Eid Al-Adha

بسم الله الرحمن الرحيم

رَبِّ اشْرَحْ لِي صَدْرِي ; وَيَسِّرْ لِي أَمْرِي ; وَاحْلُلْ عُقْدَةً مِنْ لِسَانِي ; يَفْقَهُوا قَوْلِي

Eid Al-Adha is one of the two Eids celebrated by Muslims, the other being Eid Al-Fitr. Eid Al-Adha is also known as the ‘Big Eid’, while Eid Al-Fitr is referred to as ‘Small Eid’. In due course of our discussion here, we shall understand why this classification of big and small is given to the two Eids, Insha’Allah.

Just as Eid Al-Fitr is associated with one of the pillars of Islam (i.e. Fasting), similarly, Eid Al-Adha is associated with another of the pillars of Islam i.e. Hajj. As the name tells us, the word ‘Adha’ is derived from the Arabic word ‘Udhiyah’ which means an animal of sacrifice for the sake of Allah. And that is what the core of this Eid is. The Prophet (PBUH) said:

Aishah (RA) narrated that Allah’s Messenger (PBUH) said, “Al-Fitr is the day that people break (their) fast, and Al-Adha is the day that the people sacrifice.”

(Hadith No. 802, Chapters on Fasting, Jami’ At-Tirmidhi, Vol. 2).

Similar to the other Eid, all Muslims are encouraged to celebrate Eid Al-Adha with full enthusiasm. It is recommended to present ourselves with clean (or new) dresses; go out to social gatherings and meet relatives, friends and neighbours; embrace fellow Muslims (embracing is a widely accepted gesture among Muslims on the days of Eid); cook delicacies (your favourite foods) at home; invite people to your homes over meals; exchange gifts with your children, family members and others, etc. However, it should be kept in mind that no act of our celebrations on Eid should violate any Islamic ruling. For example, when attending gatherings, women and men should maintain Hijab; it should be ensured that we do not end up doing extravagance; manners of entertaining guests are not forgotten, etc. Above all, one should not forget Remembrance of Allah while busy in celebrations of Eid.

Let us now try to study and learn the rulings associated with celebrations of Eid Al-Adha and the essence of this festival. This is very important for each one of us as it will then enable us to understand the background of the festival, help us celebrate the festival in true spirit and follow the ways of our beloved Prophet (PBUH) & his companions.

1. When & Why is Eid Al-Adha celebrated?

Eid Al-Adha is associated with Hajj. Hajj (i.e. the ‘Day of Arafah’) is performed on 09 Dhul Hijj, and the day next to it (i.e. 10 Dhul Hijj) is known as ‘Day of Sacrifice’ (i.e. ‘Yaum-e-Nahr’). This is the day when the Hajj pilgrims sacrifice animal(s) in the Name of Allah as one of the rituals of Hajj. This ‘Day of Sacrifice’ is the day of Eid Al-Adha.

People may ask that this day is a ‘Day of Sacrifice’ as a part of Hajj for the pilgrims, then why do people who do not go on Hajj also celebrate it as a festival?

The answer to this question is as follows:

Abdullah bin Amr bin Al-Aas narrated that the Prophet (PBUH) said, “I have been commanded to take the ‘Day of Adha’ as Eid, which Allah has appointed for this nation…”

(Hadith No. 2789, Book of Sacrifices, Sunan Abu Dawud, Vol. 3).

The ‘Day of Sacrifice’ is appointed as a day of celebration (hence, called ‘Eid Al-Adha’) by Almighty Allah. But in order to understand the background and history associated with this day, we need to study the history of Ibrahim (AS), as the ‘Day of Sacrifice’ is observed and celebrated as a remembrance of Ibrahim (AS) for one of the most difficult tests he faced, and Allah helped him come out of it successfully. Here is the story:

 رَبِّ هَبْ لِي مِنْ الصَّالِحِينَ

“My Lord! Grant me (offspring) from the righteous.”

فَبَشَّرْنَاهُ بِغُلامٍ حَلِيمٍ

“So, We gave him the glad tidings of a forbearing boy.”

فَلَمَّا بَلَغَ مَعَهُ السَّعْيَ قَالَ يَا بُنَيَّ إِنِّي أَرَى فِي الْمَنَامِ أَنِّي أَذْبَحُكَ فَانظُرْ مَاذَا تَرَى قَالَ يَا أَبَتِ افْعَلْ مَا تُؤْمَرُ سَتَجِدُنِي إِنْ شَاءَ اللَّهُ مِنْ الصَّابِرِينَ

“And when he (his son) was old enough to walk with him, he said: O my son! I have seen in a dream that I am slaughtering you. So look what you think! He said: O my father! Do that which you are commanded, if Allah wills, you shall find me one of the patient (ones).”

فَلَمَّا أَسْلَمَا وَتَلَّهُ لِلْجَبِينِ

“Then, when they had both submitted themselves, and he had laid him prostrate on his forehead,”

وَنَادَيْنَاهُ أَنْ يَا إِبْرَاهِيمُ

“We called out to him: O Ibrahim!”

قَدْ صَدَّقْتَ الرُّؤْيَا إِنَّا كَذَلِكَ نَجْزِي الْمُحْسِنِينَ

“You have fulfilled the dream. Verily, thus do We reward the doers of good.”

إِنَّ هَذَا لَهُوَ الْبَلاءُ الْمُبِينُ

“Verily, that indeed was a manifest trial.”

وَفَدَيْنَاهُ بِذِبْحٍ عَظِيمٍ

“And We ransomed him with a great sacrifice.”

وَتَرَكْنَا عَلَيْهِ فِي الآخِرِينَ

“And We left for him among the later generations.”

(Aayah No’s 100 to 108, Surah As-Saffat, Chapter No. 37, Holy Qur’an).

Here Allah mentions that He gave Ibrahim (AS) glad tidings of a righteous son, Ismaeel (AS). He was born when Ibrahim (AS) was eighty-six years of age. When Ismaeel (AS) reached age of work with his father i.e. when he became a youth, Ibrahim (AS) saw a dream that he was being commanded to offer his son in sacrifice. As the dreams of Prophets are considered to be revelations, it was a tremendous trial from Allah for Ibrahim (AS); after all he was being asked to sacrifice his only son who was born when he was eighty-six.

He talked to his son about this. Ismaeel (AS) made his father immensely happy by saying that he should do as commanded and he will find his son patient. This was a reply of a person who is devotedly obedient to his father and to Allah.

So, Ibrahim (AS) started to sacrifice his son as commanded by Almighty. He wanted to sacrifice him from back so that he could not see this happening. The forehead of Ismaeel (AS) touched the ground.

Ibrahim (AS) mentioned Allah’s Name and tried to pass the knife through his neck. But to his surprise, the knife did not cut anything. Then a call came to him from Allah that he has already completed the vision, meaning the purpose of trial was achieved. And in place of Ismaeel (AS), Ibrahim (AS) was granted a ram for sacrifice, a ram which had grazed in Paradise for forty years, mentioned to as a ‘great sacrifice’.

This act of sacrifice of an animal became a ritual of Hajj as demonstrated by Prophet Muhammad (PBUH) during his Hajj, as a remembrance of Ibrahim (AS) and his trial involving his son Ismaeel (AS). Hence, Muslims all over the world join their Muslim brothers (who are in Hajj) in offering sacrifice and celebrating the day.

2. Eid Al-Adha is the ‘Big Eid’ and is (celebrated) for three days.

The ‘Day of Nahr’ i.e. 10 Dhul Hijj is considered to be the ‘Day of Hajj Al-Akbar’:

Ali (RA) narrated: I asked Allah’s Messenger (PBUH) about the day of Al-Hajj Al-Akbar, and he said, “The Day of An-Nahr.”

(Hadith No. 957, Chapters on Hajj, Jami’ At-Tirmidhi, Vol. 2).
Further, Eid Al-Adha is for three days as authenticated by following hadith:

 Uqbah bin Amir narrated that Allah’s Messenger (PBUH) said, “The ‘Day of Arafah’, ‘The Day of Nahr’, and the ‘Days of Tashriq’ are Eid for us, the people of Islam, and they are the days of eating and drinking.”

(Hadith No. 773, Chapters on Fasting, Jami’ At-Tirmidhi, Vol. 2).
All these narrations are good enough to explain why Eid Al-Adha is called as the ‘Big Eid’.

3. The first important thing to be done on Eid Al-Adha: ‘Salat of Eid’

The first thing on the morning of Eid Al-Adha is to offer Salat of Eid. This is one of the voluntary Salats, but the significance associated with this Salat shall be obvious in due course of our discussion.

3.1. Women are encouraged to join Salat of Eid.

Islam encourages all of us to offer Salat of Eid in congregation and take our families along with us. This is very important in the essence of unity of Muslims. Refer to following hadith:

Narrated Umm Atiyya (RA): We were ordered to go out (for Eid) and also take along with us the menstruating women, mature girls and virgins staying in seclusion. The menstruating women could present themselves at the religious gathering and invocation of Muslims, but should keep away from their Musalla.

(Hadith No. 981, Book of The Two Eid Festivals, Sahih Bukhari, Vol. 2).

The very fact that all family members (even the menstruating women) are supposed to go out for Eid gatherings highlights the importance of Eid prayer. However, it is clear that menstruating women may join in invocation but cannot offer Salat.

3.2. Do not eat anything on Eid Al-Adha unless you perform the Eid prayer.

This is unlike Eid Al-Fitr where the Prophet (PBUH) would eat something before leaving for Eid prayer. On the occasion of Eid Al-Adha, it is Sunnah not to eat before performing Eid prayers:

Abdullah bin Buraidah narrated from his father: The Prophet (PBUH) would not leave on the Day of Fitr until he ate, and he would not eat on the Day of Adha until he prayed.

(Hadith No. 542, Chapters on Two Eid, Jami’ At-Tirmidhi, Vol. 1).

3.3. Time of Salat for Eid

It is recommended not to delay Eid Salat and offer it on the morning of Eid, as early as the time for voluntary prayers starts (i.e. just after sunrise). This is the Sunnah way, as is clear from following hadith:

Yazid bin Khumair Ar-Rahabi said: Abdullah bin Busr, the companion of Allah’s Messenger (PBUH), once went with the people on the day of Eid (Fitr or Adha). He criticized the delay of Imam and said, “We used to be finished at this hour (and that was the time one could pray voluntary prayers i.e. just after sunrise).”

(Hadith No. 1135, Book of Salat, Sunan Abu Dawud, Vol. 1).
3.4. No Salat just before or after Eid prayer

Narrated Ibn Abbas (RA): The Prophet (PBUH) offered a two raka’at Salat on the day of Eid Al-Fitr and he did not offer any Salat before or after it. Then he went towards women along with Bilal (RA) and ordered them to give alms and so they started giving their ear-rings and necklaces (in charity).

(Hadith No. 964, Book of The Two Eid Festivals, Sahih Bukhari, Vol. 2).

It is also reported that Ibn Abbas (RA) disliked offering any Salat before Eid prayer. Therefore, we should not offer any other prayer just before or after Eid prayer. It is not a prohibition, but a disliked thing.

3.5. There is no Adhan and/or Iqamah for Eid prayer.

It is very clear from almost all collections of ahadith and there is a consensus of all scholars about this ruling. Refer to following hadith:

It was narrated from Ibn Juraij, who said: Atā informed me from Ibn Abbas (RA) and Jabir bin Abdullah Al-Ansari (RA), who said: ‘There was no Adhan called on the day of Al-Fitr or Al-Adha’. I asked him about that later on and he said: ‘Jabir bin Abdullah Al-Ansari (RA) informed me that there was no Adhan for the prayer on the day of Al-Fitr, neither before the Imam came out nor afterwards, and there was no Iqamah or call or anything; no call on that day and no Iqamah.’

(Hadith No. 2049 (886), Book of The Two Eid Prayers, Sahih Muslim, Vol. 2).

3.6. No. of raka’at and Takbirs in Eid prayer

The hadith mentioned in Section 3.4 above tells us that Eid prayer comprises of two raka’at. However, there are some additional Takbirs in this prayer, the details of which are evident from following narration:

Kathir bin Abdullah narrated from his father, from his grandfather: “The Prophet (PBUH) said the Takbir in first (raka’at) seven (times) before recitation, and in the last, five (times) before recitation.”

(Hadith No. 536, Chapters on The Two Eid, Jami’ At-Tirmidhi, Vol. 1).

The jurists of Al-Madinah, Imam Mālik and Imam Ahmad are of the view that there are seven Takbirs including the opening Takbir in the first raka’at before recitation, and five Takbirs in second raka’at before recitation. Now if others disagree and chose a different procedure of Takbirs, which is not authenticated by ahadith, it cannot be justified.

3.7. There is a Khutba after Eid prayer.

Salat of Eid is followed by a Khutba (i.e. a religious sermon).

Narrated Abdullah bin Umar (RA): Allah’s Messenger (PBUH) used to offer As-Salat of Eid Al-Adha & Eid Al-Fitr, and then deliver the Khutba after As-Salat.

(Hadith No. 957, Book of The Two Eid Festivals, Sahih Bukhari, Vol. 2).

3.8. What shall one do if he misses Eid prayer?

Whoever misses Eid prayer, should offer two raka’at at his place or anywhere he/she can. This is another ruling that highlights the importance of Eid prayer, as there is no such requirement of offering any other voluntary prayer if someone misses that on prescribed time.

3.9. A special case when Eid falls on Friday

If Eid falls on a Friday, then it is permissible for a person not to offer Friday prayers if he has already offered the Eid prayers in congregation. This is a very noble exception for us and there probably cannot be a better narration to support the importance of Eid prayer. It gives an insight to the beauty of Islam, for the one who wish to understand. Others will keep arguing about authenticity of this exception. It is to be understood clearly that there are several authentic ahadith that proves this ruling. I shall quote few of them.

It was reported that Ilyas bin Abi Ramlah Ash-Shami said: I was present when Muawiyah bin Abi Sufiyan asked Zaid bin Arqam: “Did you witness two Eid (i.e. the Eid and the Juma’a) being combined on one day during the time of Allah’s Messenger (PBUH)?” He replied, “Yes.” So he said: “He (Prophet, PBUH) prayed the Eid then he was lenient about Friday prayer, for he said: Whoever wishes to pray can pray.”

(Hadith No. 1070, Book of Salat, Sunan Abu Dawud, Vol. 1).
Are there doubts still about this ruling? OK, let us see one more hadith to clear our doubts.

Al-A’Mash reported from Ata bin Abi Rabah that he said: Ibn Az-Zubair (RA) once led us in the early morning in the Eid prayer, and it happened to be on a Friday. Then we went to attend Friday prayer, but he did not come out (to give Khutba etc.). So we prayed by ourselves (without congregation). And Ibn Abbas (RA) at that time was in Al-Ta’if, so when he came back we informed him this. He said: ‘He has followed Sunnah.’

(Hadith No. 1071, Book of Salat, Sunan Abu Dawud, Vol. 1).

This should clear all the doubts. Therefore, we should not be surprised if we see anyone doing so.

4. The second important thing to be done on Eid Al-Adha: ‘Sacrifice of an animal’

4.1. Animal should not be sacrificed before offering the Eid prayers.

It was narrated that Al-Bara’ bin Azib said: Allah’s Messenger (PBUH) addressed us on the ‘Day of Sacrifice’ and said, “No one should offer the sacrifice until we have prayed…”

(Hadith No. 5071 (1961), Book of Sacrifices, Sahih Muslim, Vol. 5).

In another narrations it is reported as ‘…until he has prayed’. Nevertheless, the ruling is that animal should not be sacrificed on Eid Al-Adha before offering the Eid prayer. If someone does so, that is not valid and he should repeat it (i.e. offer another sacrifice) after prayer:

It was narrated from Al-Aswad (that he) heard Jundab Al-Bajali say, “I saw Allah’s Messenger (PBUH) pray on the ‘Day of Adha’, then he delivered the Khutba and said: Whoever offered his sacrifice before praying, let him offer another…”

(Hadith No. 5067 (1960), Book of Sacrifices, Sahih Muslim, Vol. 5).

4.2. Sacrifice can be done for three days (i.e. on the Day of Adha and the Days of Tashriq).

This is established from the second hadith quoted in Section 2 above. The ‘Days of Tashriq’ are said to be days of Eid (al-Adha), and hence we can offer sacrifice up three days (starting from the ‘Day of Nahr’).

4.3. Is there any criterion as to who should offer sacrifice on Eid Al-Adha?

It was narrated from Abdullah bin Amr bin Al-Aas that Allah’s Messenger (PBUH) said to a man, “I have been instructed to take the ‘Day of Sacrifice’ as an Eid which Allah, the Mighty and Sublime, has ordained for this Ummah.” The man said, “What do you think if I cannot find anything but a female sheep that has been loaned to me so that I may benefit from its milk – should I sacrifice it?” He said, “No. Rather, cut something from your hair and your nails, trim your moustache, and shave your pubic hair, and you will have a complete reward with Allah, the Mighty and Sublime, as if you had offered the sacrifice.”

(Hadith No. 4370, Book of Ad-Dahaya, Sunan An-Nasa’i, Vol. 5).

Therefore, if a person does not have the means (financially or due to other genuine reasons) to afford sacrificing an animal on Eid Al-Adha, he is exempted from doing so; but such a person should then can cut his hair, trim his nails and moustache and shave off his pubic hair. Doing so would suffice for him and earn him the intended reward, Insha’Allah.

4.4. Is animal sacrifice (on Eid Al-Adha) a farz for Muslims who can afford to do it, or is it still optional?

We learn from previous section that animal sacrifice on Eid Al-Adha is for people who can afford doing it. Now, another question comes: For those who can afford doing so, is it a farz on them to do sacrifice or is it optional?

There are two views about this matter:

One view holds animal sacrifice as good as farz, or at least Wajib, and their view is based on following narration:

It was narrated from Abu Hurairah (RA) that Allah’s Messenger (PBUH) said, “Whoever can afford it but does not offer a sacrifice, let him not come near our prayer place.”

(Hadith No. 3123, Chapters on Sacrifice, Sunan Ibn Majah, Vol. 4).

The other view considers sacrifice (on Eid Al-Adha) as optional; whoever does it earns rewards, whoever doesn’t do it, misses those rewards, but there is no sin on him. This view is based on following narration:

It was narrated from Umm Salamah (RA) that the Prophet (PBUH) said, “Whoever sees the new crescent of Dhul Hijjah and wants to offer a sacrifice, let him not remove any of his hair or nails unless he has offered the sacrifice.”

(Hadith No. 4366, Book of Ad-Dahaya, Sunan An-Nasa’i, Vol. 5).

This hadith has also been reported by Muslim, Abu Dawud and Ibn Majah. This narration clearly tells us that if someone wants to offer sacrifice then he should not remove his hair or nails (till he offers the sacrifice). Therefore, it is optional.

Thus, both views are authenticated by authentic ahadith, and one can follow whichever view he/she prefers. I personally hold the view that offering sacrifice is very virtuous deed, it is a Sunnah; if someone (who can afford to do it, but) doesn’t do it, he misses out on the rewards he would have earned, but there shall not be any sin on him.

Above all, following verse of Qur’an should always be remembered:

لَنْ يَنَالَ اللَّهَ لُحُومُهَا وَلا دِمَاؤُهَا وَلَكِنْ يَنَالُهُ التَّقْوَى مِنْكُمْ

“It is neither their meat nor their blood that reaches Allah, but it is Taqwa from you that reaches Him…”

(Aayah No. 37, Surah Al-Hajj, Chapter No. 22, Holy Qur’an).
And Allah knows best.

4.5. Whoever wants to sacrifice an animal (on Eid Al-Adha) should not cut his hair and nails from the first day of Dhul Hijj till he offers his sacrifice on Eid.

The second hadith quoted in Section 4.4 above establishes this ruling.

4.6. What types of animals are to be sacrificed, and what types are not allowed to be sacrificed?

4.6.1. The animal for sacrifice should be of ‘An’aam’ class i.e. cattle.

وَلِكُلِّ أُمَّةٍ جَعَلْنَا مَنْسَكاً لِيَذْكُرُوا اسْمَ اللَّهِ عَلَى مَا رَزَقَهُمْ مِنْ بَهِيمَةِ الأَنْعَامِ

“And for every nation We have appointed religious ceremonies, that they may mention the Name of Allah over the beast of cattle that He has given them for food…”

(Aayah No. 34, Surah Al-Hajj, Chapter No. 22, Holy Qur’an).

The phrase ‘Baheemat al-an’aam’ refers to animals like camels, cows, buffalos, goats, sheep, lambs etc. i.e. the cattles family. Therefore, we cannot sacrifice a chicken or a fish or a turkey etc. as ‘Udhiyah’ (i.e. animal for sacrifice).

4.6.2. The animal for sacrifice should have reached an age of adult.

It was reported from Abu Az-Zubair, from Jabir (RA), who said: Allah’s Messenger (PBUH) said, “Do not slaughter but a ‘Musinnah’, unless it is difficult for you, in which case you can slaughter a ‘Jadh’ah’ lamb.”

(Hadith No. 2797, Book of Sacrifices, Sunan Abu Dawud, Vol. 3).

‘Musinnah’ for cows is the one that has lived for more than two years, in case of sheep/lamb/goat etc. it is the one that has completed one year, and for a camel it is said to be the one which has completed five years.

Therefore, it is not correct to sacrifice an animal which has not reached to the age limits mentioned above.

In case people do not find the animals of required age, then a ‘Jadh’ah’ lamb/sheep is permitted to be sacrificed. A ‘Jadh’ah’ is an animal that does not have yet teeth growing in place of earlier teeth; the age for sheep or goat to be a ‘Jadh’ah’ animal differs according to different scholars, but in any case a ‘Jadha’ah’ sheep or goat should not be less than six months old.

4.6.3. The animal for sacrifice should be free of defects.

The major defects which render an animal unfit for sacrifice are:

1. A lame animal, whose limp is obvious,

2. An animal with a bad eye, whose blindness is obvious,

3. A sick animal whose sickness is obvious,

4. An extremely thin and weak animal that has no marrow (in its bones), and

5. An animal with defined defects in its ears.

These are based on following narrations:

Al-Bara bin Azib narrated a ‘Marfu’ narration, saying: “A crippled whose limp is obvious is not to be slaughtered as sacrifice, nor an animal with a bad eye whose blindness is obvious, nor a sick animal whose sickness is obvious, nor an emaciated animal that has no marrow (in its bones).”

(Hadith No. 1497, Chapters on Sacrifices, Jami’ At-Tirmidhi, Vol. 3).
and,

It was narrated that Ali (RA) said, “Allah’s Messenger (PBUH) forbade sacrificing the ‘Muqabalah’, the ‘Mudabarah’, the ‘Sharqa’, the ‘Kharqa’, and the ‘Jad’a’.”

(Hadith No. 3142, Chapters on Sacrifices, Sunan Ibn Majah, Vol. 4).

‘Muqabalah’ is an animal which has its ears severed, ‘Mudabarah’ is the one with sides of its ears cut off, ‘Sharqa’ is the one with split ears, ‘Kharqa’ is the one with ears having holes pierced through them, and ‘Jad’a’ is the one with cut nose or ear.

Another narration tells us something about defect related to broken horns:

Ali (RA) said, “Allah’s Messenger (PBUH) forbade us from sacrificing an animal with a broken horn. (The sub-narrator) mentioned that to Sa’eed bin Al-Musayyab, and he said, “Yes, if half or more of the horn is missing.”

(Hadith No. 4382, Book of Ad-Dahaya, Sunan An-Nasa’i, Vol. 5).

So, an animal with a broken horn is unfit for sacrifice if its horn is broken more than half, but if the horn is slightly broken, then it may be sacrificed.

4.6.4. Lactating animal should not be offered for sacrifice.

It was narrated from Abu Hurairah (RA) that Allah’s Messenger (PBUH) came to a man from among the Ansar who had picked up a knife to slaughter an animal for Allah’s Messenger (PBUH). The Prophet (PBUH) said to him, “Avoid those that are lactating.”

(Hadith No. 3180, Chapters on Slaughtering, Sunan Ibn Majah, Vol. 4).

‘Lactating’ animal is the one whose breasts are filled with milk. Based on the above narration, it is not good to sacrifice ‘lactating’ animals; instead, their milk can be utilized for lot other benefits.

4.6.5. The animal for sacrifice should be owned by the person offering sacrifice.

It is essential that you offer sacrifice of an animal that you own. An animal taken on loan (borrowed), or an animal taken from someone else cheatingly or forcibly, cannot be offered as a sacrifice.

4.7. How many shares are specified in one animal of sacrifice?

4.7.1. A cow or a camel (or similar) is for seven people.

Following hadith authenticates this:

Jabir (RA) narrated: We performed the Nahr (sacrifice) with Allah’s Messenger (PBUH) at Al-Hudaibiyah: a camel for seven, and a cow for seven.

(Hadith No. 1502, Chapters on Sacrifices, Jami’ At-Tirmidhi, Vol. 3).
4.7.2. A camel can be sacrificed for ten people.

Ibn Abbas (RA) narrated, “We were with Allah’s Messenger (PBUH) on a journey when Adha came, so we shared seven for a cow and ten for a camel.”

(Hadith No. 1501, Chapters on Sacrifices, Jami’ At-Tirmidhi, Vol. 3).

Therefore, a camel can be sacrificed for either seven or ten people; authentication for both views is in place. However, the more agreed view among scholars is that a camel should be used for seven persons. And Allah knows best.

4.7.3. What about a sheep/lamb/goat/ram; is one sheep to be sacrificed for one person, or can a single sheep (or lamb or a goat) be sacrificed on behalf of more than one person?

There are two different views about sacrifice of one sheep sufficient for how many people. I shall quote some narrations to explain this.

It was reported from Aishah (RA) that Allah’s Messenger (PBUH) ordered for a horned ram with black on its legs, black around its eyes and black on its underside, and it was brought forward for him to sacrifice it. He said, “O Aishah! Get me a knife.” Then he said, “Sharpen it with a stone.” So she did it. He took the knife and the ram, and placed it on the ground to slaughter it, and said, “In the Name of Allah. O Allah! Accept it for Muhammad, Muhammad’s family, and for the Ummah of Muhammad.” Then he sacrificed it.

(Hadith No. 2792, Book of Sacrifices, Sunan Abu Dawud, Vol. 3).

This hadith proves that the Prophet (PBUH) sacrificed one ram for entire family; and this makes the basis of one view that a single sheep can be sacrificed for entire household.

However, people can say that this could have been exclusively for the Prophet (PBUH) and not for others. But the following hadith answers this question and further substantiates this view:

Ata bin Yasar narrated: I asked Abu Ayyub (Al-Ansari, RA) how the slaughtering was done during the time of Allah’s Messenger (PBUH). He said, “A man would sacrifice a sheep for himself and the people in his household. They would eat from it and feed others, until the people would boast about it and it became as you see now.”

(Hadith No. 1505, Chapters on Sacrifices, Jami’ At-Tirmidhi, Vol. 3).

Still, there are different opinions among scholars over this matter.

Imam Ahmad and Ishaq hold the view that a single sheep can be sacrificed for entire family, irrespective of how many numbers the family consists of. Their view is based on the ahadith quoted above.

Others hold the view that one sheep is accepted for one person alone. Their view is based on the argument that if one sheep or goat was sufficient for entire family (irrespective of the numbers of family members), then why would a cow be sacrificed for seven and a camel for ten people; and that is a very logical argument.

My personal understanding is that if a person can afford to sacrifice one sheep for one person, that is the most preferred option for him, and he should do so. But if he has a limited income (or shortage of money at that particular time), then he can sacrifice one sheep on behalf of entire family. And in case he cannot even afford a single sheep, then he need not worry about it and he should just clip his hair, trim his moustache and nails, and shave off his pubic hair, and that shall compensate in lieu of sacrifice (as discussed earlier in Section 4.3 above). And Allah knows best.

4.8. What is the dua to be recited at the time of slaughtering the animal of sacrifice?

There two different duas authenticated by Sunnah which can be recited at the time of slaughtering an animal:
4.8.1.

It was reported from Jabir bin Abdullah (RA) who said: On the ‘Day of Slaughter’, the Prophet (PBUH) slaughtered two-horned, castrated, white rams with black markings. When he made them face the Qiblah, he said, “I have turned my face towards He Who created the heavens and the earth, upon the Millat of Ibrahim, Hanifan, and I am not from the idolators. Indeed my Salat, my sacrifice, my life, and my death, all are for Allah, the Lord of the Universe, Who has no partner. That is what I have been commanded, and I am one of the Muslims. O Allah! It is from You and for You, on behalf of Muhammad and his Ummah in the Name of Allah, the Most Great.” He then slaughtered it.

(Hadith No. 2795, Book of Sacrifices, Sunan Abu Dawud Vol. 3).
This (the portion in italics above) is one dua which can be recited at the time of slaughtering the animal.
4.8.2.

It was narrated that Anas (RA) said, “Allah’s Messenger (PBUH) sacrificed two horned black and white rams. I saw him slaughter them with his own hand, and I saw him placing his foot on their side(s), and he said the Name of Allah and he said the Takbir (i.e. Bismillah Allah-o-Akbar).”

(Hadith No. 5088 (1966), Book of Sacrifices, Sahih Muslim, Vol. 5).

Based on this hadith, majority of the scholars agree that saying ‘Bismillah Allah-o-Akbar’ is enough at the time of slaughtering the animal.

4.9. The face of animal should be turned towards Qiblah at the time of sacrifice.

The hadith quoted above tells us that at the time of slaughtering the animal we should turn its face towards Qiblah.

4.10. What if while slaughtering an animal a foetus is found in its womb?

It was reported from Abu Sa’eed (RA), who said: I asked Allah’s Messenger (PBUH) about the foetus. He replied, “Eat it if you wish.” Musad-dad (one of the narrators) had it. We said, “O Allah’s Messenger (PBUH)! We slaughtered a she-camel, a cow and a sheep, and we find a foetus in its womb. Do we throw it away or can we eat it?” He said, “Eat it if you wish, for the slaughter of its mother serves as its slaughtering.”

(Hadith No. 2827, Book of Sacrifices, Sunan Abu Dawud, Vol. 3).

Therefore, in such cases, if a calf is taken out alive, slaughter it as well, and if it comes out dead, the slaughtering of its mother serves as its slaughtering also. In either case, it can be eaten of people want to eat.

4.11. Is it necessary that a person has to sacrifice an animal in the place where he is at the time of Eid, or can he delegate someone at other place to offer sacrifice on his and his family members’ behalf?

For pilgrims on Hajj, it is mandatory that they sacrifice animals within Makkah. But for people outside (i.e. who are not on Hajj), they have the option of sacrificing animal(s) either in their place or outside their place (i.e. by delegating someone else on their behalf to do the sacrifice).

However, sacrificing (slaughtering) the animal with our own hands is the most preferred way.

4.12. Can a woman slaughter an animal?

Yes, a woman can slaughter an animal. This is authenticated by following narration:

It was narrated from a son of Ka’b bin Malik, from his father, that a woman slaughtered a sheep with a (sharp-edged) stone, and that was mentioned to Allah’s Messenger (PBUH), but he did not see anything wrong with that.

(Hadith No. 3182, Chapters on Slaughtering, Sunan Ibn Majah, Vol. 4).

4.13. Do we offer sacrifice on Eid Al-Adha for our deceased parents and other relatives etc.?

The basic principle concerning sacrifice of an animal is that it is for the living beings. Therefore, offering sacrifice regularly on every Eid (Al-Adha) for deceased parents or other relatives does not make any sense; it isn’t proven by Sunnah either.

People favouring the idea of sacrifice on behalf of dead quote a hadith where Ali (RA) is reported to be offering sacrifice on behalf of the Prophet (PBUH) after his death. But that hadith cannot be taken as a basis for this view in such a simple manner. First of all we should know that the hadith is reported by Imam Abu Dawud as well as Imam Abu Eisa At-Tirmidhi, and both of them have categorized this hadith as ‘Daeef’. Second point to be remembered about this hadith is that Ali (RA) is reported to have said that the Prophet (PBUH) had ordered him to do so. So, even if the hadith is to be considered strong enough to use it as an evidence, the idea of offering sacrifice on behalf of dead shall be restricted to the cases where the deceased person had made a request or mentioned it as a part of his/her ‘Will’ and delegated it as a responsibility to one of his/her family members to do so after his death.

Therefore, in such a case where the deceased person has put this in his/her ‘Will’, then it is allowed to perform sacrifice on his/her behalf after his death. Under normal circumstances, it does not make any sense.

Scholars are of the view that in place of offering sacrifice on behalf of one’s deceased parents, it is better to do Hajj on their behalf (in case they had not done Hajj in their lives), observe Saum to compensate for their missed fasts, and do righteous deeds from which they shall also receive a portion of benefit (like charity etc.).

And Allah knows best.

4.14. What is the correct view about what should be done with the meat of sacrifice?

4.14.1. Eating, storing and distributing the meat of sacrifice

Narrated Salama bin Al-Akwa: The Prophet (PBUH) said, “Whoever has slaughtered a sacrifice should not keep anything of its meat after three days.” When it was the next year the people said, “O Allah’s Messenger (PBUH)! Shall we do as we did last year?” He said, “Eat of it, feed of it to others and store of it, for in that year the people were having a hard time and I wanted you to help (the needy).”

(Hadith No. 5569, Book of Al-Adahi, Sahih Bukhari, Vol. 7).

Someone can come up with a hadith of Ali (RA) which tells that the Prophet (PBUH) prohibited people to eat meat of their sacrifices for more than three days. But that narration is already taken into consideration in the hadith quoted by me above and it tells us that it was a specific prohibition for one year as clarified by the Prophet (PBUH) himself (in the hadith above).

Therefore, the meat of sacrifice can be eaten by the people (family etc.) who offer that sacrifice, it can be distributed to the poor (this is more recommended), and can also be stored for future use.

4.14.2. The skin or any other such things of the sacrificed animal should not be given to the butcher.

It was narrated that Ali (RA) said, “Allah’s Messenger (PBUH) commanded me to take care of his sacrificial animals, and to give their meat, skins and blankets in charity, and not give the butcher any of it. He said: We will pay him ourselves.”

(Hadith No. 3180 (1317), Book of Hajj, Sahih Muslim, Vol. 3).

Based on the above, it is not correct to give away the skin etc. of the sacrificed animal to the butcher, either as his wage or otherwise. Rather, the butcher should be paid his wage separately, and the skin should be given in charity to the needy.

5. No fasting on Eid Al-Adha

It is not allowed for a Muslim to observe fast on the day of any of the Eids:

Abu Sa’eed Al-Khudri (RA) narrated: Allah’s Messenger (PBUH) prohibited two fasts: Fasting the ‘Day of Adha’ and the ‘Day of Fitr’.

(Hadith No. 772, Chapters on Fasting, Jami’ At-Tirmidhi, Vol. 2).

The verdict is clear.

But let me raise one question: Is this prohibition of fasting applicable only for 10 Dhul Hijj (i.e. the ‘Day of Adha’)  or does it apply to ‘Day of Arafah’ and ‘Days of Tashriq’ also (according to the discussion in Section 2 earlier that Eid Al-Adha is for three days)?

Let us take up this matter and look into depth of it:

5.1. Not to fast on ‘Day of Sacrifice’

There is no disagreement on this.

5.2. Fast or not to fast on ‘Days of Tashriq’

For people not in Hajj, it is not allowed to fast on the ‘Days of Tashriq’.

For people who are in Hajj, the ruling is different. Refer to following verse of Qur’an:

فَإِذَا أَمِنتُمْ فَمَنْ تَمَتَّعَ بِالْعُمْرَةِ إِلَى الْحَجِّ فَمَا اسْتَيْسَرَ مِنْ الْهَدْيِ فَمَنْ لَمْ يَجِدْ فَصِيَامُ ثَلاثَةِ أَيَّامٍ فِي الْحَجِّ وَسَبْعَةٍ إِذَا رَجَعْتُمْ تِلْكَ عَشَرَةٌ كَامِلَةٌ

“……Then if you are in safety and whosoever performs the Umrah in the months of Hajj, before Hajj, (i.e. ‘Hajj-e-Tamattu’ and ‘Hajj-e-Qiran’), he must slaughter a Hady such as he can afford, but if he cannot afford it, he should observe Saum (fast) three days during the Hajj and seven days after his return (to his home), making ten days in all……”

(Aayah No. 196, Surah Al-Baqarah, Chapter No. 2, Holy Qur’an).

Therefore, if a Muhrim cannot afford to offer sacrifice during his/her Hajj (for ‘Tamattu’ & ‘Qiran’), then he/she has to fast three days during the Hajj and seven days after his/her return to his/her home. In this case, the Companions of the Prophet (PBUH) allowed such people in Hajj to fast on the ‘Days of Tashriq’.

5.3. Fast or not to fast on the ‘Day of Arafah’

5.3.1. View 1: It is recommended to fast on the ‘Day of Arafah’.

People who say so quote following narrations in support of their view:

It was narrated from Abu Qatadah that Allah’s Messenger (PBUH) said, “Fasting on the ‘Day of Arafah’, I hope from Allah, expiates for the sins of the year before and the year after.”

(Hadith No. 1730, Chapters on Fasting, Sunan Ibn Majah, Vol. 2).
and,

Ibn Abbas (RA) narrated that Allah’s Messenger (PBUH) said, “There are no days in which righteous deeds are more beloved to Allah than these ten days (the first ten days of Dhul Hijjah).” They said, “O Allah’s Messenger (PBUH)! Not even Jihad in Allah’s Cause?” Allah’s Messenger (PBUH) said, “Not even Jihad in Allah’s Cause, unless a man was to go out with his self and his wealth and not return from that with anything.”

(Hadith No. 757, Chapters on Fasting, Jami’ At-Tirmidhi, Vol. 2).

The second hadith doesn’t talk specifically about fasting, but the first hadith can undoubtedly be used as strong evidence in support of fasting on the ‘Day of Arafah’.

5.3.2. View 2: Not to fast on the ‘Day of Arafah’

Uqbah bin Amir narrated that Allah’s Messenger (PBUH) said, “The ‘Day of Arafah’, ‘The Day of Nahr’, and the ‘Days of Tashriq’ are Eid for us, the people of Islam, and they are the days of eating and drinking.”

(Hadith No. 773, Chapters on Fasting, Jami’ At-Tirmidhi, Vol. 2).

According to this narration the ‘Day of Arafah’, the ‘Day of Nahr’, and the ‘Days of Tashriq’, all are the days of Eid and they are the days of eating and drinking.

In another hadith, from Aishah (RA), we know more in support of this view:

Aishah (RA) narrated: I did not see the Prophet (PBUH) fasting at all during the ten (days of Dhul-Hijjah).

(Hadith No. 756, Chapters on Fasting, Jami’ At-Tirmidhi, Vol. 2).
From yet another hadith we come to know that the Prophet was seen eating/drinking on the ‘Day of Arafah’:

Narrated Maimuna (RA): The people doubted whether the Prophet (PBUH) was observing Saum on the ‘Day of Arafah’ or not, so I sent milk while he was standing at Arafah, he drank it and the people were looking at him.

(Hadith No. 1988, Book of As-Saum, Sahih Bukhari, Vol. 3).
All these narrations tell us that we should not fast on the ‘Day of Arafah’.

But then people can come up with the argument that one who is in Hajj should not observe fast on the ‘Day of Arafah’, but the people not in Hajj should observe fast on the ‘Day of Arafah’.

So, we end up in a doubtful scenario.

Then what should we do? What is the best way out from this dilemma and doubt?

5.3.3. The best way out from this dilemma

According to my understanding of this matter, the best solution for us is to act on the teachings on following two ahadith:

Ibn Abi Najih narrated from his father who said: Ibn Umar (RA) was asked about fasting Arafah; he said, “I performed Hajj with the Prophet (PBUH), and he did not fast it; and with Abu Bakr (RA), and he did not fast it; and with Umar (RA), and he did not fast it; and with Uthman (RA), and he did not fast it. I do not fast it, nor order it, nor forbid it.”

(Hadith No. 751, Chapters on Fasting, Jami’ At-Tirmidhi, Vol. 2).
and,

Silah bin Zufar said: We were with Ammar bin Yasir when a roasted sheep was brought and he said, “Eat.” Someone among the people said, “I am fasting.” So, Ammar said, “Whoever fasts on a day in which there is doubt, then he has disobeyed Abul-Qasim (Prophet Muhammad, PBUH).”

(Hadith No. 686, Chapters on Fasting, Jami’ At-Tirmidhi, Vol. 2).

This hadith is categorized as ‘Hasan Sahih’ by Imam Abu Eisa At-Tirmidhi. This is acted upon people of knowledge and is the view of Imam Malik, Imam Shafi, Imam Ahmad and Sufyan Ath-Thawri.

Therefore, my approach to this matter will be like Ibn Umar’s (RA): I won’t fast on the ‘Day of Arafah’; I will not recommend people to fast on the ‘Day of Arafah’; and if someone wants to fast on the ‘Day of Arafah’, I won’t stop him/her.

This, according to my understanding, should be the safest approach, Insha’Allah.

And Allah knows best.

6. Amusements are a part of Eid celebrations.

It is unanimously accepted that indulgence in amusements like music, games etc. in exceeding limits is considered to be wastage of time and is discouraged in Islam. And the limits for indulgence in such things are very strict. However, Eid is one of the occasions on which it is allowed to indulge in these amusements etc., for the sake of celebrations, but in such a manner that they do not make us forget any of the obligatory duties of us as a Muslim. Go through the following narration:

It was narrated that Aishah (RA) said: “Abu Bakr (RA) entered upon me and there were two of the young girls of the Ansar with me who were singing the verses that the Ansar had recited on the day of Bu’ath.” She said: “But they were known to be singers.” Abu Bakr (RA) said: “Wind instruments of the shaitan in the house of Allah’s Messenger (PBUH)?” That was the day of Eid. Allah’s Messenger (PBUH) said: “O Abu Bakr! Every people have their Eid and this is our Eid.” In another narration it is said that Allah’s Messenger (PBUH) said: “Let them be O’ Abu Bakr, for these are the days of Eid.”

(Hadith No. 2061 (892), Book of Two Eid Prayers, Sahih Muslim, Vol. 2).
Concluding remarks
Lessons to be learned:

1.       It teaches us to start our festival by praying to Allah.

2.       On this day we are reminded of Ibrahim (AS) and his intensity of faith when he agreed to sacrifice his son for the sake of Allah. This should teach us about total submission to Allah’s Commands.

3.       It teaches us to be tolerant. This is evident from the narration regarding Abu Bakr (RA) being angry on Ansar girls who were singing near Allah’s Messenger (PBUH), and the Prophet (PBUH) asking Abu Bakr (RA) to let them enjoy as it was Eid.

4.       Another important thing to learn is that Islam encourages unity among its followers; this is evident from the narrations related to encouragement of all family members to attend Eid prayers out in congregation.

5.       We learn that Islam is not against joy or celebrations. But all these have to be observed in a correct manner i.e. Sunnah way. Muslims should be very careful about their actions on days like Eid, so that they give a positive image of Islam to the people of other religions. This is very important for Muslims who live in places where there are inhabitants of other religions also in abundance (for example India).

A request (and/or a word of advice) to Muslims living among Non-Muslims (particularly in India):

I have a request to Muslims (particularly the ones living in India) who live along with a huge population of Non-Muslims:

Please ensure that the remains of sacrificed animal are not disposed-off carelessly in open. This is not only a matter that hurts the sentiments of Non-Muslims (particularly Hindus), but is also a hygiene related issue. Islam doesn’t teach us this. Isn’t hygiene an important part of Islam? We cannot cross the limits just because we have a festival; can we?

Special request in context of Unity of Ummah:

I wish to emphasize the message of unity a little bit more, and let me quote a hadith in this regard:

Aishah (RA) narrated that Allah’s Messenger (PBUH) said, “Al-Fitr is the day that people break fast and Al-Adha is the day that the people sacrifice.”

(Hadith No. 802, Chapters on Fasting, Jami’ At-Tirmidhi, Vol. 2).

This hadith gives an insight that we all should maintain unity in celebrating the days of Eid; one should not be stubborn about one’s personal and individual opinion. We see that Eids are celebrated on different days around the world nowadays. This does no good to the purpose of Muslim unity.

The excuse of not celebrating Eid Al-Fitr on same days can be somewhat acceptable, as there is a valid reason for not celebrating Eid Al-Fitr unless the moon is sighted for the month of Shawwal or thirty days of Ramadan are completed. But the celebrations of Eid Al-Adha on different days cannot be justified. Eid Al-Adha is to be celebrated on the next day of Hajj (i.e. on the day next to ‘Day of Arafah’), there is no such requirement of moon-sighting for Eid Al-Adha.

So why do we celebrate Eid Al-Adha on different days in different countries?

The Day of Arafah is announced every year, and the Hajj is performed every year by millions of Muslims. Then how come Muslim Imams of certain regions announce Eid Al-Adha a day later (and even sometimes 2 days later) than the day when it is celebrated in Makkah?

I request to all my Muslim brothers and sisters, and particularly to the Imams/Muftis/Scholars of the Muslim world: Please try to get united on this occasion. Can’t we show to the world the true colours of unity of Muslim Ummah, at least on one thing?

May Allah make the day of Eid Al-Adha beneficial to all of us in terms of His Blessings, His Mercy and His Rahmah. May we all celebrate Eid Al-Adha with full vigour and enthusiasm, keeping in mind that we follow the Sunnah way while doing so. May Allah help us keeping ourselves away from all types of wrongs which may tarnish image of our Eid(s). May we all be blessed by Allah to see and enjoy many more Eids to come in our lives….Ameen.

Happy ‘Eid Al-Adha’ to all.

And Allah knows best.

May Allah forgive me if I am wrong and guide us to the right path…Ameen.

.سُبْحَانَ رَبِّكَ رَبِّ الْعِزَّةِ عَمَّا يَصِفُون ; وَسَلامٌ عَلَى الْمُرْسَلِينَ ; وَالْحَمْدُ لِلَّهِ رَبِّ الْعَالَمِينَ