Tirmidhi

Explanation:
1:
The scholars have reconciled between the hadith of Aisha radi Allahu anha and that of Umm Salamah by interpreting the narration of Umm Salamah as indicating a discouraged prohibition (nahi tanzihi).
(And Allah knows best)

Hadith Commentary: Benefits and Issues: From this hadith, some of the imams—Sa'id ibn al-Musayyib, Rabi'ah, Ahmad, Ishaq, and some of the Shafi'is—have declared it unlawful (haram) to cut hair and nails during the first ten days of Dhu al-Hijjah. The well-known opinion of Imam al-Shafi'i is that this prohibition is one of discouragement (tanzih), meaning it pertains to etiquette and respect, so that there may be some resemblance to the pilgrims (hujjaj). One opinion of Imam Malik is that it is disliked (makruh), not unlawful (haram), and another opinion is that it is not even disliked (makruh). The apparent implication of the hadith is that one should abstain from these actions; no hair from any part of the body should be removed in any way, nor should the nails be tampered with in any way. Imam Ibn Qudamah writes: "The requirement of the prohibition is unlawfulness (tahrim), and this refutes and invalidates analogy (qiyas) and opinion (ra'y) in the face of the hadith." (Al-Mughni, vol. 13, p. 363)

Certain Rulings and Issues Regarding Sacrifice on Eid al-Adha:

Number 1:
It is narrated from Sayyidah Umm Salamah radi Allahu anha that the Messenger of Allah sallallahu alayhi wa sallam said:
«إذا رأيتم هلال ذي الحجة و أراد أحدكم أن يضحّي فليمسك عن شعره و أظفاره»
When you see the crescent of Dhu al-Hijjah and any one of you intends to offer a sacrifice, he should refrain from cutting his hair and nails.
[صحيح مسلم: 1977، ترقيم دارالسلام: 5119]
In this hadith, the phrase “intends” indicates that offering the sacrifice is not obligatory but rather Sunnah. See: [المحلّي لابن حزم 7/ 355 مسئله: 973]
From the above hadith, it is also established that for the one who intends to offer a sacrifice, it is not permissible to cut or shave the hair or trim the nails.
It is narrated from Sayyiduna Abu Sarihah radi Allahu anhu that Sayyiduna Abu Bakr al-Siddiq and Sayyiduna Umar radi Allahu anhuma were both my neighbors and neither of them used to offer a sacrifice. [معرفة السنن والآثار للبيهقي 7/198 ح 5633 وسنده حسن، وحسنه النووي فى المجموع شرح المهذب 8/383، وقال ابن كثير فى مسند الفاروق 1/332: ’’وهذا اسناد صحيح“]
Imam Malik rahimahullah said: Sacrifice is Sunnah, not obligatory, and for the one who is able, I do not like that he should abandon it. [الموطأ 2/ 487 تحت ح 1073]
Imam Shafi’i rahimahullah said: Offering the sacrifice is Sunnah; I do not like to leave it. [كتاب الام ج1ص 221]
Also see: [المغني لابن قدامه 9/ 345 مسئله: 7851]
Imam Bukhari rahimahullah said: «باب سنة الأضحية» [صحيح بخاري قبل ح 5545]

Number 2:
It is narrated from Sayyiduna Abu Hurairah radi Allahu anhu that the Messenger of Allah sallallahu alayhi wa sallam said:
«من كان له سعة ولم يضحّ فلا يقر بنّ مصلانا»
Whoever has the means and does not offer a sacrifice, let him not come near our Eid prayer place. [سنن ابن ماجه: 3123 وسنده حسن، وصححه الحاكم 4/ 232 ووافقه الذهبي ورواه احمد 2 / 321]
In this narration, Abdullah bin Iyash al-Misri «مختلف فيه» is a narrator upon whom major scholars and others have criticized, while the majority have declared him trustworthy; it is almost five versus six!
The meaning of the mentioned narration is that whoever, out of disdain or belittlement, does not offer a sacrifice despite having the means, should stay away from the Muslims’ Eid prayer place. That is, this narration is to be understood as emphasizing the recommendation and Sunnah of sacrifice and is a refutation of the deniers of hadith.

Number 3:
It is narrated from Sayyiduna Abdullah bin Amr bin al-As radi Allahu anhu that:
A man said to the Prophet sallallahu alayhi wa sallam: What do you think, if I only find a female animal (a milking animal) for sacrifice, should I offer it as a sacrifice? He said: No, but cut your nails and hair, trim your mustache, and shave the pubic hair, and with Allah this will be a complete sacrifice for you. [سنن ابي داود: 2789 وسنده حسن، وصححه ابن حبان، الموارد: 1043، والحاكم 4/ 223 والذهبي]
The narrator of this hadith, Isa bin Hilal al-Sudafi, is trustworthy. See: [تقريب التهذيب 5337]
Ya’qub bin Sufyan al-Farisi in al-Ma’rifah wa al-Tarikh [2/ 515، 487] and Ibn Hibban and others have declared him trustworthy. The narration of such a narrator never falls below the level of hasan.
Ayyash bin Abbas al-Qutbani was trustworthy. See: [التقريب 5269]
The rest of the chain is authentic.
From this hadith, it is understood that whoever does not have the means to offer a sacrifice, if he refrains from cutting his hair and nails from the sighting of the Dhu al-Hijjah crescent until after the Eid prayer, he will receive the reward of sacrifice.

Number 4:
It is narrated from Sayyiduna Jabir radi Allahu anhu that the Messenger of Allah sallallahu alayhi wa sallam said:
«لا تذبحوا إلا مسنة إلا أن يعسر عليكم فتذبحواجذعة من الضأن»
Do not slaughter except a two-toothed (mature) animal, unless it becomes difficult for you, then slaughter a jadha’ (young sheep). [صحيح مسلم: 1963، ترقيم دارالسلام: 5082]
A goat (or sheep) that is eight or nine months old is called “jadha’.” See: [القاموس الوحيد ص243]
Hafiz Ibn Hajar rahimahullah said: According to the majority, a jadha’ sheep is one that has completed one year. [فتح الباري 10/ 5 تحت ح 5547]
It is better that the jadha’ be at least one year old among sheep; otherwise, eight or nine months is also permissible. And Allah knows best.
Important Note: See the criticism of Shaykh al-Albani rahimahullah of this hadith in Sahih Muslim in al-Da’ifah: [65], Irwa’ al-Ghalil: [1145] is rejected.
From the hadith in al-Mustadrak al-Hakim [4/ 226 ح 7538] with an authentic chain, it is also apparent that in the absence of a musinnah (fully mature animal), the sacrifice of a jadha’ is sufficient.

Number 5:
It is narrated from Sayyiduna Bara’ bin Azib radi Allahu anhu that the Messenger of Allah sallallahu alayhi wa sallam said:
«أربع لا تجوز فى الأضاحي: العور اء بيّن عورها والمريضة بيّن مرضها والعرجاء بيّن ظلعها والكسير التى لا تنقي»
The sacrifice of four types of animals is not permissible: one-eyed whose defect is obvious, sick whose sickness is obvious, lame whose lameness is obvious, and extremely weak animal that is just skin and bones.
(The narrator of this hadith, Ubayd bin Fayruz, the Tabi’i, said:) I also dislike an animal with a defect in its teeth? So Sayyiduna Bara’ radi Allahu anhu said: Leave what you dislike, but do not make it unlawful for others. [سنن ابي داود: 2802]
The chain of this hadith is authentic, and it has been declared authentic by Tirmidhi [1497], Ibn Khuzaymah [2912], Ibn Hibban [1046، 1047], Ibn al-Jarud [481، 907], Hakim [1/ 467، 468], and Dhahabi.
It is understood that if there is doubt in the heart about something, it is permissible to avoid it, and likewise, it is permissible to avoid doubtful things.
It is narrated from Sayyiduna Ali bin Abi Talib radi Allahu anhu that:
The Messenger of Allah sallallahu alayhi wa sallam forbade the sacrifice of an animal with broken horns.
The famous Tabi’i Imam Sa’id bin al-Musayyib rahimahullah said: An animal whose half or more of its horn is broken. [سنن النسائي 7/217، 218 ح 4382 وسنده حسن و صححه الترمذي: 1504]
In another narration from Sayyiduna Ali radi Allahu anhu, it is mentioned:
The Messenger of Allah sallallahu alayhi wa sallam commanded us to look at the eyes and ears (of the sacrificial animal). [سنن النسائي 7/217 ح 4381 وسنده حسن وصححه الترمذي: 1503، و ابن خزيمه: 2914 و ابن حبان، الاحسان: 5890 والحاكم 4/ 225 والذهبي]
The summary of these ahadith is that the sacrifice of one-eyed, lame, obviously sick, extremely weak, hornless (broken or cut), and earless animals is not permissible.
Allamah Khattabi (d. 388 AH) said:
In this (hadith narrated by Sayyiduna Bara’ bin Azib radi Allahu anhu) is evidence that minor defects in the sacrificial animal are excused. al-Kh [معالم السنن 2/ 199 تحت ح683]
It is understood that if there is a minor defect in the horn or it is slightly broken or cut, then the sacrifice of such an animal is permissible.

Nawawi said: There is consensus that the sacrifice of a blind animal is not permissible. [المجموع شرح المهذب 8/ 404]

Number 6:
The Messenger of Allah sallallahu alayhi wa sallam commanded Ali radi Allahu anhu to distribute the meat, skins, and saddlecloths of the sacrificial animals among the people and not to give the butcher anything from it as wages. See Sahih Bukhari [1717] and Sahih Muslim [1317]
From this hadith, it is understood that it is not permissible to sell the animal slaughtered for the sake of Allah (such as sacrifice and aqiqah). See: [شرح السنة للبغوي 7/188ح 1951]

Number 7:
It is narrated from Sayyiduna Anas bin Malik radi Allahu anhu that:
The Messenger of Allah sallallahu alayhi wa sallam slaughtered two white and black, horned rams with his own hand, said the tasmiyah and takbir (Bismillah, Allahu Akbar), and placed his foot on their necks. [صحيح مسلم: 1966، ترقيم دارالسلام: 5087، صحيح بخاري: 5564]
He sallallahu alayhi wa sallam instructed Sayyidah Aisha radi Allahu anha to sharpen the knife with a stone. Then he laid the ram down and slaughtered it and said: Bismillah, O Allah! Accept this from Muhammad, the family of Muhammad, and the ummah of Muhammad (sallallahu alayhi wa sallam). [صحيح مسلم: 1967، دارالسلام: 5091]

Number 8:
Sayyiduna Jabir radi Allahu anhu said:
We slaughtered, along with the Messenger of Allah sallallahu alayhi wa sallam, in the year of Hudaybiyyah, one camel on behalf of seven (people) and one cow on behalf of seven (people). [صحيح مسلم: 1318، ترقيم دارالسلام: 3185]
Sayyiduna Ibn Abbas radi Allahu anhu said:
We were with the Messenger of Allah sallallahu alayhi wa sallam on a journey when Eid al-Adha came, so we shared one cow among seven (people) and one camel among ten (people). [سنن الترمذي: 1501، وقال: ’’حسن غريب“ الخ وسنده حسن]
From these ahadith, it is established that seven or ten people can share in a camel, and only seven can share in a cow. There is consensus that only one person can offer a goat or ram.
From the hadith of Ibn Abbas radi Allahu anhu, it is also established that offering a sacrifice while traveling is permissible.

Number 9:
The sacrifice should be performed after the Eid prayer. See: [صحيح بخاري 5545 و صحيح مسلم 1961]
It is not permissible to offer the sacrifice before the Eid prayer.

Number 10:
Sayyiduna Abu Umamah bin Sahl bin Hunayf radi Allahu anhu used to say:
If any Muslim (in Madinah) bought his sacrificial animal, he would fatten it (by feeding and watering it), then slaughter it at the end of Dhu al-Hijjah (!) after Eid al-Adha. [المستخرج لابي نعيم بحواله تغليق التعليق 5/6 وسنده صحيح، وقال احمد: ’’هذا الحديث عجب“ صحيح البخاري قبل ح 5553 تعليقاً]
Note: The words “in Madinah” are in Sahih Bukhari.

Number 11:
The hadith in which sacrifice on behalf of the deceased is mentioned is weak due to the tadlis of two mudallisin, Sharik al-Qadi and Hakam bin Uteibah (narrating from «عن»), and the anonymity of Abu al-Hasna’. See: Sunan Abi Dawud [2790] with verification, Sunan al-Tirmidhi [1495], and Adwa’ al-Masabih [1462]
However, it is permissible to offer a sacrifice on behalf of the deceased as charity; therefore, all the meat, skin, etc., of such a sacrifice must be given in charity to the poor.
Note: The skin of a regular sacrifice (not as charity) may be used by oneself, given as a gift to a friend, or given in charity to a poor person, but remember that there is no evidence for distributing the skins of sacrificial animals among the eight categories of zakat.

Number 12:
Sayyiduna Abu Ayyub al-Ansari radi Allahu anhu said:
We used to offer one goat as a sacrifice; a man would offer it on his own behalf and on behalf of his household. Later, people began to boast and compete with one another. [موطأ امام مالك ج2ص 486 ح 1069، وسنده صحيح، النسخة الباكستانيه ص 497، السنن الكبريٰ للبيهقي 9/268، سنن الترمذي: 1505، وقال: ’’حسن صحيح“ سنن ابن ماجه: 3147 وصححه النووي فى المجموع شرح المهذب 8/ 384]
In Sunan Ibn Majah and others, it is explicitly stated that this practice of Sayyiduna Abu Ayyub radi Allahu anhu and the Companions was during the time of the Messenger of Allah sallallahu alayhi wa sallam. (And its chain is hasan.)
It is understood that if the head of the household or any person offers one sacrifice, it is sufficient for all the members of the household.

Number 13:
It is permissible to offer the sacrifice at the Eid prayer place, and it is also permissible to offer the sacrifice outside the Eid prayer place, such as at home, etc. See: [صحيح بخاري 5552، 5551]

Number 14:
It is Sunnah to slaughter the sacrificial animal oneself, and it is also permissible to have someone else slaughter it. See: [الموطأ رواية ابن القاسم: 145، بتحقيقي و سنده صحيح، السنن الصغريٰ للنسائي 7/231 ح4424، مسند احمد 3/ 388]

Number 15:
The Messenger of Allah sallallahu alayhi wa sallam slaughtered cows on behalf of his wives. [صحيح بخاري: 5559، صحيح مسلم: 1211]
Note: None of the narrations that mention disease in cow meat are authentic.

Number 16:
Sayyiduna Ali radi Allahu anhu said:
Do not eat the slaughtered animals of the Christian Banu Taghlib, for they adhere to nothing of their religion except drinking wine. [السنن الكبريٰ للبيهقي 9/ 284 وسنده صحيح]
It is understood that the slaughter of apostates and atheists is not lawful.

Number 17:
It is not obligatory to eat the meat of the sacrifice oneself, but it is recommended. Also see point number 19.

Number 18:
Once, Sayyiduna Abdullah bin Umar radi Allahu anhu offered a sacrifice in Madinah Tayyibah and shaved his head. He used to say:
Whoever does not perform Hajj but offers a sacrifice, it is not obligatory for him to shave his head. [السنن الكبريٰ للبيهقي 9/ 288 وسنده صحيح، الموطأ 2/483 ح 1062]

Number 19:
It is permissible to eat the meat of the sacrifice oneself, to feed it to friends and relatives, and to give it as a gift to the poor. For example, see [سورة الحج آيت نمبر 28، 36] and [فتاويٰ ابن تيميه 26/309], etc.

Number 20:
Sayyiduna Abdullah bin Umar radi Allahu anhu used to say:
If someone sends sacrificial animals (to the House of Allah) and they get lost, if it was a vowed sacrifice, he must send others in their place, but if it was a voluntary sacrifice, it is up to him whether to send others or not. [السنن الكبريٰ 9/ 289 وسنده صحيح]
Also see: [ماهنامه الحديث: 52 ص 12، 13]

Number 21:
Sayyiduna Abdullah bin al-Zubayr radi Allahu anhu saw a one-eyed she-camel among the sacrificial animals and said:
If it became one-eyed after purchase, then offer it as a sacrifice, but if it was one-eyed before purchase, then replace it and offer another she-camel as a sacrifice. [السنن الكبريٰ 9/ 289 وسنده صحيح]

Number 22:
When slaughtering the sacrificial animal, its face should be turned towards the qiblah. Sayyiduna Ibn Umar radi Allahu anhu considered it disliked to eat the meat of an animal that was slaughtered without being turned towards the qiblah. [مصنف عبدالرزاق 4/ 489 ح 8585 وسنده صحيح]

Number 23:
The deniers of hadith deny the Sunnah status of sacrifice, whereas the Sunnah status of sacrifice is established by mutawatir ahadith and reports, and in one hadith it is mentioned that there is reward in every living being. See: [صحيح بخاري 2363 وصحيح مسلم 2244]

Number 24:
If a person who intends to offer a sacrifice cuts his nails or hair and then offers the sacrifice, his sacrifice will be valid, but he will be sinful. [الشرح الممتع عليٰ زاد المستقنع لابن عثيمين 3/430]

Number 25:
The one who slaughters the sacrificial animal and all the partners in the sacrifice must be of sound creed.

Number 26:
If a sacrifice is offered on behalf of someone, at the time of slaughter it should be said that this sacrifice is on behalf of so-and-so.

Number 27:
According to the preferred opinion, there are three days for sacrifice. See: [الحديث: 44 ص 6 تا11]

Consensus Issues Regarding Sacrifice:
Finally, here are the consensus issues regarding sacrifice from the famous book al-Ijma’ by Imam Ibn al-Mundhir al-Naysaburi:
➊ There is consensus that it is not permissible to offer the sacrifice before the dawn (true dawn) on the days of sacrifice.
➋ There is consensus that it is permissible to feed the meat of the sacrifice to poor Muslims.
➌ There is consensus that if one sacrifices with a permissible tool, recites Bismillah, cuts the throat and both jugular veins, and lets the blood flow, then eating such a slaughtered animal is permissible.
➍ There is consensus that the slaughter of a mute person is permissible.
➎ There is consensus that if a dead fetus is found in the womb of a slaughtered animal, the mother’s sacrifice suffices for it.
➏ There is consensus that the slaughter of women and children is permissible if they can slaughter properly.
➐ There is consensus that the slaughter of the People of the Book is lawful for us if they recite Bismillah at the time of slaughter.
➑ There is consensus that the slaughter of the People of the Book residing in Dar al-Harb is lawful.
➒ There is consensus that the slaughter of the Magians is unlawful and should not be eaten.
➓ There is consensus that the slaughter of the women and children of the People of the Book is lawful (with the condition of Bismillah).
See: [كتاب الاجماع ص 52، 53، مترجم ابوالقاسم عبدالعظيم]
. . . For the original article, see . . .
Monthly al-Hadith Hazro, Issue 122, pages 17 to 25

Benefits and Issues:
It is necessary for the one who intends to offer the sacrifice (qurbani)
that during the first nine days of Dhu al-Hijjah, he should not cut his hair or nails.
However, for the one who does not intend to offer the sacrifice,
this is not necessary.
Nevertheless, if such a person gets a haircut or similar grooming done on the day of Eid al-Adha, he will not be deprived of the virtue and other merits of the sacrifice.
As has been mentioned previously in the narrations from Abdullah ibn Amr ibn al-As.

Benefits and Issues:
The meaning of not touching is that one should neither cut the hair nor remove hair from the skin.
This restriction is from the beginning of the month of Dhu al-Hijjah until the day of Eid, up to the time of sacrifice.

(1) The legitimacy of sacrifice (qurbani) is established from this hadith.
(2) This blessed hadith also teaches the ruling that a person who intends to perform sacrifice should not cut or trim his hair and nails, etc., after the sighting of the crescent of Dhu al-Hijjah.
(3) “Sees the crescent”—the intent is that the crescent of Dhu al-Hijjah has appeared; it is not necessary that every individual actually sees it.
(4) “Intends to perform sacrifice”—that is, the restriction does not apply to one who does not intend to offer sacrifice, but it is better for such a person to have his hair cut during the days of sacrifice.

“Ten days” means until the sacrifice is slaughtered on the tenth day. After performing the sacrifice, one should have their hair cut.

Benefit:
This hadith establishes that whoever intends to offer a sacrifice (qurbani), after the crescent of Dhu al-Hijjah is sighted, should not cut hair from any part of his body, nor trim his nails. Note that if a single sacrifice is being offered on behalf of all members of a household, then during these days, none of the members should cut their hair or trim their nails. Those who are not offering a sacrifice are not bound by any restriction regarding cutting hair during these ten days. However, if someone who is not offering a sacrifice also refrains from cutting hair or nails during these ten days, he too will receive the full reward of sacrifice. (Sunan Abi Dawud: 2789, its chain is authentic)