Question:
Our sister asks and says: How is the sacrifice slaughtered on Eid al-Adha, and when does it begin? And when does it end?
Please explain the method by which we start the slaughtering. What do we do and say before, during and after the slaughtering? That is, until the meat is distributed to the poor. Because our method of slaughtering is: Before slaughtering, the mullah reads the Quran in the ear of the slaughtered animal, and the owner of the sacrifice should not eat more than a small piece of the meat. Is this method correct? Is the sacrifice slaughtered for the dead only? Or for the living? Or for both? May Allah grant you success.
Answer:
As for the time for the sacrifice, it is four days according to the correct opinion of the scholars: the day of Eid, which is the Day of Sacrifice, which is the tenth of Dhul-Hijjah, then the eleventh day, then the twelfth day, then the thirteenth day. Some scholars said: It is three days: the day of Eid and two days after it. The correct opinion is that it is four: the day of Eid and three days after it, which are the days of Tashreeq, which are the days of sacrifice, which are the days of stoning the Jamarat, and which are days of remembrance of Allah and eating and drinking.
When people pray the Eid prayer, they begin with the slaughtering. They begin with the slaughtering after the Eid prayer, as the Prophet, may God bless him and grant him peace, commanded. He prayed and then slaughtered, and said: Whoever prays our prayer and performs our ritual has performed the ritual, and whoever slaughters before the prayer has not slaughtered . So the Sunnah and the obligation is that the sacrifice be after the prayer if the person is in the country.
But if they are in the desert, such as the Bedouin, then they slaughter after the sun has risen. If the sun has risen and a little time has passed after it has risen, enough for the prayer, then they slaughter at that time. They slaughter after the sun has risen and a little time has passed, enough for the prayer, they slaughter; because they do not have prayer. The Bedouins are travelers who do not have Eid prayer, and they do not have Eid prayer, so they slaughter after the sun has risen.
And so in Mina - the pilgrims of Mina - they slaughter after the sun has risen, because they do not have the Eid prayer in Mina. Throwing stones at the Jamarat takes the place of the Eid prayer, as the Prophet, peace and blessings be upon him, did. He threw stones at the Jamarat and then slaughtered his sacrificial animal and did not pray the Eid prayer during the Farewell Pilgrimage, peace and blessings be upon him. They throw stones at the Jamarat, then slaughter their sacrificial animals and animals after that time after the sun has risen. This is what is prescribed.
When slaughtering, he says: In the name of Allah, Allah is the greatest. This is what is prescribed: In the name of Allah, Allah is the greatest. If he says: In the name of Allah only, it is sufficient, but it is better to say: In the name of Allah, Allah is the greatest. If he adds to this and says: My prayer, my sacrifice, my life, and my death are for Allah, Lord of the worlds. He has no partner, and I have been commanded to do this, and I am of the Muslims. Or he says: I have directed my face toward He who created the heavens and the earth, inclining toward truth, and I am not of the polytheists. This is recommended. But it is sufficient to say: In the name of Allah, Allah is the greatest. This is what the Prophet, peace and blessings be upon him, used to do: In the name of Allah, Allah is the greatest. He may also add: My prayer... and so on. What is obligatory is: In the name of Allah, this is obligatory. Adding: Allah is the greatest is recommended. In the name of Allah, Allah is the greatest. What is added to this by reciting: My prayer, and I have directed my face... this is recommended, but not obligatory.
Then, if the animal is slaughtered, the person eats whatever he wants, he is not restricted to a small piece, but he eats whatever he wants. If the animal is slaughtered, he and his family eat a little or a lot of it. The Sunnah is that they eat, feed others, and give in charity from this slaughtered animal. They eat from it whatever is easy, give in charity whatever is easy, feed others, and give as a gift. It is better to make it into thirds: a third they eat, a third they give as a gift to their relatives and friends, and a third to the poor. If they eat most and give a little in charity, there is no problem. The matter is broad in this, praise be to Allah. The Messenger, may Allah bless him and grant him peace, commanded them to eat and feed others, and Allah says: “So eat from it and feed the poor and needy” [Al-Hajj: 28].
He should give the poor what he can of it, and if they give the poor a third, that is better, and if he gives a third to his relatives and neighbors, that is also good. If he does not give a gift and does not give charity except a little or does not give charity at all, then the sacrifice is sufficient for him, and the sacrifice becomes sufficient and legitimate. However, some scholars are of the view that he must give a little of the meat in order to comply with the words of Allah the Almighty: {So eat thereof and feed the poor and needy} [Al-Hajj: 28]. He gives what he can of the meat, even if it is not from the sacrifice if he has eaten it. He gives from something else until he has fulfilled this obligation. However, the Sunnah in any case is to give some of it, {So eat thereof and feed the poor and the needy} [Al-Hajj: 36], as Allah the Almighty and the Prophet said. The Prophet, peace and blessings be upon him, said: Eat, give in charity, and save .
The Sunnah is for him to eat and save whatever he likes of that, and to give charity to the poor as much as he can. This is what is prescribed. If he does not give charity or sacrifice it, but rather eats it, it is valid and sufficient, but he has gone against what is best and against the Sunnah. He must make up for it, even with a little meat, and give it in charity to the poor. This is more cautious for him, in order to avoid disagreement with those who say it is obligatory. The apparent meaning of the Qur’an is that charity is obligatory, because Allah said: “So eat thereof and feed [others].” The basic principle of the command is that it is obligatory. However, the majority of scholars said that it is a Sunnah, because Allah said: “ So eat .” Eating is not obligatory, so feeding [others] is not obligatory, but it is a Sunnah. The Sunnah is to eat and feed [others], this is the Sunnah. Yes, and Allah is the source of help. The answer:
As for the time for the sacrifice, it is four days according to the correct opinion of the scholars: the day of Eid, which is the Day of Sacrifice, which is the tenth of Dhul-Hijjah, then the eleventh day, then the twelfth day, then the thirteenth day. Some scholars said: It is three days: the day of Eid and two days after it. The correct opinion is that it is four: the day of Eid and three days after it, which are the days of Tashreeq, which are the days of sacrifice, which are the days of stoning the Jamarat, and which are days of remembrance of Allah and eating and drinking.
When people pray the Eid prayer, they begin with the slaughtering. They begin with the slaughtering after the Eid prayer, as the Prophet, may God bless him and grant him peace, commanded. He prayed and then slaughtered, and said: Whoever prays our prayer and performs our ritual has performed the ritual, and whoever slaughters before the prayer has not slaughtered . So the Sunnah and the obligation is that the sacrifice be after the prayer if the person is in the country.
But if they are in the desert, such as the Bedouin, then they slaughter after the sun has risen. If the sun has risen and a little time has passed after it has risen, enough for the prayer, then they slaughter at that time. They slaughter after the sun has risen and a little time has passed, enough for the prayer, they slaughter; because they do not have prayer. The Bedouins are travelers who do not have Eid prayer, and they do not have Eid prayer, so they slaughter after the sun has risen.
And so in Mina - the pilgrims of Mina - they slaughter after the sun has risen, because they do not have the Eid prayer in Mina. Throwing stones at the Jamarat takes the place of the Eid prayer, as the Prophet, peace and blessings be upon him, did. He threw stones at the Jamarat and then slaughtered his sacrificial animal and did not pray the Eid prayer during the Farewell Pilgrimage, peace and blessings be upon him. They throw stones at the Jamarat, then slaughter their sacrificial animals and animals after that time after the sun has risen. This is what is prescribed.
When slaughtering, he says: In the name of Allah, Allah is the greatest. This is what is prescribed: In the name of Allah, Allah is the greatest. If he says: In the name of Allah only, it is sufficient, but it is better to say: In the name of Allah, Allah is the greatest. If he adds to this and says: My prayer, my sacrifice, my life, and my death are for Allah, Lord of the worlds. He has no partner, and I have been commanded to do this, and I am of the Muslims. Or he says: I have directed my face toward He who created the heavens and the earth, inclining toward truth, and I am not of the polytheists. This is recommended. But it is sufficient to say: In the name of Allah, Allah is the greatest. This is what the Prophet, peace and blessings be upon him, used to do: In the name of Allah, Allah is the greatest. He may also add: My prayer... and so on. What is obligatory is: In the name of Allah, this is obligatory. Adding: Allah is the greatest is recommended. In the name of Allah, Allah is the greatest. What is added to this by reciting: My prayer, and I have directed my face... this is recommended, but not obligatory.
Then, if the animal is slaughtered, the person eats whatever he wants, he is not restricted to a small piece, but he eats whatever he wants. If the animal is slaughtered, he and his family eat a little or a lot of it. The Sunnah is that they eat, feed others, and give in charity from this slaughtered animal. They eat from it whatever is easy, give in charity whatever is easy, feed others, and give as a gift. It is better to make it into thirds: a third they eat, a third they give as a gift to their relatives and friends, and a third to the poor. If they eat most and give a little in charity, there is no problem. The matter is broad in this, praise be to Allah. The Messenger, may Allah bless him and grant him peace, commanded them to eat and feed others, and Allah says: “So eat from it and feed the poor and needy” [Al-Hajj: 28].
He should give the poor what he can of it, and if they give the poor a third, that is better, and if he gives a third to his relatives and neighbors, that is also good. If he does not give a gift and does not give charity except a little or does not give charity at all, then the sacrifice is sufficient for him, and the sacrifice becomes sufficient and legitimate. However, some scholars are of the view that he must give a little of the meat in order to comply with the words of Allah the Almighty: {So eat thereof and feed the poor and needy} [Al-Hajj: 28]. He gives what he can of the meat, even if it is not from the sacrifice if he has eaten it. He gives from something else until he has fulfilled this obligation. However, the Sunnah in any case is to give some of it, {So eat thereof and feed the poor and the needy} [Al-Hajj: 36], as Allah the Almighty and the Prophet said. The Prophet, peace and blessings be upon him, said: Eat, give in charity, and save .
The Sunnah is for him to eat and save whatever he likes of that, and to give charity to the poor as much as he can. This is what is prescribed. If he does not give charity or sacrifice it, but rather eats it, it is valid and sufficient, but he has gone against what is best and against the Sunnah. He must make up for it, even with a little meat, and give it in charity to the poor. This is more cautious for him, in order to avoid disagreement with those who say it is obligatory. The apparent meaning of the Qur’an is that charity is obligatory, because Allah said: “So eat thereof and feed [others].” The basic principle of the command is that it is obligatory. However, the majority of scholars said that it is a Sunnah, because Allah said: “ So eat .” Eating is not obligatory, so feeding [others] is not obligatory, but it is a Sunnah. The Sunnah is to eat and feed [others], this is the Sunnah. Yes, and Allah is the source of help.
Source: Ibn Baz website
https://binbaz.org.sa/fatwas/17196/Ruling-on-sacrifice-on-Eid-Al-Adha-and-how-to