The following are a few etiquettes to be observed before the Eid prayer.
Adorning Oneself
On an occasion of happiness, it is a recommended act to wear good clothes. In fact, it is also recommended to take a bath and apply perfume. Hazrat Umar (may Allah be pleased with him) saw a fine robe (jubbah) being sold in the market, so he presented it to the Messenger of Allah (ﷺ) and said: “O Messenger of Allah! You should buy this to wear on the occasion of Eid and when delegations arrive.” (Bukhari, Al-Eidayn: 947) Hazrat Ibn Abbas (may Allah be pleased with him) narrates that the Messenger of Allah (ﷺ) used to wear a red-striped garment on the day of Eid. (Silsilah al-Ahadith al-Sahihah: 1279)
Eating Something Before Eid al-Fitr or Eid al-Adha
It is a Sunnah act to eat an odd number of dates before the Eid al-Fitr prayer. Hazrat Anas (may Allah be pleased with him) narrates that the Messenger of Allah (ﷺ) would not leave on the day of Eid al-Fitr until he had eaten a few dates. (Bukhari, Al-Eidayn: 953) If dates are not available, any sweet thing can be eaten. However, on the day of Eid al-Adha, he would not eat anything until he had offered the prayer. (Tirmidhi, Al-Eidayn: 542) In one narration, it is mentioned that the Messenger of Allah (ﷺ) used to eat the liver, etc., of his sacrifice. (Bayhaqi: p. 283, vol. 3)
Going to the Eidgah on Foot
One should go to the Eidgah on foot; however, it is also permissible to go riding if necessary. In a narration from Hazrat Ali (may Allah be pleased with him), it is mentioned that going to the Eidgah on foot is a Sunnah act. (Tirmidhi, Al-Eidayn: 530) Imam Tirmidhi (may Allah have mercy on him) has declared this hadith to be hasan (good) and has further written that most scholars act upon this hadith. From this, it is known that going to the Eidgah on foot is at least a recommended act, although a ride can be used for a valid reason. In a hadith narrated from Hazrat Ibn Umar (may Allah be pleased with him), it is mentioned that the Messenger of Allah (ﷺ) would go to the Eidgah on foot and return from there on foot. (Ibn Majah: Iqamat al-Salat: 1295)
Fatawa Ashab al-Hadith, Volume 4, Page number 155
After Eid al-Adha, the sacrifice has to be performed, so its prayer should be offered early, whereas Eid al-Fitr should be prayed with a slight delay. In any case, when the sun rises and is high, the time for the Eid prayer begins. Accordingly, it is narrated from Hazrat Jundab (may Allah be pleased with him) that he said that the Messenger of Allah (ﷺ) would pray Eid al-Fitr when the sun was as high as two spears, and he would offer Eid al-Adha when the sun was as high as one spear.
[Talkhis al-Habir, p. 167, vol. 2]
Although its chain is weak, Allamah Shawkani (may Allah have mercy on him) says: “Regarding the determination of the time for the Eidain prayer, the best-narrated hadith is this hadith narrated from Hazrat Jundab (may Allah be pleased with him).”
[Nayl al-Awtar, p. 592, vol. 2]
This is also supported by a hadith of Hazrat Abdullah ibn Busr (may Allah be pleased with him). The narration states that he went out with people on the day of Eid al-Fitr or Eid al-Adha and was extremely surprised at the Imam’s delay. He said that we would have finished praying by this time, and that was the time of Chasht (forenoon).
[Abu Dawood, Al-Salat: 1135]
In any case, it should not be performed immediately after sunrise, nor should its performance be delayed without reason. Its final time of performance is the declination of the sun (Zawal), as once the Messenger of Allah (ﷺ) was informed of the sighting of the Eid moon after the declination of the sun, he said: “Tomorrow morning, people should go to the Eidgah to offer the prayer.”
[Abu Dawood, Al-Salat: 1157]
Fatawa Ashab al-Hadith, Volume 3, Page number 151
The time for the Eid prayer begins a little after sunrise and ends before the declination of the sun (Zawal). Accordingly, the companion of the Prophet, Hazrat Abdullah ibn Busr (may Allah be pleased with him), came to pray Eid, and he disliked the Imam’s delay and said that we would have been free by this time, i.e., at the time of Ishraq (forenoon). (Abu Dawood, Al-Salat: 1135)
Therefore, it is not appropriate to delay the Eid prayer too much. The Messenger of Allah (ﷺ) used to perform the Eid prayer before other matters. Eid al-Adha should be offered at the earliest time so that there is ample time for the sacrifice.
Fatawa Ashab al-Hadith, Volume 4, Page number 153
According to the majority, it is a Sunnah, not obligatory (Wajib). This is also the position of Hazrat Abu Bakr Siddiq, Hazrat Umar, Hazrat Bilal, Hazrat Abu Mas’ud al-Badri (may Allah be pleased with them all), Hazrat Sa’id ibn al-Musayyib, ‘Alqamah, al-Aswad, Imam Abu Hanifa’s sheikh ‘Ata, Imam Malik, Imam Ahmad, Imam Abu Yusuf, Imam Ishaq ibn Rahwayh, Hazrat Abu Thawr, Imam Muzani, Imam Ibn al-Mundhir, Imam Dawud, and the Zahiris, etc. (may Allah have mercy on them).
(Nawawi’s Sharh Sahih Muslim, Kitab al-Adahi wa Bab Waqtiha, vol. 2, p. 153)
Imam Ibn Hajar al-Asqalani says that it is proven with an authentic chain that Hazrat Abu Bakr Siddiq and Hazrat Umar (may Allah be pleased with them) would sometimes not perform the sacrifice, lest people assume it to be obligatory (Fard).
بل صح عنها انهما كان لا يضحيان مطلقا احيانا خشية ان يظن وجوبها
(درایہ ص325 ۔تحفۃ الخودی ۔۔۔بحوالہ بہیقی)
Imam Tirmidhi says: “The practice of the Imams of the religion is upon this, that it is a Sunnah, not obligatory. And this is the saying of Imam Sufyan al-Thawri and Imam Ibn al-Mubarak.”
والعمل علي هذا عند اهل العلمان الا ضحية ليست بواجبه ولكنها سنة من سنن النبي الله صلي الله عليه وسلم يستحب ان يعمل بها وهو قول سفيان الثوري و ابن المبارك
(ترمذی ص 182 ج1)
Hazrat Imam Abu Hanifa (RA), Hazrat Imam Awza’i (RA), Imam Rabi’ah, Abu al-Layth, and some Malikis say: It is obligatory, but on the wealthy. Imam Muhammad says: It is obligatory on those who are residents in cities. According to Hazrat Imam Abu Hanifa (RA), the sign of being wealthy is being the owner of the Nisab. (Nawawi’s Sharh Muslim, p. 153, vol. 2)
Someone asked Hazrat Ibn Umar (may Allah be pleased with him):
“Is Qurbani obligatory?” He replied: “The Prophet ﷺ and the Muslims performed Qurbani.” Then he asked the same question again, and he gave the same answer again. [The author adds:] Is your mind in place? The Prophet ﷺ and the Muslims performed Qurbani.
(Tirmidhi, p. 350 with Tuhfat al-Ahwadhi)
The demand of high resolve and servitude is that one should perform the sacrifice without getting into this debate. Because the purpose is to please God, and He is pleased without ‘weighing’.
Yes, if you need clarification for academic purposes, then our personal opinion is that the view of obligation is more cautious (ahwat). After stating the arguments for non-obligation, Hazrat Imam Shawkani (RA) says: they are not useful for the purpose. In the end, he says: Yes, the narration of Umm Salamah could be useful for it, because delegation and conditional linking indicate non-obligation. (Nayl al-Awtar, p. 95, vol. 5)
In our view, not every conditional linking and delegation is based on choice but is subject to its context. Just as it is in… if the responsibility is obligatory, the conditional linking will be related to ‘at the time of execution’, as is the case here. In any case, whoever can perform the sacrifice, must do it. Whoever is not able, cannot do it, so they should not. Its abandonment is not proven from the Prophet ﷺ. If this is the Sunnah of Ibrahim, then it was obligatory for him because he was commanded.
Quran: “O my father, do as you are commanded.” (Part 23, Al-Saffat, ‘ayn 3)
We are commanded to follow the way of Hazrat Ibrahim (AS), because God has preserved this sunnah for those who came after.
وَتَرَكْنَاعَلَيْهِفِيالْآخِرِينَ
(Part 3, Aal-Imran, ‘ayn 10)
“Then follow the religion of Ibrahim, inclining toward truth, and he was not of the polytheists.”
The way that starts from the Lord is called “Millat”. Qurbani was legislated for Hazrat Ibrahim (AS); he was commanded to do it. Therefore, the same way is legislated for us, and we are bound to fulfill it according to our ability. Yes, those who cannot give and are not able, are exempt. But the sign of being able and capable is not being the owner of Nisab, but a matter of heart and courage. According to the terminology of the Hanafis, the Prophet ﷺ was never ‘mustati’ (owner of means, owner of nisab), but it was a matter of the heart. To present a gift in the presence of the Beloved ﷺ and still be conscious of the measures of ‘nisab’ – this is not friendship, but just getting by.
Fatawa ‘Ulama’ al-Hadith, Volume 13 / Pages 112-125
The One Intending to Sacrifice Should Not Cut Nails and Hair, and Other Necessary Matters
A person who intends to perform a sacrifice should refrain from cutting their hair or nails after seeing the moon of Dhul Hijjah. It is narrated from Umm Salamah (may Allah be pleased with her) that the Messenger of Allah (ﷺ) said: “When you see the new moon of Dhul Hijjah and one of you intends to offer a sacrifice, he should not cut his hair or his nails.” (Sahih Muslim, Kitab al-Adahi, Bab Nahy man dakhala ‘alayhi ‘ashr Dhi al-Hijjah wa huwa murid al-tadhiyah an ya’khudh min sha’rihi wa azfarihi shay’an, 41)
And the person who is not performing a sacrifice, if he clips his nails on the day of Eid, removes hair, cuts his mustache, and removes pubic hair, he also gets the reward of a sacrifice. It is narrated from Abdullah ibn ‘Amr ibn al-‘As (may Allah be pleased with him) that the Prophet (ﷺ) said: “I have been commanded to celebrate the Day of Adha as Eid, which Allah has appointed for this ummah.” A man said, “Tell me, if I can find nothing for sacrifice except a female milk-giving goat, should I sacrifice it?” He said, “No, but you should cut your hair, clip your nails, trim your mustache, and shave your pubic hair. This will be your complete sacrifice in the sight of Allah.”
(Abu Dawud, Kitab al-Dahaya, Bab ma ja’a fi ijab al-adahi 2789; Nasa’i, Kitab al-Dahaya, Bab man lam yajid al-adhiyah 4377)
Imam Ibn Hibban (1043), Imam al-Hakim (4/223), and Imam al-Dhahabi have authenticated it.
Its chain includes ‘Isa ibn Hilal al-Sadafi, who is Saduq (truthful), Taqrib ma’ Tahrir 3/145, which makes this narration Hasan.
From this hadith, it is known that whoever does not perform a sacrifice but cuts his hair and nails on the day of Eid will receive the reward of a full sacrifice from Allah.
Tafheem-e-Deen / Kitab al-Eidayn / Page: 231
It is necessary for the one performing the sacrifice to be a Muslim of sound creed (Sahih al-‘Aqidah), a follower of the Book and Sunnah, and free from polytheism (shirk), disbelief (kufr), and innovations (bid’at). And whoever’s creed is incorrect, none of his deeds are acceptable. Keeping the Quran, Hadith, and consensus (ijma’) in view, one should always take special care of one’s faith and actions.
A person who intends to offer a sacrifice should not cut his hair or nails from the 1st of Dhul Hijjah until the sacrificial animal is slaughtered. After slaughtering the sacrifice, it is permissible and lawful for him to remove hair and clip nails.
The Prophet ﷺ said:
وحَدَّثَنَاه إِسْحَقُ بْنُ إِبْرَاهِيمَ أَخْبَرَنَا سُفْيَانُ حَدَّثَنِي عَبْدُ الرَّحْمَنِ بْنِ حُمَيْدِ بْنِ
عَبْدِ الرَّحْمَنِ بْنِ عَوْفٍ عَنْ سَعِيدِ بْنِ الْمُسَيَّبِ عَنْ أُمِّ سَلَمَةَ تَرْفَعُهُ قَالَ إِذَا
دَخَلَ الْعَشْرُ وَعِنْدَهُ أُضْحِيَّةٌ يُرِيدُ أَنْ يُضَحِّيَ فَلَا يَأْخُذَنَّ شَعْرًا وَلَا يَقْلِمَنَّ ظُفُرًا
“Ishaq ibn Ibrahim narrated to us, saying: Sufyan informed us, saying: Abd al-Rahman ibn Humayd ibn Abd al-Rahman ibn ‘Awf narrated to me from Sa’id ibn al-Musayyib, from Umm Salamah, who attributed it to the Prophet, saying: ‘When the ten days (of Dhul Hijjah) begin, and one of you has a sacrifice that he intends to offer, he should not take from his hair or clip his nails.'”
(Sahih Muslim / Kitab al-Adhiyah / 5118 / Volume 5)
وحَدَّثَنِي عُبَيْدُاللَّهِ بْنُ مُعَاذٍ الْعَنْبَرِيُّ حَدَّثَنَاأَبِي حَدَّثَنَا مُحَمَّدُ بْنُ عَمْرٍو اللَّيْثِيُّ عَنْ
عُمَرَ بْنِ مُسْلِمِ بْنِ عَمَّارِ بْنِ أُكَيْمَةَ اللَّيْثِيِّ قَالَ سَمِعْتُ سَعِيدَ بْنَ الْمُسَيَّبِ يَقُولُ
سَمِعْتُ أُمَّ سَلَمَةَ زَوْجَ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ تَقُولُ قَالَ رَسُولُ اللَّهِ صَلَّى
اللَّهُ عَلَيْهِ وَسَلَّمَ مَنْ كَانَ لَهُ ذِبْحٌ يَذْبَحُهُ فَإِذَا أُهِلَّ هِلَالُ ذِي الْحِجَّةِ فَلَا يَأْخُذَنَّ
مِنْ شَعْرِهِ وَلَا مِنْ أَظْفَارِهِ شَيْئًا حَتَّى يُضَحِّيَ
“‘Ubaydullah ibn Mu’adh al-‘Anbari narrated to me, saying: my father narrated to us, saying: Muhammad ibn ‘Amr al-Laythi narrated to us from ‘Umar ibn Muslim ibn ‘Ammar ibn Ukaymah al-Laythi, who said: I heard Sa’id ibn al-Musayyib say: I heard Umm Salamah, the wife of the Prophet (ﷺ), say: The Messenger of Allah (ﷺ) said: ‘Whoever has a sacrificial animal to slaughter, when the new moon of Dhul Hijjah is sighted, he should not take anything from his hair or his nails until he has offered the sacrifice (then he may cut his hair and nails).'”
(Sahih Muslim / Kitab al-Adhiyah / 5121 / Volume 5)
Those who do not have the means to perform a sacrifice, if they also abide by the restriction of not cutting hair and nails, will, by the permission of Allah, receive the reward of a sacrifice. This hadith is present in numerous books of hadith, including Nasa’i, Abu Dawud, Ibn Hibban, Daraqutni, Bayhaqi, and Hakim.
Abdullah ibn ‘Amr ibn al-‘As (may Allah be pleased with them both) narrates that the Prophet ﷺ said:
حَدَّثَنَا هَارُونُ بْنُ عَبْدِ اللَّهِ، حَدَّثَنَا عَبْدُ اللَّهِ بْنُ يَزِيدَ، حَدَّثَنِي سَعِيدُ بْنُ أَبِي أَيُّوبَ،
حَدَّثَنِي عَيَّاشُ بْنُ عَبَّاسٍ الْقِتْبَانِيُّ، عَنْ عِيسَى بْنِ هِلَالٍ الصَّدَفِيِّ، عَنْ عَبْدِ اللَّهِ بْنِ
عَمْرِو بْنِ الْعَاصِ، أَنّ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ، قَالَ:أُمِرْتُ بِيَوْمِ الْأَضْحَى عِيدًا
جَعَلَهُ اللَّهُ عَزَّ وَجَلَّ لِهَذِهِ الْأُمَّةِ، قَالَ الرَّجُلُ:أَرَأَيْتَ إِنْ لَمْ أَجِدْإِلَّاأُضْحِيَّةً أُنْثَى،
أَفَأُ ضَحِّي بِهَا قَالَ : لَا، وَلَكِنْ تَأْخُذُ مِنْ شَعْرِكَ وَأَظْفَارِكَ وَتَقُصُّ شَارِبَكَ ، وَتَحْلِقُ
عَانَتَكَ، فَتِلْكَ تَمَامُ أُضْحِيَّتِكَ عِنْدَ اللَّهِ عَزَّ وَجَلَّ .
“The Prophet (ﷺ) said: ‘I have been commanded to take the day of Adha (the tenth of Dhul Hijjah) as an Eid, which Allah the Almighty has appointed for this nation.’ A man said: ‘Tell me, if I find nothing but a female camel or goat, should I sacrifice it?’ The Prophet (ﷺ) said: ‘No, but you should trim your hair, clip your nails, shorten your mustache, and remove your pubic hair. With Allah the Almighty, that (in reward) is your complete sacrifice.'”
(Shaykh al-Albani declared this hadith weak due to the narrator ‘Isa ibn Hilal al-Sadafi, but his reliability is also established from other muhaddithin.)
Regarding the restriction on hair and nails, one thing to know is that this restriction is only for the one performing the sacrifice; other family members are exempt. However, if everyone wants to observe it, that is a good thing. The second thing is that a person who, out of negligence, has not cut his hair and nails for forty days and has to offer a sacrifice, and the moon of Dhul Hijjah has also been sighted, such a person is indeed very negligent. If the hair and nails have grown to the point of causing discomfort, he should remove them, Allah is Forgiving, otherwise he should leave them.
If the one offering the sacrifice cuts his hair or nails by mistake, there is no sin on him. But whoever cuts his hair or nails intentionally, repentance is necessary for him.
The time for sacrifice begins immediately after the Eid prayer. It is not permissible to sacrifice before this. Regarding a sacrifice made before this, the Prophet (ﷺ) said:
“شَاتُكَ شَاةُ لَحْمٍ”
“Your goat is a goat for meat.”
Meaning, such a goat is merely for eating meat. It will not be considered a sacrifice. Sacrifice is an act of worship. Just as the time for prayer is fixed, so is the time for sacrifice. Just as the Zuhr prayer cannot be offered before its time, so sacrifice cannot be performed before its time.
The time for sacrifice begins after the Eid prayer and lasts until the third day of Eid, and according to some jurists, until the fourth day of Eid. The most virtuous time for sacrifice is until Zawal (midday).
If the sacrifice is not done by Zawal, it should be done on the second day. According to some jurists, it is correct to sacrifice at any time during the day or night. In my opinion, it would be better if not all people sacrifice on the same day, so that an excess of meat does not accumulate at once. Rather, some people should sacrifice on the second day and some on the third day, so that the poor can get meat every day.
Fatawa Yusuf Al-Qaradawi, Festivals and Eid, Volume: 1, Page: 210
Let’s look at the correct time of sacrifice in the light of authentic hadiths.
It is narrated from al-Bara’ ibn ‘Azib (may Allah be pleased with them both) that the Prophet (ﷺ) said:
و حَدَّثَنَا يَحْيَى بْنُ يَحْيَى أَخْبَرَنَا خَالِدُ بْنُ عَبْدِ اللَّهِ عَنْ مُطَرِّفٍ عَنْ عَامِرٍ عَنْ الْبَرَاءِ
قَالَ ضَحَّى خَالِي أَبُو بُرْدَةَ قَبْلَ الصَّلَاةِ فَقَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ تِلْكَ
شَاةُ لَحْمٍ فَقَالَ يَا رَسُولَ اللَّهِ إِنَّ عِنْدِي جَذَعَةً مِنْ الْمَعْزِ فَقَالَ ضَحِّ بِهَا وَلَا تَصْلُحُ
لِغَيْرِكَ ثُمَّ قَالَ مَنْ ضَحَّى قَبْلَ الصَّلَاةِ فَإِنَّمَا ذَبَحَ لِنَفْسِهِ وَمَنْ ذَبَحَ بَعْدَ الصَّلَاةِ فَقَدْ
تَمَّ نُسُكُهُ وَأَصَابَ سُنَّةَ الْمُسْلِمِينَ
“Mutarrif narrated from ‘Amir (al-Sha’bi), who narrated from al-Bara’ (may Allah be pleased with him), who said: ‘My maternal uncle, Abu Burdah (may Allah be pleased with him), sacrificed before the prayer. The Messenger of Allah (ﷺ) said, “That is a goat for meat (not a sacrifice).” He (Abu Burdah) said, “O Messenger of Allah! I have a six-month-old goat.” He (ﷺ) said, “Sacrifice it, but it is not valid for anyone other than you.” Then he (ﷺ) said, “Whoever slaughters before the prayer has only slaughtered for himself (to eat), and whoever slaughters after the prayer, his sacrifice is complete and he has followed the way of the Muslims.”‘”
(Sahih Muslim / Kitab al-Adhiyah / Bab Waqt al-Qurbani / Hadith no. 5069)
حَدَّثَنَا مُحَمَّدُ بْنُ الْمُثَنَّى حَدَّثَنَا ابْنُ أَبِي عَدِيٍّ عَنْ دَاوُدَ عَنْ الشَّعْبِيِّ عَنْ الْبَرَاءِ بْنِ عَازِبٍ
قَالَ خَطَبَنَا رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَوْمَ النَّحْرِ فَقَالَ لَا يَذْبَحَنَّ أَحَدٌ حَتَّى يُصَلِّيَ
قَالَ فَقَالَ خَالِي يَا رَسُولَ اللَّهِ إِنَّ هَذَا يَوْمٌ اللَّحْمُ فِيهِ مَكْرُوهٌ ثُمَّ ذَكَرَ بِمَعْنَى حَدِيثِ هُشَيْمٍ
“Ibn Abi ‘Adi narrated from Dawud, from (Amir) al-Sha’bi, from al-Bara’ ibn ‘Azib (may Allah be pleased with him), who said: ‘The Messenger of Allah (ﷺ) delivered a sermon to us on the Day of Nahr and said, “No one should slaughter (a sacrificial animal) at all before praying.” Then my uncle said, “O Messenger of Allah! This is a day on which one gets fed up with meat.” Then he mentioned the hadith similar to that of Hushaym.'”
(Sahih Muslim / Kitab al-Adhiyah / Bab Waqt al-Qurbani / Hadith no. 5071)
حَدَّثَنَا عُبَيْدُ اللَّهِ بْنُ مُعَاذٍ حَدَّثَنَا أَبِي حَدَّثَنَا شُعْبَةُ عَنْ الْأَسْوَدِ سَمِعَ جُنْدَبًا الْبَجَلِيَّ قَالَ
شَهِدْتُ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ صَلَّى يَوْمَ أَضْحًى ثُمَّ خَطَبَ فَقَالَ مَنْ
كَانَ ذَبَحَ قَبْلَ أَنْ يُصَلِّيَ فَلْيُعِدْ مَكَانَهَا وَمَنْ لَمْ يَكُنْ ذَبَحَ فَلْيَذْبَحْ بِاسْمِ اللَّهِ
“‘Ubaydullah’s father, Mu’adh, said: Shu’bah narrated to us from al-Aswad ibn Qays, who heard from Jundab al-Bajali (may Allah be pleased with him), who said: ‘I saw the Messenger of Allah (ﷺ) on the day of Eid al-Adha. He prayed, then delivered a sermon and said, “Whoever has slaughtered (his sacrificial animal) before praying should slaughter another one in its place, and whoever has not slaughtered should slaughter with the name of Allah.”‘”
(Sahih Muslim / Kitab al-Adhiyah / Bab Waqt al-Qurbani / Hadith no. 5067)
حَدَّثَنَا مُسَدَّدٌ، حَدَّثَنَا إِسْمَاعِيلُ، عَنْ أَيُّوبَ، عَنْ مُحَمَّدٍ، عَنْ أَنَسِ بْنِ مَالِكٍ رَضِيَ اللَّهُ عَنْهُ
قَالَ : قَالَ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: “مَنْ ذَبَحَ قَبْلَ الصَّلَاةِ فَإِنَّمَا ذَبَحَ لِنَفْسِهِ، وَمَنْ
ذَبَحَ بَعْدَ الصَّلَاةِ، فَقَدْ تَمَّ نُسُكُهُ، وَأَصَابَ سُنَّةَ الْمُسْلِمِينَ””.
“The Prophet (ﷺ) said that whoever performs the sacrifice before the Eid prayer has slaughtered the animal for his own self, and whoever performs the sacrifice after the Eid prayer, his sacrifice is complete. He has followed the Sunnah of the Muslims.”
These hadiths show that sacrifice before the Eid prayer is not valid, but sacrificing after the Eid prayer is valid.
The time for sacrifice begins after the Eid prayer and ends at the setting of the sun on the evening of the thirteenth of Dhul Hijjah. Meaning, the four days of sacrifice are proven from the Book of Allah and the Sunnah of the Messenger of Allah. There are many proofs in this regard; one proof is sufficient for establishing the point.
The Prophet ﷺ said:
كُلُّ عَرَفَةَ مَوْقِفٌ ، وارفعوا عن عُرَنَةَ ، وكُلُّ مزدلِفَةَ موقِفٌ ، وارفعوا عن بطنِ مُحَسِّرٍ ،
وكلُّ فجاجِ مِنًى منحرٌ ، وكلُّ أيامِ التشريقِ ذبحٌ
(صحيح الجامع:4537)
“All of Arafat is a place of standing, but keep away from ‘Uranah. All of Muzdalifah is a place of standing, but keep away from the valley of Muhassir. Every valley of Mina is a place of slaughter, and all the days of Tashreeq are days of slaughter (sacrifice).”
Imam Bukhari (may Allah have mercy on him) established a chapter in his Sahih with the following words: “A statement of the command of the Messenger of Allah (ﷺ) that the animal should be slaughtered in the name of Allah.”
Then he narrated a hadith that the Messenger of Allah (ﷺ) said: “After the Eid prayer, slaughter your sacrifice in the name of Allah.”
[Sahih al-Bukhari, Al-Dhaba’ih: 5500]
This means that one should say Bismillah while slaughtering. Imam Bukhari (may Allah have mercy on him) established another chapter in his Sahih with the following words: “Saying Allahu Akbar at the time of slaughter.” Then he mentioned a hadith narrated from Hazrat Anas (may Allah be pleased with him) that the Messenger of Allah (ﷺ) would slaughter the sacrifice with his own hand and would say “Bismillah, Allahu Akbar” while slaughtering.
[Sahih al-Bukhari, Al-Adahi: 5565]
From these hadiths, it is known that one should only say “Bismillah, Allahu Akbar” while slaughtering. The mention of saying Allahu Akbar three times is not narrated in the books of hadith. Therefore, while acting upon the Sunnah, Allahu Akbar should be said only once.
Fatawa Ashab al-Hadith, Volume 3, Page number 407
An animal has one life. It was required that one cow be sacrificed on behalf of only one house or person, because sacrifice is the name of shedding blood, not of shares of meat, which a person eats himself. And the life of a goat, a ram, and a cow is one. Therefore, a cow standing in place of seven is purely the mercy of God. For this reason, the partners in a sacrifice should also be of one kind, meaning all should be monotheistic Muslims, not polytheists. And the intention of all should be for sacrifice, not for a vow (nadhr) or ‘aqiqah, etc. That is why there is doubt about there being seven shares in a cow, because there is no explicit mention in the hadith regarding ‘aqiqah. And regarding sacrifice, it has been explicitly stated that it can be on behalf of seven.
Fatawa ‘Ulama’ al-Hadith, Volume 13, pp. 66-68
Only one sacrificial animal is sufficient for all the members of a household, because when the Prophet (ﷺ) sacrificed, he said: “O Allah, this is on behalf of Muhammad and his household.”
Abu Ayyub al-Ansari (may Allah be pleased with him) says that in the time of the Prophet (ﷺ), each of us would slaughter only one goat on behalf of himself and his family. But after that, people started making more sacrifices for pride and show, as you see.
A male goat, female goat, ram, and sheep suffice for only one person. However, one male goat or ram is sufficient for the entire household. Observe the proofs:
حَدَّثَنَا هَارُونُ بْنُ مَعْرُوفٍ حَدَّثَنَا عَبْدُ اللَّهِ بْنُ وَهْبٍ قَالَ قَالَ حَيْوَةُ أَخْبَرَنِي أَبُو
صَخْرٍ عَنْ يَزِيدَ بْنِ قُسَيْطٍ عَنْ عُرْوَةَ بْنِ الزُّبَيْرِ عَنْ عَائِشَةَ أَنَّ رَسُولَ اللَّهِ صَلَّى
اللَّهُ عَلَيْهِ وَسَلَّمَ أَمَرَ بِكَبْشٍ أَقْرَنَ يَطَأُ فِي سَوَادٍ وَيَبْرُكُ فِي سَوَادٍ وَيَنْظُرُ فِي سَوَادٍ
فَأُتِيَ بِهِ لِيُضَحِّيَ بِهِ فَقَالَ لَهَا يَا عَائِشَةُ هَلُمِّي الْمُدْيَةَ ثُمَّ قَالَ اشْحَذِيهَا بِحَجَرٍ فَفَعَلَتْ
ثُمَّ أَخَذَهَا وَأَخَذَ الْكَبْشَ فَأَضْجَعَهُ ثُمَّ ذَبَحَهُ ثُمَّ قَالَ بِاسْمِ اللَّهِ اللَّهُمَّ تَقَبَّلْ مِنْ مُحَمَّدٍ
وَآلِ مُحَمَّدٍ وَمِنْ أُمَّةِ مُحَمَّدٍ ثُمَّ ضَحَّى بِهِ
“‘Urwah ibn al-Zubayr narrated from ‘A’ishah (may Allah be pleased with her) that the Messenger of Allah (ﷺ) ordered a horned ram that walked in black, sat in black, and looked with black (meaning its feet, belly, and eyes were black). Then such a ram was brought for sacrifice. He said to her, ‘O ‘A’ishah! Bring the knife.’ Then he said, ‘Sharpen it with a stone.’ I did. Then he (ﷺ) took the knife, took the ram, laid it down, then while slaughtering it, he said, ‘In the name of Allah. O Allah! Accept this from Muhammad, and from the family of Muhammad, and from the Ummah of Muhammad.’ Then he sacrificed it.”
(Sahih Muslim / Volume 5 / Hadith no. 5091)
حَدَّثَنِي يَحْيَى بْنُ مُوسَى، حَدَّثَنَا أَبُو بَكْرٍ الْحَنَفِيُّ، حَدَّثَنَا الضَّحَّاكُ بْنُ عُثْمَانَ، حَدَّثَنِي عُمَارَةُ بْنُ
عَبْدِ اللَّهِ، قَال: سَمِعْتُ عَطَاءَ بْنَ يَسَارٍ، يَقُولُ: سَأَلْتُ أَبَا أَيُّوبَ الْأَنْصَارِيَّ: كَيْفَ كَانَتِ
الضَّحَايَا عَلَى عَهْدِ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ؟ فَقَالَ: كَانَالرَّجُلُ يُضَحِّي بِالشَّاةِ عَنْهُ،
وَعَنْ أَهْلِ بَيْتِهِ، فَيَأْكُلُونَ، وَيُطْعِمُونَ، حَتَّى تَبَاهَى النَّاسُ، فَصَارَتْ كَمَا تَرَى ، قَالَ
أَبُو عِيسَى: هَذَا حَدِيثٌ حَسَنٌ صَحِيحٌ، وَعُمَارَةُ بْنُ عَبْدِ اللَّهِ هُوَ: مَدَنِيٌّ، وَقَدْ رَوَى عَنْهُ مَالِكُ
بْنُ أَنَسٍ، وَالْعَمَلُ عَلَى هَذَا عِنْدَ بَعْضِ أَهْلِ الْعِلْمِ، وَهُوَ قَوْلُ أَحْمَدَ، وَإِسْحَاق: وَاحْتَجَّا
بِحَدِيثِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ أَنَّهُ ضَحَّى بِكَبْشٍ، فَقَالَ: هَذَا عَمَّنْ لَمْ يُضَحِّ مِنْ أُمَّتِي
وَقَالَ بَعْضُ أَهْلِ الْعِلْمِ: لَا تُجْزِي الشَّاةُ إِلَّا عَنْ نَفْسٍ وَاحِدَةٍ، وَهُوَ قَوْلُ عَبْدِ اللَّهِ بْنِ
الْمُبَارَكِ: وَغَيْرِهِ مِنْ أَهْلِ الْعِلْمِ.
“I asked Abu Ayyub al-Ansari (may Allah be pleased with him): ‘How were the sacrifices during the time of the Messenger of Allah (ﷺ)?’ He said: ‘A man would sacrifice one goat on behalf of himself and his household. They would eat themselves and feed others, until people began to boast (in the abundance of sacrifices), and the situation became as you see it now.’¹”
“Imam Tirmidhi says: 1- This hadith is Hasan Sahih. 2- The narrator ‘Umarah ibn Abdullah is from Madinah, and Malik ibn Anas has also narrated from him. 3- The practice of some scholars is upon this, and it is the saying of Ahmad and Ishaq ibn Rahwayh. They both used as proof the hadith of the Prophet (ﷺ) that he sacrificed a ram and said: ‘This is on behalf of those from my Ummah who have not sacrificed.’ 4- Some scholars say: One goat suffices for only one person. This is the saying of Abdullah ibn al-Mubarak and other scholars (but the first opinion is the stronger one).”
From these blessed hadiths, it is proven that one ram can be slaughtered on behalf of the entire household. However, the families of those who are sacrificing in Mina cannot be included in it.
وَبِاللّٰہِ التَّوْفِیْقُ
ھٰذٙا مٙا عِنْدِی وٙاللہُ تٙعٙالیٰ اٙعْلٙمْ بِالصّٙوٙاب
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