My Notes On These Lectures from Shaykh Shaykh Ṣāliḥ al ʿUthaymīn & Shaykh ʿAbd al Salām al Shuwayʿir About Eid Al Adha, Including My Own Additions

The Udhiyah As A Great Act Of Nearness To Allah

Eid al Adha is a day of giving, spending, worship, and nearness to Allah. The believer gives from what is beloved to him, hoping to attain birr (true righteousness), because Allah said:

لَن تَنَالُوا الْبِرَّ حَتَّى تُنفِقُوا مِمَّا تُحِبُّونَ

“You will never attain birr until you spend from that which you love.” (Al Imran: 92.)

The udhiyah (Eid sacrifice) is from the clearest acts of worship on this day. It is established by the speech, action, and approval of the Prophet ﷺ. Some of the ulama held that it is obligatory upon the one who is able, and the report mentions: “Whoever does not offer the udhiyah, let him not come near our place of prayer.” (Sunan Ibn Majah 3123.)

The udhiyah must be for Allah alone. Slaughtering is an act of worship, so it is not permissible to direct it to anyone besides Allah. Whoever slaughters for a wali, a grave, the sun, the moon, a church, Maryam, or any prophet has committed major shirk. The Prophet ﷺ said that the one who slaughters for other than Allah is cursed. (Sahih Muslim 1978.)

The Sunnah wording at the time of slaughter is: “In the Name of Allah. Allah is the Greatest. O Allah, from You and to You. This is on behalf of so and so and the family of his household.” (Sunan Abi Dawud 2795. Sunan Ibn Majah 3121.) This wording gathers tawhid, ikhlas (sincerity), gratitude, and humble submission. The animal is from Allah’s favour, and the act is offered to Allah alone.

The Real Meaning Of Sacrifice

Allah does not need the meat or blood of the udhiyah. He is free of need from creation and from all worship. The purpose is taqwa (true fear and obedience), sincerity, and obedience to Him.

Allah said:

لَن يَنَالَ اللَّهَ لُحُومُهَا وَلَا دِمَاؤُهَا وَلَكِن يَنَالُهُ التَّقْوَى مِنكُمْ

“Their meat and their blood will not reach Allah, but taqwa from you reaches Him.” (al Hajj: 37.)

The meat and blood are not raised to Allah. Rather, righteous deeds are raised to Him, along with what is intended sincerely for His Face. The udhiyah is therefore not merely about eating meat or feeding people. It is worship through slaughter, done in the way set by the Sharia.

The Prophet ﷺ taught that what is given for Allah is what truly remains. After his udhiyah was slaughtered, he asked Aishah, may Allah be pleased with her, what happened to the sheep. She said: “All of it has gone except the foreleg.” He replied: “Rather, all of it remains except the foreleg.” (Jamiʿ al Tirmidhi 2470. al Silsilah al Sahihah, al Albani, 6/97–99, no. 2544. Zawa’id al Bazzar, 1/446, no. 942.) What is kept for the self will pass away, while what is given for Allah remains with Him.

The Connection Between Udhiyah And Hajj

Allah commanded the pilgrims to mention His Name when slaughtering the hady (sacrificial animal of Hajj), to eat from it, and to feed the poor. Allah said:

وَأَذِّن فِي النَّاسِ بِالْحَجِّ يَأْتُوكَ رِجَالًا وَعَلَى كُلِّ ضَامِرٍ يَأْتِينَ مِن كُلِّ فَجٍّ عَمِيقٍ ۝ لِيَشْهَدُوا مَنَافِعَ لَهُمْ وَيَذْكُرُوا اسْمَ اللَّهِ فِي أَيَّامٍ مَّعْلُومَاتٍ عَلَى مَا رَزَقَهُم مِّنْ بَهِيمَةِ الْأَنْعَامِ فَكُلُوا مِنْهَا وَأَطْعِمُوا الْبَائِسَ الْفَقِيرَ

“And proclaim Hajj among the people. They will come to you on foot and on every lean camel. They will come from every distant path, so that they may witness benefits for themselves and mention the Name of Allah on known days over what He has provided for them of grazing livestock. So eat from them and feed the miserable poor.” (al Hajj: 27–28.)

The pilgrims witness religious and worldly benefits. They perform rites, gain reward, seek forgiveness, unite their word, consult one another, and benefit through trade and travel. During the known days, they mention Allah with praise, glorification, and takbir (saying Allah is the Greatest) over the camels, cattle, sheep, and goats that they slaughter as qurban (offering of nearness). These known days are the day of Nahr, the tenth of Dhu al Hijjah, and the three days of Tashriq after it.

Muslims outside Hajj share with the pilgrims through the udhiyah. The pilgrims slaughter the hady, and Muslims in every land slaughter the udhiyah. The worship is one in meaning, even though its details differ.

The Sunnah Of Ibrahim عليه السلام And Muhammad ﷺ

The udhiyah reminds Muslims of the Sunnah of Ibrahim عليه السلام and the Sunnah of Muhammad ﷺ. Ibrahim عليه السلام offered qurban to draw close to Allah, and Muhammad ﷺ revived and taught this worship through his own practice. Slaughtering is from the greatest acts of worship, and it is not to be directed to anyone except Allah.

Allah said:

قُلْ إِنَّ صَلَاتِي وَنُسُكِي وَمَحْيَايَ وَمَمَاتِي لِلَّهِ رَبِّ الْعَالَمِينَ ۝ لَا شَرِيكَ لَهُ

“Say: Indeed, my prayer, my sacrifice, my life, and my death are for Allah, the Lord of all creation. He has no partner.” (al Anʿam: 162–163.)

Allah also said:

فَصَلِّ لِرَبِّكَ وَانْحَرْ

“So pray to your Lord and sacrifice.” (al Kawthar: 2.)

Nahr (sacrificing camels by striking the upper chest) is specific to camels. Dhabh (slaughtering) is for animals other than camels. The Prophet ﷺ taught both by practice. In his only Hajj, he brought one hundred camels and slaughtered sixty three with his noble hand. The ulama said that this pointed to the number of his years.

During the Farewell Hajj, Allah revealed:

الْيَوْمَ أَكْمَلْتُ لَكُمْ دِينَكُمْ وَأَتْمَمْتُ عَلَيْكُمْ نِعْمَتِي وَرَضِيتُ لَكُمُ الْإِسْلَامَ دِينًا

“Today I have completed your religion for you, perfected My favour upon you, and chosen Islam as your religion.” (al Maidah: 3.)

The religion is complete. Nothing is added to it and nothing is removed from it. The udhiyah is part of this complete guidance, and it must be performed according to the Sunnah.

The Prophet ﷺ offered two horned, black and white rams. He slaughtered them with his own hand, mentioned the Name of Allah, said takbir, and placed his foot on their sides. (Sahih al Bukhari 5565. Sahih Muslim 1966.) He also said: “Whoever slaughters after the prayer has completed his nusuk and has followed the Sunnah of the Muslims.” (Sahih al Bukhari 5556. Sahih Muslim 1961.)

The Joy Of Eid Under The Sharia

The two Eids are days of joy, but this joy is regulated by the Sharia. When the Prophet ﷺ came to Madinah, its people had two days in which they used to play. He said: “Allah has replaced them for you with what is better than them: the day of Adha and the day of Fitr.” (Sunan Abi Dawud 1134. Sunan al Nasa’i 1556. Sahih Abi Dawud, al Albani, 4/297, no. 1039.)

Eid al Fitr comes after the worship of Ramadan. The Muslims rejoice because they completed fasting and resisted desires for Allah. Allah said:

وَلِتُكْمِلُوا الْعِدَّةَ وَلِتُكَبِّرُوا اللَّهَ عَلَى مَا هَدَاكُمْ وَلَعَلَّكُمْ تَشْكُرُونَ

“So that you may complete the number, glorify Allah for what He guided you to, and so that you may be thankful.” (al Baqarah: 185.)

Eid al Adha comes after the great rites of Hajj and the day of Nahr. The day of Nahr and the days of Tashriq are Eid days for the Muslims. Because of that, fasting the days of Tashriq, the eleventh, twelfth, and thirteenth of Dhu al Hijjah, is not permissible.

Joy is from the shaʿa’ir (visible religious signs) of Allah when it is connected to obedience. Allah said:

قُلْ بِفَضْلِ اللَّهِ وَبِرَحْمَتِهِ فَبِذَلِكَ فَلْيَفْرَحُوا هُوَ خَيْرٌ مِّمَّا يَجْمَعُونَ

“Say: In Allah’s favour and in His mercy, let them rejoice in that. It is better than whatever they gather.” (Yunus: 58.)

The Social Wisdoms Of Eid

The Eid gathering brings Muslims together. The Prophet ﷺ commanded the Muslims to go out to the prayer grounds, even women with a valid excuse, although they do not pray. This public gathering is not for division. It is a time when hearts come together, grudges melt away, and affection, iman, knowledge, and religion become visible among the Muslims.

Eid is also a time for maintaining ties of kinship. A Bedouin asked the Prophet ﷺ about what would bring him near to Jannah and keep him far from the Fire. He ﷺ said: “Worship Allah and do not associate anything with Him, establish salah, give zakah, and maintain the ties of kinship.” (Sahih al Bukhari 1396, 5982, 5983. Sahih Muslim 13. Sunan al Nasa’i 468.)

Maintaining ties of kinship means being good to relatives, helping them in good, and keeping family connection alive. The closest of these ties is birr al walidayn (dutifulness to parents). The Prophet ﷺ commanded kindness to parents and forbade disobedience to them.

A society becomes upright through connection, affection, mercy, and Sharia love. Cutting ties is evil. Taking revenge for the self leads to further evil. Patience, forgiveness, and mutual satisfaction bring good outcomes.

Salam, Neighbours, And Helping Others

Salam brings love between Muslims and should be spread on Eid and at other times. The Prophet ﷺ said: “By Allah, you will not enter Jannah until you believe, and you will not believe until you love one another. Shall I not inform you of something that, if you do it, you will love one another? Spread salam among yourselves.” (Sahih Muslim 54.)

The Messenger of Allah ﷺ used to begin with salam when he met people, and he would give salam to children when passing by them. (Sahih al Bukhari 6247. Sahih Muslim 2168.)

Neighbours also have rights. Their right applies in a general way, whether they are Muslim or not, obedient or sinful, knowledgeable or ignorant, close in view or different. The Prophet ﷺ said: “Jibril kept advising me about the neighbour until I thought that he would make him an heir.” (Sahih al Bukhari 6015. Sahih Muslim 2625.)

Helping Muslims and bringing happiness to them is also encouraged. The Prophet ﷺ said: “The Muslim is the brother of the Muslim. He does not oppress him and does not hand him over. Whoever is in the need of his brother, Allah is in his need. Whoever relieves a Muslim from a distress, Allah relieves him through it from a distress from the distresses of the Day of Resurrection. Whoever covers a Muslim, Allah will cover him on the Day of Resurrection.” (Sahih al Bukhari 2442 and 6951. Sahih Muslim 2580.)

Takbir In The Days Of Eid Al Adha

Takbir is one of the greatest forms of dhikr (remembrance) during these days. From the established wording is:

“Allah is the Greatest. Allah is the Greatest. There is no deity worthy of worship except Allah. Allah is the Greatest. Allah is the Greatest. To Allah belongs all praise.”

This wording is reported from Abdullah ibn Masʿud, may Allah be pleased with him. He used to make takbir from Fajr on the day of Arafah until Asr on the day of Nahr. Similar wording is reported from Umar and Ali, and Imam Ahmad instructed people to use the takbir of Ibn Masʿud. (al Musannaf, Ibn Abi Shaybah, no. 5633, 5651, 5652, and 5653. al Awsat, Ibn al Mundhir, 4/no. 2208. al Muʿjam al Kabir, al Tabarani, 9/no. 9538. Masa’il Abi Dawud li Ahmad, p. 88, no. 429.)

Another reported wording is:

“Allah is the Greatest. Allah is the Greatest. Allah is the Greatest. To Allah belongs all praise. Allah is greater and more majestic. Allah is the Greatest for what He guided us to.” (al Musannaf, Ibn Abi Shaybah, no. 5646 and 5655. al Awsat, Ibn al Mundhir, 4/no. 2202 and 2210. Fadl Ashr Dhi al Hijjah, al Tabarani, no. 41. al Sunan al Kubra, al Bayhaqi, 3/no. 6280.)

The unrestricted takbir is made at all times from the beginning of Dhu al Hijjah until Asr of the last day of Tashriq. Men, women, children, and elders make it in homes, markets, masajid, and suitable places. The restricted takbir is made after the prayers from Fajr on the day of Arafah until Asr on the last day of Tashriq. It is done without planned group coordination and without deliberately gathering people to chant together.

Advice To Women On Eid

The Prophet ﷺ would advise the women after advising the men. He warned against ingratitude to husbands and ingratitude for kindness. He said that a woman may receive kindness for a whole lifetime, then see something displeasing and say: “I have never seen any good from you at all.” (Sahih al Bukhari 29. Sahih Muslim 907.)

Women are called to fear Allah, hold firmly to His religion, leave tabarruj (open display of beauty), preserve modesty, and teach sons and daughters virtue. The mother is described as a school, meaning that the upbringing of men and women begins from her instruction, example, and character. The correct example is found in the Mothers of the Believers and the truthful, chaste, modest, sincere, and loyal women from the Tabiʿiyyat.

Early Eid Prayer And Hurrying To The Sacrifice

From the Sunnah on Eid al Adha is that the prayer is performed early. The one who attends the khutbah may stay, and the one who wishes to leave may leave, because the purpose is that people can hasten to slaughter the udhiyah.

The wording at slaughter carries deep meaning: “O Allah, from You and to You. In the Name of Allah, and Allah is the Greatest.” (Sunan Abi Dawud 2795. Sunan Ibn Majah 3121.) “From You” means from Your favour, generosity, kindness, and honour. “To You” means with ikhlas (sincerity) and humble submission.

Tawbah And Restoring Rights On Eid

Eid is also a time for tawbah (repentance). Servants of Allah are called to return to Him with a praiseworthy return, seek forgiveness, maintain family ties, be dutiful to fathers and mothers, leave quarrelling, and restore rights to those who were wronged.

The Eid is not only a day of outward joy. It is a day of correcting the heart, returning to Allah, ending disputes, and seeking victory and aid from the Lord of all creation.

The Legal Status Of Udhiyah

The udhiyah is from Allah’s favour, mercy, and wisdom. It was legislated for those who did not perform Hajj so they may share with the pilgrims in sacrificial worship. It is agreed upon among the ulama that the udhiyah is legislated and is from the best acts of obedience.

The ulama differed over whether it is wajib (obligatory) or Sunnah mu’akkadah (strongly confirmed Sunnah).

Abu Hanifah (d. 150AH) and one report from Imam Ahmad (d. 241AH) held that it is obligatory upon the able person. Malik (d. 179AH), al Shafiʿi (d. 204AH), and another report from Imam Ahmad held that it is a confirmed Sunnah.

The companions of Imam Ahmad clearly said that it is disliked for an able person to leave it.

Ibn Taymiyyah leaned towards obligation because it is from the visible signs of Islam.

The udhiyah is better than giving its price in charity. Even if its skin were filled with dirhams and given in charity, slaughtering the udhiyah would still be better, because the main purpose is not meat. The main purpose is worshipping Allah through slaughter.

Sending money away while leaving the udhiyah in one’s own land was described as a mistake when it leads to abandoning this visible sign. Money can be sent to those in need, while the udhiyah is still shown in the home and land of the Muslim, so that the signs of Allah remain visible.

The Udhiyah Is For The Living

The original ruling is that udhiyah is legislated for the living, not independently for the dead. The Prophet ﷺ offered the udhiyah on behalf of himself and his household. The Companions would have one man offer one sheep on behalf of himself and his household. Abu Ayyub al Ansari said: “During the time of the Prophet ﷺ, a man would offer one sheep as udhiyah on behalf of himself and on behalf of his household.” (Jamiʿ at Tirmidhi 1505. Sunan Ibn Majah 3147.)

The Prophet ﷺ did not single out any dead relative with an independent udhiyah, even though Khadijah, Hamzah, and several of his children passed away before him. No known report from the Companions shows that they singled out the dead with independent udhiyahs.

The udhiyah for the dead has three cases. If the deceased left a wasiyyah (will), it is carried out from his wealth. If the dead are included within the living household, this is permissible, because the Prophet ﷺ said: “O Allah, this is on behalf of Muhammad and the family of Muhammad.” (Sahih Muslim 1967.) In that case, the dead enter as part of others, not independently. As for singling out the dead with an independent udhiyah without a will, no evidence has come from the Sunnah or the Rightly Guided Caliphs.

Charity on behalf of the dead is established. A man asked whether he could give charity on behalf of his mother who died suddenly, and the Prophet ﷺ said: “Yes.” (Sahih al Bukhari 1388. Sahih Muslim 1004.) Saʿd ibn ʿUbadah also gave his garden in charity on behalf of his mother with the Prophet’s permission. (Sahih al Bukhari 2762.) Some ulama therefore permitted udhiyah for the dead by qiyas (analogy) with charity, while others did not see it as legislated.

One Sacrifice For The Household

The Sunnah is that the head of the household offers one udhiyah on behalf of everyone in the home. It is not required for every person in the household to offer a separate udhiyah. If that had been legislated, it would have been made clear in the Sunnah.

The wives of the Prophet ﷺ did not each offer their own udhiyah. This was not necessarily due to poverty, because some of them had wealth. Aishah, may Allah be pleased with her, offered to pay three hundred and sixty dirhams to free Barirah. (Sahih al Bukhari 2563. Sahih Muslim 1504.) A sheep at that time was estimated at ten dirhams based on the zakah compensation hadith: “He should give with it two sheep, if they are easy for him, or twenty dirhams.” (Sahih al Bukhari 1453.)

The udhiyah is therefore not like zakat al fitr, which is connected to each person. One sheep is enough for the household.

The Four Main Conditions Of Udhiyah

Since the udhiyah is an act of worship, it must be done according to the Sharia. Four conditions must be fulfilled.

The animal must be from bahimat al anʿam (grazing livestock).
It must reach the required age.
It must be free from faults that prevent validity.
It must be slaughtered during the fixed time.

A horse, even if very expensive, is not valid as udhiyah because it is not from the types specified in the Sharia. The issue is not price, but obedience to what Allah legislated.

The Animals Valid For Udhiyah

The udhiyah is only valid from bahimat al anʿam, meaning camels, cattle, sheep, and goats. Ibn Muflih (d. 763AH) quoted consensus in al Furuʿ that udhiyah is not permissible from anything outside these types.

The best of these, when offered alone by one person, is a camel, then cattle, then sheep or goats. Sheep are better than goats. After that comes one seventh of a camel, then one seventh of a cow. The evidence for the order of virtue is the hadith about coming early to Jumuʿah, where the Prophet ﷺ said: “Whoever comes to the masjid in the first hour, it is as though he offered a camel. Whoever comes in the second hour, it is as though he offered a cow. Whoever comes in the third hour, it is as though he offered a horned ram.” (Sahih al Bukhari 881. Sahih Muslim 850.)

Seven people may share in one camel or one cow. Jabir, may Allah be pleased with him, reported that the Prophet ﷺ commanded every seven people to share in one camel. (Sahih Muslim 1318.) The later ulama differed over whether one seventh may be offered on behalf of a man and his household. Many later Hanbalis ascribed non permissibility to the well known view of the madhhab of Ahmad, while Ibn Saʿdi (d. 1376AH) and others wrote in support of permissibility. What is better and safer is for a household to offer one independent sacrificial animal if able.

The Required Age Of The Animal

The udhiyah must reach the age set by the Sharia. The Prophet ﷺ said: “Do not slaughter except a musinnah, unless this is hard for you, in which case slaughter a jadhaʿah from sheep.” (Sahih Muslim 1963.)

A jadhaʿah (young sheep of valid age) is a sheep that has completed six months and entered the seventh month. A goat must complete one year. Cattle must complete two years. A camel must complete five years.

The thany (mature animal) is often known through the teeth. However, if the actual age is known with certainty and the teeth have not appeared, the certain age is given priority. The signs are indicators, while the confirmed age is the real matter.

Faults That Make The Sacrifice Invalid

The Prophet ﷺ mentioned the main faults that prevent validity: “The lame animal whose lameness is clear is not valid, nor the sick animal whose sickness is clear, nor the one eyed animal whose one eyedness is clear, nor the extremely thin animal that has no marrow.” (Sunan Abi Dawud 2802. Jamiʿ at Tirmidhi 1497. Sunan al Nasa’i 4371. Sunan Ibn Majah 3144.)

The sick animal is the one whose sickness is clear in eating, walking, body, or general condition. Hidden internal illness that only appears after veterinary inspection does not prevent the reward and validity, because the hadith speaks about clear sickness. Some ulama explained clear sickness as long term illness with no cure, while others focused on sickness that prevents the animal from moving to food, water, or the place of slaughter without being carried.

The lame animal is invalid when its lameness is clear, especially if it cannot keep up with healthy animals or cannot reach food and water properly. Slight lameness that does not prevent movement does not invalidate the udhiyah.

The one eyed animal is invalid when the one eyedness is clear, such as when the eye is gone from its root or has become completely white according to one view. Loss of sight in one eye without clear one eyedness was distinguished by some ulama.

The extremely thin animal is the one whose bones have no marrow due to severe weakness. Anything equal to these faults or worse than them also invalidates the udhiyah. The totally blind animal is worse than the one eyed animal. An animal with a leg cut off is worse than the lame animal. An animal unable to stand because of weakness is worse than the extremely thin animal.

A further reported fault is the animal whose horn or ear is badly cut. Ali, may Allah be pleased with him, reported that the Prophet ﷺ forbade offering an animal whose horn or ear is badly cut. Saʿid ibn al Musayyib (d. 94AH) explained this as more than half of the horn or ear being cut. The ulama said half takes the ruling of more than half. (Jamiʿ at Tirmidhi 1498. Musnad Ahmad, 2/55.)

Other faults were compared to these, such as blindness and broken teeth, because they usually prevent the animal from eating properly and lead to weakness. As for an animal born without horns, it remains valid. A castrated animal is also valid, because the Prophet ﷺ offered castrated rams. (Sunan Abi Dawud 2795. Sunan Ibn Majah 3121.)

Faults That Are Disliked But Do Not Prevent Validity

Some faults do not invalidate the udhiyah, but they make it makruh (disliked). Examples include one eyedness that is not clear, a small missing part of the ear, a small missing part of the horn, a missing tooth, and a cut tail in goats, cattle, or camels.

A sheep whose fat tail is cut off is not valid according to the ulama because the fat tail is an intended and valuable part. This differs from the tail of a goat, cow, camel, or Australian sheep, where the tail is not an intended part. Therefore, Australian sheep with cut tails remain valid.

Better Qualities In The Udhiyah

The best udhiyah is the one with more and better meat. Virtue is not based on price alone. The Prophet ﷺ offered amlah rams, meaning rams that had black and white colouring, with whiteness being greater according to one explanation.

Some ulama recommended a male animal, because the Prophet ﷺ offered rams and because male animals usually have more and better meat. Others held that male and female animals are equal if the conditions of validity are fulfilled.

The Person Offering The Udhiyah

The one offering the udhiyah is the one who intends it. Usually, this is the one who pays for it or brings it from his own livestock.

An agent who slaughters for someone else is not the one offering the udhiyah. Therefore, the rulings of refraining from hair and nails do not apply to the agent. The one on whose behalf the udhiyah is offered, such as the wife, children, or parents, also does not take the ruling. The ruling belongs to the person who intended and offered it.

If someone gives money to a brother so that the brother can buy an udhiyah for himself, the giver is not the one offering the udhiyah. The one who receives the money and intends the udhiyah is the one who refrains from hair, nails, and skin.

Intention And Specification

Intention in udhiyah has three matters. The first is firm resolve to offer it in the future. The second is the intention at the time of slaughter. The third is specifying a particular animal as the udhiyah.

Firm resolve means it is most likely in the person’s mind that he will offer the udhiyah. When the ten days of Dhu al Hijjah begin while he has this resolve, he refrains from hair, nails, and skin. This includes trimming, shaving, plucking, cutting nails, and cutting skin. Ibn Baz also included dead skin unless it is causing harm. (Sahih Muslim 1977.)

If a person takes from his hair, nails, or skin after having firm resolve, he seeks Allah’s forgiveness. This does not invalidate the udhiyah and does not reduce its reward, because the ruling of refraining is separate from the udhiyah itself.

The wisdom is that Muslims outside Hajj resemble the pilgrims in some outward restraint. Pilgrims refrain from hair and nails due to ihram, raise talbiyah and takbir, and slaughter hady. Muslims outside Hajj fast Arafah, make takbir, refrain from hair and nails when intending udhiyah, and slaughter on Eid.

Firm resolve is not binding. A person may cancel it before Eid and is not sinful. If he later decides again to offer the udhiyah, he begins refraining from the time of the new resolve.

The actual intention of udhiyah is at the time of slaughter. The Prophet ﷺ said: “Actions are only by intentions.” (Sahih al Bukhari 1. Sahih Muslim 1907.) If an animal is slaughtered during the days of Eid without intending udhiyah, it is not an udhiyah.

Saying, “O Allah, this is on behalf of me and my household,” is not saying the intention aloud. Saying the intention aloud is an innovation. This wording is a separate recommended statement connected to the Sunnah, like talbiyah in Hajj and Umrah. The place of intention is the heart.

Specification means making a particular animal the udhiyah by speech or action, such as saying, “This is my udhiyah,” marking it, placing a collar on it, or placing a sign on it. Once specified, slaughtering it becomes binding. It cannot be cancelled like ordinary resolve. If it gives birth, the offspring follows it and must be slaughtered with it. If it dies or is lost without negligence, no replacement is required unless there is a vow or a will. If it is replaced, the replacement must be better than it.

The Correct Time For Slaughter

The time of udhiyah begins after the Eid prayer. The Prophet ﷺ said: “Whoever slaughters before he prays, then it is not an udhiyah.” (Sahih al Bukhari 5560. Sahih Muslim 1961.)

If someone prays with the Muslims, he may slaughter as soon as the prayer ends. However, what is better, more complete, and safer is to wait until the khutbah has ended, because many ulama held that the time begins after both the prayer and khutbah.

The time ends at sunset on the thirteenth of Dhu al Hijjah, the last day of Tashriq. The Prophet ﷺ said: “The days of Tashriq are days of eating and drinking,” and another wording mentions slaughter. (Sahih Muslim 1141. Reported with the wording of slaughter by Ahmad.)

Slaughter is valid during four days and three nights: the tenth day, the night of the eleventh, the eleventh day, the night of the twelfth, the twelfth day, the night before the thirteenth, and the thirteenth day until sunset. Slaughtering by night is permissible according to the correct view, although some ulama preferred day time.

The best day to slaughter is the tenth of Dhu al Hijjah, because it is the day of Nahr and the best day of the year. The Prophet ﷺ said: “The best of days is the day of Nahr, then the day of Qarr.” (Reported by Ahmad, 31/427. Sunan Abi Dawud 1765.)

If someone slaughters before the prayer, his animal is only meat for his family and not udhiyah. He must slaughter another in its place, because the Prophet ﷺ said: “Whoever slaughters before the prayer, let him slaughter another in its place.” (Sahih al Bukhari 5562.) If the time ends and he did not slaughter, even because of forgetfulness or lack of money, the udhiyah for that year has passed.

The Proper Way To Slaughter

The animal must be slaughtered with a sharp tool. At least two of the four passages must be cut: the two jugular veins, the food passage, and the windpipe. If all four are cut, that is complete.

Mentioning the Name of Allah is obligatory. Whoever deliberately leaves it makes the animal prohibited to eat. If it is forgotten, many jurists permit eating it, while Ibn Taymiyyah (d. 728AH) chose the stricter view that it is not eaten. The hadith of Aishah, may Allah be pleased with her, about meat brought by people while it was unknown whether Allah’s Name had been mentioned, concerns uncertainty, not a known omission. (Sahih al Bukhari 2057.)

It is recommended to lay sheep on their side and to slaughter camels while standing. It is also recommended not to skin the animal until it becomes cool after death.

The Prophet ﷺ said: “Allah has prescribed ihsan in all things. So when you slaughter, slaughter well. Let one of you sharpen his blade and let him give comfort to his slaughtered animal.” (Sahih Muslim 1955. Sunan Abi Dawud 2815.)

It is recommended for the person to slaughter his own udhiyah. The Prophet ﷺ slaughtered his two rams himself and slaughtered many of his sacrificial camels during Hajj with his own hand, then appointed Ali, may Allah be pleased with him, to complete the rest. (Sahih al Bukhari 5565. Sahih Muslim 1966. Sahih Muslim 1218.)

The people of knowledge say that if he cannot slaughter by himself, then he should take part in slaughtering it by placing his hand on the knife while it is being slaughtered, along with the person who is slaughtering or offering the sheep or camel. He places his hand with the slaughterer so that he takes part, because the one who takes part has the ruling of the one who does the action. This is what the people of knowledge mentioned, and knowledge is with Allah, Mighty and Majestic.

The second Sunnah connected specifically to slaughtering the udhiyah is that if a person cannot slaughter it, then the Sunnah is that he attends its slaughter. It has come from the Prophet ﷺ, as reported in the hadith, that he commanded Fatimah, may Allah be pleased with her, to witness her slaughtered animal. Something similar has come from the hadith of Ibn Abbas, may Allah be pleased with them both. He said: “The Sunnah is that he witnesses it,” so it is mawquf (stopped at the Companion), from the statement of Ibn Abbas, may Allah be pleased with them both. Al Daraqutni reported it. (Reported by al Hakim, 4/222. Reported by al Daraqutni, 5/531)

The third matter that the people of knowledge mentioned among what is recommended to do specifically with the udhiyah is to state for whom it is being offered. He says: “O Allah, this is on behalf of so and so,” or “on behalf of his household,” and the like.

Including Others In The Reward

One sheep can be offered by a person on behalf of himself and his household. Imam Ahmad also allowed a person to include whomever he wishes in the reward, whether living or dead, even if that person is outside his household. The evidence used is that the Prophet ﷺ offered udhiyah on behalf of himself and those Muslims who did not offer the udhiyah. (Reported by Ahmad, 23/311. Sunan Abi Dawud 2810. Its wording and grading have been a point of discussion among the people of hadith.)

Sharing reward is not the same as sharing ownership. Ownership of one sheep is not divided between several independent sacrificers. But reward can include many people.

Sharing Ownership In One Animal

Seven people may share ownership in one camel or one cow. One seventh of a camel or cow takes the place of one sheep. Therefore, according to the explanation given, one seventh may be offered on behalf of a person and his household, just as one sheep may be offered on behalf of a person and his household.

As for one sheep or one goat, its ownership is not shared by several independent people. It is offered by one owner, though he may include others in the reward.

Combining Wills

Several separate wills cannot be combined into one udhiyah, because each person who left a will intended an independent sacrifice. Combining them would oppose the wording of those wills and would wrongly make one sheep enough for several independent owners.

If the will is from one person and mentions several udhiyahs, but the income later becomes too little, then combining them into one udhiyah is permissible. The one who made the will is one person, and it is understood that he would have permitted that if he were alive.

Distribution After Slaughter

The udhiyah is divided in a way that fulfils eating, gifting, and charity. Allah said:

فَكُلُوا مِنْهَا وَأَطْعِمُوا الْقَانِعَ وَالْمُعْتَرَّ

“So eat from them and feed the content one and the one who asks.” (al Hajj: 36.)

The qaniʿ (restrained needy person) is someone in need who does not ask, or someone connected to the giver such as a neighbour or relative with need. The muʿtarr (needy person who asks) is the poor person who openly seeks help.

It is established from three Companions that the udhiyah is divided into three parts: one part for the person and his household to eat, one part as gifts to relatives and neighbours, and one part for the poor.

It is recommended to eat from the udhiyah. Some jurists recommended that the first food eaten on the day of Eid al Adha should be from the udhiyah, especially the liver, because it is quick to prepare.

Gifting should begin with the closest relatives and neighbours, then those after them. The poor must not be neglected. The Prophet ﷺ said: “The worst food is the food of the wedding feast to which the rich are invited and from which the poor are left out.” (Sahih al Bukhari 5177. Sahih Muslim 1432.)

The poor should be given good meat, not only what a person would feel ashamed to eat or gift. The command to feed the poor is fulfilled properly by giving from what is good.

Selling From The Udhiyah

Nothing from the udhiyah may be sold for personal benefit. The only exception mentioned is when selling some parts, such as the skin or edges of the stomach, is better for the poor, and the money is then given to them. This was permitted by Hanbali jurists because replacement is permissible when it is better.

The poor person who receives part of the udhiyah owns it. If he chooses to sell it after receiving it, he may do so.

The butcher may not be paid from any part of the udhiyah, not even the skin. This would become a wage, and a wage is compensation for work. No part of the udhiyah may be used as payment. (Sahih al Bukhari 1716. Sahih Muslim 1317.)

The Weak Report About Reward For Every Hair

No authentic hadith gives a fixed reward for every part of the udhiyah. A report in Ibn Majah says that the Prophet ﷺ was asked about the udhiyah and said: “For every hair, there is one good deed.” They asked about the wool, and he said: “For every hair of wool, there is one good deed.” This hadith is not authentic from the Prophet ﷺ. However, some ulama were lenient in mentioning it because the original deed is established and the report is not severely weak. (Sunan Ibn Majah 3127.)

The absence of a fixed authentic reward does not lower the rank of the udhiyah. It remains among the highest virtuous deeds because it is the visible shaʿirah of the best day of the year.

Specific Answers On Udhiyah Issues

Breaking the bones of the udhiyah is permissible. Some jurists recommended not breaking the bones of the ʿaqiqah (sacrifice for a newborn), but Ibn Abd al Barr (d. 463AH) said there is no evidence for that. The udhiyah is not restricted by that recommendation.

If a person slaughters three udhiyahs, eats one, gives one in charity, and gives one as a gift, then he has fulfilled the division properly, because the three share one intention and take the ruling of one whole act.

Writing the Name of Allah on the knife is a mistake and should be removed. If the purpose is only to remind the slaughterer to mention Allah’s Name, the reminder itself is understandable, but writing the Name on the knife exposes it to blood, and spilled blood is impure by consensus. Writing the Name is not enough. The Name must be mentioned verbally.

If someone slaughters many animals continuously and mentions Allah’s Name at the beginning of the act, that is enough according to the explanation given. What is better is to mention Allah’s Name over every individual animal.

A mutamattiʿ (one who performs Umrah then Hajj with a break between them) or qarin (one who joins Hajj and Umrah together) must offer the hady of Hajj. The ulama differed over whether he should also offer udhiyah at home. Ibn al Qayyim (d. 751AH) inclined to the view that he should not, because it is not established from the Prophet ﷺ that he offered udhiyah during Hajj. Ibn Baz (d. 1420AH) gave fatwa that it is permissible, using the report in which Aishah, may Allah be pleased with her, said that beef was brought to them and it was said: “This is the udhiyah of the Prophet ﷺ.” (Sahih al Bukhari 1709.)

Appointing charitable organisations to slaughter abroad is less preferred when it causes a person to leave the better act of slaughtering himself or witnessing the slaughter. There is also the risk that the animal is slaughtered after the time has ended. Another issue is that many charities use one seventh of a camel or cow and include a household in that seventh, while some ulama do not permit including others in one seventh. Showing this shaʿirah openly in one’s own land is intended.

If a specified udhiyah has a foetus in its stomach, then the foetus is lawful when the mother is slaughtered. The Prophet ﷺ said: “The slaughter of the foetus is the slaughter of its mother.” (Sunan Abi Dawud 2827. Jamiʿ at Tirmidhi 1476.) If the offspring was born before Eid, it is slaughtered with the mother because it follows the original, even if it would not be valid as an independent udhiyah.

If a man buys an animal for udhiyah, then slaughters it for a guest before Eid, the ruling depends on specification. If it was not specified by speech or sign, then buying another is enough. If it was specified, then slaughtering it for the guest was wrong, and he must replace it with something equal or better. What matters is quality, meat, size, and recommended descriptions, not price alone.

If the one intending udhiyah also goes for Hajj, he does not trim hair or nails before ihram, because trimming before ihram is recommended, while refraining for udhiyah is obligatory according to the chosen view. However, shaving or shortening the hair as a rite of Hajj or Umrah is performed, because that is an independent rite. He should not delay shaving on the tenth day while waiting to hear whether the udhiyah has been slaughtered.

If a specified udhiyah dies and leaves offspring, the original obligation connected to that animal has ended. A replacement is not required, although it is recommended. The offspring is slaughtered because it follows the original.

A gazelle or wild beast cannot be offered as udhiyah by consensus. The udhiyah must be from grazing livestock.

If relatives live in separate homes, one person may include them in the reward according to the report from Imam Ahmad. But what is better is for each separate household to have its own udhiyah if able.

Shooting the animal or crushing its head is not valid slaughter. That is an animal killed by a blow. The blood must be made to flow through proper slaughter. The Prophet ﷺ said: “Whatever makes the blood flow, then eat. Otherwise, do not eat.” (Sahih al Bukhari 2488. Sahih Muslim 1968.)

Clothing In Ihram And The Meaning Of Stitched Garments

The Prophet ﷺ did not forbid stitched thread in itself. He forbade specific garments for men in ihram, saying that the person in ihram must not wear trousers, shirts, hooded cloaks, turbans, or leather socks. (Sahih al Bukhari 1542. Sahih Muslim 1177.)

The closer view is that the issue is not the thread itself, because sandals can be sewn and an izar can be patched. What is prohibited is clothing tailored to fit the body or a body part, such as shirts fitted to the arms and chest, trousers fitted to the legs, and headwear fitted to the head.

A closed izar with elastic is safer to avoid. Ibn Baz (d. 1420AH) held that a closed izar or one with elastic is not permissible for the male in ihram, although some ulama permitted it. The safer and more complete way is to use the open izar.

Qiran And Ifrad In Hajj

Qiran and ifrad differ mainly in ruling, while their actions are often similar. A qarin combines Umrah and Hajj. A mufrid performs Hajj alone. If Umrah is obligatory upon a person and he performs ifrad, Umrah remains due. The Prophet ﷺ told the woman from Khathʿam: “Perform Hajj on his behalf and perform Umrah.” (Sunan Abi Dawud 1810.)

The qarin must offer a hady on the tenth day or during the days of Tashriq. If he cannot find it, he fasts ten days: three during Hajj and seven when he returns to his family. The mufrid does not have to offer a hady.

In action, both the qarin and mufrid usually perform similar rites. If the mufrid arrives early and performs tawaf and saʿy, the tawaf is tawaf of arrival and the saʿy is the saʿy of Hajj. According to the correct view mentioned, he may bring the saʿy of Hajj forward, and it is not repeated later.

If the qarin performs tawaf and saʿy before Hajj, the tawaf is for Umrah and the saʿy counts for both Umrah and Hajj. If the qarin delays his tawaf and saʿy until after Arafah, he does not exit ihram until he completes the saʿy, because his Umrah and Hajj are joined.

Author

ISHAQ. K

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