The Eid prayer is one where the imam attends and leads the people in praying two rak'ahs.
'Umar (may Allaah be pleased with him) said: "The prayer of al-Fitr is two rak'ahs and the prayer of al-Adha is two rak'ahs, complete and not shortened, on the tongue of your Prophet, and the one who fabricates lies is doomed."
Narrated by al-Nasaa'i, 1420 and Ibn Khuzaymah. Classed as saheeh by al-Albaani in Saheeh al-Nasaa'i.
It was narrated that Abu Sa'eed said: The Messenger of Allaah SAWS (peace and blessings of Allaah be upon him) used to come out on the day of al-Fitr and al-Adha to the prayer place, and the first thing he would do was to offer the prayer. Narrated by al-Bukhaari, 956
In the first rak'ah he should say Takbeerat al-ihraam (say "Allaahu akbar" to start the prayer), after which he should say six or seven more takbeers, because of the hadeeth of 'Aa'ishah (may Allaah be pleased with her), "The takbeer of al-Fitr and al-Adha is seven takbeers in the first rak'ah and five takbeers in the second, apart from the takbeer of rukoo'." Narrated by Abu Dawood and classed as saheeh by al-Albaani in Irwa' al-Ghaleel, 639.
Then he should recite al-Faatihah, and recite Soorat Qaf in the first rak'ah. In the second rak'ah he should stand up saying takbeer, and when he has stood up completely he should say takbeer five times, and recite Soorat al-Faatihah then Soorat al-Qamr. The Prophet (peace and blessings of Allaah be upon him) used to recite these two soorahs during the two Eids. Or if he wishes he can recite Soorat al-A'la in the first rak'ah and Soorat al-Ghaashiyah in the second, because it was narrated that the Prophet (peace and blessings of Allaah be upon him) used to recite al-A'la and al-Ghaashiyah in the Eid prayer.
The imam should revive the Sunnah be reciting these soorahs so that the Muslims will become familiar with the Sunnah.
After the prayer, the imam should address the people. Part of the khutbah should be addressed specifically to the women, telling them of the things that they should do and warning them against the things that they should avoid, as the Prophet (peace and blessings of Allaah be upon him) used to do.
See Fataawa Arkaan al-Islam by Shaykh Muhammad ibn 'Uthaymeen (may Allaah have mercy on him), p. 398; Fataawa al-Lajnah al-Daa'imah, 8/300-316).
One of the rulings of Eid is that the prayer comes before the khutbah, because of the hadeeth of Jaabir ibn 'Abd-Allaah who said, The Prophet (peace and blessings of Allaah be upon him) came out on the day of al-Fitr and started with the prayer before the khutbah. Narrated by al-Bukhaari, 958; Muslim, 885.
Another indication that the khutbah comes after the prayer is the hadeeth of Abu Sa'eed (may Allaah be pleased with him) who said: The Messenger of Allaah (peace and blessings of Allaah be upon him) used to come out to the prayer place on the day of al-Fitr and al-Adha, and the first thing he would start with was the prayer, then he would go and stand facing the people, while the people were sitting in their rows, and he would preach to them and advise them and command them. If he wanted to send out a military expedition he would do so and if he wanted to tell the people to do something he would do so, then he would leave.
Abu Sa'eed said: The people continued to do that until I went out with Marwaan – who was the governor of Madeenah – on Eid al-Adha or Eid al-Fitr, and when we came to the prayer-place, there was a minbar that had been built by Katheer ibn al-Salt. When Marwaan wanted to ascend it before he prayed, I grabbed his garment and he pushed me away and climbed up and delivered the khutbah before the prayer. I said, "You have changed it by Allaah."
He said, "O Abu Sa'eed, what you knew has gone."
I said, "What I know, by Allaah, is better than what I do not know."
He said, "The people will not sit and listen to us after the prayer, so we did it before the prayer." Narrated by al-Bukhaari, 956.
The Sunnahs that the Muslim should observe on the day of Eid are as follows:
1 – Doing ghusl before going out to the prayer.
It was narrated in a saheeh hadeeth in al-Muwatta' and elsewhere that 'Abd-Allaah ibn 'Umar used to do ghusl on the day of al-Fitr before going out to the prayer-place in the morning. Al-Muwatta' 428.
Al- Nawawi (may Allaah have mercy on him) said that the Muslims were unanimously agreed that it is mustahabb to do ghusl for Eid prayer.
The reason why it is mustahabb is the same reason as that for doing ghusl before Jumu'ah and other public gatherings. Rather on Eid the reason is even stronger.
2 – Eating before going out to pray on Eid al-Fitr and after the prayer on Eid al-Adha:
Part of the etiquette is not to go out to pray on Eid al-Fitr until one has eaten some dates, because of the hadeeth narrated by al-Bukhaari from Anas ibn Maalik, who said that the Messenger of Allaah (peace and blessings of Allaah be upon him) used not to go out on the morning of Eid al-Fitr until he had eaten some dates… of which he would eat an odd number. Al-Bukhaari, 953.
It is mustahabb to eat before going out to emphasize the fact that it is forbidden to fast on that day and to demonstrate that the fast has ended.
Ibn Hajar (may Allaah have mercy on him) suggested that the reason for that was so as to ward off the possibility of adding to the fast, and to hasten to obey the command of Allaah. Al-Fath, 2/446
Whoever does not have any dates may break his fast with anything that is permissible.
But on Eid al-Adha it is mustahabb not to eat anything until one comes back from the prayer, so he should eat from the udhiyah if he has offered a sacrifice. If he is not going to offer a sacrifice there is nothing wrong with eating before the prayer.
3 – Takbeer on the day of Eid
This is one of the greatest Sunnahs on the day of Eid because Allaah says (interpretation of the meaning):
"(He wants that you) must complete the same number (of days), and that you must magnify Allaah [i.e. to say Takbeer (Allaahu Akbar: Allaah is the Most Great)] for having guided you so that you may be grateful to Him"
[al-Baqarah 2:185]
It was narrated that al-Waleed ibn Muslim said: I asked al-Awzaa'i and Maalik ibn Anas about saying Takbeer out loud on the two Eids. They said, Yes, 'Abd-Allaah ibn 'Umar used to say it out loud on the day of al-Fitr until the imam came out (to lead the prayers).
It was narrated in a saheeh report that 'Abd al-Rahmaan al-Sulami said, "They emphasized it more on the day of al-Fitr than the day of al-Adha.". Wakee' said, this refers to the takbeer. See Irwa' al-Ghaleel, 3/122/
Al-Daaraqutni and others narrated that on the morning of Eid al-Fitr and Eid al-Adha, Ibn 'Umar would strive hard in reciting takbeer until he came to the prayer place, then he would recite takbeer until the imam came out.
Ibn Abi Shaybah narrated with a saheeh isnaad that al-Zuhri said: The people used to recite Takbeer on Eid when they came out of their houses until they came to the prayer place, and until the imam came out. When the imam came out they fell silent, and when he said takbeer they said takbeer. See Irwa' al-Ghaleel, 1/121
Saying takbeer when coming out of one's house to the prayer place and until the imam came out was something that was well known among the salaf (early generations). This has been narrated by a number of scholars such as Ibn Abi Shaybah, 'Abd a l-Razzaaq and al-Firyaabi in Ahkaam al-Eidayn from a group of the salaf. For example, Naafi' ibn Jubayr used to recite takbeer and was astonished that the people did not do so, and he said, "Why do you not recite takbeer?"
Ibn Shihaab al-Zuhri (may Allaah have mercy on him) used to say, "The people used to recite takbeer from the time they came out of their houses until the imam came in."
The time for takbeer on Eid al-Fitr starts from the night before Eid until the imam enters to lead the Eid prayer.
In the case of Eid al-Adha, the takbeer begins on the first day of Dhu'l-Hijjah and lasts until sunset on the last of the days of tashreeq.
Description of the takbeer:
It was narrated in the Musannaf of Ibn Abi Shaybah with a saheeh isnaad from Ibn Mas'ood (may Allaah be pleased with him) that he used to recite takbeer during the days of tashreeq:
Allaahu akbar, Allaahu akbar, laa ilaaha ill-Allaah, wa Allaahu akbar, Allaah akbar, wa Lillaah il-hamd
(Allaah is Most Great, Allaah is most Great, there is no god but Allaah, Allaah is Most great, Allaah is most great, and to Allaah be praise).
It was also narrated elsewhere by Ibn Abi Shaybah with the same isnaad, but with the phrase "Allaahu akbar" repeated three times.
Al-Mahaamili narrated with a saheeh isnaad also from Ibn Mas'ood:
"Allaahu akbaru kabeera, Allaahu akbaru kabeera, Allaahu akbar wa ajallu, Allaahu akbar wa Lillaah il-hamd (Allaah is Most Great indeed, Allaah is Most Great indeed, Allaah is most Great and Glorified, Allaah is Most Great and to Allaah be praise)." See al-Irwa', 3/126.
4 – Offering congratulations
The etiquette of Eid also includes the congratulations and good wishes exchanged by people, no matter what the wording, such as saying to one another Taqabbala Allaah minna wa minkum (May Allaah accept (good deeds) from us and from you" or "Eid mubaarak" and other permissible expressions of congratulations.
It was narrated that Jubayr ibn Nufayr said: When the companions of the Prophet (peace and blessings of Allaah be upon him) met one another on the day of Eid, they would say to one another, "May Allaah accept (good deeds) from us and from you." Ibn Hajar said, its isnaad is hasan. Al-Fath, 2/446.
Offering congratulations was something that was well known among the Sahaabah, and scholars such as Imam Ahmad and others allowed it. There is evidence which suggests that it is prescribed to offer congratulations and good wishes on special occasions, and that the Sahaabah congratulated one another when good things happened, such as when Allaah accepted the repentance of a man, they went and congratulated him for that, and so on.
Undoubtedly these congratulations are among the noble characteristics among the Muslims.
The least that may be said concerning the subject of congratulations is that you should return the greetings of those who congratulate you on Eid, and keep quiet if others keep quiet, as Imam Ahmad (may Allaah have mercy on him) said: If anyone congratulates you, then respond, otherwise do not initiate it.
5 – Adorning oneself on the occasion of Eid.
It was narrated that 'Abd-Allaah ibn 'Umar (may Allaah be pleased with him) said that 'Umar took a brocade cloak that was for sale in the market and brought it to the Messenger of Allaah (peace and blessings of Allaah be upon him), and said, "O Messenger of Allaah, buy this and adorn yourself with it for Eid and for receiving the delegations." The Messenger of Allaah (peace and blessings of Allaah be upon him) said to him, "Rather this is the dress of one who has no share (of piety or of reward in the Hereafter)…" Narrated by al-Bukhaari, 948.
The Prophet (peace and blessings of Allaah be upon him) agreed with 'Umar on the idea of adorning oneself for Eid, but he denounced him for choosing this cloak because it was made of silk.
It was narrated that Jaabir (may Allaah be pleased with him) said:
The Prophet (peace and blessings of Allaah be upon him) had a cloak which he would wear on the two Eids and on Fridays. Saheeh Ibn Khuzaymah, 1756,
Al-Bayhaqi narrated with a saheeh isnaad that Ibn 'Umar used to wear his best clothes on Eid.
So a man should wear the best clothes that he has when going out for Eid.
With regard to women, they should avoid adorning themselves when they go out for Eid, because they are forbidden to show off their adornments to non-mahram men. It is also haraam for a woman who wants to go out to put on perfume or to expose men to temptation, because they are only going out for the purpose of worship.
6 – Going to the prayer by one route and returning by another.
It was narrated that Jaabir ibn 'Abd-Allaah (may Allaah be pleased with him) said:
On the day of Eid, the Prophet (peace and blessings of Allaah be upon him) used to vary his route. Narrated by al-Bukhaari, 986.
It was said that the reason for that was so that the two routes would testify for him on the Day of Resurrection, for the earth will speak on the Day of Resurrection and say what was done on it, both good and bad.
And it was said that it was in order to manifest the symbols of Islam on both routes, or to manifest the remembrance of Allaah (dhikr), or to annoy the hypocrites and Jews, and to scare them with the large number of people who were with him. And it was said that it was in order to attend to the people's needs, to answer their questions, teach them, set an example and give charity to the needy, or to visit his relatives and uphold the ties of kinship.
And Allaah knows best.
Courtesy: Islam Q&A
May Allah guide us all in the straight Path,Ameen!!!
Jazak Allahu Khairun,
M.Imran.
The Prophet (peace and blessings of Allaah be upon him) used to offer the Eid prayers in the prayer-place (musalla). There is no report of his offering the Eid prayer in his mosque.
Al-Shaafa'i said in al-Umm: It was narrated that the Messenger of Allaah (peace and blessings of Allaah be upon him) used to go out on the two Eids to the prayer-place in Madeenah, as did those (caliphs) who came after him, unless there was an excuse such as rain etc. The people of other lands did likewise, apart from the people of Makkah.
He used to wear his most beautiful garments to go out to pray. He had a suit (hullah) which he would wear for Eid and Jumu'ah (Friday prayer). A hullah is a two-piece suit of the same kind of fabric.
He used to eat dates before going out on Eid al-Fitr, and he would eat an odd number of them.
Al-Bukhaari (953) narrated that Anas (may Allaah be pleased with him) said: The Messenger of Allaah (peace and blessings of Allaah be upon him) did not go out on the morning of Eid al-Fitr until he had eaten some dates, and he would eat an odd number.
Ibn Qudaamah said: We do not know of any differing opinion concerning the fact that it is mustahabb to eat early on the day of Eid al-Fitr.
The reason for eating before the prayer is so that no one will think that it is essential to fast until the prayer has been offered.
And it was said that this was in order to hasten to obey the command of Allaah Who enjoined breaking the fast after He enjoined fasting.
If no dates are available, he should have something else for breakfast, even if it is only water, so that he can fulfil the Sunnah in principle, which is to have something for breakfast before praying on Eid al-Fitr.
With regard to Eid al-Adha, the Prophet (peace and blessings of Allaah be upon him) used not to eat anything until he came back from the prayer-place, then he would eat some of the meat of his sacrifice.
It was narrated that he used to do ghusl for both Eids. Ibn al-Qayyim said: Two weak (da'eef) hadeeths have been narrated concerning this… but it was proven from Ibn 'Umar, who was very keen to follow the Sunnah, that he used to do ghusl before going out on the day of Eid.
And he (peace and blessings of Allaah be upon him) used to go out to the Eid prayer walking, and come back walking.
Ibn Maajah (1295) narrated that Ibn 'Umar said: The Messenger of Allaah (peace and blessings of Allaah be upon him) used to go out to the Eid (prayer) walking and come back walking. Classed as saheeh by al-Albaani in Saheeh Ibn Maajah.
Al-Tirmidhi (530) narrated that 'Ali ibn Abi Taalib said: It is Sunnah to go out to the Eid (prayer) walking. Classed as hasan by al-Albaani in Saheeh al-Tirmidhi.
Al-Tirmidhi said: Most of the scholars followed this hadeeth and said that it is mustahabb for a man to go out to the Eid (prayer) walking. It is mustahabb for him not to ride unless he has an excuse.
When the Prophet (peace and blessings of Allaah be upon him) reached the prayer-place, he would begin the prayer with no adhaan or iqaamah, and without saying "Al-salaatu jaami'ah (prayer is about to begin)." The Sunnah is not to do any of these things.
And he did not offer any prayer in the prayer-place before or after the Eid prayer.
The Prophet (peace and blessings of Allaah be upon him) would start with the prayer, before the khutbah. He prayed two rak'ahs, with seven consecutive takbeers in the first rak'ah, including takbeerat al-ihraam (the takbeer with which the prayer begins), and a brief pause between each two takbeers. There is no report of him saying any particular dhikr between the takbeers, but it was narrated that Ibn Mas'ood would praise Allaah and send blessings upon the Prophet (peace and blessings of Allaah be upon him).
But Ibn 'Umar, who was always keen to follow the Prophet (peace and blessings of Allaah be upon him), used to raise his hands with each takbeer.
When he had completed the takbeers, he would start to recite. He would recite al-Faatihah then recite Qaf wa'l-Qur'aan il-majeed (Soorah Qaaf 50) in the first rak'ah and Aqtarabat il-saa'ah wa anshaqqa al-qamar (Soorat al-Qamar 54) in the other. Sometimes he recited Sabbih isma rabbika al-A'la (Soorat al-A'laa 87) and Hal ataaka hadeeth al-ghaashiyah (Soorat al-Ghaashiyah 88). Both were narrated in saheeh reports, but no other soorahs are mentioned in saheeh reports. When he had finished reciting he would say takbeer and bow. When he had finished bowing and prostrating and had stood up again, he would say five takbeers. When he had completed the takbeers he would start to recite again. The takbeer was the first thing that he would do in each rak'ah and his recitation was followed by rukoo' (bowing).
Al-Timridhi narrated from the hadeeth of Katheer ibn 'Abd-Allaah ibn 'Amr ibn 'Awf, from his father, from his grandfather, that the Messenger of Allaah (peace and blessings of Allaah be upon him) recited takbeer in the Eid (prayer), seven times in the first rak'ah before reciting Qur'aan and five times in the second rak'ah before reciting Qur'aan. Al-Tirmidhi said: I asked Muhammad – i.e., al-Bukhaari – about this hadeeth and he said: There is nothing more sound than this concerning this topic. And I say likewise.
When the Prophet (peace and blessings of Allaah be upon him) had finished the prayer, he would move away and stand facing the people, with the people sitting in their rows, and he would address them, preaching and exhorting, with commands and prohibitions. If he wanted to dispatch anyone on a mission he would do so, and if he wanted to enjoin anything he would do that.
There was no minbar on which he would stand, and the minbar of Madeenah was not brought out. Rather he would address them standing on the ground. Jaabir said: I attended Eid prayer with the Messenger of Allaah (peace and blessings of Allaah be upon him). He started with the prayer before the khutbah, with no adhaan and no iqaamah, then he stood, leaning on Bilaal, and enjoined us to fear and obey Allaah. He preached to the people and reminded them, then he went over to the women and preached to them and reminded them. Agreed upon.
Abu Sa'eed al-Khudri (may Allaah be pleased with him) said: The Prophet (peace and blessings of Allaah be upon him) used to go out on the day of al-Fitr and al-Adha to the prayer place. He would start with the prayer, then he would go and stand facing the people, with the people sitting in their rows… This hadeeth was narrated by Muslim.
The Prophet (peace and blessings of Allaah be upon him) started all his khutbahs with praise of Allaah. It is not narrated even in one hadeeth that he started the khutbah of Eid with takbeer. Rather Ibn Maajah narrated in his Sunan (1287) that Sa'd al-Qaraz, the muezzin of the Prophet (peace and blessings of Allaah be upon him) said: The Prophet (peace and blessings of Allaah be upon him) used to say the takbeer between the two sermons and he used to say takbeer a great deal throughout the khutbah of Eid. This was classed as da'eef by al-Albaani in Da'eef Ibn Maajah. Although the hadeeth is da'eef, it does not indicate that the Prophet (peace and blessings of Allaah be upon him) used to begin his khutbah with takbeer.
It says in Tamaam al-Mannah: Although it does not indicate that it is prescribed to begin the Eid khutbah with takbeer, its isnaad is da'eef and includes one man who is da'eef (weak) and another who is majhool (unknown), so it is not permissible to quote it as evidence that it is Sunnah to say takbeer during the khutbah.
Ibn al-Qayyim said:
People differed as to how the khutbah on Eid and on the occasion of prayers for rain (istisqa') should begin. It was said that they should begin with takbeer and it was said that the khutbah of istisqa' should begin with prayers for forgiveness, and it was said that they should begin with praise. Shaykh al-Islam Ibn Taymiyah said: this is the correct view. The Prophet (peace and blessings of Allaah be upon him) used to begin all his khutbahs with praise of Allaah.
The Prophet (peace and blessings of Allaah be upon him) granted a concession allowing those who attended the Eid prayers either to sit and listen to the khutbah, or to leave.
Abu Dawood (1155) narrated that 'Abd-Allaah ibn al-Saa'ib said: I attended Eid (prayer) with the Messenger of Allaah (peace and blessings of Allaah be upon him), and when he had finished the prayer he said: "We are going to deliver the khutbah, so whoever wants to sit and listen to the khutbah, let him do so, and whoever wants to leave, let him go." Classed as saheeh by al-Albaani in Saheeh Abi Dawood.
The Prophet (peace and blessings of Allaah be upon him) used to vary his route on the day of Eid. He would go by one route and come back by another.
Al-Bukhaari narrated (986) that Jaabir ibn 'Abd-Allaah said: On the day of Eid, the Prophet (peace and blessings of Allaah be upon him) would vary his route.
Firstly:
It is permissible to share in a sacrifice if it is a camel or a cow.
It is permissible for seven people to share in one sacrifice of a cow or a camel.
It is proven that the Sahaabah (may Allah be pleased with them) shared in sacrifices (hadiy), seven sharing a camel or a cow, in Hajj and 'Umrah.
Muslim (1318) narrated that Jaabir ibn 'Abd-Allah (may Allah be pleased with him) said: In the year of al-Hudaybiyah we offered the sacrifice with the Messenger of Allaah (blessings and peace of Allah be upon him), a camel on behalf of seven and a cow on behalf of seven.
According to another report: We set out with the Messenger of Allaah (blessings and peace of Allah be upon him) entering ihraam for Hajj, and the Messenger of Allaah (blessings and peace of Allah be upon him) told us to share (in sacrificing) camels and cattle, every seven of us sharing an animal.
For more information, please see the answer to question no. 45757.
Secondly:
It is Sunnah to eat from the sacrifice but it is not obligatory according to the majority of fuqaha'.
In Zaad al-Mustaqni' it says: It is Sunnah to eat one third, give one third as gifts, and give one third in charity.
Shaykh Ibn 'Uthaymeen (may Allah have mercy on him) said in his commentary: The words "It is Sunnah to eat one third, give one third as gifts, and give one third in charity" mean it is prescribed, not in the sense that it is obligatory, but that it is mustahabb to divide it into thirds and eat one third, give one third as gifts, and give one third in charity.
The difference between gifts and charity is that what is given as an act of friendship is a gift, because of what it says in the hadeeth, "Give one another gifts and you will love one another." And what is given so as to draw close to Allah is charity. Based on this, charity is given to one who is in need and a gift is given to one who is independent of means.
Dividing it into thirds, i.e., one third for eating, one third for giving as gifts and one third for giving in charity, is done so that people of all classes or levels will benefit from his sacrifice. Eating it oneself is mentioned first because Allah mentioned it first in the verse in which He said (interpretation of the meaning): "Then eat thereof and feed therewith the poor having a hard time" [al-Hajj 22:28].
With regard to the words "It is Sunnah to eat", the apparent meaning is that if he gives all of it in charity, there is nothing wrong with that and he is not sinning. This is based on the fact that eating from one's sacrifice is Sunnah, as is the view of the majority of scholars.
Some of the scholars said: Rather eating from it is obligatory and he is sinning if he does not do that, because Allah has enjoined it and given it precedence over charity; and because the Prophet (blessings and peace of Allah be upon him), during the Farewell Pilgrimage, enjoined that a piece be taken from each sacrificial animal and placed in a pot and cooked, then he ate some of its meat and drank some of its broth. They said: To go to the effort of taking one hundred pieces from one hundred camels and cooking them in a pot and eating from that indicates that the command in the verse is given in the sense of it being obligatory. And because this comes under the heading of enjoying the blessings of Allah, so it is included in the words of the Prophet (blessings and peace of Allah be upon him): "The days of al-Tashreeq (the 11th, 12th and 13th of Dhu'l-Hijjah) are days of eating, drinking and remembering Allah, may He be glorified and exalted."
Whatever the case, the individual should not refrain from eating from his sacrifice.
End quote from al-Sharh al-Mumti', 7/481
If the matter is as you described, and it will be difficult to slaughter seven cows in one day, and everyone wants to take meat on the same day, there is nothing wrong with that. So you should slaughter as many as you can, then everyone should take some of the meat. For those whose cow could not be slaughtered on the first day, they may take some of the meat, even if it is only a little, when it is slaughtered on the second day.
But you should pay attention to two matters:
1. It is essential to set aside some of the meat of each cow for charity and it should not all be distributed to those who are offering the sacrifice, whether it is slaughtered on the first day or after that.
2. It is essential to specify who has shared in the sacrifice at the time of slaughter, so it should be intended that this cow is offered on behalf of So and so, mentioning each of them by name. It is not sufficient to slaughter all the cows on behalf of all the participants; rather it is essential to identify exactly on whose behalf each cow is being sacrificed.
And Allah knows best.
Please check the below link regarding this topic:
http://islamweb.net/hajj2003_en/e_hajj_flash/index.htm
May Allah guide us all in the straight Path,Ameen!!!
Jazak Allahu Khairun,
M.Imran.
The time for offering the sacrifice begins after the Eid prayer on Eid al-Adha and ends when the sun sets on the thirteenth of Dhu'l-Hijjah. So there are four days of sacrifice: the day of Eid al-Adha and the three days after it.
It is better to hasten to offer the sacrifice after the Eid prayer, as the Messenger (peace and blessings of Allaah be upon him) used to do, then the first thing he would eat on the day of Eid would be meat from his sacrifice.
Ahmad (22475) narrated that Buraydah (may Allaah be pleased with him) said: The Messenger of Allaah (peace and blessings of Allaah be upon him) did not go out on the day of (Eid) al-Fitr until he had eaten, and he did not eat on the day of (Eid) al-Adha until he came back, then he would eat from his sacrifice.
Al-Zayla'i narrated in Nasb al-Raayah (2/221) that Ibn al-Qattaan classed it as saheeh.
Ibn al-Qayyim (may Allaah have mercy on him) said in Zaad al-Ma'aad (2/319):
'Ali ibn Abi Taalib (may Allaah have mercy on him) said: "The days of sacrifice are the Day of Sacrifice (yawm al-nahr) and the three days after it." This is the view of the imam of the people of Basra, al-Hasan; the imam of the people of Makkah, 'Ata' ibn Abi Rabaah; the imam of the people of Syria, al-Awzaa'i; and the imam of the fuqaha' of hadeeth, al-Shaafa'i (may Allaah have mercy on him). It was also the view favoured by Ibn al-Mundhir. The three days are specified because they are the days of Mina, the days of stoning (the Jamaraat) and the day of al-Tashreeq. It is forbidden to fast on these days. It was narrated via two isnaads, one of which supports the other, that the Prophet (peace and blessings of Allaah be upon him) said: "All of Mina is the place of sacrifice, and all the days of al-tashreeq are days of sacrifice." End quote.
The hadeeth was classed as saheeh by al-Albaani in al-Silsilah al-Saheehah, 2476
Shaykh Ibn 'Uthaymeen said in Ahkaam al-Udhiyah, concerning the time for offering the sacrifice:
It is from after the Eid prayer on the Day of Sacrifice until the sun sets on the last of the days of al-tashreeq, which is the thirteenth of Dhu'l-Hijjah. So there are four days of sacrifice: the day of Eid after the prayer, and three days after that. Whoever slaughters his sacrifice before the Eid prayer is over, or after the sun sets on the thirteenth, his sacrifice is not valid … but if he has an excuse for delaying it until after the days of al-tashreeq, such as if the animal ran away with no negligence on his part, and he did not find it until after the time was over, or if he delegated someone to do it on his behalf and his deputy forgot until the time was over, then there is nothing wrong with offering the sacrifice after the time has ended, because there is an excuse, by analogy with the fact that one who sleeps and misses a prayer or forgets it should offer the prayer as soon as he wakes up or remembers it.
It is permissible to offer the sacrifice during that time by night or by day, but it is better during the day, and the day of Eid after the two khutbahs is the best time. Each day is better than the following day, because that is hastening to do good. End quote.
It says in Fataawa al-Lajnah al-Daa'imah (11/406):
The days of sacrifice for pilgrims performing qiraan or tamattu', and for offering the sacrifice (udhiyah) are four: the day of Eid and the three days after that. The time for sacrifice ends when the sun sets on the fourth day, according to the soundest scholarly opinion. End quote.
If the onset of Dhu'l-Hijjah has been proven and a person wants to offer a sacrifice, it is haraam for him to remove anything from the hair on his body or to cut his nails or any part of his skin. It is not forbidden for him to wear new clothes or to put on henna or perfume, or to be intimate with his wife or have intercourse with her.
This ruling applies only to the one who is going to offer the sacrifice, and not to the rest of his family, and not to the one whom he appoints to slaughter the sacrifice on his behalf. None of these things are forbidden for his wife or children, or for his deputy.
No differentiation is made between men and women with regard to this ruling. If a woman wants to offer a sacrifice on her own behalf, whether she is married or not, then she should refrain from removing any hair from her body or cutting her nails, because of the general meaning of the texts which state that that is not allowed.
This is not called ihraam, because there is no ihraam except during the rituals of Hajj and 'Umrah, and the one who is in ihraam wears the ihraam garments and refrains from wearing perfume, having intercourse, and hunting, but all of these things are permissible for the one who wants to offer a sacrifice after the month of Dhu'l-Hijjah begins. He is not forbidden to do anything except cut his hair, trim his nails or remove anything from his skin.
It was narrated from Umm Salamah (may Allaah be pleased with her) that the Prophet (peace and blessings of Allaah be upon him) said: "When you see the new moon of Dhu'l-Hijjah, and one of you wants to offer a sacrifice, let him refrain from (removing anything) from his hair or nails." Narrated by Muslim, 1977. According to another version: "Let him not remove anything of his hair or skin."
The scholars of the Standing Committee said:
It is prescribed for the one who wants to offer a sacrifice, when the month of Dhu'l-Hijjah begins, that he should not remove anything from his hair, nails or skin until he has offered the sacrifice, because of the report narrated by the group apart from al-Bukhaari (may Allaah have mercy on them), from Umm Salamah (may Allaah be pleased with her), that the Messenger of Allaah (peace and blessings of Allaah be upon him) said: "When you see the new moon of Dhu'l-Hijjah, and one of you wants to offer a sacrifice, let him refrain from (removing anything) from his hair or nails." According to a version narrated by Abu Dawood, Muslim and al-Nasaa'i: "Whoever has a sacrifice to offer, when the new moon of Dhu'l-Hijjah begins, let him not remove anything from his hair or nails until he has offered the sacrifice" – whether he is going to slaughter the sacrifice himself or has asked someone else to slaughter it on his behalf. As for the one on whose behalf the sacrifice is being offered, that is not prescribed in his case, because there is no report to that effect. That is not called ihraam, rather ihraam refers to the one who enters ihraam for Hajj or 'Umrah or both. End quote.
Fataawa al-Lajnah al-Daa'imah, 11/397, 398
The scholars of the Standing Committee were asked:
In the hadeeth it says, "Whoever wants to offer a sacrifice or appoint some else to slaughter the sacrifice for him, from the beginning of the month of Dhu'l-Hijjah, let him not remove anything from his hair, skin or nails, until he has offered the sacrifice." Does this prohibition apply to all the members of a household, old and young, or does it apply to the adults only and not the children?
They replied:
We do not know of a version of the hadeeth which appears as mentioned in the question. The version which we know is narrated from the Prophet (peace and blessings of Allaah be upon him), as reported by the group apart from al-Bukhaari from Umm Salamah (may Allaah be pleased with her), according to which the Messenger of Allaah (peace and blessings of Allaah be upon him) said: "When you see the new moon of Dhu'l-Hijjah, and one of you wants to offer a sacrifice, let him refrain from (removing anything) from his hair or nails." According to a version narrated by Abu Dawood – which was also narrated by Muslim and al-Nasaa'i – "Whoever has a sacrifice to offer, when the new moon of Dhu'l-Hijjah begins, let him not remove anything from his hair or nails until he has offered the sacrifice." This hadeeth indicates that it is not allowed to remove anything from the hair or nails after the first ten days of Dhu'l-Hijjah begin, for the one who wants to offer a sacrifice. The first report includes a command to refrain, which basically implies that refraining is obligatory, and we do not know of any reason to interpret it otherwise. The second report includes the prohibition on removing anything, which basically implies that it is haraam, and we do not know of any reason to interpret it otherwise. Thus it is clear that this hadeeth applies only to the one who wants to offer the sacrifice. As for the one on whose behalf the sacrifice is being offered, whether he is old or young he is not forbidden to remove anything from his hair, skin or nails, based on the basic principle, which is that these actions are permitted. We do not know of any evidence to the contrary.
End quote.
Fataawa al-Lajnah al-'Daa'imah, 11/426, 427
Secondly:
None of these things are haraam for the one who does not intend to offer a sacrifice because he is unable to. Whoever removes anything from his hair or nails although he plans to offer a sacrifice does not have to offer any fidyah (ransom), but he has to repent and seek forgiveness.
Ibn Hazm (may Allaah have mercy on him) said:
Whoever wants to offer a sacrifice, it is obligatory for him, once the month of Dhu'l-Hijjah begins, not to remove anything from his hair or nails until he has offered the sacrifice, whether that is by shaving, trimming or any other means. Whoever does not plan to offer a sacrifice is not obliged to adhere to that.
Al-Muhallah, 6/3
Ibn Qudaamah (may Allaah have mercy on him) said:
Once this is established, then he should forego cutting his hair or clipping his nails. If he does that, he should ask Allaah for forgiveness, but he does not have to offer any fidyah, according to scholarly consensus, whether he did that deliberately or out of forgetfulness.
Al-Mughni, 9/346
Note:
Al-Shawkaani said:
The reason behind this prohibition is so that all parts will remain to be ransomed from the Fire, or it was said that it is so that he will resemble the one who is in ihraam. Both views were narrated by al-Nawawi, but he narrated from the companions of al-Shaafa'i that the second view is a mistake, because (the person who wants to offer a sacrifice) does not keep away from women or stop putting on perfume or wearing regular clothes, and other things which the person in ihraam refrains from.
Nayl al-Awtaar, 5/133
And Allaah knows best.
Praise be to Allaah.
With regard to Takbeer on (Eid al-) Adhaa,
It is prescribed from the beginning of the month until the end of the thirteenth day of Dhu'l-Hijjah, because Allaah says (interpretation of the meaning):
"That they may witness things that are of benefit to them (i.e. reward of Hajj in the Hereafter, and also some worldly gain from trade), and mention the Name of Allaah on appointed days"
[al-Hajj 22:28]
- which are the ten days; and because Allaah says (interpretation of the meaning):
"And remember Allaah during the appointed Days [These are the three days of staying at Mina during the Hajj; 11th, 12th and 13th days of the month of Dhul-Hijjah]" [al-Baqarah 2:203]
- which are the days of Tashreeq.
And the Prophet (peace and blessings of Allaah be upon him) said: "The days of Tashreeq are the days of eating, drinking and remembering Allaah." (Narrated by Muslim in his Saheeh). Al-Bukhaari mentioned in his Saheeh, in a mu'allaq report, that Ibn 'Umar and Abu Hurayrah (may Allaah be pleased with them both) used to go out to the market-place on first ten days of Dhu'l-Hijjah, reciting Takbeer, and the people used to recite Takbeer because of their Takbeer. 'Umar ibn al-Khattaab and his son 'Abd-Allaah (may Allaah be pleased with them both) used to recite Takbeer during the days of Mina in the mosque and in the camps, and they would raise their voices until Mina echoed with their Takbeer. It was narrated that the Prophet (peace and blessings of Allaah be upon him) and a group of the Sahaabah (may Allaah be pleased with them) used to recite Takbeer following each of the five prayers from Fajr on the day of 'Arafaah until 'Asr on the thirteenth day of Dhu'l-Hijjah. This applies to those who are not on Hajj;
For those who are on Hajj, they should concentrate on their ihraam and recite the Talbiyah, until they throw the stones at Jamarat al-'Aqabah on the Day of Sacrifice (Yawm al-Nahr); after that they may recite Takbeer. The Takbeer should start with the first stone thrown at the Jamarah mentioned. If the pilgrim recites the Takbeer along with the Talbiyah, that is OK, because Anas (may Allaah be pleased with him) said: "Some would recite the Talbiyah on the Day of 'Arafaah, and they were not told off for doing so, and some would recite Takbeer and they were not told off for doing so." (Narrated by al-Bukhaari). But it is better for the one who is in ihraam to recite the Talbiyah and for the one who is not in ihraam to recite Takbeer on the days mentioned.
Hence we know that according to the most correct scholarly view, unrestricted takbeer and takbeer restricted to certain times are combined on five days, i.e., the Day of 'Arafaah, the Day of Sacrifice and the three days of Tashreeq.
With regard to the eighth day (of Dhu'l-Hijjah) and the days preceding it, Takbeer on those days may be done at any times, not only at certain times, because of the aayahs and reports mentioned above. In al-Musnad it is narrated from Ibn 'Umar (may Allaah be pleased with him) that the Prophet (peace and blessings of Allaah be upon him) said: "There are no days on which good deeds are greater or more beloved to Allaah than on these ten days, so recite much Tahleel (saying Laa ilaaha ill-Allaah), Takbeer (saying Allaahu akbar) and Tahmeed (saying al-hamdu Lillaah)," or similar words.
Firstly – The virtue of Takbeer
The first ten days of Dhu'l-Hijjah are venerated days. Allaah swore by them in His Book, and swearing by a thing is indicative of its importance and great benefit. Allaah says (interpretation of the meaning):
"By the dawn;
By the ten nights (i.e. the first ten days of the month of Dhul-Hijjah)"
[al-Fajr 89:1]
Ibn 'Abbaas, Ibn al-Zubayr, Mujaahid and others among the earlier and later generations said: This refers to the ten days of Dhu'l-Hijjah. Ibn Katheer said: This is the correct view.
Tafseer Ibn Katheer, 8/413
Good deeds during these days are beloved to Allaah, because the Prophet (peace and blessings of Allaah be upon him) said: "There are no days in which righteous deeds are more beloved to Allaah than these ten days." They said, "O Messenger of Allaah, not even jihad for the sake of Allaah?" The Messenger of Allaah (peace and blessings of Allaah be upon him) said, "Not even jihad for the sake of Allaah, except in the case of a man who went out to fight, giving himself and his wealth up for the cause, and came back with nothing." Narrated by al-Bukhaari, 969; al-Tirmidhi, 757. This version was narrated by al-Tirmidhi and classed as saheeh by al-Albaani in Saheeh al-Tirmidhi, 605.
One of the righteous deeds during these days is to remember Allaah by reciting takbeer (saying "Allaahu akbar") and tahleel (saying "Laa ilaaha ill-Allaah"), because of the following evidence.
1 – Allaah says (interpretation of the meaning):
"That they may witness things that are of benefit to them (i.e. reward of Hajj in the Hereafter, and also some worldly gain from trade), and mention the Name of Allaah on appointed days"
[al-Hajj 22:28]
The "appointed days" are the first ten days of Dhu'l-Hijjah.
2 – Allaah says (interpretation of the meaning):
"And remember Allaah during the appointed Days"
[al-Baqarah 2:203]
These are the days of al-Tashreeq, i.e. the 11th, 12th and 13th of Dhu'l-Hijjah.
3 – The Prophet (peace and blessings of Allaah be upon him) said: "The days of tashreeq are the days of eating, drinking and remembering Allaah." Narrated by Muslim, 1141.
Secondly: Description of the Takbeer
The scholars differed concerning the form of the Takbeer.
1 – The first view is that it is:
Allaahu akbar, Allaahu akbar, laa ilaaha ill-Allaah, Allaahu akbar, Allaahu akbar, wa lillaahi'l-hamd
(Allaah is Most Great, Allaah is Most Great, there is no god but Allaah, Allaah is Most Great, Allaah is Most Great, and to Allaah be praise).
2 – The second view is that it is:
Allaahu akbar, Allaahu akbar, Allaahu akbar, laa ilaaha ill-Allaah, Allaahu akbar, Allaahu akbar, Allaahu akbar, wa lillaahi'l-hamd
(Allaah is Most Great, Allaah is Most Great, Allaah is Most Great, there is no god but Allaah, Allaah is Most Great, Allaah is Most Great, Allaah is Most Great, and to Allaah be praise).
3 – The third view is that it is:
Allaahu akbar, Allaahu akbar, Allaahu akbar, laa ilaaha ill-Allaah, Allaahu akbar, Allaahu akbar, wa lillaahi'l-hamd
(Allaah is Most Great, Allaah is Most Great, Allaah is Most Great, there is no god but Allaah, Allaah is Most Great, Allaah is Most Great, and to Allaah be praise).
The matter is broad in scope because there is no text narrated from the Prophet SAW which specifies a particular form of the Takbeer.
Thirdly – The time of the Takbeer
The takbeer is divided into two categories:
1 – Takbeer at any time. This is takbeer that is not limited to a specific time, and it is Sunnah to say it all the time, morning and evening, before prayer and after prayer, at all times.
2 – Takbeer at certain times. This is takbeer that is limited to the time immediately after prayer.
It is Sunnah to recite takbeer at any time during the first ten days of Dhu'l-Hijjah and all the days of Tashreeq, starting from the beginning of the month of Dhu'l-Hijjah (i.e., from sunset on the last day of Dhu'l-Qa'dah) until the end of the days of al-Tashreeq, which is when the sun sets on the thirteenth day of Dhu'l-Hijjah).
With regard to at certain times, it starts from Fajr on the day of 'Arafah and lasts until the sun sets on the last day of the days of Tashreeq, in addition to the takbeer that may be recited at any time.
So when a person says the tasleem at the end of the obligatory prayer, he should pray for forgiveness (by saying Astaghfir-Allaah) three times,
and say, "Allaahumma anta al-salaam wa minka al-salaam, tabaarakta yaa dhaa'l-jalaali wa'l-ikraam
("O Allaah, You are al-Salaam [the One Who is free from all defects and deficiencies), and from You is all peace, blessed are You, O possessor of majesty and honour)",
then start the takbeer.
This is for those who are not on Hajj. The pilgrims should start the takbeer recited after prayer from Zuhr on the Day of Sacrifice (the 10th of Dhu'l-Hijjah).
And Allaah knows best.
See Majmoo' Fataawa Ibn Baaz (may Allaah have mercy on him), 13/17; al-Sharh al-Mumti' by Ibn 'Uthaymeen (may Allaah have mercy on him), 5/220-224.
Fasting nine days of Dhu'l-Hijjah is mustahabb. This is indicated by the words of the Prophet (peace and blessings of Allaah be upon him), as narrated in the hadeeth of Ibn 'Abbaas (may Allaah be pleased with him): "There are no days on which righteous deeds are more beloved to Allaah then these ten days – i.e., ten days of Dhu'l-Hijjah)." They said: "O Messenger of Allaah, not even jihad for the sake of Allaah?" He said: "Not even jihad for the sake of Allaah, unless a man goes out himself with his wealth and does not come back with anything (i.e., he expends all his wealth and is martyred)." Narrated by al-Bukhaari, 969.
And it was narrated from Hunaydah ibn Khaalid from his wife that one of the wives of the Prophet (peace and blessings of Allaah be upon him) said: "The Messenger of Allaah (peace and blessings of Allaah be upon him) used to fast nine days of Dhu'l-Hijjah and the day of 'Ashoora' and three days of each month – the first Monday and two Thursdays." Narrated by Imam Ahmad, 21829; Abu Dawood, 2437; classed as da'eef in Nasab al-Raayah, 2/180, but classed as saheeh by al-Albaani.
With regard to fasting on the day of Eid, this is haraam, as is indicated by the marfoo' hadeeth of Abu Sa'eed al-Khudri (may Allaah be pleased with him): "He [the Prophet (peace and blessings of Allaah be upon him)] forbade fasting on the day of (Eid) al-Fitr and the day of al-Nahr (the day of sacrifice, i.e., Eid al-Adha)." Narrated by al-Bukhaari, no. 1992; Muslim, 827. The scholars are unanimously agreed that it is haraam to fast on these days.
Righteous deeds on these ten days are better than on others. With regard to fasting, that should only be done on nine of them; the tenth day is the day of Eid when it is haraam to fast.
Based on this, what is meant by the virtue of the ten days of Dhu'l-Hijjah is fasting nine days only, even though they are called ten days.
See Sharh Muslim by al-Nawawi, hadeeth no. 1176.
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