) are part of the sermon; after completing the sermon, he performed the sacrifice.
(Fath al-Bari: 2/608)

Hadith Commentary:
Mentioning Allah’s name along with His greatness and seeking help from Him is precisely what corresponds to the subject of this chapter.

Hadith Commentary:
1.
Sacrifice (qurbani) is an excellent means of attaining closeness to Allah, the Exalted. Regarding this, there is a command that while slaughtering, the name of Allah, the Exalted, should be mentioned so that this act of worship and sacrifice is counted solely for Allah, the Exalted. For Allah, the Exalted, has commanded His servants that while performing acts of worship, no created being should be associated with Him. There is a specific command regarding sacrifice:
“Say: Indeed, my prayer, my sacrifice, my life, and my death are all for Allah, Lord of the worlds, who has no partner. I have been commanded with this.” ()
Likewise, the statement of Allah, the Exalted, is:
“Pray to your Lord and sacrifice [only] for Him.” ()
2.
The purpose of Imam Bukhari rahimahullah in mentioning these ahadith is that when asking from Allah, the Exalted, one should use His name as a means and seek help from Allah, the Exalted, through His name. When the name of Allah, the Exalted, is so blessed, then how much more so is Allah, the Exalted, Himself the source of all goodness and blessings. It is contrary to the temperament of Imam Bukhari rahimahullah to mention ahadith merely to establish a trivial point, such as whether the name and the named (ism wa musamma) are identical or distinct. According to us, the name and the named are two separate realities, so that no ambiguity arises regarding this matter. Despite this detail, here, by “name” is meant the “named.” And Allah knows best.

Hadith Commentary:
It is understood from this that those people who take the sacrificial animal here and there and slaughter it before the prayer, their act does not count as sacrifice; it merely becomes ordinary meat.
The true sacrifice is only that which is slaughtered after the Eid prayer, and nothing else.

Hadith Commentary:
(1)
The sacrifice (qurbani) is after the Eid prayer.
Any animal slaughtered before the prayer will not be considered a sacrifice, but rather just an ordinary animal for meat.
The true sacrifice is only that which is performed after the Eid prayer.

(2)
Imam Bukhari rahimahullah’s reasoning is that slaughtering is to be done in the name of Allah, and it is not permissible to slaughter without saying “Bismillah,” as Allah the Exalted has said:
“Do not eat of that over which the name of Allah has not been mentioned, for indeed it is sinful.” (: al-An‘am: 121)
Hafiz Ibn Hajar rahimahullah says that slaughtering in the name of Allah means granting permission to perform the sacrifice after the prayer, and it is also possible that the command is to slaughter in the name of Allah.
From this it is understood that reciting “Bismillah” is a condition for slaughter; however, if it is omitted out of forgetfulness, that is a different matter, which has already been clarified previously.
(Fath al-Bari: 9/780)

Hadith Commentary:
Vocabulary of the Hadith:
(1)
Adahi:
This is the plural of udhiyah or adhiyah.
It is also called dhihiyah,
the plural of which is dhahaya, and it is also called udhah,
the plural of which is adahi.
It refers to the sacrificial animal (qurbani),
because it is performed during the daytime.

(2)
Lam ya‘ud an salla:
You had only performed the prayer,
and had not gone beyond that.

Benefits and Issues:
According to Imam Ibn Qudamah and Imam Nawawi,
and the majority of scholars, the sacrifice (qurbani) is Sunnah.
This was also the view of Abu Bakr radi Allahu anhu
and Umar radi Allahu anhu,
as well as Imam Shafi‘i,
Imam Ahmad,
Imam Abu Yusuf,
Imam Ishaq,
‘Alqamah, and Aswad.
According to Imam Abu Hanifah,
Rabi‘ah,
Layth, and Awza‘i, it is obligatory (wajib).
According to Imam Malik, as per Ibn Qudamah, it is wajib, and as per Nawawi, it is Sunnah.
Those who consider it obligatory (wajib)
hold that it is obligatory upon the wealthy.
(al-Mughni, vol. 13, p. 360).

The time for sacrifice for the people of Egypt (the city)
is after the Imam’s sermon.
This is the view of Imam Abu Hanifah,
Imam Ahmad, Malik,
Ishaq, and Awza‘i. Where there is no Eid sermon,
according to Imam Abu Hanifah, it is after the rising of dawn (fajr), and according to Imam Shafi‘i,
after the day has advanced,
when the time for prayer and the two sermons has passed,
then sacrifice may be performed.
According to Imam Ahmad, this applies to those places where Eid is not performed.
(al-Mughni, vol. 13, pp. 384–385).

The correct view is that sacrifice is a confirmed Sunnah (sunnah mu’akkadah).
According to Imam Malik, as per Nawawi,
it is permissible to slaughter after the Imam has slaughtered.
The last time for sacrifice, according to Imam Abu Hanifah,
Imam Malik,
Imam Ahmad, and Thawri, is the 12th of Dhu al-Hijjah.
According to Imam Shafi‘i,
‘Ata’, and Hasan, it is the 13th of Dhu al-Hijjah, and according to Ibn Sirin, only the 10th of Dhu al-Hijjah.
According to Abu Salamah ibn ‘Abd al-Rahman and ‘Ata’ ibn Yasar, it is the entire month of Dhu al-Hijjah (al-Mughni, vol. 13, p. 286).

According to Imam Nawawi,
‘Ali ibn Abi Talib,
Ibn ‘Abbas,
‘Umar ibn ‘Abd al-‘Aziz,
Makhul, and Dawud al-Zahiri and others hold the same position as Imam Shafi‘i.
The correct view is that sacrifice on the 10th is best, and it is permissible until the days of Tashriq.
Hafiz Ibn Qayyim preferred the view that sacrifice is permissible during the days of Tashriq (Zad al-Ma‘ad).

Urdu marginal note:
The complete details are not mentioned in any single hadith; therefore, it is narrated through various chains of transmission so that all the details may become known. When making a judgment, all the details are taken into consideration.

Takhrij:
«أخرجه البخاري، الأضاحي، باب من ذبح قبل الصلاة أعاد، حديث:5562، ومسلم، الأضاحي، باب وقتها، حديث:1960.»©Explanation:
➊ From this hadith, it is understood that the correct time for slaughtering the sacrificial animal (udhiyah/qurbani) is after the Eid prayer. If someone slaughters the animal before the Eid prayer, his sacrifice will not be valid; he should offer the sacrifice again.

➋ By "Eid prayer" is meant that congregational prayer of Eid which is performed under the leadership of the imam, and after which the prescribed sermon (khutbah) is delivered. The meaning is that when the congregational Eid prayer has been performed and the prescribed sermon has also been delivered, then the sacrifice should be made—not before. In this ruling, both villagers and city dwellers are equally included. Among the various opinions, this is the preferred (rajih) view.

➌ There is a difference of opinion regarding the last time for sacrifice. According to Imam Malik and Imam Ahmad rahimahumallah, the last time is until the evening of the 12th of Dhu al-Hijjah. According to Imam Shafi'i rahimahullah, it is until the evening of the 13th of Dhu al-Hijjah. According to Dawud al-Zahiri and a group of the Tabi'in, in Mina it is until the evening of the 12th of Dhu al-Hijjah, and elsewhere only until the evening of the day of sacrifice. Another group holds the opinion that it is until the last day of Dhu al-Hijjah. Hafiz Ibn Qayyim rahimahullah in Zad al-Ma'ad and Hafiz Ibn Kathir rahimahullah in Tafsir Ibn Kathir have, in terms of evidence, considered the position of Imam Shafi'i rahimahullah to be the preferred one: that sacrifice is permissible until the end of the days of Tashriq, i.e., until the evening of the 13th of Dhu al-Hijjah. According to the hadiths, this position appears to be the preferred one. And Allah knows best.

© Hadith Narrator:
«حضرت جندب بن سفیان رضی اللہ عنہ » Hazrat Jundub bin Abdullah bin Sufyan radi Allahu anhu was called Bajali Alaqi due to being from the branch Alaqah of the Bajilah tribe. He was honored with the companionship of the Prophet (sahabi). At times, he was attributed to his grandfather. He was first in Kufa, then moved to Basra. He passed away after 60 AH.

Benefit:
This hadith proves that performing the sacrifice (qurbani) after the Eid prayer is prescribed. Whoever performs the sacrifice before the Eid prayer must repeat his sacrifice. From this, the importance of acting upon the Sunnah is established: sincerity is necessary, the sacrifice must be from lawful (halal) provision, but if the sacrifice is performed before the time specified by the Noble Prophet (sallallahu alayhi wa sallam), it will not be accepted. May Allah grant the Muslim Ummah the ability to perform every action of their lives in accordance with the Sunnah. Ameen.