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The
Sunnah of ‘Eid
- Wake
up early on the day of ‘Eid in order to prepare for the
prayer and other activities of the day.
- Prepare
by making ghusl, wearing nice clothing and wear perfume.
- Leave
for the place where prayer is taking place early.
- On
the way to the prayer, recite the takbir (Allaho-Akber, Allaho-Akber. La ila-ha ill-lal-lah. Allaho-Akber,
Allaho-Akber. Wa-lilahill hamd. (Allah is greater, Allah is
greater. There is no god but Allah. Allah is greater, Allah
is greater. And all praises are for Allah).
The takbir starts from Maghrib on the 9th
Thul Hijjah and last until the Asr on the 12th Thul Hijjah.
- It
is important that the ‘Eid be made in an open place other
than the usual mosque if possible (in case of inclement
weather like rain, snow; etc.).
- Make
the ‘Eid prayer in congregation.
- Upon
completing the prayer, take a different route than you took
to arrive at the prayer grounds.
The
Slaughter:
According to
Imam Abu Hanifah, the slaughtering is a wajib. For Abu Hanifah,
a wajib is more than a sunnah and less than a fard. The other
Imams consider a wajib to mean fard (obligatory).
Therefore, he
sees that it is wajib for those people who are capable to do it
according to the hadith, “Whoever has the ability to slaughter
and he doesn’t, then let him not come near our prayer area.”
So Abu Hanifa took from this hadith that it was a wajib. If we
can’t consider it as a wajib, at least it is a sunnah
muakkadah and in it is a great bounty.
Its time of
occurrence is after Salat al-‘Eid, meaning the earliest salat
ul-Eid that has been performed in your area. After which, it is
permissible to make the sacrifice. If it is done before that, it
is not considered an ‘Eid sacrifice.
For the
Prophet (blessings of Allah and peace be upon him) commanded the
one who performs the slaughtering before the ‘Eid prayer to
consider his sheep as a “sheep of meat” and not as a
“sheep of worship”. Even if he gave all of it in charity he
will only be rewarded for it the reward of charity, not the
reward for slaughtering for the ‘Eid. For slaughtering is a an
act of worship and the acts of worship if they have a fixed time
and condition then it is not befitting for it to be performed
early or late, like the daily prayers. Is it permissible for you
to pray Dhuhr before its appointed time? So it is with the
slaughtering of the ‘Eid, it has its specified time too.
Some people
in certain places slaughter the night before the ‘Eid. This is
incorrect and a misplacement of the Sunnah, as well as a loss of
the reward that it contains. If this person realizes his mistake
in time, especially if he made a vow to slaughter (then it is
obligatory for him), he should repeat it in the correct time
after the ‘Eid prayer. It is also permissible to slaughter on
the second and third days of the ‘Eid.
It is best to
slaughter before the sun reaches its zenith. If the time for
Dhuhr comes and he has not performed the slaughter it is better
to wait till the second day to do it. Some of the Imams have
said that it is permissible after that during the day or even
the night. For this reason I see that it is not absolutely
necessary that everybody slaughters on the first day because
there will be a lot of crowding at the site of the slaughtering.
So, it is possible that some people can delay their slaughtering
until the second or third day.
What is
the Proper Animal for Slaughter?
Camels, cows,
sheep and goats are the proper animal to use for slaughtering
because they are considered livestock (an’am). So it is
permissible to slaughter from any of these types. The sheep can
be used for ‘one’, meaning a man and the members of his
household. As the Prophet (peace and blessings of Allah be upon
him) said, “This is on behalf of Muhammad and his family.”
Abu Ayyub has
said, “During the time of the Prophet (peace and blessings of
Allah be upon him) a man used to slaughter one sheep for himself
and his family until it came to the point that people competed
with each other and they became what you now see.” This is the
Sunnah.
As for cows
and camels, 1/7 of either of them is sufficient for one person,
so it is possible that 7 people could share one camel or one
camel or one cow with the condition that the cow is not less
than 2 years old or the camel less than 5 years old.
The better
the quality of the animal that is used for slaughtering, with
regards to its size and condition, the better. That is because
it is a gift to Allah, Mighty and Majestic. Therefore, it is
befitting for the Muslim to present to Allah the best possible
thing. As for one giving to Allah what he himself would dislike,
then no, this is not appropriate. But in the end, “It is not
their meat nor their blood that reaches Allah, rather, it is the
piety of the hearts that reaches Him.”
Hadiths
on ‘Eid and Slaughtering
Sahih Al-Bukhari
Sahih Muslim
Sunan Abu Dawud
Volume
2, Book 15, Number 69:
Narrated
'Abdullah bin Umar:
Umar
bought a silk cloak from the market, took it to Allah's Apostle
and said, "O Allah's Apostle! Take it and adorn yourself
with it during the 'Id and when the delegations visit you."
Allah's Apostle (p.b.u.h) replied, "This dress is for those
who have no share (in the Hereafter)." After a long period
Allah's Apostle (p.b.u.h) sent to Umar a cloak of silk brocade.
Umar came to Allah's Apostle (p.b.u.h) with the cloak and said,
"O Allah's Apostle! You said that this dress was for those
who had no share (in the Hereafter); yet you have sent me this
cloak." Allah's Apostle said to him, "Sell it and
fulfill your needs by it."
Volume
2, Book 15, Number 70:
Narrated
Aisha:
Allah's
Apostle (p.b.u.h) came to my house while two girls were singing
beside me the songs of Buath (a story about the war between the
two tribes of the Ansar, the Khazraj and the Aus, before Islam).
The Prophet (p.b.u.h) lay down and turned his face to the other
side. Then Abu Bakr came and spoke to me harshly saying,
"Musical instruments of Satan near the Prophet (p.b.u.h)
?" Allah's Apostle (p.b.u.h) turned his face towards him
and said, "Leave them." When Abu Bakr became
inattentive, I signalled to those girls to go out and they left.
It was the day of 'Id, and the Black people were playing with
shields and spears; so either I requested the Prophet (p.b.u.h)
or he asked me whether I would like to see the display. I
replied in the affirmative. Then the Prophet (p.b.u.h) made me
stand behind him and my cheek was touching his cheek and he was
saying, "Carry on! O Bani Arfida," till I got tired.
The Prophet (p.b.u.h) asked me, "Are you satisfied (Is that
sufficient for you)?" I replied in the affirmative and he
told me to leave.
Volume
2, Book 15, Number 71:
Narrated
Al-Bara':
I
heard the Prophet (p.b.u.h) delivering a Khutba saying,
"The first thing to be done on this day (first day of 'Id
ul Adha) is to pray; and after returning from the prayer we
slaughter our sacrifices (in the name of Allah) and whoever does
so, he acted according to our Sunna (traditions)."
Volume
2, Book 15, Number 72:
Narrated
Aisha:
Abu
Bakr came to my house while two small Ansari girls were singing
beside me the stories of the Ansar concerning the Day of Buath.
And they were not singers. Abu Bakr said protestingly,
"Musical instruments of Satan in the house of Allah's
Apostle !" It happened on the 'Id day and Allah's Apostle
said, "O Abu Bakr! There is an 'Id for every nation and
this is our 'Id."
Volume
2, Book 15, Number 73:
Narrated
Anas bin Malik,:
Allah's
Apostle never proceeded (for the prayer) on the Day of 'Id-ul-Fitr
unless he had eaten some dates. Anas also narrated: The Prophet
used to eat odd number of dates.
Volume
2, Book 15, Number 74:
Narrated
Anas:
The
Prophet said, "Whoever slaughtered (his sacrifice) before
the 'Id prayer, should slaughter again." A man stood up and
said, "This is the day on which one has desire for
meat," and he mentioned something about his neighbors. It
seemed that the Prophet I believed him. Then the same man added,
"I have a young she-goat which is dearer to me than the
meat of two sheep." The Prophet permitted him to slaughter
it as a sacrifice. I do not know whether that permission was
valid only for him or for others as well.
Volume
2, Book 15, Number 75:
Narrated
Al-Bara' bin 'Azib:
The
Prophet delivered the Khutba after offering the prayer on the
Day of Nahr and said, "Whoever offers the prayer like us
and slaughters like us then his Nusuk (sacrifice) will be
accepted by Allah. And whoever slaughters his sacrifice before
the 'Id prayer then he has not done the sacrifice." Abi
Burda bin Niyar, the uncle of Al-Bara' said, "O Allah's
Apostle! I have slaughtered my sheep before the 'Id prayer and I
thought today as a day of eating and drinking (not alcoholic
drinks), and I liked that my sheep should be the first to be
slaughtered in my house. So slaughtered my sheep and took my
food before coming for the prayer." The Prophet said,
"The sheep which you have slaughtered is just mutton (not a
Nusuk)." He (Abu Burda) said, "O Allah's Apostle! I
have a young she-goat which is dearer to me than two sheep. Will
that be sufficient as a Nusuk on my behalf? "The Prophet (p.b.u.h)
said, "Yes, it will be sufficient for you but it will not
be sufficient (as a Nusuk) for anyone else after you."
Volume
2, Book 15, Number 76:
Narrated
Abu Sa'id Al-Khudri:
The
Prophet used to proceed to the Musalla on the days of Id-ul-Fitr
and Id-ul-Adha; the first thing to begin with was the prayer and
after that he would stand in front of the people and the people
would keep sitting in their rows. Then he would preach to them,
advise them and give them orders, (i.e. Khutba). And after that
if he wished to send an army for an expedition, he would do so;
or if he wanted to give and order, he would do so, and then
depart. The people followed this tradition till I went out with
Marwan, the Governor of Medina, for the prayer of Id-ul-Adha or
Id-ul-Fitr.
When
we reached the Musalla, there was a pulpit made by Kathir bin
As-Salt. Marwan wanted to get up on that pulpit before the
prayer. I got hold of his clothes but he pulled them and
ascended the pulpit and delivered the Khutba before the prayer.
I said to him, "By Allah, you have changed (the Prophet's
tradition)." He replied, "O Abu Sa'id! Gone is that
which you know." I said, "By Allah! What I know is
better than what I do not know." Marwan said, "People
do not sit to listen to our Khutba after the prayer, so I
delivered the Khutba before the prayer."
Volume
2, Book 15, Number 77:
Narrated
'Abdullah bin Umar:
Allah's
Apostle used to offer the prayer of 'Id-ul-Adha and 'Id-ul-Fitr
and then deliver the Khutba after the prayer.
Volume
2, Book 15, Number 78:
Narrated
Ibn Juraij:
'Ata'
said, "Jabir bin 'Abdullah said, 'The Prophet went out on
the Day of 'Id-ul-Fitr and offered the prayer before delivering
the Khutba, Ata told me that during the early days of
IbnAz-Zubair, Ibn Abbas had sent a message to him telling him
that the Adhan for the 'Id Prayer was never pronounced (in the
life time of Allah's Apostle) and the Khutba used to be
delivered after the prayer. Ata told me that Ibn Abbas and Jabir
bin 'Abdullah, had said, ú- where was no Adhan for the prayer
of '7d-ul-Fitr and 'Id-ul-Aqha." 'At a' said, "I heard
Jabir bin 'Abdullah saying, 'The Prophet stood up and started
with the prayer, and after it he delivered the Khutba. When the
Prophet of Allah (p.b.u.h) finished (the Khutba), he went to the
women and preached to them, while he was leaning on Bilal's
hand. Bilal was spreading his garment and the ladies were
putting alms in it.' " I said to Ata, "Do you think it
incumbent upon an Imam to go to the women and preach to them
after finishing the prayer and Khutba?" 'Ata' said,
"No doubt it is incumbent on Imams to do so, and why should
they not do so?"
Volume
2, Book 15, Number 79:
Narrated
Ibn Abbas:
I
offered the 'Id prayer with Allah's Apostle, Abu Bakr, Umar and
'Uthman and all of them offered the prayer before delivering the
Khutba.
Volume
2, Book 15, Number 80:
Narrated
Ibn Umar:
Allah's
Apostle, Abu Bakr and Umar! used to offer the two 'Id prayers
before delivering the Khutba.
Volume
2, Book 15, Number 81:
Narrated
Ibn Abbas:
The
Prophet offered a two Rakat prayer on the Day of Id ul Fitr and
he did not pray before or after it. Then he went towards women
along with Bilal and ordered them to pay alms and so they
started giving their earrings and necklaces (in charity).
Volume
2, Book 15, Number 82:
Narrated
Al-Bara' bin 'Azib:
The
Prophet (p.b.u.h) said, "The first thing that we should do
on this day of ours is to pray and then return to slaughter the
sacrifice. So anyone who does so, he acted according to our
Sunna (tradition), and whoever slaughtered the sacrifice before
the prayer, it was just meat which he presented to his family
and would not be considered as Nusuk." A person from the
Ansar named Abu Burda bin Niyyar said, "O Allah's Apostle!
I slaughtered the Nusuk (before the prayer) but I have a young
she-goat which is better than an older sheep." The Prophet
I said, "Sacrifice it in lieu of the first, but it will be
not sufficient (as a sacrifice) for anybody else after
you."
Volume
2, Book 15, Number 83:
Narrated
Said bin Jubair:
I
was with Ibn Umar when a spear head pierced the sole of his foot
and his foot stuck to the paddle of the saddle and I got down
and pulled his foot out, and that happened in Mina. Al-Hajjaj
got the news and came to enquire about his health and said,
"Alas! If we could only know the man who wounded you!"
Ibn Umar said, "You are the one who wounded me." Al-Hajjaj
said, "How is that?" Ibn Umar said, "You have
allowed the arms to be carried on a day on which nobody used to
carry them and you allowed arms to be carried in the Haram even
though it was not allowed before."
Volume
2, Book 15, Number 84:
Narrated
Said bin 'Amr bin Said bin Al-'Aas:
Al-Hajjaj
went to Ibn Umar while I was present there. Al-Hajjaj asked Ibn
Umar, "How are you?" Ibn Umar replied, "I am all
right," Al-Hajjaj asked, "Who wounded you?" Ibn
Umar replied, "The person who allowed arms to be carried on
the day on which it was forbidden to carry them (he meant Al-Hajjaj)"
Volume
2, Book 15, Number 85:
Narrated
Al-Bara':
The
Prophet delivered the Khutba on the day of Nahr ('Id-ul-Adha)
and said, "The first thing we should do on this day of ours
is to pray and then return and slaughter (our sacrifices). So
anyone who does so he acted according to our Sunna; and whoever
slaughtered before the prayer then it was just meat that he
offered to his family and would not be considered as a sacrifice
in any way. My uncle Abu Burda bin Niyyar got up and said,
"O, Allah's Apostle! I slaughtered the sacrifice before the
prayer but I have a young she-goat which is better than an older
sheep." The Prophet said, "Slaughter it in lieu of the
first and such a goat will not be considered as a sacrifice for
anybody else after you."
Volume
2, Book 15, Number 86:
Narrated
Ibn Abbas:
The
Prophet said, "No good deeds done on other days are
superior to those done on these (first ten days of Dhul Hijja)."
Then some companions of the Prophet said, "Not even
Jihad?" He replied, "Not even Jihad, except that of a
man who does it by putting himself and his property in danger
(for Allah's sake) and does not return with any of those
things."
Volume
2, Book 15, Number 87:
Narrated
Muhammad bin Abi Bakr Al-Thaqafi:
While
we were going from Mina to 'Arafat, I asked Anas bin Malik,
about Talbiya, "How did you use to say Talbiya in the
company of the Prophet?" Anas said: "People used to
say Talbiya and their saying was not objected to and they used
to say Takbir and that was not objected to either. "
Volume
2, Book 15, Number 88:
Narrated
Um 'Atiya:
We
used to be ordered to come out on the Day of 'Id and even bring
out the virgin girls from their houses and menstruating women so
that they might stand behind the men and say Takbir along with
them and invoke Allah along with them and hope for the blessings
of that day and for purification from sins.
Volume
2, Book 15, Number 89:
Narrated
Ibn Umar: On the day of 'Id-ul-Fitr and 'Id-ul-Adha a spear used
to be planted in front of the Prophet I (as a Sutra for the
prayer) and then he would pray.
Volume
2, Book 15, Number 90:
Narrated
Ibn Umar:
The
Prophet used to proceed to the Musalla and an 'Anaza used to be
carried before him and planted in the Musalla in front of him
and he would pray facing it (as a Sutra).
Volume
2, Book 15, Number 91:
Narrated
Muhammad:
Um
'Atiyya said: "Our Prophet ordered us to come out (on 'Id
day) with the mature girls and the virgins staying in
seclusion." Hafsa narrated the above mentioned Hadith and
added, "The mature girls or virgins staying in seclusion
but the menstruating women had to keep away from the Musalla."
Volume
2, Book 15, Number 92:
Narrated
Ibn Abbas:
I
(in my boyhood) went out with the Prophet on the day of 'Id ul
Fitr or Id-ul-Adha. The Prophet prayed and then delivered the
Khutba and then went towards the women, preached and advised
them and ordered them to give alms.
Volume
2, Book 15, Number 93:
Narrated
Al-Bara':
The
Prophet went towards Al-Baqi (the grave-yard at Medina) on the
day of Id-ul-Adha and offered a two-Rakat prayer (of 'Id-ul-Adha)
and then faced us and said, "On this day of ours, our first
act of worship is the offering of prayer and then we will return
and slaughter the sacrifice, and whoever does this concords with
our Sunna; and whoever slaughtered his sacrifice before that
(i.e. before the prayer) then that was a thing which he prepared
earlier for his family and it would not be considered as a Nusuk
(sacrifice.)" A man stood up and said, "O, Allah's
Apostle! I slaughtered (the animal before the prayer) but I have
a young she-goat which is better than an older sheep." The
Prophet (p.b.u.h) said to him, "Slaughter it. But a similar
sacrifice will not be sufficient for anybody else after
you."
Volume
2, Book 15, Number 94:
Narrated
'Abdur Rahman bin 'Abis:
Ibn
Abbas was asked whether he had joined the Prophet in the 'Id
prayer. He said, "Yes. And I could not have joined him had
I not been young. (The Prophet came out) till he reached the
mark which was near the house of Kathir bin As-Salt, offered the
prayer, delivered the Khutba and then went towards the women.
Bilal was accompanying him. He preached to them and advised them
and ordered them to give alms. I saw the women putting their
ornaments with their outstretched hands into Bilal's garment.
Then the Prophet along with Bilal returned home.
Volume
2, Book 15, Number 95:
Narrated
Ibn Juraij:
'Ata'
told me that he had heard Jabir bin 'Abdullah saying, "The
Prophet stood up to offer the prayer of the 'Id ul Fitr. He
first offered the prayer and then delivered the Khutba. After
finishing it he got down (from the pulpit) and went towards the
women and advised them while he was leaning on Bilal's hand.
Bilal was spreading out his garment where the women were putting
their alms." I asked 'Ata' whether it was the Zakat of 'Id
ul Fitr. He said, "No, it was just alms given at that time.
Some lady put her finger ring and the others would do the
same." I said, (to 'Ata'), "Do you think that it is
incumbent upon the Imam to give advice to the women (on 'Id
day)?" He said, "No doubt, it is incumbent upon the
Imams to do so and why should they not do so?" Al-Hasan bin
Muslim told me that Ibn Abbas had said, "I join the
Prophet, Abu Bakr, Umar and 'Uthman in the 'Id ul Fitr prayers.
They used to offer the prayer before the Khutba and then they
used to deliver the Khutba afterwards. Once the Prophet I came
out (for the 'Id prayer) as if I were just observing him waving
to the people to sit down. He, then accompanied by Bilal, came
crossing the rows till he reached the women. He recited the
following verse: 'O Prophet! When the believing women come to
you to take the oath of fealty to you . . . (to the end of the
verse) (60.12).' After finishing the recitation he said, "O
ladies! Are you fulfilling your covenant?" None except one
woman said, "Yes." Hasan did not know who was that
woman. The Prophet said, "Then give alms." Bilal
spread his garment and said, "Keep on giving alms. Let my
father and mother sacrifice their lives for you (ladies)."
So the ladies kept on putting their Fatkhs (big rings) and other
kinds of rings in Bilal's garment." Abdur-Razaq said,
" 'Fatkhs' is a big ring which used to be worn in the (Pre-lslamic)
period of ignorance.
Volume
2, Book 15, Number 96:
Narrated
Aiyub:
Hafsa
bint Sirin said, "On Id we used to forbid our girls to go
out for 'Id prayer. A lady came and stayed at the palace of Bani
Khalaf and I went to her. She said, 'The husband of my sister
took part in twelve holy battles along with the Prophet and my
sister was with her husband in six of them. My sister said that
they used to nurse the sick and treat the wounded. Once she
asked, 'O Allah's Apostle! If a woman has no veil, is there any
harm if she does not come out (on 'Id day)?' The Prophet said,
'Her companion should let her share her veil with her, and the
women should participate in the good deeds and in the religious
gatherings of the believers.' " Hafsa added, "When
Um-'Atiya came, I went to her and asked her, 'Did you hear
anything about so-and-so?' Um-'Atlya said, 'Yes, let my father
be sacrificed for the Prophet (p.b.u.h). (And whenever she
mentioned the name of the Prophet she always used to say, 'Let
my father be' sacrificed for him). He said, 'Virgin mature girls
staying often screened (or said, 'Mature girls and virgins
staying often screened--Aiyub is not sure as which was right)
and menstruating women should come out (on the 'Id day). But the
menstruating women should keep away from the Musalla. And all
the women should participate in the good deeds and in the
religious gatherings of the believers'." Hafsa said,
"On that I said to Um-'Atiya, 'Also those who are
menstruating?' " Um-'Atiya replied, "Yes. Do they not
present themselves at 'Arafat and elsewhere?".
Volume
2, Book 15, Number 97:
Narrated
Um-'Atiya:
We
were ordered to go out (for 'Id) and also to take along with us
the menstruating women, mature girls and virgins staying in
seclusion. (Ibn 'Aun said, "Or mature 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.
Volume
2, Book 15, Number 98:
Narrated
Ibn 'Umar:
The
Prophet (p.b.u.h) used to Nahr or slaughter sacrifices at the
Musalla (on 'Id-ul-Adha).
Volume
2, Book 15, Number 99:
Narrated
Al-Bara' bin 'Azib:
On
the day of Nahr Allah's Apostle delivered the Khutba after the
'Id prayer and said, "Anyone who prayed like us and
slaughtered the sacrifice like we did then he acted according to
our (Nusuk) tradition of sacrificing, and whoever slaughtered
the sacrifice before the prayer, then that was just mutton (i.e.
not sacrifice)." Abu Burda bin Naiyar stood up and said,
"O Allah's Apostle! By Allah, I slaughtered my sacrifice
before I offered the (Id) prayer and thought that today was the
day of eating and drinking (non-alcoholic drinks) and so I made
haste (in slaughtering) and ate and also fed my family and
neighbors." Allah's Apostle said, "That was just
mutton (not a sacrifice)." Then Abu Burda said, "I
have a young she-goat and no doubt, it is better than two sheep.
Will that be sufficient as a sacrifice for me?" The Prophet
replied, "Yes. But it will not be sufficient for anyone
else (as a sacrifice), after you."
Volume
2, Book 15, Number 100:
Narrated
Anas bin Malik:
Allah's
Apostle .~ offered the prayer on the day of Nahr and then
delivered the Khutba and ordered that whoever had slaughtered
his sacrifice before the prayer should repeat it, that is,
should slaughter another sacrifice. Then a person from the Ansar
stood up and said, "O Allah's Apostle! because of my
neighbors (he described them as being very needy or poor) I
slaughtered before the prayer. I have a young she-goat which, in
my opinion, is better than two sheep." The Prophet gave him
the permission for slaughtering it as a sacrifice.
Volume
2, Book 15, Number 101:
Narrated
Jundab:
On
the day of Nahr the Prophet offered the prayer and delivered the
Khutba and then slaughtered the sacrifice and said,
"Anybody who slaughtered (his sacrifice) before the prayer
should slaughter another animal in lieu of it, and the one who
has not yet slaughtered should slaughter the sacrifice
mentioning Allah's name on it."
Volume
2, Book 15, Number 102:
Narrated
Jabir bin 'Abdullah:
On
the Day of 'Id the Prophet used to return (after offering the
'Id prayer) through a way different from that by which he went.
Volume
2, Book 15, Number 103:
Narrated
'Urwa on the authority of 'Aisha:
On
the days of Mina, (11th, 12th, and 13th of Dhul-Hijjah) Abu Bakr
came to her while two young girls were beating the tambourine
and the Prophet was lying covered with his clothes. Abu Bakr
scolded them and the Prophet uncovered his face and said to Abu
Bakr, "Leave them, for these days are the days of 'Id and
the days of Mina." 'Aisha further said, "Once the
Prophet was screening me and I was watching the display of black
slaves in the Mosque and ('Umar) scolded them. The Prophet said,
'Leave them. O Bani Arfida! (carry on), you are safe
(protected)'."
Volume
2, Book 15, Number 104:
Narrated
Ibn 'Abbas:
The
Prophet went out and offered a two Rakat prayer on the Day of
'Id ul Fitr and did not offer any other prayer before or after
it and at that time Bilal was accompanying him.
Translation
of Sahih Muslim, Book : 22
INTRODUCTION
Religion,
at its highest and best, is the devotion of the total self,
through service and adoration, to the Almighty Who controls the
universe. In this sense all the manifold rites, consecrations,
and purifications, offerings and sacred feasts,all the working
of asceticism and morality are only the indirect expression of
the inner experience of religion-the experience of trust,
surrender, yearning and enthusiasm. Sacrifice, whether that of
wealth or desires, is the practical proof of man's devotion to
his Creator. It is in fact religion in action.
The
Holy Qur'an expresses this attitude of mind and heart in the
following words: "Say: Truly, my prayer and my service of
sacrifice, and my living and my dying are for God (alone), the
Sustainer of all the worlds, in Whose Divinity none has a share.
Thus I have been bidden-and I am foremost among those who
surrender themselves unto Him" (vi. 162-163).
The
'Id al-Adha is commemorative of that unparalleled act of
devotion of that noble soul. Abraham (peace be upon him), who,
in obedience to the Command of his Lord, readily offered the
life of his son Isma'il. The Holy Qur'an narrates this soul-
stirring event in these words: "And when he (Isma'il)
attained the age to assist him in his (Abrahm's) work, he
(Abraham) said: O my son ! I see in vision that I offer thee in
sacrifice. Now see what is thy view. The son said: O my father,
do as thou art commanded. Thou wilt find me, if God so wills,
patient. So when they both had surrendered themselves to
(Allah), and he laid him down prostrate on his forehead (for
sacrifice), We called out to him: O Abraham, thou hast indeed
fulfilled the vision. Thus do We reward the doers of good.
Surely this is a manifest trial. And We ransom- ed him with a
great sacrifice. And We left (this blessing) for him among the
later generations. Peace be upon Abraham I Thus indeed do We
reward those who do good; for he was one of Our believing
servants" (xxxvii. 102-111)
In
the above-quoted verses 'axim (great), the adjective qualifying
"Sacrifice." may be understood both in literal and
figurative sense. In literal sense it implies that a big ram was
substituted. The figurative sense is even more important. It was
indeed a great and momentous occasion, when two men with
concentrated will ranged themselves in ranks of those to whom
self-sacrifice in the service of God was the supreme thing in
life. Similarly, the words "thou hast indeed fulfilled the
vision" show that it was not in fact the act of
slaughtering which was needed for the fulfilment of the vision,
but it was the attitude of submission and surrender, an attitude
of preparedness to sacrifice one's all in the path of Allah.
that was demanded of Abraham and his illustrious son, and they
eminently stood this test.
Readiness
to Sacrifice One's Life. In Islam the act of sacrifice is the
symbol of a Muslim's readiness to lay down his life, and to
sacrifice all his interests and desires in the cause of truth.
The purpose of sacrifice is not fulfilled only by shedding the
blood of an animal, but it is really fulfilled when a man
submits himself completely to the command of Allah. This has
been clearly laid down in Sura Hajj, verse 37; "Not their
flesh, nor their blood reaches Allah, but it is the piety from
you that reaches Him." This verse eloquently speaks of the
fact that sacrifice in Islam is nothing else than a natural
expression of homage and gratitude to the Creator. It is the
spirit of willing devotion and cheerful obedience underlying
sacrifices that is accepted by Allah Who is the Fountainhead of
all morality. It is only piety of heart. nobility of soul and
righteousness of conduct, that is acceptable to Him. It is
essentially symbolic, an external symbol of dedication, devotion
to Allah. Tafsir Ibn Kathir stresses this point: "The man
who offers sacrifice should keep this fact uppermost in his mind
that the most important motive behind this is the willing
submission to Allah"'(Vol. VI, p. 183).
Such
truths, so self-evident to the Muslim readers, needed a clear
and emphatic enunciation in view of the horrible misconceptions
which had crowded round the act of sacrifice before Islam.
"Throughout
the Semitic field," observes Robertson Smith, in his well
known book. The Religion of the Semitics, the fundamental idea
of sacrifice was that of communion between the God and his
worshipper by joint participation in the living flesh and blood
of a sacred victim" (p. 49).
"The
Greeks also looked upon sacrifice as a 'Communion feast' with
the Divinity, in which the God and his people became of one
flesh by partaking together of the flesh of the victim; the
animal was regarded, as in some degree, divine, as having the
divine spirit incarnate in it. Among the Babylonians the gods
feast in heaven, they eat the offerings, they scent the savour,
like flies do they gather themselves together with the offerers"
(Hastings, Encyclopedia of Rdigion & Ethics, Article
"Sacrifice").
The
Holy Qur'an strikes at the very root of such wrong concepts of
sacrifice and asserts that "it is neither the flesh nor the
blood of (animals) that reaches Allah, but it is your piety that
reaches Him," for God does not stand In need of food or
blood. What He, in fact, desires is the devotion and piety of
our hearts. and, as a symbol of such offer, the visible
institution of sacrifice has been instituted. The Holy Qur'an
has further elucidated the main parpose of the institution of
sacrifice. "For every people did We appoint rites (of
sacrifice) that they might celebrate the name of God over the
sustenance He gave them from animals (fit for food). But your
God is One God. Sub- mit then your wills to him (in Islam).. . .
The sacrificial camels We have made for you as among the symbols
from God. In them is (much) good for you So mention the name of
Allah on them standing in a row. Then when they fall down on
their sides, eat of them, feed the contented one and the beggar.
Thus have We made them subservient to you that you may be
grateful" (xxii. 34-3b).
The
Qur'an testifies to the historical fact that whatever may be the
outward symbols of sacrifice, it has been accepted in one form
or another by all the nations of the world. It had been a
fundamental element of both Jewish and Gentile religions, and
Christianity. It had been corrupted by many wrong practices and
been overlaid by many wrong notions before the advent of Islam.
Islam purifies it from all wrong notions and practices connected
with it, and makes it explicitly clear that the act of sacrifice
is an outward symbol of man's readiness to lay down his life, if
required, and to surrender all his interests in the cause of
truth and righteousness.
The
words "We have made them (subservient) to you" have a
very wide significance. A Muslim has been awakened to the
realisation of the fact that if they offer as a sacrifice an
animal over which they hold control, it is their bounden duty to
lay down their lives in the way of Allah, Who is not only their
Master, but also their Creator and Sustainer and Who. therefore,
exercises a far greater authority over them than they do over
the animals. This should be the true motive of sacrifice, and it
is with this spirit that this act should be performed.
The
Qur'anic words "To Him is acceptable observance of duty on
your part" make it abundantly clear that the prevalent idea
of atonement that "it is the blood that maketh an atonement
for the soul" (Leviticus; 17: 11) has no foundation in
Islam. The expiation of sin in Islam rests entirely on the good
deeds of men, repentance of the Winners and the Forgiving and
Merciful nature of God 'This fact cuts the ground from under the
feet of any theory of an atoning sacrifice.
The
opening verse "For every people did We appoint rites (of
sacrifice) that they might celebrate the name of God over the
beast cattle wherewith He bath provided them," speaks of
the fact that the very idea of human sacrifice is repugnant to
the true religion and Allah has never given it sanction.
This
practice of human sacrifice was not uncommon before Islam.
"Both on the mainland of Greece and in the Greek colonies
human sacrifice was practised, usually as a means towards
expulsion of evil" (Encydopaedia Britannica, Article'on
"Sacrifice"). it occupied a prominent place in the
ritual of the mother goddesses of ancient times.
"The
ordinary form of sacrifice," says E.O. James, in his famous
book, The origins of Sacrifice, "consisted in stripping the
victim of his ornaments, stretching him over the convex
sacrificial stones and while fare priests held his arms, legs,
head, the high priests or sacrificer cut open his breast with a
flint or obsidian knife, and tore out the heart. This was held
up to the sun to provide it with nourishment, before it was cast
into a basin of Copal placed in a position to enable the blood
and incense to ascend to the gods. The body was hurled down the
steps of the temple to the court where it was seized by the
priest or by the warrior who captured the victim. Some times a
solemn feast was then held on the flesh, the skin having first
been removed to be worn ceremonially by men who seem to have
acquired thereby the fertilising nd health-giving qualities of
the victim. Some of the blood was carried to certain temples and
smeared on the hips of the images of gods" (pp. 84-6).
Islam
has not only exterminated the very idea of human sacrifice, but
has completely ended all such inhuman practices which were very
common with the people before Islam. The Holy Qur'an makes a
pointed reference to the fact that this sacrifice of animals is
commemorative of Abraham's offer of his son's life at the
Command of Allah, who was substituted by a ram, and it has been
perpetuated by Islam. It is narrated that once the Companions of
the Holy Prophet (may peace be upon him) asked him about the
sacrifice. He replied: "This is commemorative Sunnah of
your father Abraham" (vide Ibn Kathir, Vol. III, p. 221).
That this practice of sacrifice was already prevalent amongst
the people before Islam can be well borne out by the fact that
we find clear references to it in the poetry of pre-Islamic
Arabia. The well. known poet Umayya observes:
Abraham
was one who would fulfil the pledges and offer sacrifices for
Allah's sake.
Thus he offered the life of his only son whose separation and
whose risk of life, he could not bear.
He said, "O my son I have pledged you to Allah.
May I sacrifice my life for you !
Be steadfast and firm."
He had hardly taken off the shirt of his son, when Allah
substituted Isma'il by a stout ram.
Not
only this practice of sacrifice has been preserved in Islam, but
even the way of Abraham's has been declared to he one of
righteousness and truthfulness:
"Say:
Behold, my Lord has guided me to a way that is straight-a
religion of Right Path-the Path (trodden) by Abraham, who was
wholly devoted to God, and was not of those who ascribe divinity
to any beside him" (vi. 161).
Even
the Millat has been assigned a name after the name of Abraham:
"He
hath selected you and hath not placed upon you any hardship in
religion-the religion of your father, Abraham. He named you
Muslims before this, and in this, that the Messenger may be a
witness to you and you may he witnesses to mankind" (xxii.
78).
Historical
Continuity, The
constant reference to the earlier Prophets and the Qur'anic
testimony to their righteousness and the preservation of some of
their religious practices have been done to awaken the people to
the realisation of a fundamental fact, i.e. the fact of the
historical continuity of religious experience. The Muslims have
been asked to believe in that which has been revealed unto
Prophet Muhammad (may peace be upon him) as well as in that
which was revealed before him. Life-so the Qur'an teaches us-is
not a series of disconnected parts but a continuous, organic
process: and this law applies also to the law of the mind, of
which man's religious experience (in its cumulative sense) is a
part. To make religious experience more living, to set Allah the
Ever-living with loving vividness before the eyes of living men,
to make them feel Him as actually and eternally present in their
lives, man needs a path, clear-cut path, lightened with glories
of the Messengers of Allah-a path on which one should not feel
lonely but the strength of comradeship of those noble souls upon
whom Allah has bestowed His choicest blessings.
A
few words may be said about the way how an animal should be
slaughtered according to the teachings of Islam. Three are the
aims which should be kept before the mind while slaughtering the
animal:
1.
It should be slaughtered by reciting the name of Allah
and glorifying Him.
2.
It should be slaughtered with a sharp knife so that its
jugular vein may be cut with the minimum possible pain and its
skin should not be removed and limbs should not be cut so long
as there is any sign of life in it.
3.
The head should not be removed from the body abruptly but
only the jugular vein should be cut so that even the last drop
of blood flows out of its body. If the animal is beheaded with a
stroke, the blood congeals in its veins which makes the flesh
distasteful and pernicious to health.
Chapter
1 : THE PROPER TIME FOR SACRIFICE
Book
, Number 4818:
Jundab
b. Sufyan reported: I was with Allah's Messenger (may peace be
upon him) on the day of 'Id al-Adha. While he had not returned
after having offered (the Id prayer) and finished it, he saw the
flesh of the sacrificial animals which had been slaughtered
before he had completed the prayer. Thereupon he (the Holy
Prophet) said: One who slaughtered his sacrificial animal before
his prayer or our prayer ('Id), he should slaughter another one
in its stead, and he who did not slaughter, he should slaughter
by reciting the name of Allah.
Book
22, Number 4819:
Jundab
b. Sufyan reported: I was with Allah's Messenger (may peace be
upon him) (on the occasion) of 'Id al-Adha. After he had
completed the prayer with people, he found that the goats had
been slaughtered, whereupon he said: He who slaughtered
sacrificial animal before the prayer should slaughter a goat
(again) in its stead and he who has not slaughtered he should
slaughter it by reciting the name of Allah.
Book
22, Number 4820:
This
hadith has been narrated on the authority of al-Aswad b. Qais
with the same chain of transmitters.
Book
22, Number 4821:
Jundab
al-Bajali reported: I saw Allah's Messenger (may peace be upon
him) observing ('Id) prayer on the Day of Sacrifice (10th of
Dhu'l-Hijja) and then delivering a sermon and he said: He who
sacrificed the (animal) before offering ('Id) prayer, he should
offer again in its stead, and he who did not sacrifice the
animal should slaughter it by reciting the name of Allah.
Book
22, Number 4822:
This
hadith has been narrated on the authority of Shu'ba through
another chain of transmitters.
Book
22, Number 4823:
Al-Bara'
reported: My maternal uncle Abu Burda sacrificed his animal
before ('Id) prayer. Thereupon Allah's Messenger (may peace be
upon him) said: That is a goat (slaughtered for the sake of)
flesh (and not as a sacrifice on the day of Adha). He said: I
have a lamb of six months. Thereupon he said: Offer it as a
sacrifice, but it will not justify for anyone except you, and
then said: He who sacrificed (the animal) before ('Id) prayer,
he in fact slaughtered it for his own self, and he who
slaughtered after prayer, his ritual of sacrifice became
complete and he in fact observed the religious practice of the
Muslims.
Book
22, Number 4824:
Al-Bara'
b. 'Azib reported that his maternal'uncle Abu Burda b. Niyar
sacrificed his animal earlier than the Holy Prophet (may peace
be upon him) had sacrificed. Thereupon he said: Apostle of
Allah, it is the day of meat and it is not desirable (to have
longing for it and not to make use of it immediately), so I
hastened in offering my animal as a sacrifice, so that I might
feed my family and neighbours and my kith and kin. Thereupon
Allah's Messenger (may peace be upon him) said: Offer again your
sacrifice. He said: Messenger of Allah, I have a small milch
goat of less than one year, and that is better than two dry
goats (from which only) meat (can be acquired). Thereupon he
said: That is better than the two animals of sacrifice on your
behalf, and the sacrifice of a goat , of less than six months
shall not be accepted as a sacrifice on behalf of anyone after
your (sacrifice).
Book
22, Number 4825:
Al-Bara'
b. 'Azib reported: Allah's Messenger (may peace be upon him)
delivered an address on the day (of Nahr) in which he said: None
of you should offer sacrifice of animals until he has completed
the ('Id) prayer. Thereupon my maternal uncle said: Messenger of
Allah, it is the day of meat, so it is not desirable (to keep my
family in the state of longing). The rest of the hadith is the
same.
Book
22, Number 4826:
Al-Bara'
reported Allah's Messenger (may peace be upon him) having said:
He who observes prayer like our prayer and turns his face
towards our Qibla (in prayer) and who offers sacrifices (of
animals) as we do, he must not slaughter the (animal as a
sacrifice) until he has completed the prayer. Thereupon my
maternal uncle said: Messenger of Allah, I have sacrificed the
animal on behalf of my son. The Messenger of Allah (may peace be
upon him) said : This is the thing in which you have made haste
for your family. He said: I have a goat with me better than two
goats. Thereupon he said: Sacrifice it for that is the best.
Book
22, Number 4827:
Al-Bara'
b. 'Azib reported Allah's Messenger (may peace be upon him)
having said: The first (act) with which we started our day (the
day of 'Id-ul Adha) was that we offered prayer. We then returned
and sacrificed the animals and he who did that in fact adhered
to our Sunnah (practice). And he who slaughtered the (animal on
that day before the 'Id prayer), for him (the slaughtering of
animal was directed to the acquiring of) meat for his family,
and there is nothing of the sort of sacrifice in it. It was Abu
Burda b. Niyar who had slaughtered (the animal before the 'Id
prayer). He said: I have a small lamb, of less than one year,
but better than that of more than a year. Thereupon Allah's
Messenger (may peace be upon him) qaid: Sacrifice it, but it
will not suffice (as a sacrifice) for anyone after you.
Book
22, Number 4828:
A
hadith like this has been narrated on the authority of al-Bara'
b. 'Azib through another chain of transmitters.
Book
22, Number 4829:
al-Bara'
b. 'Azib reported: Allah's Messenger (may peace be upon him)
addressed us on the day of Nahr after the ('Id) prayer. The rest
of the hadith is the same.
Book
22, Number 4830:
Al-Bara'
b. 'Azib reported: Allah's Messen | 
