Assalamu alaykum warahmatullahi wabarakaatuhu
O servants of Allah! Qurbaani is a sacrifice that is offered at the time of Eid al-Adha in obedience to Allah’s directive, show gratitude for His favours and to share the joy of the blessed moment (as the hajj rites are been concluded) with the poor and the needy.
Qur’ban means approaching as a word. There upon, sacrificing an animal means to sacrifice an animal out of the goods that Allah gave in order to approach Him and attain his pleasure and consent. In this sacrifice, we find the following:
• Love for Allah in contrast to love of the self obedience over rebellion.
• Loyalty to Allah in preference to loyalty to the family.
• Faith versus emotion.
• Struggle as opposed to pleasure.
Where is this spirit of Qur’bani in our idle and aimless nights and days? Who is able to place the knife on his heart in order to slaughter the beasts of rebellion, hatred, jealousy, pride, and greed etc.? Qur’bani is an annual reaffirmation of our pledge to Allah, that:

“Verily my prayer, my sacrifices, my life and my death are surrendered to Allah; the Rabb (Sustainer & Cherisher) of the worlds.” (Q6: 162)

Eid-ul-Adha reverberates with the cries of surrender, submission, and sacrifice. It is a grim reminder that life is about action, struggle, and endurance. Anyone who is mandated and capable to perform this act of worship but refuses has simply created the burden of answering to Allah as to his loyalty and obedience.

The day of the eid when the sacrifice is done is very dear to Allah and should be a source of joy and jubiliation for the Ummah. Sayyidatuna A’isha (RA) narrated that Rasulullah (SAW) said: “There is nothing dearer to Allah during the days of Qur’bani than the sacrificing of animals. The sacrificed animal shall come on the day of Qiyamah with its horns, hair and hooves (to be weighed in Sawaab). The sacrifice is accepted by Allah before the blood reaches the ground. Therefore sacrifice with an open and happy heart.”

When the companions of Rasulullah (SAW) asked, "O Rasulullah! What is Qur’bani?" He replied: "It is the Sunnah of your father Ibrahim." They asked again: "What benefit do we get from it?" He answered, "A reward for every hair of the sacrificed animal." "And what reward is there for animals with wool? they asked. "A reward for every fibre of the wool," replied the Holy Prophet (SAW)."
O servants of Allah! Do not deprive yourselves of the great benefits of the Qur’ban by being miserly; some are capable but have joined the bandwagon complaining of high cost, economic down turn, etc. Rasulullah (SAW) said, "The person who makes Qur’bani with a willing heart and with the niyyat of reward, then on the Day of Judgment that Qur’bani will shield him from the fires of Hell." As for those who are undecided, the Prophet (SAW) warned that “the person who has the means of performing Qur’ban but does not do so should not even come near our eid ground (place of Eid prayer).”

O servants of Allah! The categories of people required to make the Qur’ban are as follows:
1. Qur’ban is Waajib on all Muslims (male and female) who are sane, baaligh (have reached the age of puberty) and are the possessors of minimum Zakatable wealth (Nisab). It is not necessary that the ownership of such wealth be for a full year.
2. Qur’ban is Waajib on a man for himself only, not for his wife and children. However, it is his duty to see that his wife’s and grown-up children’s Qur’ban are made if they are possessers of his wealth with their permission, their Qur’ban will be valid.
3. Qur’ban is not Waajib on poor people (who do not possess wealth equal to Nisaab) nor on travellers (Musaafirs) nor on minors. If a minor reaches the age of puberty or a poor person becomes rich or a Musaafir (traveler) becomes a Muqeem (i.e. by completing his journey or intending to stay in one place for 15 days or more) before the sunset of the 12th Dhul Hijjah then Qur’ban is Waajib on them.
4. Qur’ban on behalf of a deceased person is Waajib if he had made a Wasiyyat (Will) that it should be undertaken from his wealth, provided the cost does not exceed one third of his net estate.
5. Notwithstanding his state of finance, if a poor person buys an animal during the days of Qur’ban with the intention of making the sacrifice, then it becomes Waajib upon him to sacrifice this animal. However, if this animal dies or gets lost, Qur’bani will not remain Waajib on him. It will not be necessary for him to buy another animal. If he buys another animal and thereafter the first one is found, it becomes Waajib upon him to sacrifice both animals.
6. If a person on whom Qur’bani is Waajib bought an animal for sacrifice but due to some reason he could not slaughter it on the fixed days of Qur’bani, it is compulsory upon him to give the animal away, alive, as charity. If he did not purchase the animal and Qur’ban was Waajib on him, it is obligatory for him to give as charity, the value of the animal.
7. A person on whom Qur’bani was Waajib who failed to carry it out for a number of years should give the value of that number of animals as charity. Slaughtering of that number of animals during the days of Qur’ban will not compensate for the missed Qur’ban, but will instead be regarded as voluntary Qur’ban.
8. If a person carries out Qur’ban on behalf of a person on whom Qur’ban is Waajib, without his permission and without his knowing, this Qur’ban will not be valid. If it is done with his permission or instruction it is permissible.

O servants of Allah! Do note that there is no mention of your marital status or your sex. If you have the capability, which you know that Allah is aware of, then Qur’ban is wajib (mandatory) upon you. Refusing to do it is like the one Allah spoke of:

“O you who believe, do not let your possessions and your children divert you from the remembrance of Allah; for whoever does that - it is they who are the losers. And expend, in alms, of that with which We have provided you before death comes to any of you, whereat he will say, ‘My Lord, if only You would reprieve me for a short time so that I might give charity and become one of the righteous!’ (Q63:10-11)

.

Ibn ‘Abbās, RA, said, ‘Every person who has fallen short of [his duty regarding] alms and the Pilgrimage will ask to be returned to this world at the moment of death’ but, unfortunately, that will not happen. The loss suffered becomes a permanent one.

O brethren! Do not deny yourself of Allah’s bounties. Expose yourself to the gentle breeze of your Lord’s mercy during these ten days, for Allah will cause this breeze to touch whomever He wills, and whoever is touched by it will be happy on the Day of Judgment. May Allah let us benefit immensely from the windfall of this blessed season. Allahumma Aaamiin!!!


Wassalamu alaykum

I using this moment to which all muslim nairaland an happy eidel kabir celebration

Masha Allah

Barka d-sallah

JazakumLLah Khayran

maa sha Allah, jazakum lahu hairan

Jazakumulahul khairan

masha Allah

Meanwhile, you can visit this link on how to slaughter your ram

https://www.nairaland.com/1471304/guide-how-slaughter-ram-eid

@op, jazakhumllahu akhiran

Mashallah

Ameen. May Allah reward you.

There are six conditions for the udhiyah: -1- It should be one of the an’aam class of animals, which are: camels, cattle, sheep and goats, because Allaah says (interpretation of the meaning): “And for every nation We have appointed religious ceremonies, that they may mention the Name of Allaah over the beast of cattle that He has given them for food” [al-Hajj 22:34] Baheemat al-an’aam (translated here as “beast of cattle”) includes camels, cattle and sheep. This is what is well known among the Arabs, and this was the view of al-Hasan, Qataadah and others. -2- It should have reached the age stipulated in sharee’ah, which is six months for a sheep and the age at which the animal is considered to be an adult for any other animal, because the Prophet (peace and blessings of Allaah be upon him) said: “Do not sacrifice anything but an adult animal, unless it is difficult for you, in which case you may slaughter a six-month old lamb (jadh’ah).” Narrated by Muslim. A mature animal means one that is considered to be an adult. In the case of camels it means one that is five years old. For cattle, it means one that is two years old. For sheep it means one that is a year old. The jadh’ah is that which is half a year old. So it is not correct to sacrifice a camel, cow or goat that has not yet reached maturity, or a sheep that is less than six months old. -3- It should be free of any faults that would render it unsuitable for sacrifice, of which there are four: 1 – An obvious defect in one eye, such as when the eye is sunken in its socket, or when it sticks out like a button, or is white and obviously defective. 2 – Obvious sickness, whose symptoms are clearly apparent in the animal, such as fever that prevents it from grazing and causes loss of appetite; mange that obviously affects its flesh or its health; deep wounds that affect its health, and so on. 3 – Obvious lameness, which prevents the animal from walking normally. 4 – Emaciation that leaves no marrow in the bones, when the Prophet (peace and blessings of Allaah be upon him) was asked about what should be avoided in udhiyah, he gestured with his hand and said: “Four: a lame animal which is obviously lame, a one-eyed animal whose defect is obvious, a sick animal whose sickness is obvious, and an emaciated animal that no one would choose.” Narrated by Maalik in al-Muwatta’ from the hadeeth of al-Bara’ ibn ‘Aazib. According to a hadeeth narrated from him in al-Sunan , he said: “The Messenger of Allaah (peace and blessings of Allaah be upon him) stood up among us and said: ‘There are four which are not permissible for sacrifice,’” and he mentioned something similar. Classed as saheeh by al-Albaani in Irwa’ al-Ghaleel , 1148. These four faults render an animal unsuitable for sacrifice, and they include similar faults or more severe faults. So the following animals are also unsuitable for sacrifice: 1- One that is blind in both eyes. 2- One that has eaten more than it can stand, until the danger has passed. 3- One that has encountered difficulty in giving birth, until all danger has passed. 4- One that has suffered something that could kill it, such as strangulation or a fall from a high place, until the danger has passed. 5- One that is unable to walk because of a defect. 6- One that has had one of its forelegs or hind legs cut off. If these are added to the four defects mentioned in the text, the number of those that cannot be offered as sacrifices reaches ten – these six and the four mentioned above. -4- The animal should belong to the person who is offering the sacrifice, or he should have permission for that either on the grounds of sharee’ah or from the owner. The sacrifice is not valid if the animal slaughtered does not belong to the person who is sacrificing it, such as one that has been taken by force, stolen, or taken on the basis of a false claim, etc, because it is not permissible to draw closer to Allaah by means of sin. A sacrifice offered by the guardian of an orphan from the orphan’s property is valid if that is customary and if he feels sad about not offering a sacrifice. A sacrifice offered by a guardian from the property of the person under his care is valid, if done with permission. -5- No one else should have any rights to the sacrificial animal; the sacrifice of an animal that is held in pledge is not valid. -6- It should be slaughtered at the time specified in sharee’ah, which is from after the Eid prayer on the Day of Sacrifice until sunset on the last of the days of al- Tashreeq, which is the 13 of Dhu’l-Hijjah. So the days when the sacrificed may be offered are four: the day of Eid after the prayer, and the three days after that. Whoever slaughters it before the Eid prayer is over, or after sun sets on the 13 of Dhu’l-Hijjah, his sacrifice is not valid, because of the hadeeth narrated by al- Bukhaari from al-Bara’ ibn ‘Aazib (may Allaah be pleased with him), according to which the Prophet (peace and blessings of Allaah be upon him) said: “Whoever slaughters (his sacrifice) before the prayer, it is meat that he has brought to his family, but that is not the sacrifice.” And he narrated that Jundub ibn Sufyaan al-Bajali (may Allaah be pleased with him) said: “I heard the Messenger of Allaah (peace and blessings of Allaah be upon him) saying, ‘Whoever slaughters the sacrifice before he prays, let him replace it with another.’” And it was narrated that Nubayshah al-Hadhali (may Allaah be pleased with him) said: “The Messenger of Allaah (peace and blessings of Allaah be upon him) said: ‘The days of al-Tashreeq are the days of eating, drinking and remembering Allaah.’” Narrated by Muslim. But if he has an excuse for delaying it beyond the days of Tashreeq, such as if the animal ran away, without there being any negligence on his part, and he could not find it until after the time was over, or he appointed someone else to slaughter it and that person forgot until the time was over, then there is nothing wrong with slaughtering it after the appointed time. This is by analogy with the one who sleeps and misses a prayer, or forgets it – he should pray it as soon as he wakes up or remember it. It is permissible to slaughter the udhiyah at any time, night or day, but it is better to slaughter it during the day, and it is better to slaughter on the day of Eid after the two khutbahs. Each day is better than the day that follows it, because that means that one is hastening to do good.

Jazakallahu khairan

Salam alykum warahmotullahi.

My brother I tried to align your post to any tradition authenticated by scholars of hadith and Kitab but all the effort proof abortive.

Please I strongly recommend that you have to go extra mile by citing Quranic verses and Hadith with hikayya to buttress this beautiful Qurbani.

Wa Salam alykum warahmotullahi.