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Islamic Voice Logo
MONTHLY    *    Vol 13-03 No:147    *   MARCH 1999/ ZIL-HIJJAH 1419H
email: editor@islamicvoice.com

HAJJ


Hajj : A Duty Upon Mankind
Thirteen Blessed Days
What every Pilgrim should do and When
Animal Sacrifice in Islam - An Historical Perspective
Qurbani - Sacrifice
Virtues of Sacrifice


Hajj : A Duty Upon Mankind

It is out of the mercy of Allah, subhaanahu wa-ta’aala, that we are able to live long enough to witness the succession of the days and months, which bring the various seasons of mercy. Through such seasons we can gain an abundance of rewards. The Hajj season is one such blessed occasion. There are two types of people who witness this season: those who have not made the intention to perform the pilgrimage and those who have.

People of the second category will be proceeding towards the holy city of Makkah from all corners of the globe. They shall come in flocks, answering the call of their Creator, uttering the words of talbiyah, seeking to perform the rites of Hajj, yearning for His forgiveness and bounty. However, to the first category of people, we would like to offer a few words of advice.

Many amongst us have the health and means to go on Hajj, so why are we so reluctant?! Are we not aware of Allaah’s statement: “ a pilgrimage to the House is a duty unto Allaah for mankind, those who can afford the journey; but if any deny faith Allaah stands not in need of any of His creatures.” {Aali ‘Imraan: 97 translation of the meaning}

Indeed, Hajj is one of the five pillars of Islam as confirmed in the following Hadith of our Prophet, salla Allaahu ‘alayhe wa-sallam: ‘Islam is built on five [pillars]: to testify that there is no deity [worthy of worship] but Allaah and that Muhammad is His Messenger, performing the Salaat, paying the Zakat, fasting Ramadan and [performing] Hajj to the House of Allaah by those who find the means to do so.’ (Agreed Upon)

It is therefore incumbent upon every Muslim who is capable of performing Hajj to make the intention to go. If you were to pass away from this world without performing this duty whilst being able to do so, then you would be sinful for that. It is therefore wise to fulfil the duty of performing Hajj at the first available opportunity. This is why the Prophet, salla Allaahu ‘alayhe wa-sallam, advised: ‘Hasten to [perform] Hajj for one of you does not know what impediment might come in his way’ (Ahmad)

It is indeed, a serious neglect of our duty if we keep postponing the performance of Hajj. Listen to the stern statement by ‘Umar Ibn Al-Khattaab, radiya Allaahu ‘Anhu, on this matter: ‘I am contemplating to send [my] men to the provinces to look for those who have the financial means but do not perform Hajj, to impose Jizyah on them. They are not Muslims, they are not Muslims.’ (Al-Bayhaqee)

As for the second category of people - those who by the mercy of Allaah, ‘Azza wa-jall, will be performing the Hajj this year insha Allaah— we would like to share the following words of advice:

Istikhaarah

The importance of Istikhaarah (seeking Allaah’s guidance for the right decision) on all kinds of matters is well known to almost every Muslim, even though it is seldom practised by many! One should perform two Rak’ats of Salaat, then recite the Du’aa for Istikhaarah, seeking Allaah’s guidance regarding the choice of travelling companion, means and timing of travel, etc. Istikhaarah should not be performed for deciding whether one should actually go on Hajj, since this is an obligation and is not a matter of choice.

Purifying the Intention

It goes without saying that in any act of worship, one should purify his intention, making it purely for Allaah’s pleasure alone. Hence, we should make the intention that whatever is going to be spent in the course of the Hajj trip and whatever is being performed of the Hajj rites, are only for the sake of drawing closer to Allaah, ‘azza wa-jall.

Studying the Rites of Hajj

Before embarking on ‘Umrah and Hajj, we should be acquainted with the necessary knowledge on how to perform them correctly. It should be in accordance with the way of our teacher, Prophet Muhammad, salla Allaahu ‘alayhe wa-sallam, who has instructed us: ‘Take my example in performing the rites [of ‘Umrah and Hajj].’ (Muslim)

This is necessary in order to make the Hajj acceptable, avoiding all innovations, as well as to maximise our rewards. Also, do not forget that missing out on performing certain rites would incur certain kinds of atonement, such as having to slaughter a sheep, for example.

Leaving Sufficient Provisions

It is incumbent upon the one who is intending to go on Hajj that those whom he is responsible for, should be left with enough provisions for life’s necessities. Also, one should leave them in a secure state without any major worries.

Complete And Sincere Repentance

Allaah, subhaanahu wa-ta’aala, instructs us to seek His forgiveness “and turn unto Allaah [in repentance] all together, O believers, in order that you may succeed.” {An-Noor: 31 translation of the meaning}

Performing the obligation of Hajj is one of the means of attaining our Creator’s pleasure. We should therefore strive to make sincere repentance for our past, present and future sins. However, a complete repentance should encompass:

  •    leaving any sinful act
  •    expressing our guilt and regret for committing such acts
  •    making the intention never to return to those sinful acts
  •    returning goods, etc. to the wronged ones as a result of such sinful acts

    Using Halaal Earnings

    We should choose to finance our Hajj from Halaal earnings only, if not, the Hajj may not be accepted.

    Choosing Good Company

    Selecting to travel with a companion who is knowledgeable and fearful of Allah would be a wise step to take. Such a companion would help remind us if we forget, and teach us if we are less knowledgeable. These kinds of acts are sought after with enthusiasm and pleasure by those who are fearful of Allaah, subhaanahu wa-ta’aala.

    Observing Islamic Manners of Travel

    We should not forget the Islamic manners and etiquettes when travelling. For instance, uttering the words of Takbeer, ( i.e. saying; ‘Allahu Akbar’) every time we ascend up a hill, or even when the aeroplane is ascending to the sky and uttering the words of Tasbeeh, (i.e. saying; ‘Subhaana Allah’) every time we down a hill, or when the aeroplane descends and so on.

    Being Prepared For, And Patient In Hardship

    It should be understood that during Hajj, we are bound to come across some hardships, be it difficulties in transportation, harsh weather conditions, etc. However, we should always remember that we are not on some relaxing holiday!! If we encounter harassment of any kind, by an ignorant person for example, then we should be patient and avoid retaliating. We should have a humble, submissive attitude, and display courtesy and a good character towards other pilgrims. Remember, being patient whilst being mistreated by others, is a means of gaining more rewards!

    Lowering One’s Gaze

    We must be aware that due to the inadequate facilities in some places, for instance the lack of toilets and accommodation in some areas, some unlawful scenes could be encountered. It is incumbent to avert one’s gaze immediately in such events.

    Finally, we ask Allaah, tabaaraka wa-ta’aala, to accept the sincere efforts of all those who are following the footsteps of their forefather, Ibrahim, ‘alayhe as-salaam, in making the pilgrimage to Allah’s Sacred House, and to grant them His forgiveness. Also, may He, subhaanahu wa-ta’aala, empower all His servants with every necessary means, as well as a heart brimming with His love and the provision of taqwa, to be able to perform Hajj soon, Aameen. (Courtesy Al-Muntada Al.Islami)

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    Thirteen Blessed Days

    With Allah’s bounty, we are at the doors of very blessed days for both the hajees (pilgrims) and the residents. So we should know the Sunnah regarding these days in order to make the best of them.

    I. The First Ten Days of Dhul-Hijjah:

    1. Ibn Abbas (t) reported that the Messenger (Pbuh) said: “There are no other days on which good deeds are more beloved to Allah than on these (Ten) Days” He was asked: “Not even Jihad in Allah’s way?” He replied: “Not even Jihad in Allah’s way; except for a person who went out (for Jihad) with his self and wealth and came back with none (i.e., lost all for Allah).” [Al-Bukhari]

    2. Ibn Umar (t) reported that the Messenger (e) said: “There are no other days that are greater before Allah (t), or that good deeds are more beloved to Him in them, than these Ten Days, so say in plenty Tahleel (laa ilaaha illa’Llaah), Takbeer (Allahu Akbar), and Tahmeed (al-Hamdu lillaah).” [Ahmad & at-Tabarani; authentic]

    3. In Tafseer of the aayah {And to mention and remember Allah’s Name [plentifully] on known days} [al-Hajj 28], Ibn Abbas said: “These are the Ten Days.” [Ibn Katheer]

    4. Ibn Umar and Abu Hurairah used to go out to the market places on the Ten Days saying Takbeer. And people used to say Takbeer too based on their action. [al-Bukhari]

    5. One of the wives of the Prophet (Pbuh) said: “Allah’s Messenger (Pbuh) used to fast the (first) nine days of Dhil Hijjah, the Day of Aashooraa’, and three days of each month.” [Sahih Abi Dawud]

    6. Fasting on all these days, however, is not a waajib or a sunnah though the Messenger (Pbuh) was strictly constant in it. Aaishah (t) said: “I never saw the Messenger (Pbuh) fasting the Ten Days.” [Muslim]

    7. It is reported that once the Ten Days started, Sa’eed bin Jubair used to exert very excessively (in worshipping Allah) that it was almost beyond his capability.

    II. The Day of ‘Arafah:

    1. Abu Qatadah reported that the Messenger (Pbuh) said: “Fasting the Day of ‘Arafah expiates the sins of two years: past one and coming one. And fasting on the Day of ‘Aashooraa’ expiates the sins of the past year.” [Muslim]

    2. Aaishah (t) reported that the Messenger (Pbuh) said: “There is no day on which Allah (t) frees people from the fire as He does on the Day of ‘Arafah. He comes close and then He boasts to His angels: ‘What are these people seeking?’” [Muslim, an-Nasaa’ee, Ibn Maajah]

    III. The Ruling of the Udhiyah (Sacrifice):

    1. Soorat ul-Kawthar (... For Your Lord Pray and offer Sacrifice ...)

    2. (Say: my salaah, sacrifice, life, and death are for Allah the Lord of the peoples. He has no partners, with this I have been commanded, and I am the first of the believers.) [al-An‘aam 6:162-163]

    3. Abu Hurairah (t) reported that the Messenger (Pbuh) said: “He who has the capacity but chooses not to sacrifice may not approach our prayer place (on Eid).” [Ibn Maajah, Ahmad; authentic]

    4. Anas reported that the Messenger (Pbuh) said: “He who slaughtered before the prayer (of Eid) has only slaughtered for himself. But the one who did it after the prayer has indeed completed his sacrifice and conformed with the Sunnah of the Muslims.” [Al-Bukhari]

    5. The one who cannot afford to sacrifice has been covered by the Messenger (Pbuh) who sacrificed for those who did not sacrifice in his Ummah, as was reported by Jaabir. [abu Dawud, at-Tirmidthi; authentic: Irwa ul-ghaleel]

    IV. Some Sunnah and Regulations:

    1. Umm Salamah (t) reported that the Messenger (Pbuh) said: “The one who has a slaughtering to do (on Eid) then, once the hilaal of Dhil Hijjah is observed, he should not cut any of his hair or nails until he sacrifices.” [Muslim]

    2. Anas (t) reported that the Messenger of Allah (Pbuh) sacrificed two rams of beautiful (dark) eyes and large horns. He slaughtered them by himself, putting his foot on the side of the neck, and saying: “Bismillah, wallahu Akbar.” [Al-Bukhari and Muslim]

    3. The Messenger (Pbuh) first prohibited saving any of the sacrificial meat, to benefit poor people. Then permitted it saying: “Eat (from the meat), save, and give as Sadaqah.” [Al-Bukhari & Muslim]

    4. It can be done on any of the three days (Days of Tashreeq) following the Eid. Jubair bin Mut’im (t) reported that the Messenger (Pbuh) said: “All the Days of Tashreeq are slaughtering days.” [Ahmad, Ibn Hibbal, etc. Good in its collective chains of narrators]

    V. The Three Days of Tashreeq:

    1.’Uqbah bin Aamir said the Messenger (Pbuh) said: “The Day of’ Arafah, the day of slaughtering, and the days of Tashreeq are our Eid - Muslim people. They are days of eating and drinking.” [Abu Dawud; authentic]

    2. ‘Amr bin al-’Aas said: “These days (the Days of Tashreeq) are the days that the Messenger (Pbuh) used to order us to eat on them and to prohibit us from fasting them.” [Abu Dawud; authentic]

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    What every Pilgrim should do and When

    This is just a reminder of what is necessary for every pilgrim to do, and the time when it should be done. This article is only intended as an outline of the actions of every pilgrim on the days of pilgrimage.

    When you arrive

    When you approach the meeqat prepare yourself for ihraam. Have a shower if it is convenient. If not, do the normal ablution, wear your ihraam garment and pray two rak’ahs.

    Make your intention clear, stating verbally what you intend to do, whether a pilgrimage only, or an Umrah only or both together. Repeat the talbiyah as often as you can. The best phrases of talbiyah are those used by the Prophet; “Labbaik Allahumma labbaik. Labbaik la shareeeka laka labbaik. Inn alhamda wannimata laka walmulk. La shareeeka lak.”

    When you arrive at Makkah, go directly to the Sacred Mosque and do your tawaf of arrival, walking round the Ka’abah seven times. If it is convenient, make your entry from Al-Salaam door. If you wish to do the sa’ie, start at the hill of Safa and finish your seventh round at Marwah. If it is your intention to do the Umrah only, that is, if you have opted for the tamatu’ method of ihraam, then shave your head, or shorten your hair and release yourself completely from ihraam and wait for the pilgrimage. If it was your intention to do the pilgrimage, or both pilgrimage and Umrah together, then do not shave or shorten your hair. Continue to observe the restrictions of ihraam until you have completed the duties of pilgrimage.

    8th Dhul-Hajjah

    You are recommended to go to Mina and stay the night there before you proceed to Arafat. If that is not possible for you, then go to Arafat directly where you are due to arrive on the following day.

    9th Dhul-Hajjah

    Try as much as you can to be present at Arafat before sunset. If you cannot make it, it is sufficient to be present at Arafat at any time from noon till dawn of the following day.

    Pray Dhuhr and Asr together, in their shortened form. If convenient, offer these prayers at the Mosque of Namirah. After sunset, proceed from Arafat to Muzdalifah and pray Maghrib and Isha as a delayed combination. Isha also should be shortened. Stay the night at Muzdalifah until shortly before sunrise.

    10th Dhul-Hajjah

    You should proceed to Mina and do your first stoning at the Jamrah of Aqabah, which is known as the Grand Jamrah, at any time between dawn and midday. If the method of ihraam you have opted is either Tamattu’ or Qiran, that is, if you started with an Umrah or you have combined both the Umrah and the pilgrimage together, you are required to sacrifice an animal (a one-year-old sheep or two-year-old goat. Alternatively, seven pilgrims may share together in sacrificing one camel or cow.)

    Shave your head, or shorten your hair. Women are required only to shorten their hair by an inch. You may then wear your ordinary clothes, but you continue to observe the restrictions on all sexual activity.

    Go to Makkah, if you can, to do your tawaf of ifaadah. When you have done it, all restrictions of ihraam are lifted. If it is not convenient for you to go to Makkah for this tawaf, you may delay it until you have completed your stay at Mina. When you have finished your tawaf of ifaadah go back to Mina to spend the night there. The requirement is to stay at Mina for the larger part of that night and the following night.

    11th Dhul-Hajjah

    You have to do the stoning at the three Jamrahs, starting with the little one, then the middle one, and finally the Jamrah of Aqabah. Stoning that day and the following day(s) starts at mid-day and finishes at sunset. Again, you have to spend the night at Mina.

    12th Dhul-Hajjah

    You do the stoning at the three Jamrahs in the same way as you have done on the 11th of Dhul-Hajjah. When you have finished your stoning, you may leave Mina, provided you are out of the boundary of Mina before sunset. If the sun sets when you are still in Mina, you have to stay that night in Mina again and do the stoning at the three Jamrahs once more, the following day after mid-day.

    When you arrive at Makkah, you do the tawaf of ifaadah if you have not done it yet. Again, you have to do the sa’ie if you have not done it after the tawaf of arrival or the tawaf of ifaadah. Otherwise, all your duties of pilgrimage are completed. If you had opted for the ifraad method of ihraam (that is if you intended to do the pilgrimage only) and you have come from outside the “hill” area you may do the Umrah as from the 14th of Dhul-Hajjah. To do that, you have to go out of the “haram” area to start your ihraam and come back for your Umrah.

    Before departure

    Although you have completed the duties of pilgrimage, one duty is left for you to do, and its timing depends on your departure. Just before leaving Makkah, you have to do a farewell tawaf, in the same manner as you have done the earlier tawafs. When you have finished it, you proceed straight away to leave Makkah.

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    Animal Sacrifice in Islam - An Historical Perspective

    The history of offering blood or animal sacrifice is as old as religion or human history itself. In different ages, man has been expressing his faith and love, spirit of sacrifice and humility, selfless devotion and worship in different ways and for different reasons but the Shari’ah of Allah has reformed this human sentiment spiritually and morally, and directed it to Him alone. Man even presented human sacrifice at the altar of his deities, or the sacrifice of his own self, but Divine Laws forbade all such sacrifices and guided man to offer his sacrifices to no other than Allah Subhanhu Wa Ta’ala.

    The first sacrifice of human history was offered by the two sons of Adam: Qabil (Cane) and Habil (Abel). Habil had offered the sacrifice of the best ram of his flock for the sake of Allah, whereas, Qabil offered a portion of useless corn unwillingly. The sacrifice of Habil was burnt up by a fire from Heaven, which was a sign of Allah’s acceptance, but Qabil’s offering was left alone which meant it was rejected.

    The offering of animal sacrifice has been an essential part of the system of obedience of all Divine laws though the way and procedures might have been different for different ages and country. The Qur’an says, “We have appointed for every community a way of offering the sacrifice so that the people may mention the name of Allah over the cattle He has given them.” (22:34)

    Animal sacrifice is a unique tradition offered by Muslims the world over every year in commemoration of the supreme act and spirit of sacrifice by Prophet Ibrahim of his son Ismail. The expression of such a pledge is the very demand of the believer’s faith, the profession of Islam as a creed, and righteousness. The Qur’an described the essence as such: “When (Ismail) came of age to work for his father, he (Prophet Ibrahim) said to his son one day, “My son, I saw in a dream that I am sacrificing you, what do you say in this regard”? Ismail replied, “Father, carry out what you have been commanded. If Allah wills, you will find me patient and stead-fast.”

    When both had submitted to Allah’s will and Ismael was cast down upon his face, a voice from Heaven called out, “O Ibrahim, you have indeed fulfilled your dream, thus do We reward the righteous. This was indeed a manifest trial. And we ransomed the boy by means of a great sacrifice, and left a tradition of Ibrahim for ever for the coming generations. Peace be upon Ibrahim for he was one of our believing servants.” (37-102)

    The real place of offering the sacrifice is near Makkah at Mina where hundreds of thousands of pilgrims offer their sacrifice as an important rite of Hajj every year. But the Merciful Allah has not deprived the other Muslims living away from Makkah of this unique privilege of Hajj. The command of offering the sacrifice is general and is meant for all the well-to-do people as is confirmed by many traditions of the Holy Prophet (May Allah’s peace and blessings be upon him). Calip Umar reported “The person who does not offer the sacrifice even though he possesses the necessary means to do so, should not approach our Eid grounds.”

    The Qur’an has referred to three objectives which must be borne in mind while offering a sacrifice.

    (1) Sacrificial animals as symbols of Allah’s’s worship, as is written in Al-Qur’an, as is written in Al-Qur’an, “And we have included the camel among the signs of Allah for you.” (22:36)

    (2) Offering the sacrifice is a practical expression of showing one’s gratitude to Allah for His many blessings. On this Allah say’s in Qur’an:

    “Thus we subjected these animals to you so that you may express you gratitude.” (22:3) And

    (3) Offering the sacrifice is declaration of Allah’s greatness and glory. The Qur’an says:

    “Thus has Allah subjected the cattle to you so that you may extol His Greatness and Glory in accordance with His Guidance.” (22:37)

    The sacrificial animals are the tangible signs and symbols which express the feelings of the one offering them in the way of Allah, thereby signifying that he intends to shed their blood in lieu of his own blood. Animals are a great blessing of Allah to man on account of their numerous benefits. We drink their milk, eat their flesh, put their skins, wool and bones to different uses and purposes. In referring to these benefits, the Qur’an reminds us that animals should be sacrificed in Allah’s name only for He alone has given them to man as a blessing.

    Before the advent of Islam, people used to take the flesh of slaughtered animals to the Ka’abah and smear its walls with their blood. The Qur’an categorically stated that Allah does not stand in need of the flesh or blood, but he sees the spirit, feelings and intent of the person making the sacrifice. Any other intention contrary to this is void and therefore does not fulfil the tradition of Prophet Ibrahim and Ismael (May Allah be pleased with them). Allah Says in the Qur’an, “Their flesh and the blood do not reach Allah, what reaches Him is your piety.”

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    Qurbani - Sacrifice

    In Islam sacrifice, commonly known as Qurbani, means slaughter of a permissible animal in the name of Allah on the 10th, 11th or 12th of the Islamic month of Zil Hujjah.

    It is Sunnah (a symbolic obligation) practised by Holy Prophet Muhammad (Pbuh) in an essential religious rite in memory of the sacrifice performed by Prophet Abraham. God put Abraham to a most difficult trial, the details of which are described in the Qur’an. “O my Lord! Grant me (Abraham) a righteous (son)!” So We gave him the good news of a boy ready to suffer and forbear. “Then, when the (son) reached the age of serious work with him, he said: “O my son I see in a vision that I offer you in sacrifice: Now say what is your view!” (The son) said: “O My father! Do as you are commanded: You will find me if God so wills, one practising patience and constancy!” So when they had both submitted their wills (to God), and he had made him prostrate on his face (for sacrifice), We called out to him: “O Abraham! You have already fulfilled the vision!” Thus indeed do we reward those who do right. “For this was obviously a trial and We ransomed him with a momentous sacrifice: and We left (this blessing) for him among generations (to come) in later times: Peace and salutation to Abraham! (37:100-109).

    This is the origin of the Islamic precept of sacrifice in fulfilment of God’s command provided in the Qur’an: “... to your Lord turn in prayer and sacrifice.” (108:2).

    The aim of sacrifice, like all other fundamentals of Islam, is to imbibe piety and self righteousness. It also promotes the spirit of sacrifice for a right cause. To explain its purpose, God says in the Qur’an. “It is not their meat, nor their blood, that reaches God, It is their piety that reaches God”: (22:37)

    Prophet Muhammad (Pbuh) said: “On the 10th of Zul-Hujjah, there is no better act in the view of Allah than shedding the blood (of Slaughtered animals). And verily sacrifice earns the approbation of Allah even before the drop of blood (of the slaughtered animal) falls on the ground. Hence you should offer it in good spirit. For every hair of the sacrificial animal, there is a blessing.” We propose to deal here with the precepts and practices pertaining to Qurbani, according to Hanafi Fiqh.

    On Whom is Sacrifice Waajib?

    Sacrifice during the days of Eid-ul-Adha is waajib (compulsory) on all Muslims (male and female) who own wealth to the value of the Zakat Nisaab on these days of sacrifice (10th, 11th and 12th Dhul Hijjah). The Nisaab value is of gold or 612, grams of silver.

    Whoever possesses this amount of wealth during this period should make the sacrifice.

    Sacrifice is not obligatory upon those who are not in possession of this amount of wealth (i.e. the Nisaab value of Zakat). However, even if sacrifice is not waajib upon one, an effort should be made to make this great offering so that one may gain the tremendous amount of rewards which the ibaadat of sacrifice carries.

    What to Sacrifice

    All the permissible (halal) domesticated or reared quadrupeds can be offered for Qurbani. Generally, slaughter of goats, sheep, rams, cows, and camels is offered.

    Sharing

    It is permissible for seven persons to share the sacrifice of a cow or a camel on the condition that no one’s share is less than one seventh and their intent is to offer Qurbani.

    Age of Sacrificial Animals

    Sacrifice of goat or sheep less than one year old (unless the sheep is so strong and fat that it looks to be a full one year old) is not in order. Cow should be at least two years old. Camels shouldn’t be less than five years old.

    Disqualifying defects

    Sacrifice of an animal will not be in order if it is one eyed, or blind, or has lost an estimated one third or more of its eyesight, or estimated one third or more of its tail, or its ear has been cut off, or it is lame, or its bones have no marrow, or it has no ears by birth or its horns have been broken from their roots, or it has no teeth at all.

    If the number of teeth intact exceeds the lost ones, it is permissible. If it has no horns by birth, or has less than one third broken horns it is permissible.

    Distribution of meat

    One should eat the meat of the sacrifice, give it to relations and friends, (to non-Muslims also) and also to the poor in charity. One third should be given in charity, but if it be less it will not be a sin.

    Injunctions as to Skin, etc.

    It is not permissible to give a portion of meat or the skin of the slaughtered animal as wages. They should instead be given to the needy in charity. Even the rope and cover of the sacrificed animal should be given away as charity.

    Injunction as to sacrifice giver

    It is commendable that one who intends to offer a sacrifice should refrain from having a hair cut, a shave, and pruning of nails, from the 1st of Zul-Hujjah (upto the time he has performed the sacrifice).

    Intention

    In the first instance, one who proposes to offer sacrifice must make an intention to that effect.

    Method of Sacrifice

    A slaughter animal should be laid on its left side facing Ka’abah and its throat cut open with a sharp knife, and its blood allowed to drain. In the case of a camel, it should be allowed to remain standing after its left fore leg has been stringed. A sharp spear should then be thrust in its breast and in both sides of its neck, and the blood allowed to drain.

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    Virtues of Sacrifice

    Hazrat Jaber (Radhiallahu Anhu) reports, “We were accustomed not to eat the meat of our sacrificed camels beyond three days.” Then Rasulullah (Sallallaahu-Alayhi-Wasallam) gave us permission (to do so) and asked us to eat and preserve. So we ate and preserved (beyond three days).

    It is related by Hazrat Aayesha ( t) that Rasulullah (Pbuh) said, ‘There is nothing dearer to Allah Ta’ala during the days of sacrifice than the sacrificing of animals. The sacrificed animal shall come on the day of Qiyamah with its horns, hair and hooves (to be weighed in sawaab). The sacrifice is accepted by Allah Ta’ala before the blood reaches the ground. Therefore sacrifice with an open and happy heart.”

    Hazrat Zaid ibn Arqam (t) related that the companions of Rasulullah (Pbuh) asked, “O Rasulullah, what is sacrifice?” He replied, “it is the Sunnah of your father Ibrahim”. They asked again, “What benefit do we get from it?” He answered, “A reward for every hair of the sacrificed animal.” And what reward is there for animals with wool?” They asked. “A reward,” he said, ‘for every strand of the wool.”

    Rasulullah (Pbuh) has said, “the person who sacrifices with a willing heart and with the niyyat of reward, on the day of judgement that sacrifice will shield him from the fires of hell.”

    Therefore by performing sacrifice every year a Muslim is abundantly rewarded and drawn closer to Allah Ta’ala. Since this sacrificial devotion can be offered on only three days of the year, this opportunity given by Allah Ta’ala must not be missed by any Muslim on whom sacrifice is waajib.

    These more blessed with wealth should make optional (nafl) sacrifice for the sake of reward for Rasulullah (Pbuh), his Ummah, the Ambiyaa and for their own living or deceased parents and forebears.

    Permission for the waajib sacrifice of a living person is necessary. For nafl sacrifice this consent is not required.

    Takbeer-e-Tashreek

    The Takbeer Allaahu Akbar, Allaahu Akbar. Laa ilaaha illallaahu wallaahu Akbar. Allaahu Akbar walillaahil hamd Translation: “Allah is most great. Allah is most great. There is no

    Deity besides Allah and Allah is most Great. Allah is most Great and Verily all praises are for Allah.”

    It is waajib to recite this Takbeer audibly once after every Fard salaat from the morning of the ninth of Dhul Hijjah (Day of Arafah) till the Asr salaat of the thirteenth of Dhul Hijjah. The Fatwa is that the one that performs salaat with Jamaa’ah, and the one that performs it alone are the same as far as this law is concerned i.e. it is necessary to recite the Takbeer. It is waajib on both male and female. Females should not say the Takbeeraat loudly but softly. (Shami).

    It is Mustahab (desirable) for those who read their salaat individually (men or women) and Musafirs (travellers) to recite these Takbeeraat softly.

    Note: It is necessary for men to recite these Takbeeraat in a moderately loud voice. Many people are not mindful of this: either they read it softly or do not read it at all. This negligence should be remedied.

    The Eid Salat

    The following are Masnoon on the day of Eid-ul-Adha.

  •    Awaken early in the morning.
  •    Perform Ghusl (Masnoon Bath) and Miswaak.
  •    Wear one’s best clothes.
  •    Apply perfume (itr).
  •    Abstain from partaking of food before the Eid salaat until the sacrificial meat is available.
  •    Recite the Takbeeraat audibly while going for the Eid salaat.

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