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Hajj - Minaa [contd.] (Ahadith 1499 - 1501)


Bismillah.
Volume 2, Book 26, Number 799:
Narrated Ibn 'Umar (radiallaahu `anhu):
The Prophet (sallallaahu `alayhi wasallam) permitted (them).
Volume 2, Book 26, Number 800:
Narrated Ibn 'Umar (radiallaahu `anhu):
That the Prophet (sallallaahu `alayhi wasallam) allowed (as above).
Volume 2, Book 26, Number 801:
Narrated Ibn 'Umar (radiallaahu `anhu):
Al-Abbas (radiallaahu `anhu) asked the permission from the Prophet (sallallaahu `alayhi wasallam) to stay at Mecca during the nights of Mina in order to provide water to the people, so the Prophet (sallallaahu `alayhi wasallam) allowed him.
Previously discussed here.
Staying overnight in Mina during the Days of Tashreeq is obligatory according to the majority of fuqahaa’; the one who fails to do that with no excuse is obliged to offer a sacrifice. According to the majority of scholars one should stay there for most of the night.
(al-Mawsoo’ah al-Fiqhiyyah, part 17, p. 58).
Not staying overnight in Mina during the Days of Tashreeq may be one of the following cases:
The first case: when a person does not stay overnight in Mina because he has an excuse.
Shaykh Ibn Baaz was asked about the ruling on a person who does not stay overnight in Mina during the Days of Tashreeq. He said:
He is not obliged to offer any sacrifice because Allaah says (interpretation of the meaning): ‘So keep your duty to Allaah and fear Him as much as you can’ [al-Taghaabun 64:16] – whether he did not stay overnight at Mina because of sickness or because there was no room, of for some similar legitimate excuse such as those who bring water to the pilgrims and those who tend sheep, and whatever else comes under the same rulings.
The second case: when a person does not stay overnight (in Mina) during the days of Tahsreeq with no excuse.
The Shaykh (may Allaah have mercy on him) said:
Whoever does not stay overnight in Mina during the Days of Tashreeq with no excuse has failed to do something which was prescribed by the Messenger of Allaah SAWS (peace and blessings of Allaah be upon him) in both word and deed, and by the fact that he made a concession for some of those who have excuses such as shepherds and those who bring water to the pilgrims. Concessions can only be made when there is something which has to be done. Hence staying overnight in Mina during the Days of Tashreeq is considered to be one of the obligatory duties of Hajj, according to the more correct of the two scholarly views, and whoever does not do that and has no legitimate excuse has to offer a sacrifice, because it was reported that Ibn ‘Abbaas (may Allaah be pleased with them both) said: “Whoever fails to do one of the rituals [of Hajj] or forgets it, let him offer a sacrifice.” It is sufficient to offer one sacrifice for not staying overnight in Mina during the days of Tashreeq.”
(Majmoo’ Fataawa al-Shaykh Ibn Baaz – may Allaah have mercy on him – vol. 5, p. 182)
He should offer the sacrifice and share out its meat among the poor in the Haram, and he should not eat any of it. And Allaah knows best.
Sheikh Muhammed Salih Al-Munajjid [IslamQA]

Hajj - The Sermon at `Arafaat (Ahadith 1496 - 1498)


Bismillah.
Volume 2, Book 26, Number 796:
Narrated Ibn Abbas (radiallaahu `anhu):
I heard the Prophet (sallallaahu `alayhi wasallam)  delivering a sermon at 'Arafat.
Volume 2, Book 26, Number 797:
Narrated Abu Bakra (radiallaahu `anhu):
The Prophet (sallallaahu `alayhi wasallam) delivered to us a sermon on the Day of Nahr. He said, "Do you know what is the day today?" We said, "Allah and His Apostle (sallallaahu `alayhi wasallam) know better." He remained silent till we thought that he might give that day another name. He said, "Isn't it the Day of Nahr?" We said, "It is." He further asked, "Which month is this?" We said, "Allah and His Apostle (sallallaahu `alayhi wasallam) know better." He remained silent till we thought that he might give it another name. He then said, "Isn't it the month of Dhul-Hijja?" We replied: "Yes! It is." He further asked, "What town is this?" We replied, "Allah and His Apostle (sallallaahu `alayhi wasallam) know it better." He remained silent till we thought that he might give it another name. He then said, "Isn't it the forbidden (Sacred) town (of Mecca)?" We said, "Yes. It is." He said, "No doubt, your blood and your properties are sacred to one another like the sanctity of this day of yours, in this month of yours, in this town of yours, till the day you meet your Lord. No doubt! Haven't I conveyed Allah's message to you? They said, "Yes." He said, "O Allah! Be witness. So it is incumbent upon those who are present to convey it (this information) to those who are absent because the informed one might comprehend it (what I have said) better than the present audience, who will convey it to him. Beware! Do not renegade (as) disbelievers after me by striking the necks (cutting the throats) of one another."
Volume 2, Book 26, Number 798:
Narrated Ibn 'Umar (radiallaahu `anhu):
At Mina, the Prophet (sallallaahu `alayhi wasallam) said, "Do you know what is the day today?" The people replied, "Allah and His Apostle (sallallaahu `alayhi wasallam) know it better." He said, "It is the forbidden (sacred) day. And do you know what town is this?" They replied, "Allah and His Apostle (sallallaahu `alayhi wasallam) know it better." He said, "This is the forbidden (Sacred) town (Mecca). And do you know which month is this?" The people replied, "Allah and His Apostle (sallallaahu `alayhi wasallam) know it better." He said, "This is the forbidden (sacred) month." The Prophet (sallallaahu `alayhi wasallam) added, "No doubt, Allah made your blood, your properties, and your honor sacred to one another like the sanctity of this day of yours in this month of yours in this town of yours." Narrated Ibn 'Umar (radiallaahu `anhu): On the Day of Nahr (10th of Dhul-Hijja), the Prophet (sallallaahu `alayhi wasallam) stood in between the Jamrat during his Hajj which he performed (as in the previous Hadith) and said, "This is the greatest Day (i.e. 10th of Dhul-Hijjah)." The Prophet (sallallaahu `alayhi wasallam) started saying repeatedly, "O Allah! Be Witness (I have conveyed Your Message)." He then bade the people farewell. The people said, "This is Hajjat-al-Wada)."
Another version of the sermon found at IslamQA:
“O people, listen to my words, for I do not know if I will meet you again after this year. O people, your blood, your wealth and your honour are sacred to you as the sanctity of this day of yours, in this month of yours, in this land of yours. Every practice of the jaahiliyyah is beneath my feet and the blood feuds of the jaahiliyyah are cancelled. The first claim of blood that I abolish is that of Ibn Rabee’ah ibn al-Haarith, who was suckled among the tribe of Bani Sa’d and was killed by Hudhayl. The ribaa of the jaahiliyyah is abolished, and the first ribaa that I abolish is that of ‘Abbaas ibn ‘Abd al-Muttalib. It is abolished completely.
Fear Allaah concerning women, for you have taken them on the security of Allaah and have made their bodies lawful to you by the words of Allaah.  Your right over them is that they should not allow anyone whom you dislike to sit on your bed. If they do that, then hit them, but not severely. Their rights over you are that you should be kind to them and clothe them properly.
I have left you with something which, if you adhere to it, you will not go astray after I am gone: the Book of Allaah. If you were asked about me, what would you say?” They said: “We would bear witness that you have conveyed (the message), fulfilled (the trust) and advised us sincerely.” Then he pointed with his index finger towards the sky and then towards the people, and said, “O Allaah, bear witness, O Allaah bear witness,” three times.
When Allaah perfected this religion and its basic principles had been established, Allaah revealed to him in ‘Arafaah:
“This day, I have perfected your religion for you, completed My Favour upon you, and have chosen for you Islam as your religion
[al-Maa'idah 5:3 – interpretation of the meaning] 
Here's another longer version. Don't know about its authenticity, though.
There's a lot of lessons to be derived from this sermon, and you'll find a lot of material on it online and in books etc. I'll just make one point here. People who are more knowledgeable than others can revive this Sunnah during Hajj - this Sunnah of preaching at `Arafaat. Advise your fellow hujjaaj (pilgrims) and admonish them. It doesn't have to be a sermon like that of the Prophet (sallallaahu `alayhi wasallam), but it can be a reminder or two taken from his teachings. It's doable, right?
Did you know? This Hajj is called Hujjat al-Wadaa’ (the Farewell Pilgrimage) because in it the Messenger (peace and blessings of Allaah be upon him) bade farewell to the people, and he did not perform Hajj after that.

There is no Harm III (Ahadith 1490 - 1495)


Bismillah.
Volume 2, Book 26, Number 790:
Narrated Ibn Abbas (radiallaahu `anhu):
The Prophet (sallallaahu `alayhi wasallam) was asked about the slaughtering, shaving (of the head), and the doing of Rami before or after the due times. He said, "There is no harm in that."
Volume 2, Book 26, Number 791:
Narrated Ibn Abbas (radiallaahu `anhu):
The Prophet (sallallaahu `alayhi wasallam) was asked (as regards the ceremonies of Hajj) at Mina on the Day of Nahr and he replied that there was no harm. Then a man said to him, "I got my head shaved before slaughtering." He replied, "Slaughter (now) and there is no harm in it." (Another) man said, "I did the Rami (of the Jimar) after midday." The Prophet (sallallaahu `alayhi wasallam) replied, "There was no harm in it."
Volume 2, Book 26, Number 792:
Narrated 'Abdullah bin 'Amr (radiallaahu `anhu):
Allah's Apostle (sallallaahu `alayhi wasallam) stopped (for a while near the Jimar at Mina) during his last Hajj and the people started asking him questions. A man said, "Ignorantly I got my head shaved before slaughtering." The Prophet (sallallaahu `alayhi wasallam) replied, "Slaughter (now) and there is no harm in it." Another man said, "Unknowingly I slaughtered the Hadi before doing the Rami." The Prophet (sallallaahu `alayhi wasallam) said, "Do Rami now and there is no harm in it." So, on that day, when the Prophet (sallallaahu `alayhi wasallam) was asked about anything (about the ceremonies of Hajj) done before or after (its stated time) his reply was, "Do it (now) and there is no harm."
Volume 2, Book 26, Number 793:
Narrated 'Abdullah bin 'Amr bin Al-'As (radiallaahu `anhu):
I witnessed the Prophet (sallallaahu `alayhi wasallam) when he was delivering the sermon on the Day of Nahr. A man stood up and said, "I thought that such and such was to be done before such and such. I got my hair shaved before slaughtering." (Another said), "I slaughtered the Hadi before doing the Rami." So, the people asked about many similar things. The Prophet (sallallaahu `alayhi wasallam) said, "Do it (now) and there is no harm in all these cases." Whenever the Prophet (sallallaahu `alayhi wasallam) was asked about anything on that day, he replied, "Do it (now) and there is no harm in it."
Volume 2, Book 26, Number 794:
Narrated 'Abdullah bin 'Amr bin Al-'As (radiallaahu `anhu):
Allah's Apostle (sallallaahu `alayhi wasallam) stopped while on his she-camel (the subnarrator then narrated the Hadith as above, i.e. 793).
Previously discussed here.

Hajj - The Farewell Tawaaf (Hadith No. 1489)


Bismillah.
Volume 2, Book 26, Number 789:
Narrated 'Aisha (radiallaahu `anhaa):
We performed Hajj with the Prophet (sallallaahu `alayhi wasallam) and performed Tawaf-al-ifada on the Day of Nahr (slaughtering). Safiya (radiallaahu `anhaa) got her menses and the Prophet (sallallaahu `alayhi wasallam) desired from her what a husband desires from his wife. I said to him, "O Allah's Apostle (sallallaahu `alayhi wasallam)! She is having her menses." He said, "Is she going to detain us?" We informed him that she had performed Tawaf-al-Ifada on the Day of Nahr. He said, "(Then you can) depart."
When the pilgrim wants to leave Makkah and go back to his country, he should not leave until he has performed the farewell tawaaf (tawaaf al-wadaa’), because the Prophet (peace and blessings of Allaah be upon him) said: “No one should leave until the last thing that he does is (tawaaf) around the House.” Narrated by Muslim, 1327). According to another version, he told the people that the last thing they should do was (tawaaf) around the house, but he made an exception for women who were menstruating. Narrated by al-Bukhaari, 1755; Muslim, 1328.
Women who are menstruating or bleeding following childbirth do not have to do the farewell tawaaf; neither should they stand by the door of al-Masjid al-Haraam to bid farewell, because that was not narrated from the Prophet (peace and blessings of Allaah be upon him).  This is one of the allowances that sharee’ah makes to women. Women who are menstruating can go back to their families even if they have not done the farewell tawaaf, so give thanks to Allaah for this allowance and blessing.
The last thing the pilgrim should do when he wants to leave is to circumambulate the House. If after the farewell tawaaf he stays and waits for his companions or to load his luggage or to buy something he needs on the way, there is nothing wrong with that, and he does not have to repeat the tawaaf, unless he intends to delay his journey, such as if he intended to travel at the beginning of the day and he did the farewell tawaaf, then he delays his travelling until the end of the day, for example; in this case he has to repeat the tawaaf so that it will be the last thing he does in Makkah.

Hajj - Shaving or Cutting Hair (Ahadith 1484 - 1488)


Bismillah.
Volume 2, Book 26, Number 784:
Narrated Ibn 'Umar (radiallaahu `anhu):
Allah's Apostle (sallallaahu `alayhi wasallam) (got) his head shaved after performing his Hajj.
Volume 2, Book 26, Number 785:
Narrated Abdullah bin Umar (radiallaahu `anhu):
Allah's Apostle (sallallaahu `alayhi wasallam) said, "O Allah! Be merciful to those who have their head shaved." The people said, "O Allah's Apostle (sallallaahu `alayhi wasallam)! And (invoke Allah for) those who get their hair cut short." The Prophet (sallallaahu `alayhi wasallam) said, "O Allah! Be merciful to those who have their head shaved." The people said, "O Allah's Apostle (sallallaahu `alayhi wasallam)! And those who get their hair cut short." The Prophet (sallallaahu `alayhi wasallam) said (the third time), "And to those who get their hair cut short." Nafi' said that the Prophet (sallallaahu `alayhi wasallam) had said once or twice, "O Allah! Be merciful to those who get their head shaved," and on the fourth time he added, "And to those who have their hair cut short."
Volume 2, Book 26, Number 786:
Narrated Abu Huraira (radiallaahu `anhu):
Allah's Apostle (sallallaahu `alayhi wasallam) said, "O Allah! Forgive those who get their heads shaved." The people asked. "Also those who get their hair cut short?" The Prophet (sallallaahu `alayhi wasallam) said, "O Allah! Forgive those who have their heads shaved." The people said, "Also those who get their hair cut short?" The Prophet (sallallaahu `alayhi wasallam) (invoke Allah for those who have their heads shaved and) at the third time said, "also (forgive) those who get their hair cut short."
Volume 2, Book 26, Number 787:
Narrated 'Abdullah (radiallaahu `anhu):
The Prophet (sallallaahu `alayhi wasallam) and some of his companions got their heads shaved and some others got their hair cut short. Narrated Muawiya (radiallaahu `anhu): I cut short the hair of Allah's Apostle (sallallaahu `alayhi wasallam) with a long blade.
Volume 2, Book 26, Number 788:
Narrated Ibn Abbas (radiallaahu `anhu):
When the Prophet (sallallaahu `alayhi wasallam) came to Mecca, he ordered his Companions to perform Tawaf round the Ka'ba and between Safa and Marwa, to finish their Ihram and get their hair shaved off or cut short.
When the pilgrim who is doing Tamattu’ has completed seven circuits of saa’i, he should shave his head if he is a man, or cut his hair. If he shaves his head he must shave his entire head, and if he cuts his hair he must cut from all over his head. Shaving is better than cutting because the Prophet (peace and blessings of Allaah be upon him) made du’aa’ three times for those who shaved their heads and once for those who cut their hair. Narrated by Muslim, 1303. 
But if the time of Hajj is so close that there will be no time for the hair to grow back, then it is better to cut one’s hair at this point, so that there will be some hair left to shave during Hajj. The evidence for that is the fact that the Prophet (peace and blessings of Allaah be upon him) commanded his companions, during the Farewell Pilgrimage, to cut their hair during ‘Umrah, because they arrived on the morning of the 4th of Dhu’l-Hijjah. 
Women should cut the length of a fingertip from their hair.

Changing Intention During Hajj (Hadith No. 1483)


Bismillah.
Volume 2, Book 26, Number 783:
Narrated Ibn 'Umar (radiallaahu `anhu):
Hafsa (radiallaahu `anhaa) said, "O Allah's Apostle (sallallaahu `alayhi wasallam)! What is wrong with the people; they finished their Ihram after performing 'Umra, but you have not finished it after your 'Umra?" He replied, "I matted my hair and have garlanded my Hadi. So, I cannot finish my Ihram till I slaughter (my Hadi)."
Prophet (sallallaahu `alayhi wasallam) did not change his intention and continued with Qiraan, but he commanded others who had not brought the hadiy with them to change their intention to Tamattu`.
Question: can we change intention during Hajj or on our way to Hajj? A very simple answer is yes, and no. For details, read on.
Shaykh ‘Abd al-‘Azeez ibn ‘Abd-Allaah ibn Baaz answered a question concerning the ruling on one who intends to do Hajj as Tamattu’ then after passing the Meeqaat he changes his mind and starts to recite Talbiyah with the intention of doing Hajj al-Ifraad – does he have to offer the sacrifice? 
He said:
It depends. If his intention before reaching the Meeqaat had been to do Tamattu’, then after reaching the Meeqaat he changed his intention and entered ihraam for Hajj only [Ifraad], there is nothing wrong with that and he does not have to offer the fidyah (penalty). But if he had recited the Talbiyah with the intention of doing ‘Umrah and Hajj together from the Meeqaat or from before the Meeqaat, then he wanted to make it Hajj only, he cannot do that, but there is nothing to stop him making it ‘Umrah, but he cannot make it Hajj. Qiraan cannot be changed to Hajj (ifraad) but it can be changed to ‘Umrah because that is easier for the believer and because that is what the Prophet (peace and blessings of Allaah be upon him) commanded.  So if a person enters the state of ihraam with the intention of doing ‘Umrah and Hajj together (Qiraan) from the Meeqaat, then he decides to make it Hajj only, he cannot do that but he can change it to ‘Umrah only, which is better for him. So he can do Tawaaf and Sa’ee, then cut his hair and exit the state of ihraam, then he can enter ihraam for Hajj, and thus he will be doing Tamattu’.
If the pilgrim who is doing tamattu’ is not able to do ‘umrah before Hajj, then he should change his intention from tamattu’ to qiraan, and intend to do Hajj and ‘umrah together. 
This is what happened to ‘Aa’ishah (may Allah be pleased with her). She was doing tamattu’, then her menses came and she was not able to do ‘umrah before Hajj, so she joined Hajj with ‘Umrah and it became qiraan. This was narrated by al-Bukhaari and Muslim. 
It is not permissible for the pilgrim who is doing tamattu’ to change his intention to ifraad, because when he intended to do ‘umrah, it became binding upon him to complete it, because Allah, may He be exalted, says (interpretation of the meaning): “And perform properly (i.e. all the ceremonies according to the ways of Prophet Muhammad صلى الله عليه وسلم), the Hajj and ‘Umrah (i.e. the pilgrimage to Makkah) for Allaah” [al-Baqarah 2:196]. 
The meaning of ifraad is that the pilgrim will not do ‘umrah; rather he will do Hajj only. Based on that, your changing your intention to ifraad is not valid. Thus your Hajj became qiraan and you have to offer the hadiy. 
Shaykh Ibn ‘Uthaymeen (may Allah have mercy on him) was asked about a group of young men who were afraid that they would not be able to do ‘umrah before Hajj, so they changed their intention to ifraad. He replied: 
If the intention was changed before entering ihram, then there is nothing wrong with that. But if it was after entering ihram, then their Hajj became qiraan and not ifraad. What is meant by it being qiraan is that they joined Hajj with ‘umrah, because qiraan takes two forms:
1.     When the pilgrim enters ihram for Hajj and ‘umrah together when he first enters ihram
2.     When he enters ihram for ‘umrah first, then joins Hajj to it before starting tawaaf.
Based on that, so long as you entered ihram for ‘umrah first, then you decided to make it Hajj, you were doing qiraan. If you slaughtered a hadiy on Eid al-Adha during your Hajj in that year, then you have done what was required of you and have completed your Hajj and ‘Umrah. If you did not slaughter a hadiy, then you have to do so now, and eat some of it and give the rest in charity. If any of you cannot find a hadiy – i.e., cannot afford to buy one – then he must fast for ten days now. End quote. 

Taken from:  http://ilookilisten.wordpress.com/2013/04/15/changing-intention-during-hajj-hadith-no-1483/

Right and Right-er (Hadith No. 1482)


Bismillah.
Volume 2, Book 26, Number 782:
Narrated Abu Musa (radiallaahu `anhu):
I came upon Allah's Apostle (sallallaahu `alayhi wasallam) when he was at Al-Bat-ha. He asked me, "Have you intended to perform the Hajj?" I replied in the affirmative. He asked, "For what have you assumed lhram?" I replied," I have assumed Ihram with the same intention as that of the Prophet (sallallaahu `alayhi wasallam)." The Prophet (sallallaahu `alayhi wasallam) said, "You have done well! Go and perform Tawaf round the Ka'ba and between Safa and Marwa." Then I went to one of the women of Bani Qais and she took out lice from my head. Later, I assumed the Ihram for Hajj. So, I used to give this verdict to the people till the caliphate of 'Umar (radiallaahu `anhu). When I told him about it, he said, "If we take (follow) the Holy Book, then it orders us to complete Hajj and 'Umra (Hajj-at-Tamattu') and if we follow the tradition of Allah's Apostle (sallallaahu `alayhi wasallam) then Allah's Apostle (sallallaahu `alayhi wasallam) did not finish his lhram till the Hadi had reached its destination (had been slaughtered). (i.e. Hajj-al-Qiran).
Two options. One is correct. The other seems correct-er. Which one would you select?
And if you went for the seemingly correct-er option, would you think less of the one who chose the correct option?
Previously discussed here.

Eating from the Slaughtered Animal's Meat (Ahadith 1477 - 1478)


Bismillah.
Volume 2, Book 26, Number 777:
Narrated Ibn Juraij:
'Ata' said, "I heard Jabir bin 'Abdullah (radiallaahu `anhu) saying, 'We never ate the meat of the Budn for more than three days of Mina. Later, the Prophet (sallallaahu `alayhi wasallam) gave us permission by saying: 'Eat and take (meat) with you. So we ate (some) and took (some) with us.' " I asked 'Ata', "Did Jabir (radiallaahu `anhu) say (that they went on eating the meat) till they reached Medina?" 'Ata' replied, "No."
Volume 2, Book 26, Number 778:
Narrated 'Amra:
I heard 'Aisha (radiallaahu `anhaa) saying, "We set out (from Medina) along with Allah's Apostle (sallallaahu `alayhi wasallam) five days before the end of Dhul-Qa'da with the intention of performing Hajj only. When we approached Mecca, Allah's Apostle (sallallaahu `alayhi wasallam) ordered those who had no Hadi along with them to finish the lhram after performing Tawaf of the Ka'ba, (Safa and Marwa). 'Aisha (radiallaahu `anhaa) added, "Beef was brought to us on the Day of Nahr and I said, 'What is this?' Somebody said, 'The Prophet (sallallaahu `alayhi wasallam) has slaughtered (cows) on behalf of his wives.' "
This Hadith has been discussed before as well. Read it here.
Both these Ahadith give evidence that it's okay to eat from the animal you sacrifice. Rather, it's Sunnah. Prophet (sallallaahu `alayhi wasallam) encouraged companions to do so (as in the first Hadith), and sent some for his wives (as in the second Hadith). So eat from the meat whenever an animal is sacrificed (Eid/aqeeqah/Hajj etc.).

So Much Charity (Hadith No. 1476)


Bismillah.
Volume 2, Book 26, Number 776:
Narrated 'Ali (radiallaahu `anhu):
The Prophet (sallallaahu `alayhi wasallam) offered one hundred Budn as Hadi and ordered me to distribute their meat (in charity) and I did so. Then he ordered me to distribute their covering sheets in charity and I did so. Then he ordered me to distribute their skins in charity and I did so.
100 camels. Their meat, skins, everything was given in charity. Unbelievable! Who would do that?!
If you think about it, one camel can suffice seven families. So he gave in charity what would've been enough for 700 families (they would divide it further for use at home and giving in charity). He gave it all away. SubhanAllah, what a wise man! He always preferred the `aysh (life) of the Aakhirah over this life. And what is charity but a ticket to Jannah?
You possess only what will not be lost in a shipwreck.
As for the fiqh of it, we've already discussed in one of the previous posts that portions for charity/family etc. are not fixed for sacrificial animals. Ratio can be varied according to need.

Butcher's Wage (Ahadith 1474 - 1475)


Bismillah.
Hadith no. 1473 (below) is a repeat. Read it here.
Volume 2, Book 26, Number 773:
Narrated Anas bin Malik (radiallaahu `anhu):
The Prophet (sallallaahu `alayhi wasallam) offered four Rakat of Zuhr prayer at Medina and two Rakat of 'Asr prayer at Dhul-Hulaifa. Narrated Aiyub: "A man said: Anas (radiallaahu `anhu) said, "Then he (the Prophet (sallallaahu `alayhi wasallam) passed the night there till dawn and then he offered the morning (Fajr) prayer, and mounted his Mount and when it arrived at Al-Baida' he assumed Ihram for both 'Umra and Hajj."

Today's Ahadith:

Volume 2, Book 26, Number 774:
Narrated 'Ali (radiallaahu `anhu):
The Prophet (sallallaahu `alayhi wasallam) sent me to supervise the (slaughtering of) Budn (Hadi camels) and ordered me to distribute their meat, and then he ordered me to distribute their covering sheets and skins. 'All added, "The Prophet (sallallaahu `alayhi wasallam) ordered me to supervise the slaughtering (of the Budn) and not to give anything (of their bodies) to the butcher as wages for slaughtering."
Volume 2, Book 26, Number 775:
Narrated 'Ali (radiallaahu `anhu):
The Prophet (sallallaahu `alayhi wasallam) ordered me to supervise the (slaughtering) of Budn (Hadi camel) and to distribute their meat, skins and covering sheets in charity and not to give anything (of their bodies) to the butcher as wages for slaughtering.
It is not permissible to sell part of the sacrificial animal or udhiyah (sacrifice on Eid), or to sell all of it, except in cases where it is done in accordance with the purpose of the sacrifice, because what a person has given to Allaah cannot be sold at all. 
It says in al-Mughni: It is not permissible to sell any part of it – i.e., the sacrificial animal – but if the butcher is poor and he gives him something because he is poor, in addition to the wages that he gives him, that is permissible, because he is entitled to take some of it because of being poor, not as payment for his work. End quote (3/222)
Shaykh Ibn ‘Uthaymeen said: It is haraam to sell any part of the udhiyah, whether the meat or anything else, even the skin. The butcher should not be given anything from it in partial payment for his work, because that is like selling. (Risaalah Ahkaam al-Hadiy wa’l-Udhiyah) 

Etiquette of Slaughtering Animals (Ahadith 1471 - 1472)


Bismillah.
Volume 2, Book 26, Number 771:
Narrated Zaid bin Jubair:
I saw Ibn 'Umar (radiallaahu `anhu) passing by a man who had made his Badana sit to slaughter it. Ibn 'Umar (radiallaahu `anhu) said, "Slaughter it while it is standing with one leg tied up as is the tradition of Muhammad (sallallaahu `alayhi wasallam)."
Volume 2, Book 26, Number 772:
Narrated Anas (radiallaahu `anhu):
The Prophet (sallallaahu `alayhi wasallam) offered four Rakat of Zuhr prayer at Medina; and two Rakat of 'Asr prayer at Dhul-hulaifa and spent the night there and when (the day) dawned, he mounted his Mount and started saying, "None has the right to be worshipped but Allah, and Glorified be Allah." When he reached Al-Baida' he recited Talbiya for both Hajj and 'Umra. And when he arrived at Mecca, he ordered them (his companions) to finish their Ihram. The Prophet (sallallaahu `alayhi wasallam) slaughtered seven Budn (camel) with his own hands while the camels were standing He also sacrificed two horned rams (black and white in color) at Medina.
There are certain etiquettes one must abide by when slaughtering an animal for a sacrificial offering. However, these etiquettes are not conditional for the validity of a sacrifice. So the sacrifice is still valid even in their absence. Among these etiquettes are:
1. He should face the Qiblah with the animal at the time of slaughtering.
2. He must slaughter the animal in a good manner, which is by quickly and firmly passing a sharpened blade over the neck area.
Some scholars hold the view that this etiquette is obligatory based on the implication found in the Prophet’s saying: "Verily Allaah has prescribed proficiency in everything. So when you kill, kill proficiently. And when you sacrifice, sacrifice proficiently. Each of you should sharpen his blade and lessen the pain inflicted on his sacrificial offering." [Reported by Muslim]
This opinion is the correct view.
3. The slaughter of a camel must be done by cutting the area just below the neck and above the chest. This is known as nahr. As for all other types of animals, their necks should be sliced.
A camel should be slaughtered while standing and with its (front) left leg tied. If it is difficult to do it this way, the camel can be slaughtered while kneeling.
As for all of the other animals, they are to be slaughtered while lying flat on their left side. However, if the one slaughtering is a lefty, he may use his left hand and lay the animal down on its right side. This is so long as doing it this way is easier upon the animal and more convenient for the one slaughtering.
It is also prescribed for him to place his foot on the collar of the animal to give him better control. As for making the animal kneel and tying its legs together, there is no basis for this in the Sunnah. Some scholars mentioned that one of the reasons why the legs should not be tied is so that the outflow of blood can increase as a result of the animal’s constant motion and instability.
4. The throat and esophagus of the animal should be cut in addition to its jugular veins. For more on this, refer to the discussion on this under the eighth condition of slaughtering.
5. The blade should be concealed from the view of the animal when sharpening it. This means that the animal should not see the blade until the time of the actual slaughter.
6. One should glorify Allaah (by saying Allaahu Akbar) after mentioning His Name (by saying Bismillaah) when slaughtering.
7. One should name the person whom the sacrificial offering (udhiyah) or ‘aqeeqah is being performed for after mentioning Allaah’s Name and glorifying Him. He should also ask Allaah to accept it from him.
So for example, he should say: "In the Name of Allaah, Allaah is the Greatest. O Allaah, this is from You and for You on behalf of me" if he is performing the slaughter for himself or "…on behalf of so and so" if the slaughter is being done on behalf of someone else. And he should say: "O Allaah, accept this from me" if he is performing the slaughter for himself or "…accept this from so and so" if the slaughter is being done on behalf of someone else.

Slaughter the Animals for Sacrifice Yourself (Hadith No. 1470)


Bismillah.
Volume 2, Book 26, Number 770:
Narrated Sahl bin Bakkar:
The narration of Anas (radiallaahu `anhu) abridged, saying, "The Prophet (sallallaahu `alayhi wasallam) slaughtered seven Budn (camels) while standing, with his own hands. On the day of 'Id-ul-Adha he slaughtered (sacrificed) two horned rams, black and white in color.
  1. It's Sunnah to slaughter your animal of sacrifice yourself. If you don't want to do the whole thing, at least slit the throat (for goat/sheep/cow etc.).
  2. Although one sheep (or 1/7th of a cow or camel) is enough for one man and his family, there's no limit to the maximum amount of animals you may slaughter. The more, the better. Keep some for yourself and your family, and give the rest as sadaqah. More on it here.
  3. Prophet (sallallaahu `alayhi wasallam) was so strong mashaAllah! Imagine slaughtering seven camels in one go. :O
    It takes a lot of strength! You'd know if you've seen a camel being slaughtered. If not, YouTube/Google it.

Slaughtering Place (Manhar) of the Prophet [sallallaahu `alayhi wasallam] (Ahadith 1468 - 1469)


Bismillah.
Volume 2, Book 26, Number 768:
Narrated Nafi':
'Abdullah (bin 'Umar) (radiallaahu `anhu), used to slaughter (his sacrifice) at the Manhar. ('Ubaidullah, a sub-narrator said, "The Manhar of Allah's Apostle (sallallaahu `alayhi wasallam).")
Volume 2, Book 26, Number 769:
Narrated Nafi':
Ibn 'Umar (radiallaahu `anhu) used to send his Hadi from Jam' (to Mina) in the last third of the night with the pilgrims amongst whom there were free men and slaves, till it was taken into the Manhar (slaughtering place) of the Prophet (sallallaahu `alayhi wasallam).
Prophet (sallallaahu `alayhi wasallam) slaughtered his sacrificial animals in Mina. That's where his 'manhar' was.

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