This excerpt is taken from Sheikh Muhammad Saeed Tayyib Bhattvi's book "Eidain aur Qurbani ke Ahkaam o Masail".
الحمد لله رب العالمين والصلوة والسلام على سيد الانبياء والمرسلين، اما بعد!
Indeed, Allah, the Blessed and Exalted, is the Creator of days, nights, months, and years. By His perfect wisdom, He has given some days preference over other days, some nights over other nights, and some months over other months. A Muslim who desires closeness to Allah remains in pursuit of these golden opportunities and, considering them a blessing, acts upon them and ultimately succeeds in attaining nearness to his Lord.
Just as there is no doubt that the last ten nights of Ramadan are superior to all the nights of the year, similarly it is also established from the blessed Hadith of the Prophet Muhammad, peace be upon him, that the first ten days of Dhu al-Hijjah are superior in virtue of deeds over all other days of the year. Accordingly, the Prophet, peace be upon him, said:
ما من أيام العمل الصالح فيهن أحب إلى الله من هذه الأيام العشر فقالوا يا رسول الله صلى الله عليه وسلم ولا الجهاد فى سبيل الله؟ فقال رسول الله صلى الله عليه وسلم ولا الجهاد فى سبيل الله إلا رجل خرج بنفسه وماله فلم يرجع من ذلك بشيء.
“There are no days in which righteous deeds are more beloved to Allah than these ten days.” The people said: “Not even Jihad in the way of Allah?” The Messenger of Allah, peace be upon him, replied: “Not even Jihad in the way of Allah, except for a man who goes out with his life and wealth and does not return with anything.”
Reference: (Bukhari: 969, Tirmidhi: 757 and the wording is his, Abu Dawood: 2440)
That is, the prayer of these days is superior to the prayer of other days, the fasting of these days is superior to the fasting of other days, the remembrance of these days is superior to the remembrance of other days, the charity of these days is superior to the charity of other days, and the Jihad of these days is superior to the Jihad and fighting of other days in the sight of Allah. In short, the righteous deeds performed in these days are so beloved to Allah that the deeds performed in all other days of the year cannot in any way compete with their virtue. There is only one deed which, whether performed in these days or on any other day of the year, its value and status before Allah do not differ. Rather, it is always the highest in virtue. As the poet says:
This melody is not bound to the season of flowers and tulips,
Whether it is spring or autumn, La ilaha illallah.
That deed is to go out in the way of Allah with one’s life and wealth and to attain the rank of martyrdom by sacrificing everything for Allah.
It is regrettable that most of our Muslims have no knowledge or understanding of the virtue of these blessed days of Dhu al-Hijjah, and due to their negligence and ignorance, they waste these most blessed days which the Prophet, peace be upon him, called أفضل أيام الدنيا.
Reference: (Sahih al-Jami’ al-Saghir Al-Albani: 1133)
Actions to be done in the first ten days of Dhu al-Hijjah:
In these virtuous days, strive to perform every deed that leads to Allah's Paradise and abandon every forbidden act that invites Allah's wrath and anger. With the intention that throughout life, we will avoid bad deeds and make hastening towards righteous deeds our second nature. Below are some actions (to which we should pay special attention). May Allah grant us all the ability to act and bless our deeds with acceptance. Ameen!
① Correction of Belief:
No deed is accepted by Allah Almighty unless the person performing the deed is free from disbelief and polytheism and has the correct belief. Corruption of beliefs is common in our society. Every Muslim who desires Paradise should study the Quran and Sunnah, consult the true scholars, and investigate to ensure that their belief is not tainted with disbelief, polytheism, or innovation. If there is any such issue, they should correct it. Remember! Disbelief and polytheism are unforgivable sins in the sight of Allah Almighty, and every deed of a disbeliever and polytheist is null and rejected by Allah, the Lord of Glory.
Reference: (See Surah An-Nisa: 48, Al-An'am: 138, Al-Kahf: 105, Az-Zumar: 65, Muhammad: 32)
② Establishing Prayer:
Many of our brothers and sisters are negligent in establishing prayer and think that despite continuously abandoning prayer, there is no decrease in their Islam and faith, whereas in reality, the matter is quite the opposite. The Prophet ﷺ said:
بين الرجل وبين الشرك والكفر ترك الصلاة.
"Between a person and disbelief and polytheism is abandoning prayer."
Reference: (Sahih Muslim: 82)
In one hadith, the Prophet ﷺ said:
فمن تركها فقد كفر.
"Whoever abandons prayer has committed disbelief."
Reference: (Tirmidhi: 2621, Nasa'i: 464)
A Muslim should take care of obligatory prayers as well as give special attention to voluntary prayers. Especially in these ten days, the Noble Prophet ﷺ said:
من صلى اثنتي عشرة ركعة بني له بهن بيت فى الجنة.
"Whoever prays twelve rak'ahs (nawafil and sunnah) day and night, a house will be built for him in Paradise in return."
Reference: (Muslim: 728, Abu Dawood: 1250, Tirmidhi: 415, Nasa'i: 1799, Ibn Majah: 1141)
In another narration, he explained the details of these rak'ahs as follows:
أربعا قبل الظهر وركعتين بعدها وركعتين بعد المغرب وركعتين بعد العشاء وركعتين قبل صلاة الفجر.
"Four rak'ahs before Dhuhr and two after it, two rak'ahs after Maghrib, two rak'ahs after Isha, and two rak'ahs before Fajr."
Reference: (Tirmidhi: 415, Nasa'i: 1795)
Make it obligatory upon yourself to perform all five prayers in congregation in the mosque. The Noble Prophet ﷺ said:
صلاة الجماعة تفضل صلاة الفذ بسبع وعشرين درجة.
"Prayer in congregation is twenty-seven times superior to prayer performed alone."
Reference: (Bukhari: 645, Muslim: 650)
Not only in congregation but also make it a habit to join the Imam at the first Takbir (Takbir al-Ihram). The Prophet ﷺ said:
من صلى لله أربعين يوما فى جماعة يدرك التكبيرة الأولى كتب له براءتان: براءة من النار، وبراءة من النفاق.
"Whoever prays in congregation for forty days in such a way that he joins the Imam at the first Takbir, two freedoms are recorded for him: ① Freedom from Hellfire. ② Freedom from hypocrisy."
Reference: (Tirmidhi: 241)
③ Spending in the way of Allah (Generosity):
One of the major signs of Allah’s close servants is spending in the way of Allah. Without paying the obligatory Zakat when one is financially able, faith and Islam themselves become doubtful. Whereas a pious believer always spends his wealth in the way of his Lord to please Him. Allah Almighty describes this as a good loan and says:
﴿مَّن ذَا الَّذِي يُقْرِضُ اللَّهَ قَرْضًا حَسَنًا فَيُضَاعِفَهُ لَهُ أَضْعَافًا كَثِيرَةً﴾
“Who is it that will loan Allah a goodly loan so He may multiply it for him many times over?”
Reference: (Al-Baqarah: 245)
There is a Hadith Qudsi in which Allah addresses the servant saying:
أنفق يا ابن آدم أنفق عليك.
“O son of Adam! Spend, and I shall spend on you.”
Reference: (Bukhari: 5352, Muslim: 993)
We should consider these ten days as a golden opportunity and compete with one another in spending wealth in the way of Allah. Believe me, charity does not decrease wealth. The Prophet Muhammad (peace be upon him) said:
ما نقصت صدقة من مال.
“Charity does not decrease wealth.”
Reference: (Muslim: 2588)
And he (peace be upon him) also said: “Charity extinguishes sin as water extinguishes fire.”
Reference: (Tirmidhi: 614)
In the Holy Quran
Reference: (Surah At-Tawbah: 60)
, Allah Almighty has mentioned the following eight (8) categories for the expenditure of Zakat and charity:① The poor, ② The needy, ③ Those employed to collect Zakat, ④ Those whose hearts are to be reconciled, ⑤ To free captives, ⑥ Those in debt, ⑦ In the cause of Allah (Mujahideen), ⑧ The wayfarer.
In the current situation, when the world of disbelief is united with all its resources to destroy Islam and Muslims, and in contrast, there is no power among Muslims except the Mujahideen Fi Sabilillah, and the Mujahideen have no other means of preparation and budget except the charity, donations, Zakat, and Ushr of Muslims, the necessity and importance of spending all our capabilities and charity under the category of “Fi Sabilillah” for the defense of Islam and Muslims increases manifold. Because the scholars have decided that if on one side there are the poor and needy, and on the other side there are the warriors of Islam in need, priority will be given to helping the Mujahideen, because if they are defeated, along with poverty and need, the humiliation of slavery to the disbelievers and the disgrace of Islam will also be combined.
④ Fasting :
An ordinary Muslim usually makes some arrangement for voluntary prayers. However, voluntary fasting is generally not observed. The blessed habit of the Prophet Muhammad ﷺ was that he used to fast voluntary fasts frequently. The first nine days of Dhul-Hijjah hold special significance in this regard. One of the Mothers of the Believers, Hafsa رضي الله عنها, narrates:
كان رسول الله صلى الله عليه وسلم يصوم تسع ذي الحجة ويوم عاشوراء وثلاثة أيام من كل شهر.
"The Prophet ﷺ used to fast on the first nine days of Dhul-Hijjah, on the day of Ashura, and on three days of every month."
Reference: (Abu Dawood: 2437, Nasa'i: 2374)
In another hadith, Umm al-Mu'minin Sayyida Hafsa رضي الله عنها states that the Prophet Muhammad ﷺ never left four acts: fasting on Ashura, fasting the first ten days (i.e., 9 days) of Dhul-Hijjah, fasting three days of every month, and praying two rak'ahs before Fajr prayer.
Reference: (Sunan Nasa'i: 2418, Sheikh Zubair Ali Zai رحمه الله considered it Hasan)
If a Muslim cannot fast all nine days, he should fast as many days as possible, and if he is completely unable to fast, he should at least fast on the "Day of Arafah," i.e., the 9th of Dhul-Hijjah, because the Prophet Muhammad ﷺ said regarding it:
صيام يوم عرفة أحتسب على الله أن يكفر السنة التى قبله والسنة التى بعده.
"On the day of Arafah (9th Dhul-Hijjah), I hope from Allah that He will forgive the sins of the previous year and the coming year."
Reference: (Muslim: 1162)
⑤ Takbeer, Tahleel, and Tahmeed:
In the Holy Quran, Allah has specifically mentioned the remembrance of Him during these ten days:
﴿وَيَذْكُرُوا اسْمَ اللَّهِ فِي أَيَّامٍ مَّعْلُومَاتٍ﴾
"And mention the name of Allah during the known days."
Reference: (Al-Hajj:28)
Sayyiduna Abdullah bin Abbas (may Allah be pleased with them) said that the known days mentioned in this verse refer to the ten days of Dhul-Hijjah.
Reference: (Bukhari Qabl al-Hadith: 969)
This interpretation has also been given by Sayyiduna Abu Musa al-Ash'ari (may Allah be pleased with him) and other scholars of Tafseer such as Mujahid, Ata, Saeed bin Jubair, Hasan, Qatadah, Dhahak, Ibrahim Nakha'i, and others.
Reference: (Tafsir Ibn Kathir: 415/5)
According to the authentic narration in Musnad Ahmad, after explaining the greatness and virtue of the first ten days of Dhu al-Hijjah, the Prophet Muhammad ﷺ said:
فأكثروا فيهن من التهليل والتكبير والتحميد.
"During these days, frequently say Tahleel (La ilaha illallah), Takbeer (Allahu Akbar), and Tahmeed (Alhamdulillah)."
Reference: (Musnad Ahmad: 131/2, Hadith: 6159)
The command from Allah Almighty to remember Him during these days, and the Prophet’s ﷺ specific instruction to mention Allah’s name, especially through Tahleel, Takbeer, and Tahmeed, clearly emphasizes the importance and emphasis on the remembrance of Allah during these days. Accordingly, the Companions of the Prophet ﷺ would act upon this command and enthusiastically engage in the remembrance of Allah in their homes, mosques, and markets during these days. Imam Bukhari, may Allah have mercy on him, mentioned before the hadith about the virtue of the ten days in Sahih Bukhari that Abdullah bin Umar (RA) and Sayyiduna Abu Hurairah (RA) would go out into the markets during these ten days and loudly say Takbeers, and upon seeing them, others would also start saying Takbeers.
Reference: (Sahih Bukhari before the hadith: 969)
Some scholars have pointed out a subtle point that by frequently and loudly saying Takbeers, those residing in their areas attain the honor of resembling the pilgrims, as they too say Talbiyah and Takbeers loudly during these days.
Reference: (Mawsim al-Tijarah al-Ra'i'ah by Dr. Abdul Aziz bin Fawzan, p. 8)
Therefore, we too should engage abundantly in the remembrance of Allah, i.e., Takbeer, Tahleel, and Tahmeed, during these days and the days of Tashreeq, from the 1st of Dhu al-Hijjah to the 13th of Dhu al-Hijjah.
All times are blessed for remembrance, but if a person sits after performing the Fajr prayer in congregation until sunrise, remembering Allah, and then prays two rak’ahs (Ishraq prayer), according to the Prophet’s ﷺ statement, he will receive the reward of the entire Hajj and Umrah.
Reference: (Tirmidhi: 586)
⑥ Righteous Deeds :
You have read that the righteous deeds performed in these blessed days are more beloved to Allah Almighty and have greater virtue than those performed on all other days of the year. So come! Do not waste this golden time, consider it a blessing, and perform any good deed you can without delay. But wait a moment! First, check your source of income! Is it not from an unlawful source? Because sustenance earned through unlawful means makes one more deserving of Hellfire.
Reference: (Tirmidhi: 614)
And unlawful sustenance becomes an obstacle to the acceptance of prayers and deeds.
Reference: (Tirmidhi: 2989)
Leave the unlawful! Refrain from earnings through usury, bribery, theft, lying, deceit, fraud, oppression, and usurpation.❀ Recite the Holy Quran as much as possible during these days. Complete the recitation of the Holy Quran at least once during these ten days. Ten good deeds are rewarded for every letter recited from the Quran. According to an estimate, reciting three parts daily can earn you at least 500,000 good deeds on a daily basis.
❀ Surely, supplication is worship.
Reference: (Abu Dawood: 1479)
And nothing is more honored and respected by Allah than supplication.
Reference: (Musnad Ahmad: 8769)
So, make many supplications during these days! Especially between the call to prayer (Adhan) and the commencement (Iqamah), and at the time of breaking the fast, as supplications are not rejected at these times. Remove laziness from your morning and evening remembrances, and make it a habit to recite supplications at every opportunity in daily life: before sleeping at night, upon waking in the morning, before eating, after eating, when entering the restroom, when leaving it... in short, remember the supplications for every routine activity and make arrangements to recite them all.("Hisn al-Muslim" is a pocket-sized book containing these widely popular supplications. Additionally, the institution "Dar al-Andalus," by the grace of Allah, has also published morning and evening remembrances, post-prayer remembrances, etc., in pocket-sized cards. Keep them in your pocket and develop the habit of reciting supplications at every opportunity.)
If your parents are alive by the grace of Allah, you can make your entry into Allah’s Paradise easier by treating them kindly. Maintaining ties of kinship is very beloved to Allah Almighty. Pay attention to this as well. Try to establish your friendships and enmities based on the religion of Allah to perfect your faith. May Allah grant you success. Ameen!
⑦ Repentance and Seeking Forgiveness :
Dear readers! Let us turn to our Creator, the Most Merciful and Generous Lord. Seeking forgiveness is a very beloved act to Allah Almighty; He is extremely pleased when any servant repents.
Reference: (Bukhari: 6308)
He greatly loves forgiving.
Reference: (Tirmidhi: 3513)
With sincere repentance, He forgives all past sins.
Reference: (Ibn Majah: 425)
He extends His hand at night so that the sinner of the day may repent, and He extends His hand during the day so that the sinner of the night may repent.
Reference: (Muslim: 2759)
Do not delay now. Stop! Refrain from sin! Repent from disobedience! Submit from rebellion! Confess before your Creator Lord! Wet your eyes with tears for your sins! Reform yourself and join His beloved servants. To make the real future glorious, by repenting sincerely, secure a palace for yourself in His Paradise. Who knows if these are the last days of life? When will the drum of death be sounded? Leave laziness, hurry up, lest this opportunity ends!!⑧ Jihad in the way of Allah :
You have already read that when the Messenger of Allah, peace be upon him, declared the righteous deeds performed in these days to be more beloved and superior than the righteous deeds performed on all other days of the year, the Companions first asked about the deed of "Jihad." That is, according to the Companions, the greatest and most superior deed of any Muslim was "Jihad fi Sabilillah" (striving in the way of Allah), and why would it not be so? When the Prophet, peace be upon him, was asked: أى الأعمال أفضل؟ "Which deed is the most virtuous?" His answer was: الإيمان بالله والجهاد فى سبيله. "Faith in Allah and Jihad in His cause."
Reference: (Bukhari: 2518, Muslim: 84)
And when he, peace be upon him, was asked: أى الناس أفضل؟ "Who is the most virtuous person among the people?" His answer was: مؤمن يجاهد فى سبيل الله بنفسه وماله. "The person who fights in the way of Allah with his life and wealth."
Reference: (Bukhari: 2786, Muslim: 1888)
And after hearing the virtues of Jihad and the high ranks of the Mujahideen repeatedly, a questioning Companion asked, O Messenger of Allah, peace be upon him! دلني على عمل يعدل الجهاد. "Tell me of a deed that is equal in virtue to Jihad." The Prophet, peace be upon him, replied: لا أجده. "I do not find any deed among the deeds that is equal in reward with Jihad fi Sabilillah in the sight of Allah."
Reference: (Bukhari: 2785)
So, during these ten days, spend time in the act of "Jihad fi Sabilillah" even more than other deeds. The battle against the disbelievers is at its peak. Present your life and wealth in Jihad fi Sabilillah and earn the title of "Afzal al-Nas" (the best of people) from the Prophet Muhammad ﷺ. Become companions of the Mujahideen and spend this golden time in inviting others to Jihad, participating in Jihad, and gathering resources for the Mujahideen. If Allah grants the opportunity for battle during these days, strive to participate in the Jihadi operation and attain the honor of martyrdom. May Allah include us all among His Mujahid servants and grant us the great blessing of martyrdom. Ameen!
Islam is a complete code of life and a natural religion. Allah Almighty, considering human nature, has granted them two occasions in the year to celebrate happiness: ① Eid al-Fitr ② Eid al-Adha. Even on these two joyous festivals, humans are not left free to act according to their own whims. Rather, the rulings and issues related to these two festivals have been explained in detail in the Book and Sunnah. This is so that the happiness, celebration, and festivals of Muslims also become a means of elevating their ranks before Allah. Below, we briefly mention the rulings and issues related to the two Eids so that ordinary Muslims find it easy to follow them. May Allah Almighty grant us the ability to act upon them. Ameen!
Taking a bath, applying perfume, and using a miswak on the day of Eid:
It is recommended to take a bath, apply perfume, and use a miswak on the day of Eid. The Messenger of Allah ﷺ said about Friday:
إن هذا يوم عيد، جعله الله للمسلمين، فمن جاء إلى الجمعة فليغتسل، وإن كان طيب فليمس منه، وعليكم بالسواك.
“This is the day of Eid which Allah has appointed for the Muslims. So whoever comes to attend the Friday prayer should take a bath, and if perfume is available, apply it, and make the use of miswak obligatory.”
Reference: (Sunan Ibn Majah: 1098)
This hadith explains the reason for bathing, using miswak, and applying perfume on Friday is that it is a day of Eid, so performing these three acts on Eid day is comparatively more emphasized and recommended.
Eating and Drinking Before Eid Prayer:
❀ On the day of Eid al-Adha, it is against the Sunnah to eat anything before performing the Eid prayer. Buraidah bin Hushaib (RA) said:
كان النبى صلى الله عليه وسلم لا يخرج يوم الفطر حتى يطعم ولا يطعم يوم الأضحى حتى يصلي.
“That the Prophet ﷺ would not go out for Eid al-Fitr until he had eaten something, but on the day of Eid al-Adha, he would not eat before performing the Eid prayer.”
Reference: (Sunan al-Tirmidhi: 542)
Performing Eid Prayer in an Open Field:
It is not established from the Prophet Muhammad ﷺ that Eid prayer should be performed inside the mosque. He used to go out to an open field to perform the Eid prayer, leaving his mosque (the Prophet's Mosque), which is superior to a thousand prayers offered in other mosques except for the prayer in Masjid al-Haram.
Reference: (Bukhari: 1190, Muslim: 1394)
He used to go out to an open field to perform the Eid prayer.
Reference: (Bukhari: 956)
No Adhan or Iqamah for Eid Prayer:
Jabir bin Samurah (RA) says:
صليت مع رسول الله صلى الله عليه وسلم العيدين غير مرة ولا مرتين بغير أذان ولا إقامة.
"I have prayed Eid prayer with the Messenger of Allah ﷺ not once or twice, but many times, without Adhan or Iqamah."
Reference: (Muslim: 887)
No Nawafil Before or After Eid Prayer:
It is not established from the Prophet Muhammad ﷺ that any Nawafil prayers were performed before or after the Eid prayer in the Eidgah. Ibn Abbas (RA) says:
إن النبى صلى الله عليه وسلم صلى يوم العيد ركعتين لم يصل قبلها ولا بعدها.
"The Prophet ﷺ led the two Rak'ahs of Eid prayer on the day of Eid. He did not pray any prayer before or after it."
Reference: (Bukhari: 9883)
Time of Eid Prayer:
The time for Eid prayer begins after sunrise. The Companion of the Prophet, Abdullah bin Basar (may Allah be pleased with him), expressed displeasure at the delay in performing the Eid prayer and said:
إنا كنا قد فرغنا ساعتنا هذه.
"We had already finished by that time." The narrator of the hadith states that it was the time of Duha prayer.
Reference: (Abu Dawood: 1135)
Especially on the day of Eid al-Adha, the very first task after sunrise should be "performing the Eid prayer." The Prophet (peace be upon him) said about this day:
إن أول ما نبدأ به فى يومنا هذا أن نصلي ثم نرجع فننحر فمن فعل ذلك فقد أصاب سنتنا.
"Indeed, the first thing with which we begin our day is that we pray, then we return and offer the sacrifice. So whoever does this has followed our Sunnah."
Reference: (Bukhari: 968, Muslim: 1961)
Presence of all Muslim men and women in the Eidgah:
All Muslims will be present at the Eidgah, men as well as Muslim women, even women who are menstruating will come to the Eidgah. The companion of the Prophet, Umm Atiyyah (may Allah be pleased with her), says:
أمرنا رسول الله صلى الله عليه وسلم أن نخرجهن فى الفطر والأضحى العواتق والحيض وذوات الخدور، فأما الحيض فيعتزلن الصلاة ويشهدن الخير ودعوة المسلمين.
"The Messenger of Allah (peace be upon him) commanded us to take women to the Eid al-Fitr and Eid al-Adha prayers (to the Eidgah), including young girls, menstruating women, and women who observe purdah, but menstruating women should stay apart from the prayer and participate in the good and the supplications of the Muslims."
Umm Atiyyah (may Allah be pleased with her) says that I asked: O Messenger of Allah (peace be upon him)! What if one of us does not have a cloak (jilbab)? You (peace be upon him) said:
لتلبسها أختها من جلبابها
"Her sister should cover her with part of her own sheet."
Reference: (Bukhari: 351, Muslim: 12/890 with wording from Muslim)
Umm Atiyyah (may Allah be pleased with her) says that menstruating women will stand behind the people and say the takbirs with them.
Reference: (Muslim: 890/11)
Instructions for women going to the Eidgah:
Women going to the Eidgah should leave their homes properly veiled. As you have read in the above hadith, the Prophet Muhammad (peace be upon him) did not allow a woman who did not have a jilbab (cloak, shawl, etc.) to go to the Eidgah unveiled. So, if a woman’s home has expensive curtains hanging on the walls, windows, and doors, and she herself goes to the Eidgah with an uncovered face and head, how can this be permissible? Similarly, it is also forbidden for women to wear perfume when going outside the house. The Prophet Muhammad (peace be upon him) said:
أيما امرأة استعطرت فمرت على قوم ليجدوا من ريحها فهي زانية.
"Whoever is a woman and passes by people wearing perfume so that they can smell her fragrance, she is a fornicator (immoral woman)."
Reference: (Sunan an-Nasa'i: 5129)
Changing the route and saying Takbeerat while going to and returning from the Eid prayer:
It is Sunnah to change the route while going to and returning from the Eid prayer. Jabir bin Abdullah رضي الله عنه says:
كان النبى صلى الله عليه وسلم إذا كان يوم عيد خالف الطريق.
"The distance to and from the Eidgah should be covered while saying Takbeerat; men will say Takbeerat and women will also say Takbeerat. However, if there is a fear of fitnah, women will say Takbeerat in a low voice. It should be kept in mind that people saying Takbeerat together is not established from the pure Sunnah."
Reference: (Sahih Bukhari: 986)
Eid Prayer and Sutrah:
During the Eid prayer at the Eidgah, a "Sutrah" will be arranged in front of the Imam. Abdullah bin Umar رضي الله عنهما says:
إن رسول الله صلى الله عليه وسلم كان إذا خرج يوم العيد أمر بالحربة فتوضع بين يديه فيصلي إليها والناس وراءه.
"When the Messenger of Allah صلى الله عليه وسلم would go out on the day of Eid (for Eid prayer), he would give instructions regarding a spear (small lance), which would be placed in front of him, then he would face it and lead the prayer while the people stood behind him."
Reference: (Bukhari: 494, Muslim: 501)
Method of Eid Prayer:
The Eid prayer consists of two units (rak'ahs) and its method is the same as the regular prayer. However, in its first unit, seven additional takbirs are said before the recitation, and in the second unit, five additional takbirs are said before the recitation.
Reference: (Sunan Ibn Majah: 1277)
Raising the hands during the additional takbirs:
While saying each additional takbir, one should raise the hands. Sayyiduna Abdullah bin Umar (may Allah be pleased with them) said:
كان رسول الله صلى الله عليه وسلم إذا قام إلى الصلاة رفع يديه حتى تكونا حذو منكبيه ثم كبر ويرفعهما فى كل تكبيرة يكبرها قبل الركوع.
“When the Messenger of Allah (peace be upon him) stood for prayer, he would raise his hands up to the level of his shoulders, then say takbir, and in every takbir said before bowing, he would raise his hands.”
Reference: (Abu Dawood: 722)
And it is known that the additional takbirs said in the Eid prayer are before bowing. Therefore, in all of them, the hands should be raised.
Recitation in Eid prayer is aloud:
In the Eid prayers, the Imam will recite aloud. The Prophet Muhammad (peace be upon him) used to recite "Surah Al-A'la" after Surah Al-Fatiha in the first rak'ah and "Surah Al-Ghashiyah" in the second rak'ah.
Reference: (Muslim: 878)
Similarly, it is also established from the Prophet (peace be upon him) that he recited "Surah Qaf" in the first rak'ah and "Surah Al-Qamar" in the second rak'ah.
Reference: (Muslim: 891)
Eid Sermon and Minbar:
On the day of Eid, it is not established from the Prophet (peace be upon him) to bring a minbar (pulpit) in the Eidgah or to deliver the sermon standing on the minbar. After leading the Eid prayer, the Imam will turn towards the people and stand on the ground to deliver the Eid sermon, and the people will remain seated in their rows to listen to the sermon.
Reference: (Bukhari: 956)
Sequence of Actions to be Performed on Eid Day:
On the day of Eid, the Eid prayer will be performed first in the Eidgah. After that, the Imam will deliver the sermon and give advice and exhortation. Then, if the Amir wishes to send out any army for Jihad, he will do so. Delivering the sermon and giving advice before performing the Eid prayer is against the Sunnah. Abu Saeed Khudri (may Allah be pleased with him) said:
كان رسول الله صلى الله عليه وسلم يخرج يوم الفطر والأضحى إلى المصلى فأول شيء يبدأ به الصلاة ثم ينصرف فيقوم مقابل الناس والناس جلوس على صفوفهم فيعظهم ويوصيهم ويأمرهم فإن كان يريد أن يقطع بعثا قطعه، أو يأمر بشيء أمر به ثم ينصرف.
“The Messenger of Allah (peace and blessings be upon him) used to go towards the Eidgah on the days of Eid al-Fitr and Eid al-Adha, and first of all, he would lead the prayer. After finishing the prayer, he would stand before the people while they remained seated in their rows, and he would give them advice and exhortation and command (goodness). Then, if he wanted to form an army, he would separate it, or if he wanted to command something, he would command it.”
Reference: (Bukhari: 956)
Eid Sermon:
The Eid sermon is one. Unlike the two sermons of Friday, it is not established from the Prophet ﷺ that two sermons are given on Eid as well. However, if the Imam feels the need or thinks that the women might not have heard the voice, he can go separately to the women and give them advice and exhortation.
Reference: (Muslim: 884)
Eid Greetings:
As far as I know, there is nothing established from the Prophet ﷺ regarding words for embracing and congratulating each other after the Eid prayer. However, it is established from the Companions, may Allah be pleased with them, that when they met each other on the day of Eid, they congratulated each other with the words تقبل الله منا ومنك.
Reference: (Fath al-Bari: 446/2)
After performing the Eid prayer, every capable Muslim, to please their Lord, follows the great Sunnah of the Chief of the Prophets, our master Ibrahim Khalilullah (peace be upon him), by sacrificing an animal in the way of Allah according to their means. This Sunnah of Ibrahim (peace be upon him) actually teaches that to please the true Owner, the Lord of the Worlds, sacrificing even the greatest blessing of the world at His command is not a loss at all. Rather, it is all profit. Just think! In old age, facing opposition and enmity from the whole world on the basis of the declaration of Tawheed, having passed through many trials such as hardships, sufferings, conspiracies, and migrations, Ibrahim, the sincere servant of his Lord, prays and is granted a son. When the only son reaches the stage of being able to run errands with his father, another test from Allah comes: the command to sacrifice his beloved son in the way of Allah. Ibrahim (peace be upon him), instead of making excuses to escape this command, chooses the path of action, and on the other hand, see the utmost greatness of the son who has fully submitted to his father and says:
﴿يَا أَبَتِ افْعَلْ مَا تُؤْمَرُ ۖ سَتَجِدُنِي إِن شَاءَ اللَّهُ مِنَ الصَّابِرِينَ﴾
"O my dear father! Do what you are commanded, do not worry about me. If Allah wills, you will find me among the patient."
Reference: (As-Saffat: 102)
SubhanAllah! The father is ready to slaughter, the son is ready to be slaughtered!!! For whose sake? To please whom? To fulfill whose command? To gain whose pleasure? Only for Allah, only to please Him, only to consider His pleasure the greatest wealth above all riches.
Dear readers! Think a little! Today we perform the sacrifice of animals with great pomp and show, considering it the Sunnah of Baba Ibrahim (peace be upon him). Is the Sunnah of Ibrahim (peace be upon him) just to slaughter animals, fill your stomach, eat yourself, feed your friends and relatives, but let your life remain captive to your desires, your actions please Satan instead of the Merciful, your appearance, character, actions, your movements, trade, business, waking and sleeping, culture and civilization, politics and society, education and economy, relationships and dealings, friendships, enmities—everything in your life based on your whims, captive to personal interests, based on rebellion against Allah and His Messenger (peace be upon him), immersed in friendship and love for the enemies of Allah..?
No, absolutely not! Rather, the whole life of Ibrahim (peace be upon him) is based on one point: displease the whole world, but never displease Allah; fight with the whole world, but never think of fighting with Allah; rebellion and disobedience to the world cause no harm, but there is no greater harm than disobedience and rebellion against Allah; sacrifice every blessing and comfort of the world, but never sacrifice the love of Allah; dedicate every act, every movement, every breath of your life to your Allah.
﴿قُلْ إِنَّ صَلَاتِي وَنُسُكِي وَمَحْيَايَ وَمَمَاتِي لِلَّهِ رَبِّ الْعَالَمِينَ لَا شَرِيكَ لَهُ ۖ وَبِذَٰلِكَ أُمِرْتُ وَأَنَا أَوَّلُ الْمُسْلِمِينَ﴾
"Say, indeed, my prayer, my sacrifice, my life, and my death are for Allah, Lord of the worlds. He has no partner, and this I have been commanded, and I am the first of the Muslims."
Reference: (Al-An'am: 162-163)
Remember! The real philosophy of sacrifice is that piety, devotion to Allah, and sincerity develop in the hearts; by shedding the blood of an animal, the desire to offer one's own blood in the way of Allah arises. The Ibrahimic spirit of sacrifice should be present in the hearts. People should be ready to sacrifice their children for the protection of Allah’s religion, to prepare the fields of jihad, and to earn the medals of martyrdom, understanding it as the command of Allah. See, think! When shedding the blood of the animal, did the heart experience this turmoil in the love of its Owner or not? Did the heart become ready to leave disobedience to Allah and adopt obedience or not? Did any revolution occur in the world of the heart or not? And remember! Allah, the Lord of the Worlds, has declared:
﴿لَن يَنَالَ اللَّهَ لُحُومُهَا وَلَا دِمَاؤُهَا وَلَٰكِن يَنَالُهُ التَّقْوَىٰ مِنكُمْ﴾
"Indeed, the meat and blood of these animals do not reach Allah, nor is it His acceptance. But your piety reaches Him."
Reference: (Al-Hajj: 37)
And that is the real requirement, that your condition, in word and deed, becomes:
﴿إِنِّي وَجَّهْتُ وَجْهِيَ لِلَّذِي فَطَرَ السَّمَاوَاتِ وَالْأَرْضَ حَنِيفًا ۖ وَمَا أَنَا مِنَ الْمُشْرِكِينَ﴾
"Indeed, I have turned my face toward Him who created the heavens and the earth, inclining toward truth, and I am not of those who associate others with Allah."
Reference: (Al-An'am: 79)
And your declaration before your people, tribe, community, country, and even the whole world of disbelievers should be:
﴿إِنَّا بُرَآءُ مِنكُمْ وَمِمَّا تَعْبُدُونَ مِن دُونِ اللَّهِ كَفَرْنَا بِكُمْ وَبَدَا بَيْنَنَا وَبَيْنَكُمُ الْعَدَاوَةُ وَالْبَغْضَاءُ أَبَدًا حَتَّىٰ تُؤْمِنُوا بِاللَّهِ وَحْدَهُ﴾
"O people of the world! We worship only one Allah; we disassociate ourselves from you and from those whom you worship besides Allah. We declare our rejection of you, and enmity and hatred have appeared between us and you forever until you believe in one Allah."
Reference: (Al-Mumtahina: 4)
My respected readers! The truth is that we will only attain the real pleasure and true results of sacrifices when, along with sacrificing animals, we succeed in developing Ibrahimic sincerity and emotions in our hearts. May Allah grant us success. (Ameen!)
The ruling on Sacrifice:
Sacrifice (Qurbani) is obligatory on every person who is financially capable. The Prophet ﷺ said:
من كان له سعة ولم يضح، فلا يقربن مصلانا.
"Whoever has the means and does not offer a sacrifice, let him never come near our Eidgah."
Reference: (Sunan Ibn Majah: 3123)
The chain of narration of this Marfu‘ Hadith has been declared Hasan by Al-Albani (may Allah have mercy on him) and Sheikh Zubair Ali Zai.
Similarly, when the Prophet ﷺ saw some people hastily sacrificing their animals before the Eid prayer, he ordered them to sacrifice another animal in place of those and said:
من ذبح قبل الصلاة، فليذبح مكانها أخرى.
"Whoever slaughters the sacrificial animal before the Eid prayer, let him slaughter another animal in its place."
Reference: (Bukhari: 5500, Muslim: 1960)
Likewise, clarifying the Sunnah and procedure of that day, he said:
إن أول ما تبدأ به فى يومنا هذا أن نصلي ثم نرجع فتنحر فمن فعل ذلك فقد أصاب سنتنا
"Indeed, the first thing with which we begin our day is that we perform the (Eid) prayer, then return and offer the sacrifice. So whoever does this has followed our Sunnah."
Reference: (Bukhari: 968, Muslim: 1961)
That is, the one who follows your Sunnah is the one who offers the sacrifice after performing the Eid al-Adha prayer. Yes! One who does not have the means is not obligated, and is exempt based on other general evidences.
It should be noted that here "financially capable" does not mean "possessor of Nisab" as many people think—that whoever is obliged to pay Zakat is also obliged to offer sacrifice. This notion is incorrect; there is no evidence established from the Prophet ﷺ regarding this matter.
Cutting Hair and Nails for the One Who Will Sacrifice:
From the sighting of the moon of Dhu al-Hijjah until the animal is sacrificed, it is forbidden for the person who intends to sacrifice to cut or trim their hair and nails. The Prophet Muhammad (peace be upon him) said:
إذا رأيتم هلال ذي الحجة وأراد أحدكم أن يضحي فليمسك عن شعره وأظفاره
"When you see the moon of Dhu al-Hijjah and any one of you intends to offer a sacrifice, it is obligatory for him to refrain from cutting his hair and nails."
Reference: (Sahih Muslim: 1977)
In another narration, the words are:
فلا يأخذن من شعره ولا من أظفاره شيئا حتى يضحي
"That he should not cut anything from his hair or nails until he has offered the sacrifice."
Reference: (Sahih Muslim: 1977)
The command to avoid haircuts, etc., during the first ten days of Dhu al-Hijjah applies only to those who intend to offer a sacrifice. Since one animal sacrifice suffices for all members of a household, in such a case this restriction will apply to all members of the household.
Summary for Reflection:
Many brothers, from sighting the moon of Dhu al-Hijjah until performing the sacrifice, thankfully observe this restriction completely. But after performing the sacrifice, while getting a haircut, they also shave or trim their beards along with the other hair. They should sincerely reflect on this for the sake of Allah: during the initial days of Dhu al-Hijjah, on what basis did they refrain from cutting their beard along with the rest of the hair and nails? Surely, it was by following the command of Allah’s Messenger ﷺ. Then they should consider whether the Prophet ﷺ permitted shaving or cutting the beard after the sacrifice? Certainly not; rather, it is the command of his Sunnah that he said:
خالفوا المشركين وأوفوا اللحى
“Oppose the polytheists and grow the beards.”
Reference: (Sahih Bukhari: 5892)
In another narration, the Prophet’s statement is mentioned as:
انهكوا الشوارب وأعفوا اللحى
“Trim the mustaches properly and grow the beards.”
Reference: (Bukhari: 5893)
The words of another hadith are: the Messenger of Allah ﷺ said:
جروا الشوارب وأرخوا اللحى، خالفوا المجوس
“Trim the mustaches and let the beards hang, oppose the Magians.”
Reference: (Muslim: 260)
In one narration, the Prophet ﷺ counted growing the beard among the ten acts of natural disposition (fitrah).
Reference: (Muslim: 261)
The above narrations and dozens of others indicating this command make it clear that growing the beard is obligatory upon Muslims, and shaving or trimming it is forbidden. There is no restriction of any time or period in this matter. Cutting it during the early days of Dhu al-Hijjah or after the sacrifice is equally a sin and crime. It is disobedience to Allah and His Messenger ﷺ. It is resembling the polytheists, Jews, and Magians, and is like the hair of the head. Such brothers are requested to desist from this for the sake of Allah, to abandon the ways of the enemies of Allah, and to adopt the Sunnah of the noble Prophets, peace be upon them. Therein lies goodness and success. May Allah grant us and those brothers the ability to act accordingly.
Age of the Sacrificial Animal:
In all circumstances, while performing sacrifice, only a "Musinnah" (two-tusked) animal from among camels, cows, sheep, or goats should be sacrificed. An animal younger than this will not suffice. However, if it becomes difficult to obtain a two-tusked animal, either because it is not available or it is available but very expensive, then the Prophet Muhammad ﷺ permitted sacrificing a "Juz'ah" (young animal) from the category of lambs, kids, or sheep. Accordingly, he said:
لا تذبحوا إلا مسنة إلا أن يعسر عليكم فتذبحوا جذعة من الضأن
"Do not sacrifice any animal other than a two-tusked one, except if it becomes difficult for you, then sacrifice a Juz'ah from the sheep, kids, or lambs."
Reference: (Muslim: 1963)
Regarding the age of the Juz'ah sheep (which is permitted in the above hadith to be sacrificed in place of a two-tusked animal in case of difficulty), scholars have different opinions. The most correct view is that a Juz'ah is one that has completed one year of age, and the majority of scholars agree on this.
Reference: (Fath al-Bari: 5/10)
It should be kept in mind here that a Juz'ah from the category of camels, cows, or goats is not permissible for sacrifice under any circumstances, even if it is very fat, fresh, healthy, and domestically raised. Rather, having two tusks is mandatory and essential. One should be fully cautious about this and should not trust the words of animal sellers in this regard under any circumstances.
Fat, Fresh, and Beautiful Animals for Sacrifice:
The sacrificial animal should be beautiful, fat, fresh, and healthy. Abu Huraira (RA) narrates that when the Prophet Muhammad (PBUH) intended to offer a sacrifice, he would buy two large, fat, fresh, horned, and well-built castrated rams.
Reference: (Sunan Ibn Majah: 3122)
Similarly, the Companions (RA) also used to fatten and freshen the sacrificial animals by feeding them well.
Reference: (Bukhari, commentary before Hadith: 5553)
Sacrifice of Castrated Animals:
Both castrated and non-castrated animals can be sacrificed. Being castrated is not considered a defect, as is clear from the above hadith.
Reference: (Ibn Majah: 3122)
Defects that Prevent Sacrifice:
When buying an animal for sacrifice, one should carefully inspect it to ensure that it has no defects of any kind. There should be no leniency or tolerance in purchasing a defective animal because the acceptance of the sacrifice also depends on this. Animals that cannot be sacrificed due to their defects have been detailed by the Holy Prophet Muhammad ﷺ. Accordingly, Ali Al-Murtaza (may Allah be pleased with him) said:
أمرنا رسول الله صلى الله عليه وسلم أن نستشرف العين والأذن ، ولا نضحي بشرقاء ، ولا خرقاء ، ولا مقابلة ، ولا مدابرة
The Messenger of Allah ﷺ commanded us to carefully examine the eyes and ears of the sacrificial animals and not to sacrifice an animal whose ear is torn, or has a hole in it, or whose ear is cut from the front side, nor to sacrifice an animal whose ear is cut from the back side.
Reference: (Musnad Ahmad: 128/1 Hadith No: 1065)
Similarly, Ali ibn Abi Talib (may Allah be pleased with him) stated:
إن رسول الله صلى الله عليه وسلم نهى أن يضحى بأعضب القرن والأذن
The Holy Prophet ﷺ forbade sacrificing animals with broken horns or cut ears.
Reference: (Ibn Majah: 3145 - Abu Dawood: 2805 - Tirmidhi: 1504)
It should be noted that sometimes the outer sheath of the horn peels off, but the horn underneath remains completely intact. Such an animal is not included in this prohibition. However, if the horn is broken, whether slightly or severely, due to hitting a wall, the animal’s own chain catching the horn, the owner hitting it, or fights among animals, whether before or after purchase, then sacrificing such an animal is not permissible.
The details of animals that should not be used for sacrifice due to defects are mentioned in another hadith where Bara ibn Azib (may Allah be pleased with him) was asked which animals are not permissible for sacrifice. He replied that the Messenger of Allah ﷺ stood among us and said:
أربع لا تجوز فى الإضحية : العوراء بين عورها والمريضة بين مرضها والعرجاء بين طلعها والكسير التى لا تنقى
"Four types of animals are not permissible for sacrifice: one-eyed (clearly blind in one eye), sick (with an obvious illness), lame (with clear lameness), and such a lean, weak animal that its bones have no flesh or fat."
Reference: (Abu Dawood: 2802, wording from Tirmidhi: 1497 - Nasai: 4374 - Ibn Majah: 3144)
In summary, it is not permissible to sacrifice animals with the following defects:
① Whose ear is cut in any way or has a hole in it.
② Whose horn is broken (slightly or severely).
③ One-eyed, where the blindness in one eye is clearly visible.
④ Sick, with an obvious illness.
⑤ Lame, with clear lameness.
⑥ Extremely lean, weak, emaciated, so much so that the bones have lost all flesh and fat.
Time of Sacrifice:
The time for sacrifice begins after the Eid prayer is performed. If the animal is slaughtered before the Eid prayer, it will not be considered a sacrifice. The Prophet Muhammad (peace be upon him) said:
من ذبح قبل فإنما هو لحم قدمه لأهله ، ليس من النسك فى شيء
"Whoever slaughters the sacrifice before the Eid prayer, it is only meat that he has given to his family, and it is not considered a sacrifice."
Reference: (Sahih Bukhari: 5545; Muslim: 1961)
According to the command of the Prophet Muhammad (peace be upon him), a person who sacrifices before the Eid prayer must perform another sacrifice after the Eid prayer.
Reference: (Bukhari: 5562; Muslim: 1960)
It should be noted that in this matter, the Prophet Muhammad (peace be upon him) did not differentiate between city or village; whether a person is in the city or the village, the sacrifice will only be valid if the animal is slaughtered after performing the Eid prayer. The claim that villagers or people in rural areas can sacrifice after the Fajr prayer and it will be considered a valid sacrifice is incorrect. There is no such differentiation or command proven from the Messenger of Allah (peace be upon him).
The Day of Sacrifice and the Most Virtuous Day:
Performing sacrifice on the day of Eid al-Adha (i.e., the 10th of Dhu al-Hijjah) holds great virtue. Because the day of Eid falls within those days (the ten days) in which good deeds performed are more beloved and superior to Allah than good deeds performed on all other days of the year. Similarly, the practice of the Holy Prophet ﷺ was also on the first day. On the occasion of the Farewell Pilgrimage, he sacrificed 100 camels, and all of them were sacrificed on the first day, i.e., the 10th of Dhu al-Hijjah.
Reference: (Muslim: 1318)
As for the permissibility of sacrifice, all the days of Tashreeq (the 11th, 12th, and 13th of Dhu al-Hijjah) are days of sacrifice. The Holy Prophet ﷺ said:
كل أيام التشريق ذبح
"All the days of Tashreeq are days of slaughter."
Reference: (Musnad Ahmad: 82/4 Hadith number: 16756 - Sahih Ibn Hibban: 3854 - Sunan al-Daraqutni: 4758 - Silsilat al-Ahadith al-Sahihah: 2476)
In summary, the time for sacrifice begins after offering the Eid prayer on the 10th of Dhu al-Hijjah and lasts until sunset on the 13th of Dhu al-Hijjah.
Sacrifice at Night:
The sacrifice can be performed at any time, day or night. There is no authentic evidence prohibiting sacrifice at night.
Sacrifice on behalf of the entire household:
One sacrifice on behalf of the entire household suffices. It is not necessary for each member of the household to perform a separate sacrifice. When Sayyiduna Abu Ayyub Ansari (may Allah be pleased with him) was asked how people performed sacrifices during the time of the Messenger of Allah (peace be upon him), he replied:
كان الرجل فى عهد النبى صلى الله عليه وسلم يضحي بالشاة عنه وعن أهل بيته
In the blessed era of the Prophet (peace be upon him), a person would offer one sacrifice on behalf of himself and his household.
Reference: (Tirmidhi: 1505 – Ibn Majah: 3147)
Partnership in a camel or cow while sacrificing:
During Hajj and Umrah, seven people can share in the sacrifice (Hadi) of a camel or a cow. Sayyiduna Jabir bin Abdullah (may Allah be pleased with him) says that when we set out for Hajj with the Prophet Muhammad (peace be upon him) while saying Labbaik, the Prophet (peace be upon him) instructed us that seven people should share in one camel or cow.
Reference: (Muslim: 1213)
However, in the case of a sacrifice (Udhiyah) made on behalf of someone other than the pilgrim or Umrah performer, seven people can share in a cow and ten people can share in a camel. Sayyiduna Abdullah bin Abbas (may Allah be pleased with him) says:
كنا مع رسول الله صلى الله عليه وسلم فى سفر فحضر الأضحى فاشتركنا فى البقرة سبعة وفي البعير عشرة
"We were on a journey with the Messenger of Allah (peace be upon him) when Eid al-Adha arrived, so seven people shared in the sacrifice of a cow and ten people shared in the sacrifice of a camel."
Reference: (Tirmidhi: 1501 - Nasai: 4397 and Ibn Majah: 3131)
Facing the Qiblah while slaughtering the animal:
It is established from the pure Sunnah of the Messenger of Allah (peace be upon him) that the animal should be faced towards the Qiblah at the time of slaughter.
Reference: (Abu Dawood: 2795)
Slaughtering the sacrifice oneself:
It is also permissible to have the sacrificial animal slaughtered by someone else. However, the usual practice of the Holy Prophet Muhammad ﷺ was that he himself would slaughter the sacrifice. Anas bin Malik رضي الله عنه says:
أن النبى صلى الله عليه وسلم كان يضحي بكبشين أملحين أقرنين ووضع رجله على صفحتهما ويذبحهما بيده
"The Holy Prophet ﷺ used to sacrifice two rams with horns; he would place his foot beside them and slaughter them with his own hand."
Reference: (Bukhari: 5564)
Dua for Sacrifice:
The Holy Prophet Muhammad ﷺ used to recite بسم الله والله أكبر at the time of sacrifice.
Reference: (Bukhari: 5565 - Muslim: 1966)
Etiquettes of Slaughtering the Animal:
The knife should be sharpened very well for slaughtering the animal. When a ram was brought to the Prophet Muhammad ﷺ for sacrifice, he asked Aisha رضي الله عنها for the knife and ordered her: إشحذيها بحجر "Sharpen it with a stone."
Reference: (Sahih Muslim: 1967)
Similarly, Shaddad bin Aws رضي الله عنه reports that the Prophet Muhammad ﷺ said:
إن الله كتب الإحسان على كل شيء ، فإذا قتلتم فأحسنوا القتلة وإذا ذبحتم فأحسنوا الذبح وليحد أحدكم شفرته فليرح ذبيحته
"Indeed, Allah has made it obligatory to do good to everything, so when you kill, kill well, and when you slaughter, slaughter well, and let one of you sharpen his knife and ease the suffering of his slaughtered animal."
Reference: (Muslim: 1955)
Imam Nawawi رحمه الله writes in the explanation of this hadith that the person slaughtering should sharpen the knife and use it swiftly while easing the suffering of the animal. It is also recommended not to sharpen the knife in front of the animal to be slaughtered, not to slaughter one animal in front of another, and not to drag the animal to the place of slaughter.
Reference: (Sharh al-Nawawi: 107/13)
Abdullah bin Abbas رضي الله عنه says that a man had laid a goat on the ground for slaughter and was sharpening his knife himself, so the Prophet Muhammad ﷺ said, "Do you want it to suffer many deaths? Why did you not sharpen your knife before laying it down?"
Reference: (Mustadrak Hakim: 257/4 and Silsilat al-Ahadith al-Sahihah: 20/10, 3130)
After slaughtering, the animal’s neck should not be twisted, nor should the hyoid bone be broken, nor should the tip of the knife be driven into the forbidden marrow inside the neck bone. In this way, the blood does not come out completely, and the meat becomes medically harmful. After slaughtering, let the animal cool down calmly and allow its blood to flow out naturally. Do not begin skinning until the animal is completely still.
Agency in Sacrifice:
Someone else can be appointed as an agent to purchase the sacrifice. For instance, Sayyiduna Urwah bin Abi Al-Ja'd Al-Bariqi (may Allah be pleased with him) narrates that the Prophet Muhammad (peace be upon him) gave him one dinar to buy a sacrificial animal. He bought two goats with it for the Prophet. Then he sold one of the two goats for one dinar and came to the Prophet with one dinar and one goat. The Prophet prayed for blessings in his trade, and even if he had bought soil, he would have profited from it.
Reference: (Bukhari: 3642)
Similarly, the task of slaughtering the sacrifice and distributing the meat, etc., can also be entrusted to someone else. For example, during the Farewell Pilgrimage, the Prophet Muhammad (peace be upon him) slaughtered 63 of the 100 camels he had offered himself, then assigned the responsibility to Ali Al-Murtaza (may Allah be pleased with him), who slaughtered the remaining 37 camels.
Reference: (Muslim: 1318)
Likewise, the responsibility of distributing the sacrificial meat and hides was also fulfilled by Ali Al-Murtaza (may Allah be pleased with him).
Reference: (Bukhari: 1716; Muslim: 1317)
However, it should be kept in mind that the agent (to whom the money for the sacrifice is given and who is entrusted with slaughtering and distributing the meat, etc.) should be well-versed in matters related to sacrifice, pious, righteous, and God-fearing. Because sacrifice is an act of worship, and these qualities hold special importance in performing any act of worship and its acceptance.
(In the beloved homeland of Pakistan, the "Falah-e-Insaniyat Foundation" every year on the occasion of Eid al-Adha collects sacrificial animals or cash for their purchase from all over the country under a sacrifice program to deliver sacrifices to people affected by natural disasters (floods, earthquakes, etc.), the poor, destitute, migrants, mujahideen, and orphaned children and widows of martyrs. Then, in an organized manner, the sacrifices are delivered to the deserving. All matters related to the purchase, distribution, and slaughter of sacrifices are carried out with full adherence to Shariah limits and conditions. Those who are financially able, especially those who intend to offer more than one sacrifice, should definitely participate in this program and timely submit the sacrificial animals or their price to the centers, offices, or responsible persons of the "Falah-e-Insaniyat Foundation" to include the deserving in the joys of Eid.)
Distribution of Sacrificial Meat:
It is permissible in the light of the Quran and Sunnah to eat the meat of the sacrifice oneself, feed family members, relatives, neighbors, and other poor and needy people. Allah Almighty has said:
﴿فَكُلُوا مِنْهَا وَأَطْعِمُوا الْبَائِسَ الْفَقِيرَ﴾
"So eat from them and feed the needy who is suffering."
Reference: (Al-Hajj: 28)
In another place He said:
﴿فَكُلُوا مِنْهَا وَأَطْعِمُوا الْقَانِعَ وَالْمُعْتَرَّ﴾
"So eat of it and feed the one who is content and the one who asks."
Reference: (Al-Hajj: 36)
Storing Sacrificial Meat:
The one who performs the sacrifice can also store the meat of the sacrifice. The Holy Prophet Muhammad (peace be upon him) ordered when poor Bedouin people came to Medina one year:
من ضحي منكم، فلا يصبحن بعد ثالثة وبقي فى بيته منه شيء
“Whoever among you performs the sacrifice, then after the third day, there should be no meat of that sacrifice left in his house.”
The next year, people asked, O Messenger of Allah (peace be upon him)! Should we do the same this year as we did last year? He said:
كلوا وأطعموا وادخروا فإن ذلك العام كان بالناس جهد فأردت أن تعينوا فيها
“No, rather eat, feed others, and store it. Last year, people were in hardship, so I wanted you to help them in their hardship.”
Reference: (Bukhari: 5569 - Muslim: 1974)
Selling the Sacrifice’s Skin:
For the one who performs the sacrifice, selling the skin of the sacrifice is also prohibited, just like the meat of the sacrifice. The Holy Prophet Muhammad (peace be upon him) said:
من باع جلد أضحيته فلا أضحية له
“Whoever sells the skin of his sacrifice, his sacrifice is not accepted.”
Reference: (Mustadrak Hakim: 3468 - Allama Albani (may Allah have mercy on him) said it is Hasan. See Sahih Wazee’ al-Jami’ al-Sagheer: 11063)
Giving the meat, hide, or any part of the sacrifice as payment to the butcher:
If the hide of the sacrifice, the meat of the sacrifice, or any other part of the sacrificial animal such as the head, feet, hump, liver, etc., is given to the butcher as wages, it is forbidden. Sayyidina Ali al-Murtaza (may Allah be pleased with him) said:
أن النبى صلى الله عليه وسلم أمره أن يقوم على بدنه وأن يقسم بدنه كلها لحومها وجلودها وجلالها ولا يعطي فى حزارتها شيئا
That the Prophet Muhammad (peace be upon him) instructed them to oversee the camels of the sacrifice and to distribute all of their parts, their meat, hides, and trimmings, and not to give anything from them as payment to the butcher.
Reference: (Bukhari: 1717 - Muslim: 1317)
In another hadith, he further said:
نحن نعطيه من عندنا
“We will pay the butcher his wages from our own money.”
Reference: (Muslim: 1317)
Use of the hides of the sacrifice:
The use of the sacrificial hide is the same as that of the sacrificial meat, meaning one can use it oneself, give it to friends and relatives, and also donate it as charity. Umm al-Mu'minin Sayyida Aisha (may Allah be pleased with her) narrates that during the time of the Prophet Muhammad (peace be upon him), some Bedouins came to Medina during the days of sacrifice, and the Messenger of Allah (peace be upon him) said: Keep the meat for three days and give the rest as charity. Then when the next year came, people said, "O Messenger of Allah! People make water skins from their sacrificial hides and melt the fat (can we also do this?)" He said, "What is the problem?" They said, "You have forbidden eating the sacrificial meat after three days." He said, "I only forbade you because of the poor people coming from outside. Now you may eat, store, and give as charity."
Reference: (Muslim: 1971)
From this hadith, it is clear that just like the sacrificial meat, the sacrificial hide can be used to make water skins and mats, given to friends and relatives, and also given as charity. The practice of the Prophet Muhammad (peace be upon him) is recorded in the books of hadith. Sayyiduna Ali ibn Abi Talib (may Allah be pleased with him) says:
أهدى النبى صلى الله عليه وسلم مئة بدنة فأمرني بلحومها فقسمتها ثم أمرني بجلالها فقسمتها ثم بجنودها فقسمتها
"The Prophet Muhammad (peace be upon him) sacrificed one hundred camels, then ordered me regarding their meat, so I distributed it; then he ordered me regarding their bags, so I distributed those as well; then he ordered me regarding their hides, so I distributed those too."
Reference: (Bukhari: 1718)
In another narration:
وأمره أن يقسم بدنه كلها لحومها وجلودها وجلالها فى المساكين
"The Prophet Muhammad (peace be upon him) ordered Ali al-Murtaza (may Allah be pleased with him) to distribute your sacrificial camels entirely among the poor, their meat, their hides, and their bags."
Reference: (Muslim: 1317)
It is understood that if one does not want to use the sacrificial hides oneself, distributing them among the poor is following the Sunnah of the Messenger (peace be upon him). However, such poor people should be sought who are of correct belief, prayerful, pious, observant of Allah’s limits, and who strive in the cause of Allah for the exaltation of the Word of Allah. Because the poor to whom the Prophet (peace be upon him) ordered the hides to be given were all characterized by these qualities. In the time of the Prophet, there was no Muslim who was without prayer or who did not participate in Jihad fi Sabilillah.
