Regulations of Eid al-Adha
Every year in the Islamic calendar, Muslims anticipate a significant event that carries numerous rituals and observances: the blessed Eid al-Adha. This holiday follows the completion of the Hajj pilgrimage and particularly the day of Arafah. There are several guidelines and actions that Muslims should adhere to in conjunction with Eid al-Adha.
Among the most important actions are the act of slaughtering the udhiyah (sacrificial animal) and the related regulations, as well as the practice of Takbeer (saying ‘Allahu Akbar’) during the days of the Eid immediately following the obligatory prayers, among other guidelines. This article aims to present a collection of matters and rulings related to Eid al-Adha, along with scholarly opinions on these topics.
Eid Prayer
The term ‘Eid’ linguistically originates from the word ‘عود’ (to return) and is said to derive from ‘عادة’ (habit), highlighting its repetitive nature. The plural of Eid is ‘Aiyad’, and it refers to a day when people congregate for celebration. The name ‘Eid’ is attributed to the multitude of divine blessings that occur on this day or because it recurs annually, bringing joy. Muslims celebrate only two main Eids: Eid al-Adha and Eid al-Fitr.
In a more formal context, ‘Eid’ signifies a day marked by the commemoration of a significant event or occasion involving good news or noteworthy occurrences, or it can refer to the repeated celebration of a joyous event. The Eid prayers, specifically, are unique prayers performed by Muslims on the mornings of Eid al-Fitr and Eid al-Adha, according to specific rituals.
The legitimacy of the Eid prayers is affirmed in the Qur’an, the Sunnah, and the consensus of scholars. The Qur’anic evidence for their legitimacy can be found in the verse: (فَصَلِّ لِرَبِّكَ وَانْحَرْ), where the prayer mentioned relates to the Eid prayers in conjunction with the act of slaughtering (the udhiyah).
As for the evidence from the Sunnah, Abdullah ibn Umar (may Allah be pleased with him) narrates: (كان رسولُ اللهِ صلَّى اللهُ عليه وسلَّم وأبو بكرٍ وعمَر رضي اللهُ عنهما، يصلونَ العيدَينِ قبلَ الخُطبةِ). Muslims have unanimously agreed on the legitimacy of the Eid prayers, which have been observed since the time of Prophet Muhammad (peace be upon him) to the present day.
Status of the Eid Prayers
Scholars have differing views regarding the status of the Eid prayers, although they agree on their legitimacy. Here are the various opinions on this matter:
- Hanafi scholars maintain that the Eid prayers are obligatory for every male who is required to perform the Friday prayers, while they are not obligatory for women.
- The Maliki view considers the Eid prayers to be an emphasized Sunnah for those obliged to attend Friday prayers, being mandatory for men but optional for women. For those who miss the congregation or are not obligated to attend Friday prayers, it is merely recommended.
- According to the Shafi’i school, the Eid prayers are an emphasized Sunnah for every accountable individual, whether male or female; it is customary to perform them in congregation unless the person is performing Hajj, in which case they may pray alone.
- The Hanbali perspective views the Eid prayers as a communal obligation, required for those who must attend Friday prayers. If a congregation performs it, the obligation is lifted from the remaining individuals. For those who miss out, the Eid prayer becomes a recommended act.
The time for the Eid prayers begins from sunrise until just before noon when the sun begins to decline, marking the time for the Dhuhr prayer.
Slaughtering the Sacrificial Animal
The term ‘Udhiyah’ linguistically derives from the root ‘ضحّى’ (to sacrifice), and it is pluralized as ‘Udhiyah’ or ‘Adhahi’. It is etymologically linked to the time of ‘Dhuha’, which refers to the midday period. In this context, the Udhiyah refers to the animals sacrificed in accordance with certain specified criteria and during particular times.
The essence of slaughtering the udhiyah is to draw closer to Allah (glorified and exalted be He) through this ritual performed during the blessed days of Eid al-Adha, commemorating the sacrifice associated with Prophet Ibrahim (peace be upon him).
Status of the Sacrificial Animal
Udhiyah is considered permissible and sanctioned, as agreed upon by scholars. Its legitimacy is supported by both the Qur’an and the Sunnah, as well as the consensus of the community. It has been established that the Prophet Muhammad (peace be upon him) performed the sacrifice during his lifetime and encouraged his companions to do the same. Qur’anic evidence for the legitimacy of the Udhiyah includes the verse: (وَالْبُدْنَ جَعَلْنَاهَا لَكُم مِّن شَعَائِرِ اللَّهِ لَكُمْ فِيهَا خَيْرٌ).
Additionally, another verse states: (فَصَلِّي لِرَبِّكَ وَانْحَر). In terms of Sunnah, it is narrated by Anas ibn Malik (may Allah be pleased with him): (أنَّ النبيَّ -صلَّى اللهُ عليه وسلَّم- كان يُضَحِّي بكبشَينِ أملحَينِ أقرنَينِ، ووضَع رِجلَه على صفحتِهما، ويذبحُهما بيدِه).
Regarding the ruling on Udhiyah, scholarly opinions vary:
- View of the Majority Scholars
The Shafi’i, Hanbali, and Maliki schools agree that Udhiyah is an emphasized Sunnah for those capable of performing it. They support their view by referencing a narration from Umm Salama, in which the Prophet (peace be upon him) said: (إذا دخلتِ العَشْرُ وأراد أحدكم أن يُضحِّيَ، فلا يَمَسَّ من شعرِه وبشرِه شيئًا). The intention mentioned in this hadith implies that it is optional for Muslims to either carry out the sacrifice or not; thus, if one chooses not to do so, there is no obligation.
They argue that if Udhiyah were obligatory, the statement from the Prophet would have been a directive instilling the necessity of performing it rather than presenting it as a choice, indicating that it remains a recommended act rather than an obligation.
- View of the Hanafi School, Imam Ahmad ibn Hanbal, and Ibn Taymiyyah
They assert that the Udhiyah is obligatory for every sane adult Muslim capable of making the sacrifice. Supporters of this view cite the verse: (فَصَلِّ لِرَبِّكَ وَانْحَر), as it is framed in an imperative format, signaling an obligation for those able to perform it.
The Takbeer
The Takbeer during the nights of Eid al-Fitr and Eid al-Adha is recommended, as agreed upon by scholars. The Takbeer during these nights is not limited to the prayers; it is generally encouraged in mosques, streets, markets, and homes. The basis for the validity of Takbeer during Eid is found in the Quran: (وَلِتُكْمِلُوا الْعِدَّةَ وَلِتُكَبِّرُوا اللَّهَ عَلَى مَا هَدَاكُمْ وَلَعَلَّكُمْ تَشْكُرُونَ). Hence, Muslims are encouraged to express Takbeer during the nights of Eid al-Fitr and Eid al-Adha in mosques, homes, and public areas.
Eid al-Adha holds specific distinctions compared to Eid al-Fitr with respect to Takbeer; the Takbeer during Eid al-Adha is continuous and varies in form. It is categorized into two types:
- The Restricted Takbeer refers to the Takbeer that is repeated by Muslims after mandatory prayers. Whenever Muslims complete a required prayer, they begin their Takbeer, hence it is termed ‘restricted’. This form of Takbeer starts from the morning of the Day of Arafah until the sunset on the fourth day of Tashreeq.
- The Unrestricted Takbeer occurs throughout the daylight hours, commencing upon sighting the crescent moon of Dhu al-Hijjah and concluding at sunset on the fourth day of Tashreeq.
Scholarly opinions on the phrasing of Takbeer are varied, and they can be classified into two main views:
- One group of scholars believes that the Takbeer should be repeated thrice consecutively.
They phrase it as: (الله أكبر الله أكبر الله أكبر), and this is supported by the Shafi’i scholars. The recommended formula for Takbeer in the Shafi’i school is: (الله أكبر الله أكبر الله أكبر، لا إله إلا الله، والله أكبر الله أكبر، ولله الحمد), and any additional remembrance of Allah is considered beneficial in their view.
The recommended addition, according to them, is: (الله أكبر كبيراً، والحمد لله كثيراً، وسبحان الله بُكرةً وأصيلاً، لا إله إلا الله، لا نعبد إلا إيّاه، مُخلصين له الدّين ولو كره الكافرون، لا إله إلا الله وحده، صدق وعده، ونصر عبده، وهزم الأحزاب وحده، لا إله إلا الله، والله أكبر).
- Some scholars maintain that the preferred method of Takbeer is to perform it in pairs.
They phrase it as: (الله أكبر الله أكبر، لا إله إلا الله، والله أكبر الله أكبر، ولله الحمد), which is the view adopted by the Hanbali school.