Significance of First Ten Days of ZulHijjah

First and foremost Eid Mubarak to all the readers.
All praise to Allah that I had the opportunity to read the booklet on Ramadan
compiled by Mufti Abdul Wahid that pertains to the blessings and rulings
concerning Ramadan ul Mubarak. It was well-timed, easy to understand and an
excellent effort that the Muslims of US must have benefitted from greatly.
In the same way this publication on Eid ul Adha that discusses the first 10 days of
Zul Hijjah, the benefits and rulings of sacrifice, is also in your hands. This
publication also aims to be simple yet sufficient to fulfill the jurisprudence needs
of the reader. Hence, it should suffice the needs of Muslim readership in the US
and guide them about the supplications that pertain to the event. I pray that this
effort by Mutfi Abdul Wahid goes a long way and that his efforts remain focused
on the dissemination of Deen till the bitter end.
Khalid Mehmood
Virtues of the first ten days of
Zil Hajj:

Translation: Abdullah Ibne Abbaas

radhiyallahu anhuma narrates from
the Rasulullah that the Rasulullah
sallallahu alayhi wasallam said, No
good deeds done on other days are
superior to those done on these (first
ten days of Dhul Hijjah). Thereupon,
some companions of the Rasulullah
sallallahu alayhi wasallam said, Not
even Jihaad? He replied, Not even
jihad, except that of a man who does
it by putting himself and his property
in danger (for Allahs sake) and does
not return with any of these things.
(Tirmizi, Kitabus Sum, Hadith No.
757)
Explanation: In the above mentioned
hadith, great virtues and importance
of the first ten days Zil Hajj has been
stated that Allah Taala likes the good
deeds done in these ten days more
than any good deed done in any other
day of the year.
So one should obey and worship
Allah Taala more devotedly and
should abstain from worldly affairs in
these blessed days. One must increase
zikr, recitation of Quran, nawafil and
other good deeds in these days.
Increase the amount of Zikr in the
first ten days of Zil-Hajj:
Translation: Abdullah Ibne Abbaas
radhiyallahu anhuma narrates from
the Rasulullah that the Rasulullah
sallallahu alayhi wasallam said, No
other days are greater and preferred
by Allah Taala than the first ten days
of Zil-Hajj, neither any deed is liked
by Him than the good deeds done in
these days. So do tasbih, tahmeed,
takbeer and tahlil, abundantly in these
days.
(Al-Mujamuml Kabir,Babul Aain,
Hadith No.11,116)
Explanation: Tasbih means ,
tahmeed means
, takbeer means
and tahlil means
These are extremely blesses words, a
lot of virtues of these words are stated
in the books of ahadith.
In another hadith Rasululllah
sallallahu alayhi wasallam said, Is
there nobody amongst you, who may
be able to do, everyday, good deeds
equivalent to the Mount of Ahad? The
companions of the Rasulullah
sallallahu alayhi wasallam said: O
Messenger of Allah! Who has the
strength to do that? (Good deeds that
equate such a huge mountain)
Rasulullah sallallahu alayhi wasallam
said: Everyone has the strength to do
that. The companions of the
asked: How it is possible? Rasulullah
sallallahu alayhi wasallam explained:
The reward of is greater than
the Mount of Ahad. The reward of
is greater than the Mount of
Ahad. The reward of
is greater
than the Mount of Ahad. The reward
of is greater than the Mount of
Ahad.
(Al-Mujamuml Kabir,Babul Aain,
Hadith No.398)
In another hadith Rasulullah
sallallahu alayhi wasallam said,
Recite one hundred times,
and you will get a reward as if you
have set free hundred Arab slaves.
Recite
one hundred times, and

you will get a reward as if you have
presented a hundred horses, fully
equipped, for the jihad. Recite
one hundred times, and you will get a
reward as if you have sacrificed a
hundred camels for the sake of Allah,
and your sacrifice is accepted. And
recite one hundred times the
reward of which will fill the entire
space between the Earth and the sky.
There is no other commendable action
that can surpass it.
(Masand-e-Ahmed, Hadith
No.27,393)
Therefore, in these blessed days the
above mentioned prayers should be
recited in abundance. Istaghfar and
darood should also be recited
abundantly.
The Reward of fasting in days
and the worship in night
during the last ten days of Zil-
Hajj:

(Jamiut Timmizi, Hadith No.757)
Translation: Sayyidina Abu Huryrah
radhiyallahu anhu reported that the
said, None of the days are dearer to
Allah during which He is worshipped
than the ten days of Dhul Hajjah.
Fasting on each of these days is like
fasting for a year and standing (in
worship) on each of its nights is like
standing (in worship) on Laylatul
Qadr.

Explanation: The above mentioned
hadith of Rasulullah sallallahu alayhi
wasallam pointed towards a great
reward in the first ten days of Zil-Hajj
that if a person keeps a fast in these
days, he will get a reward like he has
fasted for one whole year; if he fasts
for two days, he will get the reward
like he fasted for two years. And if
some salve of Allah is greedy about
the reward of the Hereafter, and he
fast for nine days except the 10
th
of
Zil-Hajj, he will get the reward like he
fasted for nine whole years. This is
the virtue for the daytime in these
days and for the nights; we know that
it is not sure that well find Laylatul
Qadr in the month of Ramadan and
even if it happened it will be just one
night, but here in the first ten days of
Zil-Hajj, one can get the reward of
worshipping in Laylatul Qadr every
night. Whereas the reward of
worshipping in Laylatul Qadr is equal
to the worship of one thousand
months, which includes thirty
thousand nights. So worshipping in
Laylatul Qadr is better than the
worship of thirty thousand nights.
Therefore by worshipping in the
nights of these ten days, everyone can
get this great reward.

Those who wish to excel others, let

them endeavor to excel in this.
Hair and nails in the first ten
days of Zil-Hajj:

(Sahih Muslim,Kitabuz Zahi, Hadith
No.1977)
Translation: Umm Salama Radi
Allahu Ta'ala Anha reported that the
messenger of Allah sallallahu alayhi
wasallam said: Whoever wants to
offer a sacrifice when Dhul Hijjah
begins, he should not get his hair cut
or nails trimmed.
Explanation: Due to above mentioned
hadith and similar ones, Muslim
scholars have passed the ruling that it
is mustahab for a person who is
willing to offer sacrifice, that after
watching the moon of Zil-Hajj, he
should not cut hair from head, arm pit,
pubic hair or from any part of the
body or trim nails. It is better to trim
nails and cut hair after the sacrifice.
But remember that it is mustahab and
one should practice it, but if due to
some reason somebody trims his
beard or clears pubic hair a day or two
before Eid, then he will not be a
sinner and it will not affect the
sacrifice in any way.
Fast of Ninth Zil-Hajj

(Sahih Muslim,Kitabus Siyam, Hadith
No.1162)
Translation: Hadhrat Qatadah
wasallam said: I seek from Allah that
fasting on the day of 'Arafat may
atone for the sins of the preceding and
the coming years.
Explanation: Ninth of Zil-Hajj is
called the day of Arafat and the
special virtue of this day is that if one
fasts on this day, his smaller (Saghira)
sins of the previous year and the next
year are forgiven. So to attain this
reward one should keep a nafil fast on
this day, obey Allah Taalas
commands and should ask
forgiveness. At some places people
gather in a ground out of their town, it
has no proof from sharia, it is a
bidaut and should be avoided.

Virtues of the Day of Arafat
(9
th
Zul Hijjah)
Sayyidah Aaishah reports that
Rasoolullah said, There is no day in
which Allah sets free more souls from
the fire of hell than on the days of
Arafat. And on that day Allah draws
near to the earth and by way of
exhibiting His Pride remarks to the
angels, What is the desire of these
(servants of mine)? (Muslim)
Sayyidna Talha reports that
Rasoolullah said, Apart from the day
of the Battle of Badr there is no day
on which the Shaytan is seen to be
more humiliated, more rejected, more
depressed and more infuriated, than
on the day of Arafat, and indeed all
this is only because of beholding the
abundance of descending mercy (on
the day) and Allahs forgiveness of
the great sins of the servants.
(Mishkat)
Sayyidna Abu Qatadah Al-Ansari
narrated that Rasoolullah was asked
about the fast on the day of Arafat. He
said, It compensates for the (minor)
sins of the past and the coming year.
(Muslim, Tirmizi, Ibne Majah)

Night of Eidal Adhha
The nights of both Eid are
described in the Hadeeth as amongst
the great and sacred nights in the
Muslim calendar. To remain awake as
made as one cam, on the nights of
Eid as perform ibadah is a source of
great virtue and reward.
Sayyidna Abu Umarah related that
Sayyidah Aaishah reports that
Rasoolullah said, Whosoever stays
awake and performs ibadah
(worship) on the nights of the two
Eed, with hope for abundant reward
(from Allah), his heart will not die on
the day (i.e. Qiyamah) when all hearts
will be dead. (Targheeb)
Sayyidna Muaz Ibne Jabal relates
that Rasoolullah said, Jannat is wajib
(incumbent) for those who stay awake
with the intention of making ibadah
on the following nights: 8
th
, 9
th
and
10
th
of Zul Hijjah, the night of Eedul
Fitr and the night of the 15
th
of
Shaban. (Targheeb)

Virtues of Qurbani
Rasoolullah said, There is
nothing dearer to Allah during the
days of Qurbani than the sacrificing
of animals. The sacrificed animal
shall come on the Day of Judgment
with its horns, hair, and hooves (to be
weighed). The sacrifice is accepted by
Allah before the blood reaches the
ground. Therefore sacrifice with an
open and happy heart. (Tirmizi, Ibne
Majah)

Tchira of Tashreeq
The takbirat of Tashreeq are:
Allah is the Greatest, Allah is
the Greatest. There is no deity besides
Allah and Allah is the Greatest. Allah
is the Greatest and all praises are for
Allah only.
It is wajib for every adult
Muslim to recite these Takbirat of
Tashreeq audibly once after every
fardh salaah which is performed with
jamaat (congregation) from the Fajr
of 9
th
Zul Hijjah to the Asr of 13
th

Zul Hijjah (i.e. total of 23 salah).
Masalah: It is not wajib for
women and sharee travelers. But, if
they are performing salah behind an
imam upon whom it is wajib, then it
will become wajib upon them too.
However it is mustahab for them to
recite in any case.
Masalah: Women should not
say it loudly but softly.
Masalah: Takbeer should be
recited immediately after concluding
the fardh prayer.
The first ten days of this month are
full of significance and merit. The
Holy Rasulullah (s) has said: There
are no days when Allah is as pleased
with good deeds as He is in these ten
days [of Dhil-hajj].
The first ten days of Zulhijjah are
among the most magnificent days in
Islamic calendar. The Holy
Rasulullah, Sall-Allahu alayhi wa
sallam, has said, "One fast during
these days is equal to the fasting of
one complete year, and the worship of
one night during this period is equal
to the worship in the "Lailatul-Qadr".
Every Muslim should avail of this
wonderful opportunity by performing
during this period as much Iba'dah
(acts of worship) to Allah as he or she
can.

How to sacrifice?
Once the sacrificial animal has been
laid down towards qiblah, the
following dua should be recited:

Thereafter he should say:

and then slaughter the animal. After
slaughtering the animal, the following
dua should be recited:

(Buzlul Majhud,Kitabuz-Zuhaya,
Volume No.4, Hadith No.70)
Sharpen the knife before slaughtering,
dont slaughter one animal before
another, dont break the neck during
slaughtering and dont cut the spinal
to make it cold (lifeless). Dont hurry
in skinning and dividing the meat into
pieces until the animal becomes
completely lifeless
Virtue of the night of Eid-ul-
Adha:
Translation: Hadhrat Abu Imama
wasallam said: Whoever kept alive
the nights of two Eids (Eid-ul-Fitr and
Eid-ul-Adha) with a belief of reward,
his heart will not be dead on the day
when the hearts of people will be
dead.
(Sahih Muslim,Kitabus Siyam, Hadith
No.1162)

Explanation: Keeping alive the nights
of Eid-ul-Fitr and Eid-ul-Adha means
that one should keep himself busy in
worshipping Allah, hymn, taking care
of people, sitting with good people
who are closer to Allah Taala, spend
time with family, and visit relatives
etc. And as mentioned that whoever
worships on these nights his heart will
not be dead means, on the horrific
Day of Judgment when everyone will
be so horrified and nervous that they
will be out of their mind and they will
be like they are drunk but nobody
would be drunk; and this will be
because of the anger and wrath of
Allah Taala. On that horrific day
Allah Taala will grant that person a
blessed and lavish life and he will be
spared from all this fear, horror and
panic situation. He will be
experiencing the mercy, blessings and
bounties of Allah Taala. (Hashia At-
targhib batasarruf)
May Allah give us this blessing. So
the night of Eid-ul-Adha is very
virtuous and blessed and we all
should try to avail its blessings. And
the method of availing the blessings
of this night is that one should spend
this night in reciting durood shareef,
istaghfar and nawafil etc.
If one cant keep awake all night then
he should spend as much night as
possible in nawafil and hymn; or at
least one should pray Fajr and Isha
with congregation and takbeer-e-Owla
and whatever time he can spend in
worship he should, then even if he
sleeps, inshaAllah Allah Taala will
not keep him deprived from His
blessings.
Five blessed nights:
Translation: Hadhrat Muaz bin Jabl
wasallam said: Whoever kept alive
five nights (with worship and hymn),
Paradise is wajib for him, and the five
nights are: the night of eight Zil-Hajj,
the night of Arafat, the night of Eid-
ul-Adha, the night of Eid-ul-Fitr and
the night of fifth Shaban.
(At-Targhib Wat-Tarhib,Kitabul
Eidan wal Azheya, Hadith No.1656)
Explanation: Though all nights of the
first ten days of Zil-Hajj are blessed
and extremely virtuous, as mentioned
in the previous hadith. All of these
nights are so great that Allah Taala
Himself swear upon these nights in
Surah Al-Fajr. Then in these nights,
the nights of eighth, ninth, and tenth
Zil-Hajj are even more important and
virtuous. And one special virtue of
these nights is that whoever worships
in these nights and the nights of Eid-
ul-Fitr and Shab-e-Barat, then the
reward for his hard work and struggle
is only Paradise.
Out of the hundreds of nights of
whole year, waking up and
worshipping only in these five nights
is not very difficult. We remain
awoke many nights for small worldly
benefits. A night watchman stays
awake for a small salary, night shift
workers in garment factories and
other places do the same. You can
come up with many examples with a
bit of effort, then why cant we do the
same to save ourselves from the
calamities of the hereafter and Day of
Judgment, to attain a pure life and to
reserve a place in Eden. If yes, then
get ready, fight and defeat your inner
devil and Satan and dont ruin in these
precious nights. Keep these nights
alive with worship, hymn and other
good deeds.
(Qurbani ky Fazail wa Masail, page
no.16-18)
One night of two brothers:
Hadhrat Muhammad bin Mukandar
rahmatullh alai is a famous tabai and
narrator of hadith, he says:
One night I comforted my mother by
pressing her feet all night and my
brother Abu Bakr bin Mukandar
offered nafil salah all night, but I
dont like to interchange my night
with his.
(Tarashy, page no.108)
Commands and rulings of
Takbeer-wa-Tashriq:
Reason behind the name
tashriq:
The word tashriq is used to
name the days of tashriq
because people used to divide
the meat of sacrifice in pieces
and then dry them in sun, and
the process of drying meat in
sun is called tashriq-ul-laham.
So in this context the days of
tashriq are named.
Some Ulema says that the salah
of Eid and the day of sacrifice
are called tashriq because the
salah of Eid is offered at a time
when the sun is shining and the
person offering the salah is
called mashriq because he waits
for the sun to rise. That is why
the day of Eid is called tashriq.
(Fathul Qadir, volume 2, page no.48)
One should not keep fast in the
days of tashriq:
Fasting is makrooh in the days of
tashriq because the people visiting
Khana-e-Kabah are the guests of
Allah Taala and it is not suitable for
a guest to fast in hosts house.
(Badai, Kitabus Sum, volume 12,
page no.78
Al-bahrur Raiq, Saeed, volume 2,
page no.257-258)
What is Takbeer-e-Tashriq:

(Alamgari, volume 1, page no.152
Al-Bahr, volume 2, page no.165)
Origin of Takbeer-e-Tashriq:
When Ibrahim alaihis salam was
slaughtering his son Ismail alaihis
salam from the orders of Allah Taala
and Jibrail alaihis salam came with a
ransom from the paradise and he felt
the danger that Ibrahim alaihis salam
would hurry in following the order of
Allah Taala and would slaughter his
son, he recited, . When
Ibrhim alaihis salam saw Jibrail
alaihis salam he said,
and when Ismail alaihis salam
heard the news that the ransom had
arrived, he said, .
(Al-bahrur Raiq, volume 2, page
no.165)
The time of Takbeer-e-Tashriq,
conditions and rulings:
From the Fajr of day of Arafat (ninth
Zil-Hajj) till the Asr of thirteenth Zil-
Hajj, it is wajib to recite Takbeer-e-
Tashriq after every faradh salah
loudly once, but woman should recite
takbeer in a low voice. These will be
total thirty-two salah after which it is
wajib to recite takbeer-e-tashriq and
the five days in which the takbeer is
recited are called the days of tashriq.
Al-Bahrur Raiq, volume 2, page
no.165
Badai, volume 1, page no.95)
One should recite takbeer-e-tashriq
right after saying salam, even if he
talked, broke the wudhu intentionally
then takbeer-e-tashriq will be
invalidated for him.
If someone missed a faradh salah
during the days of tashriq and he
offered that salah later in the days of
tashriq same year, then it is
compulsory for him to recite takbeer-
e-tashriq after faradh salah.
Takbeer-e-tashriq is compulsory for,
muqeem (person in his home town or
staying at a place for more than
fifteen days) and it is compulsory for
traveler when he is offering salah with
muqeem imam.
Takbeer-e-tashriq is wajib for both,
the person offering salah with
congregation and the person offering
salah without congregation. Similarly
it is wajin on both man and woman.
Al-Bahrur Raiq, volume 2, page
no.165
Badai, volume 1, page no.196-197)
Ruling about forgetting
takbeer-e-tashriq:
Takbeer-e-tashriq should be recited
immediately after every faradh salah
but if someone forgot or did
something against salah, for example
laugh out loudly or talked to someone
intentionally or unintentionally, or got
out of the masjid, then he should not
say takbeer-e-tashriq, and there is no
qadha for it, but repentance will wave
out the sin of leaving takbeer-e-
tashriq. So one should repent and take
care for later. But if someones wudhu
broke right after salah then it is better
for his to say the takbeer in the same
state without performing wudhu and if
he says the takbeer after performing
wudhu, it is also allowed for him.
(Badai, volume 1, page no.196)
If imam forgets to recite
takbeer:
If imam forgets to recite takbeer-e-
tashriq after salah then the people
offering salah behind that imam
should start reciting takbeer and
should not wait for the imam to begin.
(Durr-e-Mukhtar, volume 2, page
no.179)

How many times one should
recite takbeer:
Takbeer-e-tashriq should be recited
only once after every fardh salah and
reciting more than once against
sunnah.
(Shami-wa-Fatawa Darul Ulum
Muddalil)
Ruling about reciting takbeer-
e-tashriq after the salah of Eid-
ul-Adha:
There is a difference of opinion in
ulema about reciting takbeer-e-tashriq
after the salah of Eid-ul-Adha, some
says it is wajib.
(Durr-e-Mukhtar, volume2, page
no.177-179
Bahashti Gohar)
Imam Abu Dawood Teyalesi
rahima hullah:
His full name was Suleman Abu
Dawood Teyalesi rehima hullah. He
was originally resident of Faras and
later moved to Basra. He was famous
in his time for memorizing ahadith.
Hafiz Ibn-e-Hajr rehima hullah
reported his claim in Tahzib-ut-
Tahzib:

I can recite thirty thousand hadith
fluently and it is not a matter of
pride.
Imam Abu Dawood Teyalesi learnt
ahadith form one thousand teachers of
hadith. He lived for eighty years and
died in 204H.
(Aslaf ka harit angez hafiza, page
no.134)
Virtues of Sacrifice:
Rewards of sacrifice:
Translation: Hadhrat Ayesha
radiallahu anha reported that
said, There is nothing dearer to Allah
during the days of sacrifice than the
sacrificing of animals. The sacrificed
animal shall come on the Day of
Judgment with its horns, hair, and
hooves (to be weighed). Moreover
he said, The sacrifice is accepted by
Allah before the blood reaches the
ground. Therefore sacrifice with an
open and happy heart.
(Jamiut Timmizi, Hadith No.1493)
Translation: Hadhrat Ibn-e-Abbas
radhiyallahu anhu reported that
Rasulullah sallallahu alaiyhi
wassallam said on the day of Eid-
ulAdha, Today no one can do a
better deed than sacrifice, but helping
others (sila rahmi).
(Al-Mujamul Kabir, Babul Ain,
Hadith No.109,478)
(It should be remembered that helping
others can be a replacement for nafil
sacrifice, but it cant be for wajib
sacrifice.)
Forgiveness of all sins with the
first drop of blood:
Hadhrat Ali radiallahu anhu narrates
that Rasulullah sallallahu alayhi
wasallam said to Faatimah radiallahu
anha, O Faatimah! Get up and be
present at your sacrifice (when it is
about to be slaughtered). All your sins
are forgiven as the first drop of its
blood reaches the ground. Moreover
(on the Day of Judgment) that animal
will be brought with its flesh and
blood and after increasing (its weight)
by seventy times, it will be placed in
your scale of good deeds. Hadhrat
Abu Saeed radiallahu anhu (on
hearing this great virtue immediately)
asked, O Rasulullah sallallahu alayhi
wasallam! Is this (great reward)
exclusive for the family of
Muhammad sallallahu alayhi
wasallam? Truly, they deserve such
great reward; or is this reward for all
Muslims as well? Rasulullah
sallallahu alayhi wasallam said, For
the family of Muhammad as well as
for all Muslims in general.
(At-Targhib Wat-Tarhib, Kitabul
Eidain, Hadith No.1662)
Explanation: Two important rewards
are mentioned in this hadith:
1. All sins of the person
sacrificing are forgiven as the
first drop of blood of the animal
sacrificed, reaches the ground.
2. On the Day of Judgment, the
animal sacrificed will be
brought with its flesh and
blood, and after its weight will
be increased by seventy times,
it will be placed in the scale of
good deeds.
Therefore one should sacrifice
cheerfully and open heartedly; and
even if sacrifice is not wajib on him,
one should sacrifice just to attain
these blessings.
Spending for sacrifice is most
virtuous on the day of Eid-ul-
Adha:
Hadhrat Abdullah bin Abbas
radhiyallahu anhu reported that
Rasulullah sallallahu alaiyhi
wassallam said that, The best
expenditure on the Day of Eid-ul-
Adha is to spend ones money in
sacrifice.
(Al-Mujamul Kabir, Babul Ain,
Hadith No.10894)
One virtue for every hair of the
sacrificed animal:
Translation: Sayyiduna Zayd Ibn
Arqam radhiyallahu anhu relates that
the companions asked, 'O Messenger
of Allah sallallahu alaiyhi wassallam!
What is sacrifice?' He replied, 'It is
the sunnah of your father Ibrahim
alaihis salam.' 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, O Messenger of Allah
sallallahu alaiyhi wassallam?' they
asked. 'A reward', he said, 'for every
fiber of the wool.'
(Sunan Ibn Majah, Kitabuz-Zahi,
Hadith No.3127)
Explanation: It is a point to ponder,
what can be a greater reward for a
sacrifice than hundreds of thousands
virtues. Ram and sheep has
uncountable number of hair on their
body and if one tries to count them, he
wont be able to count them in a day.
Think about it! Our thousand or two
can be converted into uncountable
number of virtues. If one has enough
money and sacrifice is not wajib for
him then he should perform nafil
sacrifice to gain these great rewards.
After these blessed days this
opportunity will not be available and
the reward of uncountable number of
virtues will no longer be accessible. If
Allah Taala has given one enough
wealth then one can offer sacrifice
from the side of his late relatives; for
example father, mother, brother, sister
etc. sacrificing from their side will
give them great reward of
uncountable virtues in the Hereafter.
And what is even better than when
should sacrifice form the side of the
one whos been sent as mercy to the
entire world, Rasulullah sallallahu
alaiyhi wassallam, and his family.
One must at least offer his wajib
sacrifice. Who can be more
unfortunate and deprived man than
the one on whom sacrifice is wajib
and he didnt offer that. In one hadith
such a person has been forbade to
enter the place of Eid salah.
(Qurbani ky Fazail-wa-Masail, page
no.38-39)
One who does not offer wajib
sacrifice, should not enter the
place of Eid salah:
Translation: Hadhrat Abu Hurairah
radiallahu anhu narrates that
said, He who is by the means but
does not render the sacrifice, should
not come to our place of Eid Salah.
Explanation: The people who have
enough wealth and the means to offer
sacrifice and still dont offer their
wajib sacrifice should open their eyes
and watch out for their faith. Even
this was not a smaller calamity that
they have been deprived from such a
great reward, and on that the one
whos been sent as mercy to the entire
world, Rasulullah sallallahu alaiyhi
wassallam is annoyed on those
persons and forbade them to enter the
place of Eid salah (Eidgah). Eidgah
and masjid are Allah Taalas favorite
places, and the people gathered here
are showered with mercy and
forgiveness. Only some most
unfortunate person can be stopped to
attend such gatherings. So dont be a
miser, the wealth is given by Allah
Taala and so is this order, following
the order is the right path.
(Qurbani ky Fazail-wa-Masail, page
no. 39-40)
Rulings about sacrifice:
On whom sacrifice is wajib:
Every adult Muslim, male or female,
on whom zakat is faradh or who owns
52.5 tola (612.36 grams) of silver or
its equivalent in money, personal
ornaments, stock-in-trade or any other
form of wealth which is in excess of
one's basic personal needs, is under an
obligation to offer the sacrifice and
Sadaqa-tul-Fitr. Many people think
that the person on zakat is not fardh is
not under an obligation to offer the
sacrifice; which is not right. It is right
to say that the person on whom zakat
is fardh, sacrifice is also wajib for
him. But it is right to say that the
person on whom zakat is not fardh,
sacrifice is also not wajib for him,
because there are people who do not
possess gold or silver, stock of trades
or cash, which sums up to reach the
price of 52.5 tola silver; but they
possess extra belongings (like used
furniture which is more than their
need), and if these extra belongings
reaches the price of 52.5 tola silver,
then sacrifice is wajib for them but
zakat is not faradh.
One more difference is that obligatory
zakat is payable if one lunar year is
passed on nisab (nisab means
possession of 52.5 tola silver or its
equivalent in money, personal
ornaments, stock-in-trade). But for
wajib sacrifice there is no such
condition even for 24 hours. For
example if someone got something
which makes sacrifice wajib for him
on the Asr of ninth Zil-Hajj and that
person still owns that wealth on tenth
of Zil-Hajj, than sacrifice is wajib for
him.
Each adult member of a family who
owns the above-mentioned amount
must carry out his or her own sacrifice
separately. If adult children live with
their parents, sacrifice is obligatory on
each one of them possessing the
prescribed amount. If the husband
owns the required amount but his wife
does not, then slaughtering will be
obligatory on the husband only, and
vice-versa. If both of them have the
prescribed amount of wealth, then two
separate sacrifices will be needed to
perform. The ritual slaughter offered
by a husband for himself does not
fulfill the obligation of his wife, nor
can the sacrifice offered by a father
discharge his son or daughter from
their obligation; rather, separate
sacrifices will have to be carried out
for each individual possessing the
required amount. Women usually
possess ornaments of gold or silver
which makes sacrifice wajib for them,
so they should perform their own
sacrifice separately. Sacrifice is not an
obligation for children under the age
of adolescence in any condition. A
husband or father, apart from offering
his own ritual slaughter, may offer
another on behalf of his wife or son,
with their permission.
Ruling: A person for whom sacrifice
was not wajib, but he bought an
animal with an intention of sacrifice,
makes sacrifice wajib for him.
The day of sacrifice:
Translation: Rasulullah sallallahu
alayhi wasallam said, On the day of
sacrifice, the first thing is to offer
salah and then offer sacrifice.
(Sahih Bukhari, Hadith No.5545)
Translation: Rasulullah sallallahu
alayhi wasallam said, The most
virtuous days of this world are the
days of sacrifice.
(Jamiul Ahadith, Lijalal-ud-Din
Sayoti, Hadith No.3935)
The worship of sacrifice is associated
with only three days. On other days
sacrifice is not worship and the days
of sacrifice are tenth, eleventh and
twelfth of Zil-Hajj. One can offer
sacrifice at any time in these days but
it is better to perform on the first day.
Sadaqa (charity) in place of
sacrifice:
If an individual, out of ignorance or
negligence, could not offer sacrifice
on the three prescribed days then, in
that case it is wajib for him to give the
price of a sacrifice as Sadaqah to
those entitled to receive zakat. But
during the days of sacrifice, no
Sadaqa can discharge this obligation
and he will always remain a sinner.
Because sacrifice is a different form
of worship, just like it is not
permissible for a Muslim to perform
Salah instead of fasting in Ramadan,
or pay zakat instead of performing
Hajj, similarly, sacrifice is an
independent form of worship and
cannot be discharged by spending
money in charity. Hadith and actions
of Rasulullah sallallahu alayhi
wasallam and his companions are
proof of it.
The Time of Sacrifice
Sacrifice is not allowed before Eid
Salah, in towns, villages or cities
where Jumah salah or Eid salah is
allowed. If someone offered sacrifice
before Eid salah then it is mandatory
for him to offer it again. In small
villages where Eid prayer is not to be
performed, sacrifice can be offered
any time after the break of dawn on
the 10th of Dhu'l-Hijjah. Similarly if
due to some reason Eid salah was not
offered on first day of Eid, then it is
permissible to offer sacrifice after the
time of Eid salah is over.
Ruling: Sacrifice can be performed
during night time. However, it is
preferable to perform it during the
daytime.
(Al-Fatawa Alamgiiya, Kitabul
Azhiya, 295/5)
Animal of sacrifice
The animals eligible for sacrifice are
goats, sheep, cattle and camels, male
or female. No other type of animal is
allowed for sacrifice. One cow, bull,
buffalo or camel can be sacrificed by
seven people if they all intend the
virtue, and nobody intends to merely
consuming the meat.
Ruling: Goats and sheep have to be at
least one year old. However, a healthy
sheep that looks like a one year old
can also be used; cattle (cow, ox and
buffalo) must be at least two years
old, camels must be at least five years
old, animals younger than the
mentioned ages are not allowed to
sacrificed.
Ruling: If the person selling the
animals says that the animal is of the
prescribed age and the physical
conditions do not deny his claim, then
it is allowed to believe him.
Ruling about blind or one-eyed
animal:
An animal which is blind or one-eyed
or has lost one-third or more of its
eye-sight is not allowed to be
sacrificed.
(Rud-ul-Mukhtar, volume no. 6, page
no.324)
Cross-eyed animal is allowed to be
sacrificed.
(Alamgiri, volume no. 6, page no.324)

Most virtuous animal to be
sacrificed:
1. If there are a lot of poor and
needy people then sacrificing a
fat animal with more meat, is
most virtuous; but if needy
people are not too many then a
more valuable with better meat
quality is most virtuous.
(Rud-ul-Mukhtar, volume no. 6,
page no.322)
2. Sacrifice of a fat and healthy
animal is mustahab. So a fat
and healthy goats sacrifice is
better than two skinny goats,
provided that the meat is not
bad.
page no.324)
3. If the price of the seventh part
of a big animal like cow is
equal to price of a she-goat, and
the meat is also equivalent, then
it is more virtuous to buy a she-
goat.
(Hindiya, volume no. 5, page
no.299)
4. A ram is more virtuous than a
she-goat.
no.300)
5. More valuable sacrifice is more
virtuous. If two animals prices
are equal but ones meat is
more than the other, then the
one with more meat is more
virtuous.
6. (Shami, volume no. 6, page
no.322)

Camels sacrifice:
According to Hanafi school of
thought, a camels sacrifice can be
shared by seven people. Moreover all
school of thoughts agree that a
sacrifice shared by seven people is
valid.
Ruling about the sacrifice of
barren animal:
Sacrifice of a barren animal is valid,
because there is no ruling forbidding
it, and being barren is not a defect for
sacrifice. Just like being castrated or
unable to mate are not the defects for
sacrifice, similarly being barren is
also not a defect.
(Hindiya, volume no. 5, page no.297)
animal whose mammary
glands are out of order:
1. Sacrifice of a ram, goat or
sheep whose one udder is not
working, is not valid, because
the animal is defected, and the
sacrifice of a defected animal is
not valid.
2. If a mammary glands of a
buffalo, cow, she-camel etc are
not working then their sacrifice
is not valid.
3. If one udder of a buffalo, cow,
she-camel is not working then
their sacrifice is valid. But if
two udders are not working or
have been cut then the sacrifice
is not valid.
4. If the udder of an animal is cut
or wounded in such a way that
it cannot feed its child, then its
sacrifice is not valid.
5. If the mammary glands of an
animal are dry then its sacrifice
is not valid.
no.299
Shami, volume no. 6, page
no.324-325
Al-Baher, volume no. 8, page
no.76)
Ruling about the animal with
skin diseases:
If some animal got skin disease and
its effect has not reached the flesh,
then its sacrifice is valid; but if the
effect of disease or wound has
reached the flesh, then its sacrifice is
not valid.
no.323)

pregnant animal:
Sacrifice of a pregnant animal is
valid, but intentionally slaughtering
an animal near delivery is makrooh.
Slaughter the child which came out of
the belly after slaughter of mother, its
meat is halal; and if it came dead out
of the belly of slaughtered mother
then it is not valid to eat the childs
meat; and if it was dead before the
slaughter then its meat is haram.
And if the child, who came out of the
belly of the slaughtered mother, is not
slaughtered in the days of sacrifice,
then it should be given as sadaqh; and
if it was slaughtered after the days of
sacrifice and eaten then it is necessary
to give sadaqah equal to its value.
And if that was kept and sacrificed
after it was of age, then it would wave
off the wajib sacrifice and its wajib to
give its whole meat as sadaqah; and if
sacrifice is wajib on that person then
must sacrifice another animal.
(Alamgari, volume no. 5, page
no.287-301
Shami, volume no. 6, page no.322)

Ruling about the sacrifice of an
animal suffering from scabies:
The sacrifice of an animal suffering
from scabies is valid, but if it has
become too weak or the effects have
gone through the skin and reached the
flesh, then its sacrifice is not valid.
(Fathulqadir, volume no. 8, page
no.434)
castrated animal:
The sacrifice of castrated goat, ram,
or bull is valid and it is not makrooh.
Whether testicles have been cut away
or being pressed, sacrifice of such
animal is valid. removing the organ or
crushing is the same because this
defect is produced intentionally to
ensure better meat quality and it is not
makrooh.
sacrificed castrated animal, so its not
a defect. Moreover it ensures better
meat quality and taste, cooks well,
removes stink, and makes the animal
healthier and friendly.
(Badia, volume no. 5, page no.80
Al-Baher, volume no. 8, page no.204)

Ruling about castrating an
animal:
Castration of an animal for making it
fat and healthier or for any other
benefit is valid. but if castration is not
done to get any benefit instead its
done for some fetish or worldly desire
then it is haram.
(Shami, volume no. 6, page no.388
Al-Baher, volume no. 8, page no.204)
neuter animal:
The sacrifice of a neuter animal is not
valid because it is a defect.
If an animal looks like a goat, but is
not he-goat or she-goat by birth then
its sacrifice is not valid.
(Hindia, volume no. 5, page no.299)
The sacrifice of scarred
animal:
The sacrifice of scarred animal is
valid and is not makrooh, because the
animal scarred with hot iron or tool is
for the health of that animal and its do
not affect the flesh.
(Fatawa Rahimiya, volume no. 10,
page no.50, Darul Ishat)
animal without teeth:
Animals having no teeth at all are not
eligible for Sacrifice. If an animal has
lost some teeth only, and has most of
its teeth, it is eligible for Sacrifice. If
most of the teeth are lost, it is not
eligible for Sacrifice.
(Hindia, volume no. 5, page no.298
If a goat is of one year, cow or buffalo
is of two and a camel is of five years
then their sacrifice is valid regardless
of their teeth. Whether they have the
teeth showing their age or not, if they
are of the mentioned age then their
sacrifice is valid.
Hindia, volume no. 5, page no.298)
Too old animal that has lost all of its
teeth but has no trouble in eating grass
and other food, then its sacrifice is
valid; but if it has trouble in eating
grass then its sacrifice is not valid.
Alamgiri, volume no. 5, page no.298)

animal without tail or whose
tail has been cut:
The sacrifice of an animal born
without tail is not valid; or if it has tail
but one-third or more of its part has
been cut then its sacrifice is also not
valid.
(Hindia, volume no. 5, page no.297-
299
Shami, volume no. 6, page no.323-
324)
According to one rule if less than half
of the tail is cut, and more than half is
still attached to the body, then its
sacrifice is valid. The places where
animals with full tail or two-third of
tail are not available, the sacrifice of
animals without tail is valid because
of compulsion.
Fathulqadir, volume no. 8, page
no.433)
Note: In Africa, the people cut
sheeps tail because they think it
saves the animal from diseases, so the
animals with complete tail are very
hard to find. At such places if no
animal with complete tail can be
found even after extensive search,
then the sacrifice of such animal is
valid.
Ruling about the ram without
tail:
There is a small tail below the fat
deposits at its back, whether that tail
is broken or cut completely, its
sacrifice remain valid.
If animal got defected in the
preparation of slaughter:
preparation of slaughter, like a leg is
broken or an eye got defected; then its
(Hindia, volume no. 5, page no. 299)
animal that got tumor:
The sacrifice of an animal that got
tumor is valid.
(Hindia, volume no. 5, page no. 299
The sacrifice of an animal that
got its tongue cut:
The sacrifice of an animal that got its
tongue cut and cant eat grass and
other feed because of it, is not valid.
The sacrifice of a wounded
animal:
If an animal got a wound because of
beating, then its sacrifice remain
valid; but it is better not to sacrifice
such animal.
(Shami, volume no. 6, page no.323)
animal that was born without
horn or whose horns are
broken:
An animal that was born without
horns or the horn is broken off from
the middle is eligible for Sacrifice.
However, if the horn is broken off
from the root, or the horn has been
uprooted, then it will not be eligible
for Sacrifice.
defected animal:
The sacrifice of defected animal is not
valid, but if the defect is produced at
the time of slaughter because of
struggle or jumping then it remains
valid.
Al-Bahr, volume no. 8, page no.188)
If a fine animal got defected:
If a rich person who is sahib-e-nisab
bought a fine animal for sacrifice and
that animal got defected later, then it
is necessary for that person to offer
sacrifice of a flawless animal in place
of that defected animal.
(Al-Bahr, volume no. 8, page no.188)
But if a poor person bought a fine
animal for sacrifice and it got
defected later, then it is sufficient for
the poor person to sacrifice that
defective animal, and it is not
necessary for him to buy another
flawless animal and sacrifice in place
of the defective animal.
If a person r person bought a fine
animal for sacrifice and it got such a
defect later which makes it sacrifice
invalid, then if the sacrifice is of
munnat or nazar, it is necessary for
the person to sacrifice a flawless
animal in place of the defective one.
But if the sacrifice is not of munnat or
nazar then it is sufficient for the poor
to sacrifice the defective animal and
necessary for rich to buy another
flawless animal and sacrifice in place
of the defective one.
preparation of slaughter, like a leg is
broken or an eye got defected; then its
no.435)
The sacrifice of confiscated
animal:
If someone confiscated ones animal
and then sacrificed it, then its sacrifice
will be valid; but it is necessary for
that person to give the price of the
animal to the rightful owner.
Badai, volume no. 5, page no.76)
animal born without ears or
whose ears have been cut:
1. An animal born without ears is
not eligible for sacrifice. The
animal whose one-third or more
of either ear has been cut is not
eligible for sacrifice.
2. An animal with very small ears
is eligible for Sacrifice.
3. An animal whose ear has been
cut vertically, or form the side
of its mouth or from the back
and is hanging; then such an
animals sacrifice is valid but it
is not better to do so.
Badai, volume no. 5, page no.75
too weak animal:
If an animal is too weak that there is
no marrow in its bones then its
sacrifice is not valid. If it is not too
weak and can walk then its sacrifice is
valid.
animal whose skin has been
burned:
If an animals skin has been burned
and because of this, no hair grows on
it, but there is no wound and all the
other organs are fine then its sacrifice
is valid.
animal that has itching
problem:
The sacrifice of an animal suffering
from itching problem is valid, if its
effect has not reached the flesh. But if
the effects have reached the flesh,
then its sacrifice is not valid.
(Badai, volume no. 5, page no.76)
If an animal got defect because
of falling:
If an animal got defect because of
falling whilst slaughtering, then its
animal whose nose has been
cut:
The sacrifice of an animal whose nose
has been cut is not valid.
animal whose teeth has been
worn out because of rubbing:
If an animals teeth has been so worn
out that they have reached the gums
but the animal can still eat grass, then
its sacrifice is valid; and if it cannot
eat grass then its sacrifice is not valid.
The sacrifice of a feeble
animal:

1. An animal that is extremely
frail to such an extent that there
is no meat on its bones and it
cant reach the place of
slaughter itself, then its
sacrifice is not valid. If it is not
too weak and can walk then its
sacrifice is valid.
2. If the animal is not too skinny,
then its feebleness does not
make any difference and its
sacrifice is valid; but the
sacrifice of a fat and healthy
animal is better.
lame animal:
1. An animal which limps on
three legs and cannot put the
injured fourth leg on the
ground, or it is able to put the
injured leg on the ground, but is
unable to walk on it, is not
eligible for sacrifice.
2. However, if it is unable to walk
on it, but can still take support
from it, then it is eligible for
sacrifice, even though it is
limping.
3. Such a lame animal which
cannot walk to the place of
sacrifice is not eligible for
sacrifice.
Hindia, volume no. 5, page no. 297)
nilgai:
The sacrifice of nilgai is not valid.
The type of animals to be sacrificed is
decided by sharia and qiyas cannot be
used here. Only three types of animals
can be sacrificed according to sharia:
1. He-camel and she-camel
2. Male and female of goat, sheep
and ram
3. Male and female of buffalo and
cow
No animal, other than these is allowed
to be sacrificed; and the condition for
these animals is they should not be
savage; instead they should be tame
and familiar with humans.
deer:
Deer is halal and it is allowed to eat
its meant. But it is a savage animal,
and the sacrifice of savage animals is
not valid. So the sacrifice of dear and
doe is not valid, whether they are
tame or familiar with humans or not.
Sacrifice on behalf of children:
1. It is not wajib for on ones
parents to sacrifice on behalf of
their children. For example
someone has ten children and
they all live together, then in
the life of father, only his own
sacrifice is wajib for him.
Means he will sacrifice only
from his name and not from his
children.
2. If all the children are mature
and sahib-e-nisab, then it is
necessary for each and every
one of them to sacrifice
separately. If their father
sacrifices on their behalf with
their permission, them their
sacrifice will also be accepted
and the father will get the
reward in terms of virtues. But
if father does not sacrifice on
their behalf then it is necessary
for all of them to sacrifice
separately, otherwise they will
be sinner.
3. Sacrifice is not wajib on
immature children.
no.427
Al-Bahr, volume no. 8, page no.173

Sacrifice to send the reward to
a deceased person:
1. Sacrifice to send the reward to
deceased person is allowed and
is extremely beneficial for the
deceased persons. If a person
sacrifices one part to send the
reward to a dead person, he is
allowed to send this reward to
many deceased people; in fact
he can send this reward to
entire Muslim nation. Since the
person sending the reward is
the owner of the animal or its
share and is only sending the
reward to deceased or alive
people; it is valid to send the
reward to more than one
people.
(Badai, volume no. 5, page no.76
Rud-ul-Mukhtar, volume no. 6,
page no.322)
2. If a deceased person had made
a bequest that sacrifice is made
on his behalf from his wealth,
then in this case one share will
be for that person and the
intention to send the reward to
more than one person will not
be valid.
page no.335)
Intention of sacrifice of the pet
animal:
If someone made an intention that he
will sacrifice his pet animal in the
days of sacrifice, then this intention
dose not obligate the sacrifice of that
specific animal; it is allowed to
change or sell the animal. (Means the
intention of sacrifice does not make
the sacrifice of that specific animal
compulsory for its owner, who owned
the animal before the intention of
sacrifice as well.)

Ruling if one of the seven share
holders of the sacrifice dies:
Seven people together bought a big
animal for sacrifice, but before the
sacrifice one of them died, but heirs
of the dead allowed the other persons
to sacrifice for his side and theirs,
after this permission their sacrifice
will be valid and the sacrifice of all
them will be accepted.
And if they sacrifice without the
permissions of the heirs then their
sacrifice will be valid and none of
them will be discharged from their
obligation of sacrifice.
If a child reaches adolescence
on 10
th
, 11
th
or 12
th
Zil-Hajj,
then ruling about the sacrifice
on him:
If a child reaches adolescence before
the sunset of 10
th
, 11
th
or 12
th
Zil-Hajj
and if he wealthy as well, then
sacrifice is obligatory for him.
Sacrifice is not wajib on a child who
has not reached adolescence:
Sacrifice is not wajib on a child who
has not reached adolescence even if
he is wealthy; it is not necessary for
his caretaker to sacrifice on his
behalf; because sacrifice is only wajin
on adults.
(Al-Bahr, volume no. 8, page no.174
Sacrifice is wajib on wealthy
wife:
If a wife is wealthy and is sahib-e-
nisab or she has enough extra stuff in
her possession to make sacrifice wajib
for her, then it is necessary for the
wife to sacrifice form her side and it
is obligatory for the husband to
sacrifice on behalf of his wife; but if
he do so, with the permission of his
wife then the obligation of his wife to
sacrifice will be discharged. And if
husband does not sacrifice on her
behalf, then it will be necessary for
the wife to sacrifice.
Husbands sacrifice does not
discharge wife of her wajib sacrifice,
similarly wifes sacrifice does not
discharge husband of his wajib
sacrifice; each of them needs sacrifice
separately.
Al-Bahr, volume no. 8, page no.173
burrowed animal:
The sacrifice of the animal bought
with the promise of payment later is
valid, but it is obligatory to make the
payment later.
If someone bought the animal
for sacrifice and died:
If someone bought the animal for
sacrifice and died in the days of
sacrifice, then that animal will be
included in his inheritance, and will
be distributed among all he heirs
according to the law of inheritance.
Now all the heirs have the right to
decide whether to sacrifice that
animal and send the reward to the
deceased person or divide it, in his
inheritance.
It must be clear that if all the heirs
agree to sacrifice that animal and send
its reward to the deceased person; it is
a necessary condition that all heirs
must be adults, permissions of heirs
under the age of adolescence is not
valid.
If someone bought an animal
but couldnt sacrifice:
If sacrifice was wajib on someone, but
the days of sacrifice passed and he
didnt sacrificed, then he must give in
charity the amount equal to the value
of a goat or sheep. If someone bought
an animal but was unable to sacrifice
due to some reason, then he must give
that animal alive as sadaqh; and if due
to ignorance slaughtered that animal
after the days of sacrifice, then the
meat should be distributed among
poor people and should not be given
to the rich people.
If the animal got wasted and he
couldnt sacrifice, then if the buyer is
rich, he must give the value of that
animal as sadaqah.
Hindia, volume no. 5, page no. 294-
296)
If someone didnt make the
intention of sacrifice while
buying the animal:
If someone didnt make the intention
of sacrifice while buying the animal;
then the sacrifice of that specific
animal will not be compulsory.

It is virtuous to keep the
animal a few days before
sacrifice:
It is virtuous to keep the animal a few
days before sacrifice, so that one got
attached to that animal, since it is
more virtuous to sacrifice beloved
animal.
If an animal got lost:
If a sahib-e-nisab person bought an
animal for sacrifice and that animal
got lost, the person therefore
purchased another animal and
thereafter, he found the first animal.
Now he has two animals, in this case
it is wajib to sacrifice one of the two
animals and not both, but it is
mustahab to sacrifice both animals.
If this happened to a poor person, the
sacrifice of both animals will be wajib
on him, because the sacrifice was not
wajib for him and he bought both the
animals with the intention of sacrifice,
which makes sacrifice of, both the
animals wajib.

Changing the animal:
If someone bought an animal with the
intention of sacrifice and then wants
to sacrifice another animal in place of
the first, then the second anima must
not be of lesser value; and if the
second animal is bought at a price
lesser than the first, then the price
difference must be given as sadaqah.
If animals become nearly
extinct:
If in a country or region animals
become nearly extinct because of war,
curfew, massacre, flood or storm etc,
and one cant find an animal to
sacrifice, although he tried hard for
three days, then in this case one must
give the charity (sadaqah) equal to the
value of the animal of sacrifice or
equal to the value of seventh part of a
big animal of sacrifice.
no.321)
people with shared income and
living together (family):
1. For example if a father has four
sons and they share business
with their father which is
running well, they are well off
and have everything in the
bungalows, they have property,
wealth, wives and children and
they all live together, eats
together, and all the other
expenses are shared, the father
has allowed everyone to spend
freely at their will. Then in this
case if everyone is sahib-e-
nisab, everyone must offer
sacrifice separately. If the
wives are sahib-e-nisab as well
then they must also offer
sacrifice separately.
2. If four brothers live together
and all are sahib-e-nisab, and
after the death of their father
have not divided inheritance,
they are earning together and
spending together; since all of
the four brothers are sahib-e-
nisab, they must offer their
obligatory sacrifice separately.
The sacrifice form one does not
discharge others form their
obligatory sacrifice.
no.425)
traveler (musafir) and muqeem
hajji:
1. If a hajji is traveler then
sacrifice is not wajib for him, if
he sacrifices he will the reward.
2. If a hajji is muqeem and he has
the amount equal to or greater
than nisab after excluding the
expenses of hajj, then sacrifice
is wajib on him.
Milking the animal of sacrifice:
It is not allowed to milk the animal
bought with the intention of sacrifice.
If someone did that and milked the
animal, then it is wajib to give the
milk or its value as sadaqah.
Sacrifice on behalf of some
other person:
1. In order to sacrifice on behalf
of some other person, it is
necessary to have permission
from that person, otherwise that
other person will be discharged
from his obligatory sacrifice.
2. If it is a common practice and
custom in a place to sacrifice
on behalf of the relatives, then
in this case they will be
discharged of their obligatory
sacrifice without their
permission.
3. If it is not a common practice
and custom in a place to
sacrifice on behalf of the
relatives, then in this case they
will not be discharged of their
obligatory sacrifice without
their permission.
4. To offer nafil sacrifice on
behalf of some other person,
permission is not necessary.
5. It is allowed to offer nafil
sacrifice for both dead and alive
people, because the owner of
the nafil sacrifice is the person
slaughtering; other just get its
reward.
Hindia, volume no. 5, page no. 202
Sending money in some other
country to make sacrifice:
It is allowed to send money to send
money to some other country to make
sacrifice, and if one asks someone to
offer sacrifice on his behalf in some
other country, then the sacrifice will
be valid. But this must be considered
that the sacrifice must be offered in
the days of sacrifice of both the
countries. Means the day on which the
sacrifice is to be offered must a day of
sacrifice in both the countries.
If a sahib-e-nisab person dies
in the days of sacrifice:
If sacrifice was wajib on someone,
and he died before he offered
sacrifice, in the days of sacrifice, then
he will be discharged of his obligatory
sacrifice, and it was not necessary for
him request heirs to offer sacrifice on
his behalf, neither it is obligatory for
the heirs to offer sacrifice on his
behalf.
If a sahib-e-nisab person dies in the
days of sacrifice, without offering the
years obligatory sacrifice, then he
will be discharged of his obligation.
If a sahib-e-nisab gets poor in
the days of sacrifice:
If sacrifice was wajib on someone, but
he didnt offer sacrifice and got poor
before the time of sacrifice was over,
then he will be discharged of his
Talha and Zubairs condition of waking all night
The state of Talha and
Zubairs nights
Talha and Zubair were two great
pious people famous for staying up all
night in prayers. Their condition was
such that their faces were marked
with weariness and looked much older
than their real ages. Their condition
was such that they never stretched
their backs on their bed spending all
night in prayers.
(Aslaf ki Shab Baidari page 74)
If sahib-e-nisab give charity
instead of offering sacrifice:
If sacrifice is wajib on someone, then
it is necessary for him to slaughter an
animal with the intention of sacrifice,
within the three days of sacrifice.
Giving the price as sadaqah or in
charity will not discharge him of his
obligatory sacrifice; although he will
get the virtue of sadaqah, but he will
be a sinner of not offering sacrifice.
Offering sacrifice before Eid
salah:
In cities where Eid salah is offered,
slaughtering an animal before salah is
not valid and if someone did that he
would have to offer it again. But in
villages where Eid salah is not
offered, slaughtering can be done
after day break of tenth Zil-Hajj.
no.430)
If poor becomes rich after
sacrifice:
If a poor offered sacrifice and then
gets rich and sahib-e-nisab in the days
of sacrifice, the he must offer another
sacrifice.

If a poor becomes rich in the
days of sacrifice:
If a poor gets rich and becomes sahib-
e-nisab before the sunset of twelfth
Zil-Hajj, then the sacrifice is wajib on
him.
Ruling about the poor buying
an animal with the intention of
sacrifice:
1. If a poor person bought an
animal with the intention of
sacrifice, then it is wajib for
him to sacrifice that animal, but
if that animal died or got lost
then he will be discharged of
this obligation and he does not
need to offer another sacrifice.
2. If the poor person bought
another animal with the
intention of sacrifice after
losing one and then found the
first one as well; in this case it
is necessary for his to sacrifice
both animals. Because
whatever the number of
animals bought by a poor man
with the intention of sacrifice,
all of those animals sacrifice
will be wajib.
Selling the animal bought with
the intention of sacrifice:
Selling the animal that was bought
with the intention of sacrifice is not
suitable; but after selling that animal
another lesser priced animal was
purchased; then the price difference
must be given as sadaqah.
Ruling about the sacrifice if the
animal of sacrifice got lost:
1. If someone bought an animal
with the intention of sacrifice,
then if that animal got lost, it is
necessary for him to sacrifice
another animal in its place.
2. If after the sacrifice of second
animal, he found the first
animal back, with in the days of
sacrifice, then it is not wajib on
him to sacrifice the first animal
but it is better to do so.
3. If that person was poor and he
bought another animal with the
intention of sacrifice after
losing one and then found the
first one as well; in this case it
is necessary for his to sacrifice
both animals. Because
whenever a poor man buys an
animal with the intention of
sacrifice, it gets under the
ruling of nazar and it is wajib to
complete ones nazar.
Al-Bahr, volume no. 8, page no.175)
Qaza of sacrifice:
If one did not offer his wajib sacrifice
during the days of sacrifice, due to
ignorance or some other problem,
then it wajb on him to distribute the
value of sacrifice among poor and
needy people. But during the days of
sacrifice, no Sadaqa can discharge
this obligation and he will always
remain a sinner. Because sacrifice is a
different form of worship, just like it
is not permissible for a Muslim to
perform Salah instead of fasting in
Ramadan, or pay zakat instead of
performing Hajj, similarly, sacrifice is
an independent form of worship and
cannot be discharged by spending
money in charity.
If someone didnt offer his wajib
sacrifice for many years, then he must
compensate the sacrifice of one year,
by giving sadaqah equal to the value
of sacrifice each year.
Badai, volume no. 5, page no. 86)
Getting benefit from the
animal of sacrifice:
It is not allowed to get benefitted from
the animal of sacrifice before the
sacrifice, by cutting its hair and using
it, or milking the animal and using the
milk, it is necessary to give the hair or
milk as charity. But it is allowed to
use its hair or milk got from the
animal after the sacrifice, because it
has served its purpose of slaughter,
now as it is allowed to use its meat, it
is also allowed to use it hair, milk or
skin.
no.437
Ruling about the animal of
sacrifice, if someone bought the
animal for sacrifice and died:
If someone bought the animal for
sacrifice and died in the days of
sacrifice, then that animal will be
included in his inheritance, and the
heirs are the rightful owners of that
animal. If the heirs wanted to sacrifice
that animal and send the reward to the
deceased person happily, they can do
it; but it is not wajib on the heirs to
sacrifice that animal.
Sacrifice on behalf of the
deceased in case if he ordered,
and in case if he didnt:
There are two ways of sacrificing on
behalf of the deceased person; if the
person made a bequest that a sacrifice
must be offered on his behalf, then it
is necessary to give the meat as
sadaqah and it is not allowed for the
rich to eat that meat.
But if the deceased person didnt
make a bequest and the heirs agreed
to sacrifice on his behalf happily, then
the meat of that sacrifice can be eaten
by all rich and poor people and it is
not necessary to give all the meat as
sadaqah. The heirs can give as much
meat they want as sadaqah and keep
as much as they want; all of these
conditions are allowed.
(Shami, volume no. 6, page
no.327,335)
Sacrifice to send the reward to
the deceased:
If someone wants to sacrifice on
behalf of the deceased persons, then
he should reserve one share for every
deceased person; and one share on
behalf of more than one dead person
will not be enough. Although it is
valid, if he offers nafil sacrifice and
send the reward to more than one
deceased person; as Rasulullah
sallallahu alayhi wasallam sent the
reward to the entire Muslim nation. If
possible one must sacrifice for the
deceased persons and it is extremely
virtuous and beneficial for the
deceased persons.
Sacrifice with changing names:
Some sacrifice for their name one
year and their wifes name next year,
means they change name every year,
which is not the right thing to do. If
the person offering sacrifice is sahib-
e-nisab, then he must sacrifice form
his own side. If he didnt sacrifice
from his name but offer sacrifice from
someone elses name, then he will not
be discharged of his obligatory
sacrifice. Because sacrifice form
someone elses name does not
discharge one form his obligatory
sacrifice.

Ruling about the sacrifice if it
is mentioned in the will:
If someone bequests to make a
sacrifice and leaves the wealth for it
then it is wajib for wali or wasi (who
was asked to make the sacrifice in the
will) to make the sacrifice on behalf
of the deceased person.
It is sunnah to slaughter
himself:
It is recommended (mustahabb) that
the owner of the Sacrifice animal
slaughters it personally, provided he
is able to slaughter properly. If the
owner is unable to slaughter, it is
better to delegate the task to another
Muslim who is acquainted with the
requirements of a valid Islamic
slaughter. If the slaughter has been
delegated, it is desirable that the
owner of the Sacrifice animal is
present at the time of slaughter and
reminds the person slaughtering to
recite so that he dont
make that mistake.

Place of slaughter:
1. The right place of slaughter is
below the chin and below the
protruding bone (Adams
apple) and above the chest. In
Jamiatus Saghir it is written
that the entire throat is the place
of slaughter whether it is up,
down or in the middle.
2. If someone slaughtered above
the chin then it would not make
the animal haram.
Conditions of slaughter:
1. The person slaughtering must
be Muslim or from the people
of the book
2. Allahs name must be recited at
the time of slaughter
3. Throat, wind pipe and veins
must be cut according to the
method prescribe by sharia
Reciting while
slaughtering:
The person slaughter must say
, it is not necessary to recite
the dua to make intention, only the
intention from the heart that I am
sacrificing is enough.
How the animal should be laid
while slaughtering:
It is mustahab that the animal being
slaughtered is on its right side facing
the Qiblah and the foot of the person
slaughtering is on it.
Facing the Qiblah means, the way we
lay dead body in the grave, face on
the right side and foot on the left,
similarly the animal being slaughtered
should be laid on its right side facing
the Qiblah; but if it is difficult or
impossible due to some reason that do
it as convenient.
If one forgot to make intention
while slaughtering:
If the animal was bought with the
intention of sacrifice but the person
offering sacrifice forgot to make the
intention at the time of slaughter, then
this sacrifice will be valid and there is
no need to offer another sacrifice in
its place.
Hurting the animal while
slaughtering:
It is not allowed to make the animal
suffer unnecessary pain whilst
slaughtering, strict warning has been
issued about this. The instructions
about the slaughter are that the knife
must be sharp and the process must be
quick and one must stop running knife
when all four veins are cut to spare
the animal from unnecessary pain.
Cutting the four veins:
The Islamic slaughter requires that the
throat, the four external jugular veins
and the wind-pipe of the animal is
swiftly and clearly severed with a
sharp tool, if any three of the four are
severed, the slaughter will be valid
and it is allowed to eat its meat; but if
only two of the veins are cut, the
slaughter will be deemed incorrect
and it is haram to eat its meat, and if
he forgot then it is allowed to eat the
meat.
no.412)
Slaughtering at night:
It is allowed to slaughter the animal at
night as it is allowed to slaughter in
daytime from the tenth till twelfth of
Zil-Hajj.
Note: In todays world we have
enough light with electricity to
eliminate the doubt whether the veins
are properly of not.
Cutting the head off:
It is makrooh to cut the head off
before the animal becomes cold. But
the meat of the animal slaughtered is
halal.
Dragging the animal
backward:
It is makrooh-e-tahrimi to drag the
animal from its hind legs towards the
place of sacrifice.
If someone forgot to recite
while slaughtering:
If someone forgot to recite
while slaughtering, and
slaughtered the animal, then the meat
of such an animal is halal and it is
allowed to eat that because, since the
person slaughtering was Muslim, it
will be considered that he didnt
slaughter on any other name but
Allahs.
Slaughtering the unconscious
animal:
Making the animal unconscious
before slaughter means firing at the
brain with a pistol and then
slaughtering it. This method is against
the Islamic teaching and the
possibilities of animal becoming
haram are quite high. Moreover if the
animal died because of this injury
then slaughtering it will be useless
and it will become haram.
It is mustahab to make the
animal drink water before
slaughter:
It is mustahab to make the animal
drink water before slaughtering it.
(Fatawa Rhimiya, volume no. 1, page
no.68)
Make the animal suffer as less
pain as possible while
slaughtering:
It should be completely taken care of
at the time of slaughter that the animal
experience as less pain as possible.
Therefore it is ordered to sharpen the
knife and dont slaughter an animal in
the presence of another animal and
cut the wind pipe and four veins
completely, so that its last moments
can be eased out and dont sharpen
the knife in front of the animal.
(Shami, volume no. 6, page no.294,
296)
Ruling about the slaughter of
non-Muslim:
It is a necessary condition for the
animals meat to be halal that the
person slaughtering must be a Muslim
or a person from the people of the
book.
Slaughter of the butcher:
If the butcher is a Muslim then the
animal slaughtered by him is halal
and it is allowed to eat the meat of
that animal.
(Ad-Darmaurrud, volume no. 2, page
no.296)
Ruling about the payment of
butcher:
Any part of the animal sacrificed like
skin or meat cannot be used in paying
the butcher his wages. If somebody
did that then the sacrifice will be valid
but it is wajib to give sadaqah equal to
the value of skin or meat given as the
payment to the butcher.
The butcher must be paid separately
in cash and no part of the animal
sacrificed, like skin or meat can be
used in paying the butcher his wages.
If somebody did that then it is
necessary to give sadaqah equal to the
value of skin or meat given as the
payment to the butcher.
Slaughtering from the back of
the neck:
It is forbidden to slaughter an animal
from the back side of the neck. The
meat of the animal slaughtered from
the back of the neck is not halal,
according to Hadhrat Abdullah Ibn
Abbas radhiyallahu anhu.
If the slaughtering of cow is
banned in some area:
The country and places like India
where Hindu rules, the sacrifice of
cow is banned; so the Muslims of
such places should not sacrifice cow
to avoid riot, massacre etc and
slaughter goat, sheep, ram or camel
instead. But if somebody sacrificed
cow anyhow, then his sacrifice will be
valid and he will be discharged of his
last year:
If somebody didnt offer his wajib
sacrifice of last year, then it is wajib
for him to give the value of a sacrifice
as sadaqah. If somebody got two
shares in a big animal, one with the
intention of this years sacrifice, and
one with the intention of last years
sacrifice, then in this condition though
the sacrifice of all the share holders
will be valid and that person will be
discharged from the obligation of this
years sacrifice but not from the last
years sacrifice. The share he had with
the intention of last years sacrifice
will be treated as nafil sacrifice; and it
will be necessary for him give the
value of a goat as sadaqah for the
compensation of last years sacrifice.
Prayer for a thief
Rabi Bin Khaseem was a very pious
person and a famous scholar of
Hadith. Once someone stole his horse
and people told him to curse the thief.
Instead he prayed in his favour that if
he is rich may he become righteous
and if he is poor may his poverty be
alleviated.
(Tarashay, page 89)
Ruling about cutting the head
off during the slaughter:
If the head of a hen or some other
animal has been cut off during the
slaughter, then it is allowed to eat the
meat and that meat will not be
makrooh. If doing so intentionally is
makrooh.
Distribution of meat:
It is better to divide the meat of
sacrifice in three parts: one part for
the home, one part for relatives and
friends, and one part for the poor and
needy. But if one has a big family and
he needs that meat, then he can keep
all the meat for himself and it will not
be a sin.
Meat should be distributed
after weighing:
1. If an animal is sacrificed on
behalf of seven persons, like a
cow or camel, its meat should
be divided equally among its
owners based on weight, and
not randomly or by mere
conjecture. Otherwise it will be
a sin and the excess part will be
interest. But if the legs and skin
are also included with meat
then the share with things will
be right even with lesser
amount of meat.
2. If all the participants eat at
same place and not separately
then in this condition it is
required to distribute meat after
weighing.
3. If all the participants agree that
the meat should not be
distributed, instead it should be
cooked and eaten together at
one place or should be given as
sadaqah; then it is not required
to distribute the meat. However
if anyone of them opts out of it
and asks for his share, then it
must be distributed.
4. Seven persons can share a big
animal whether they know each
other or not. If they are brothers
or relative living at one place,
then it is not required to eat
distribute the meat, if they want
they can store it at one place
and consume it.
no.317)
Sacrificing with the intention of
consuming meat:
If someone offered sacrifice only with
the intention of consuming meat and
he didnt had any intention of gaining
virtues or reward, then he will not be
discharged of his obligatory sacrifice
and it is necessary for such a person
to offer another sacrifice within the
prescribed days.
If one of the several people sharing a
big animal for sacrifice is not
intending for the reward or of
obligatory sacrifice, instead he intends
to just consume meat, then his
sacrifice will not be valid. If share in a
big animal of sacrifice is given to
such a person deliberately, then the
sacrifice of all the participants will
not be valid and they all should offer
it again.
Even if all the partners agree on its
distribution without weighing, it is
still not permissible according to
Shariah.
However, if the actual weighing is not
practicable due to some reason, and
all the partners agree to divide the
meat without weighing, distribution
by guess can be done with the
condition that each share necessarily
contains either a leg of the animal or
some quantity of its liver.
Sharing a big animal of
sacrifice with the intention of
selling meat:
If seven people bought an animal of
sacrifice then they came to know that
one participant is intending to sell the
meat, in this situation that persons
share should be bought by some other
person before sacrificing the animal,
otherwise the sacrifice of all the
participants will be spoiled and no
ones sacrifice will be valid. Because
the sacrifice must be done only for the
sake of Allah Taala, otherwise the
sacrifice will not be valid.

If someone sold the meat of
sacrifice:
If someone sold out the meat of
sacrifice then he must give sadaqah
equal to the value of that meat.
Giving meat to someone before
distribution:
If the meat of a shared animal is given
to someone before distribution with
mutual agreement, then the ruling
about it says that it is allowed, if no
participant had done the sacrifice to
fulfill nazar, because the distribution
of meat is not wajib in this case. And
if some participant had done the
sacrifice to fulfill nazar or munnat,
then giving meat to a rich person is
not allowed, because in this case it is
necessary to distribute meat and it is
wajib to give the share (meat) of
munnat or nazar to poor and needy
people. In short the sacrifice will be
valid but if the meat is given to some
rich person, then it is wajib for the
person who offered the sacrifice to
fulfill nazar, to give sadaqah equal to
the value of that meat.
Ruling about giving the meat of
sacrifice to a non-Muslim:
1. Giving the meat of sacrifice to
non-Muslims is allowed but not
in exchange of some service. It
is more virtuous to give this
meat to poor and needy
Muslims, because it is
mustahab. So, one should try to
give the meat of sacrifice to
Muslims.
2. Due to some genuine reason it
is allowed to give the meat of
sacrifice to non-Muslims.
3. It is allowed to give the meat to
the janitor.

Haram parts of a halal animal:
It is not allowed to consume the seven
parts of a halal animal:
1. Flowing blood
2. Organ to pass urine of both
male and female
3. Testicles
4. Organ to pass feces
5. Glands (hard meat)
6. Urinary bladder
7. Pancreas
In Kunz and Tahtavi it is written that
haram mughz (nerves running through
the back bone) is also haram, it is a
milk colored thread running through
the spinal cord.
no.360)
Ruling about skinning the
animal:
After the animal is slaughtered
according the method prescribed by
sharia and it turns completely cold,
then it is allowed to skin the animal,
whether completely or in pieces, or
the skin till he horns is included with
the rest of the skin, all of these are
right and valid.
It is not allowed and haram to skin the
animal after slaughter, before it turns
completely cold, so it must be
avoided.
(Hindia, volume no. 5, page no. 287,
300)

Ruling about using the skin of
the sacrificed animal or giving
it to someone:
The skin of the sacrificed animal can
be kept for personal use or given to
anyone else for their personal use
regardless of whether they are rich,
poor, Hashmi, belong to any sect, or
stranger, all of this is allowed; and it
is not wajib to perform tamlik because
it is allowed to keep it for personal
use like making a prayer rug or a
bucket of water out of it, and these
does not require tamlik. If the skin is
sold, instead of keep it for person use
or giving it to someone as a gift, it is
necessary to give the money accrued
in charity as Sadaqah.
Selling the skin before
slaughter:
It is haram to sell the skin before
slaughter. So the people who sell the
skin before slaughter the animal are
doing it wrong and committing
haram, but making a promise about it
is allowed.

Using the price of the skin for
personal use:
Using the price of the skin of the
sacrificed animal for personal use is
not allowed, if someone did that, then
it is wajib for him to give the amount
as sadaqah otherwise he will not get
the full reward.
Where the price of the skin can
be spent:
The price of the skin can be spent in
the same places where zakat can be
spent means poor and needy Muslim
people, orphanage, poor students of
mudarsa etc.
Ruling about the rope of the
sacrificed animal:
It is mustahab to give the rope of the
sacrificed animal as sadaqah, if sold
out then it is wajib to give the price as
sadaqah. If wants to keep it for
personal use or if he wants to give it
as a gift to someone, it is allowed for
him to do so.

A qurbni animal got lost. The person
therefore purchased another animal.
Thereafter, he found the first animal.
If this happened to a rich person, the
qurbni of only one animal is wajib
on him. But if this happened to a poor
person, the qurbni of both animals
will be wajib on him.

Significance of First Ten Days of ZulHijjah

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First and foremost Eid Mubarak to all the readers.

Translation: Abdullah Ibne Abbaas

one hundred times, and

Those who wish to excel others, let

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