Eid al-Adha: Why do Muslims slaughter animals remembering the sacrifice of Abraham?

Sources

• ✓ 22:36 · Al-Hajj

  22:36 · Muhammad Marmaduke Pickthall

  وَٱلْبُدْنَ جَعَلْنَٰهَا لَكُم مِّن شَعَٰٓئِرِ ٱللَّهِ لَكُمْ فِيهَا خَيْرٌۭ ۖ فَٱذْكُرُوا۟ ٱسْمَ ٱللَّهِ عَلَيْهَا صَوَآفَّ ۖ فَإِذَا وَجَبَتْ جُنُوبُهَا فَكُلُوا۟ مِنْهَا وَأَطْعِمُوا۟ ٱلْقَانِعَ وَٱلْمُعْتَرَّ ۚ كَذَٰلِكَ سَخَّرْنَٰهَا لَكُمْ لَعَلَّكُمْ تَشْكُرُونَ

  And the camels! We have appointed them among the ceremonies of Allah. Therein ye have much good. So mention the name of Allah over them when they are drawn up in lines. Then when their flanks fall (dead), eat thereof and feed the beggar and the suppliant. Thus have We made them subject unto you, that haply ye may give thanks.

• ✓ Tafsir Ibn Kathir on 22:36

  Sunni

  Tafsir Ibn Kathir · 22:36

  Allah praises His servants by highlighting what He has created for them among the she-camels, declaring them as among His sacred rites. This honor lies in that these animals are meant to be offered to His Sacred House—the Kaaba—in pilgrimage and during the rites of Hajj, and such offerings are among the finest gifts presented there, as illustrated in His words: "Do not violate the rites of Allah, nor the sacred month, nor the sacrificial animals, nor the garlands," which emphasize their sacred status. Ibn Jurayj reported that Ata said regarding "and the she-camels We have made for you as among the rites of Allah" that this refers to cows and camels. This view is also narrated from Ibn Umar, Sa'id ibn Al-Musayyib, and Al-Hasan Al-Basri. Mujahid specified that the she-camels refer only to camels. It is agreed that the term "she-camel" includes the camel, but scholars differ on whether it rightfully applies to the cow as well. The stronger opinion holds that it is legally designated as such, supported by hadith. The majority of scholars concur that a single she-camel is a sufficient sacrifice for seven individuals, and likewise a single cow suffices for seven, as established by authentic hadith narrated by Muslim from Jabir ibn Abdullah, where the Prophet ﷺ instructed: "The she-camel suffices for seven, and the cow suffices for seven." Some, like Ishaq ibn Rahwayh and others, affirmed that cows suffice for seven while camels suffice for ten, a view substantiated in hadith found in the Musnad of Imam Ahmad and the Sunan of An-Nasa’i and others; Allah knows best. When Allah says, "For you therein is good," it indicates reward and benefit in the Hereafter. From Sulaiman ibn Yazid Al-Ka'bi, through Hisham ibn Urwah and Aisha, it is reported the Messenger of Allah ﷺ said: "No deed on the day of sacrifice is more beloved to Allah than the shedding of blood; indeed, each horn, hoof, and hair of the sacrificed animal will be presented before Allah on the Day of Resurrection. The blood reaches Allah before it falls to the ground, so rejoice with it." This hadith was narrated by Ibn Majah and At-Tirmidhi, who graded it as good. Sufyan ath-Thawri recounted that Abu Hatim used to borrow money to purchase she-camels for sacrifice, answering critics by citing this verse, "For you therein is good." Ibn Abbas related that the Prophet ﷺ said: "No expense of paper (money) in anything is better than spending it for a sacrificial throat on Eid day." This was reported by Ad-Daraqutni. Mujahid explained "good for you" as reward and benefits. Ibrahim al-Nakha'i noted that these animals serve for riding and milking when needed. Regarding "So mention the name of Allah upon it, when it is lined up," Jabir ibn Abdullah described that he prayed Eid with the Prophet ﷺ, who then sacrificed a ram, saying: "In the name of Allah, Allah is the Greatest; O Allah, this is on my behalf and on behalf of those of my nation who did not sacrifice." This was narrated by Ahmad, Abu Dawud, and At-Tirmidhi. Muhammad ibn Ishaq related from Jabir that the Prophet ﷺ sacrificed two rams on Eid, pronouncing the dedication in the directions they faced, stating his inclination towards the One who created the heavens and earth as a monotheist, not a polytheist, dedicating prayer, sacrifice, life and death to Allah alone, and cited his command to be the first of Muslims. Then he named Allah and magnified Him before slaughtering. Ali ibn al-Husayn narrated that the Prophet ﷺ would buy two fat, horned, fine rams for sacrifice, then while standing after prayer and sermon, he would slaughter one with his own hand, saying: "O Allah, this is on behalf of all my nation who bear witness that there is no deity but You and who testify that I conveyed the message." Then he would slaughter the other similarly, saying: "This is on behalf of Muhammad and the family of Muhammad," distributing the meat to the needy and eating from it with his family. Al-A'mash narrated from Abu Zibyan from Ibn Abbas that "lined up" means standing on three legs, supported by the left, invoking the formula: "In the name of Allah, Allah is the Greatest; O Allah, from You and for You." Similar reports were relayed by Mujahid, Ali ibn Abi Talhah and Al-Awfi from Ibn Abbas. Laits ibn Sa'd related from Mujahid that when the she-camel’s left leg was tied, the animal stood on three legs; Ibn Abi Najih transmitted something similar. Al-Dahhak said one leg is tied, and so it stands on three. According to Sahih al-Bukhari and Muslim, Ibn Umar came across a man who had let his sacrificial camel rest on the ground while slaughtering it; Ibn Umar instructed him to tie and raise it, following the Prophet’s ﷺ practice. Jabir reported that the Prophet and companions would slaughter the she-camels by tying the left leg and having them stand on the remaining legs. Ibn Lahiyah conveyed that Ata ibn Dinar heard Salim ibn Abdullah say to Sulayman ibn Abd al-Malik: stand at the right side and slaughter from the left. In Sahih Muslim, Jabir described the farewell pilgrimage where the Prophet ﷺ personally slaughtered 36 camels, piercing each with a spear in hand. Abd ar-Razzaq reported from Ma’mar and Qatadah in the narration of Ibn Mas’ud that the term was transmitted as "Swiftly standing," meaning tied and standing. Sufyan ath-Thawri related from Mansur from Mujahid that those who recited the word as "Safaf" pronounced it as tied/standing; those reciting "Sawaf" said it means lining them up. Tawus, Al-Hasan, and others said "So mention the name of Allah upon them, perfectly devoted to Him." Malik narrated this from Az-Zuhri. Abdur Rahman ibn Zaid interpreted "Safawi" as pure, free from the idolatry of the pre-Islamic pagans. Regarding "Then when their sides have fallen," Ibn Abi Najih quoted Mujahid explaining it means the animal has collapsed to the ground. This narration is also attributed to Ibn Abbas and Muqatil ibn Hayyan. Al-Awfi from Ibn Abbas said it means the animal has been slaughtered. Abdur Rahman ibn Zaid bin Aslam said it means the animal has died. This final meaning is favored by Ibn Abbas and Mujahid, since it is not permissible to eat from the sacrificed animal until it dies and its motion ceases. A hadith commands: "Do not hasten after the breath departs." This is recorded by ath-Thawri in his collection from Ayyub, Yahya ibn Abi Kathir, and Farafisa al-Hanafi from Umar ibn al-Khattab, supported by the sound hadith of Shaddad ibn Aws in Sahih Muslim: "Allah has ordained excellence in all things; thus when you kill, kill well; when you slaughter, slaughter well; and let one of you sharpen his blade and ease the slaughtered animal." From Abu Waqid al-Laythi: the Prophet ﷺ said: "That which is cut from a living animal is considered carrion." Authenticated by Ahmad, Abu Dawud and At-Tirmidhi. "Then eat from it and feed the one who is contented and the one in need." Some of the predecessors understood the command to eat from the sacrifice as a permission. Malik held it is recommended, others said obligatory, reflecting some of the Shafi'i perspective. There is disagreement about the meaning of "the contented" and "the one in need." Al-Awfi, quoting Ibn Abbas, said the contented is the one satisfied with what is given and at home, and the needy refers to one who approaches silently for meat without asking, as supported by Mujahid and Muhammad ibn Ka'b al-Qurazi. Ali ibn Abi Talhah said the contented is the chaste and the needy is the beggar; this is shared by Qatadah, Ibrahim an-Nakha'i, and Mujahid in one narration. Ibn Abbas, Zaid ibn Aslam, Ikrimah, Al-Hasan al-Basri, Ibn al-Kalbi, Muqatil, and Malik ibn Anas said the contented is the one who asks you for meat, and the needy is the one who comes to you urged by hunger without asking. This is the wording of Al-Hasan. Sa'id ibn Jubayr said the contented is the beggar, explaining with a poetic metaphor that some refuse to beg though they are in need. Zaid ibn Aslam said the contented is the poor who wanders, and the needy is the friend or weak visitor; this is from Abd Allah ibn Zaid. Mujahid also described the contented as your wealthy neighbor who observes what enters your house, and the needy as those who come upon you asking for meat from the rich or poor. Ikrimah held a similar view, asserting the contented are the people of Mecca. Ibn Jarir preferred that the contented be the beggar, as one who reassures you by raising his hand for asking, and the needy is the one who seeks meat by coming silently. This verse was cited by scholars who opined that sacrificial meat is to be divided into three shares: a third for the owner to eat, a third to gift to associates, and a third to give in charity, based on Allah's words: "Then eat from it and feed the contented and the needy." A sound hadith relates that the Prophet ﷺ said: "I had forbidden you to store meat of sacrifices beyond three days; eat and store what appears suitable." Variants include commands to eat, store, and donate. Another perspective is that the sacrificer eats half and donates half, based on the earlier verse wherein Allah commands feeding the poor. If the sacrificer consumes it all, some say this implies containing the full reward; Ibn Surayj follows this Shafi'i opinion. Others opined the reward includes the full value of the sacrifice or half, a third, or at least some portion, the last being the prevalent Shafi'i view. Regarding the skins, Ahmad’s Musnad reports from Qatadah ibn al-Numan that they should be enjoyed and not sold. Scholars differ: some permit selling skins, others say they should be shared with the poor. Al-Bara' ibn Azib reported that the Prophet ﷺ said: "The first thing we do on our day is to pray, then return and slaughter. Whoever slaughters before the prayer, his slaughtering is only meat for his family and not part of the ritual." Narrated by the two Sahihs. Hence, Imam Shafi'i and many scholars hold that the time of sacrifice begins after the Eid prayer and sermon, with Ahmad adding that the imam should be the first to slaughter. Abu Hanifa allowed that people in rural areas without Eid prayer may slaughter after dawn, while cities must wait until after the imam prays. Some say slaughtering is only on the day of sacrifice; others allow it on subsequent days of Tashriq (the following three days), for convenience. Sa’id ibn Jubayr said all days of Tashriq are days of slaughter. Ahmad and Ibn Hibban report similarly. Some say the slaughter permission extends until the end of Dhu al-Hijjah; Ibrahim an-Nakha’i and Abu Salama ibn Abd ar-Rahman hold this view, though it is considered unusual. Finally, regarding "Thus We have made them subservient to you, that you may be grateful," this shows that Allah has tamed these animals for mankind's benefit—subjugated and made submissive—so that you may ride them, milk them, or slaughter them as you will. This is like His words in Surah Yasin (36:71-73): "Have they not seen that We created for them whatever the hands of Our power have made: livestock they own? And We tamed them for them, so some they ride, and from some they eat. And there are benefits for them and drinks, will they not be grateful?" Hence Allah ends this verse stating that this subjugation and multiple benefits are given so that people recognize His favors and express gratitude.

• ✓ Sahih al-Bukhari 13:7

  Sunni SAHIH

  Sahih al-Bukhari · Book 13, Hadith 7 · Narrated by Al-Bara' ibn 'Azib

  The Prophet addressed us on Eid al-Adha after the prayer and said, 'Whoever prays our prayer and performs our sacrifice has completed the sacrifice. Whoever sacrifices before the prayer, then it counts as a sacrifice but not a valid sacrifice ritual.' Abu Burda bin Niyar, the maternal uncle of Al-Bara', said, 'O Messenger of Allah, I sacrificed my young sheep before the prayer, knowing that today is for eating and drinking, and I wanted my sheep to be the first slaughtered in my home. So, I sacrificed it and ate before coming to the prayer.' The Prophet said, 'Your sheep is a sheep for meat.' He replied, 'But we have a calf that is dearer to us than two sheep. Should I sacrifice it instead?' The Prophet said, 'Yes, and no one after you will be allowed to do otherwise.'