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The Sacrifice: Rulings and Conditions

Social solidarity is the outcome of the annual sacrifice.

Offering the sacrifice during the feast is a divine order from God to Muslims. It was never an act that Muslims invented or “interfered” in. The Quran clearly says what means:

… so pray to your Lord and sacrifice… (Al-Kawthar 108:2)

By offering the sacrifice the Muslim society collects the due contributions to religious brotherhood and social responsibility. Contributions are paid in the form of mutual love, sympathy and concern through remembering the needy and extending a hand of help. During the `Eid day, every member of the Muslim society ought to be gaining some merits or collecting some revenue in one-way or another.

Who should sacrifice and what are the conditions?

First, one must have the intention of sacrificing before doing so. The sacrifice is not accepted without it because slaughtering is done for different reasons: It could be done for the meat or to get closer to Allah. If the slaughtering is done to seek closeness to Allah, then the intention has to precede the act. It is not required that the person who is actually doing the slaughter mention on whose behalf he is slaughtering because the intention will suffice.

Second, the person who does the slaughtering should be a Muslim. It is preferable that a Muslim do the slaughtering because the sacrifice is an act of worship for the purpose of pleasing Allah Almighty. Therefore it is better if a Muslim does the slaughtering himself or herself. If a Muslim delegates a non-Muslim to slaughter on his behalf, it is acceptable but disliked (makruh). This is the opinion of the schools of Ibn Hanbal and Ash-Shafi`i, Abu Thawr, and Ibn Al-Mundhir.

On the other hand, Imam Ahmad and Imam Malik forbid the non-Muslim to slaughter the sacrificial animal; Imam `Ali, Ibn Abbas and Ghabir said it is disliked for a non-Muslim to slaughter. But Ibn Qudamah argued that if it is permissible for a non-Muslim to slaughter for Muslims for the meat, why should he not be permitted to slaughter for the sacrifice? If a non-believer is permitted to participate in the building of mosques for Muslims, why should he not also be permitted to slaughter the sacrifice for them?

Third, it is preferable for the person who sacrifices to slaughter the sacrificial animal himself or herself. It is preferable for the person sacrificing-be it a man or a woman-to slaughter the animal with his or her own hands. The Prophet (peace and blessing be upon him) slaughtered two rams with his own hands.

Fourth, one should say “Bismillah” (In the name of Allah) before slaughtering. It was reported that the Prophet (peace and blessings be upon him) used to say when slaughtering, “Bismillah, Allahu Akbar” (In the name of Allah, Allah is the Greatest). Ibn `Umar and Qatadah said they don’t know anyone who disagrees with the foregoing. If one has forgotten to utter these words, the sacrifice will be acceptable; and if one adds to it the following supplication it would be even better according to many scholars: “O Allah, This is from You and unto You, so please accept it from me or from the person on whose behalf I am slaughtering.”

The Time of Sacrifice

The earliest time to slaughter is after the `Eid Prayer and sermon; the latest time is the end of the second Day of Tashreeq (the days following `Eid). The slaughtering days, therefore, are three: the `Eid and the three days following it, i.e., 10, 11, and 12 Dhul-Hijjah. This is according to `Umar, `Ali, Ibn `Umar, Ibn Abbas, Abu Hurayrah, Anas, and the opinion of Ibn Hanbal.

What to Do with the Sacrificial Meat

The person who is sacrificing should take one-third of the meat for his or her family, give one-third as a gift, and give one-third to the poor. If he or she keeps more than one-third it is all right. The followers of Ibn Hanifah say the more you give to the poor the better.

Paying the Butcher

The followers of Ibn Hanbal declared that the butcher should not be paid with the meat of the sacrificed animal instead of with money. Ash-Shafi`i and the scholars of his school supported this opinion but said that if the butcher is a poor man, it is all right to give him part of the meat as a present the same as others, especially when he has slaughtered the animal and seen the meat that he is deprived of.

Selling the Meat or Skin

The followers of Abu Hanbal declared that it is forbidden to sell any of the meat or the skin of the sacrificial animal, whether this animal is slaughtered to fulfill a vow or slaughtered voluntarily. Imam Ahmad and Imam Ash-Shafi`i forbade selling its meat or any part of it. Al-Hasan and An-Nakha`i permitted selling the skin and buying with the money something beneficial to oneself and others; thus he differentiated between the meat and the skin.

Abu Hanifah said it is all right to sell the meat and donate the money to the poor. Ibn Qudamah, on the other hand, forbids selling the meat and the skin because they are part of one another, but one can use it or donate it as one does with the meat. It was known that `Alqama and Masruq used to tan the skins of their sacrificial animals and use them as prayer rugs.

How to Slaughter

Local health or animal rights laws may restrict where the actual slaughter may take place. Please check with your local mosque for information. If this is the first time you will be doing the slaughtering with your own hands, have someone experienced in this with you to advise and assist.

The conditions for the actual slaughter are this:

1. The animal should be slaughtered by a sharp object which is capable of making it bleed by severing blood vessels, even if the sharp object is a stone or a piece of wood.

2. The slaughtering is to be done by cutting the throat of the animal or by piercing the hollow of the throat, causing its death. The best way is to cut the windpipe, the gullet, and the two jugular veins.

3. No name other than Allah’s should be mentioned over the animal at the time of slaughter.

4. The name of Allah should be mentioned while slaughtering the animal. You should say, “Bismillah, Allahu Akbar.”

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Source: Onislam.net.

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The Superior Ten Days of Dhul-Hijjah

Allah has chosen certain days over others, and on top of these days are the first ten days of Dhul-Hijjah.

The Prophet (peace be upon him) said: “There are no days in which righteous deeds are more beloved to Allah than these ten days.” The people asked, “Not even jihad for the sake of Allah?” He said, “Not even jihad for the sake of Allah, except in the case of a man who went out to fight giving himself and his wealth up for the cause, and came back with nothing.” (Al-Bukhari)

What is specific about such days, and how should we make use of them?

In the this video Sheikh Yasir Qadhi talks about the status and merits of such blessed ten days, how to seize the chance of them,  and the advantages of extra effort in worshiping during them.



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Acts of Worship New Muslims

Etiquettes and Rulings of `Eid Al-Adha

`Eid Al-Adha is the tenth day of Dhul-Hijjah, the last month of the Hijri or Islamic calendar. It is, as the Prophet (peace be upon him) said: “The greatest day in the sight of Allah, may He be blessed and exalted, the Day of Sacrifice . . .” (Abu Dawud)

`Eid Al-Adha is the tenth day of Dhul-Hijjah, the last month of the Hijri or Islamic calendar.

`Eid Al-Adha is the tenth day of Dhul-Hijjah, the last month of the Hijri or Islamic calendar.

It is also the greatest day of Hajj, as the Prophet (peace be upon him) told us.

The reason why it is described as the greatest day of the year is that it combines so many acts of worship which are not combined on any other day, such as the `Eid prayer, offering the sacrifice, reciting Takbir (glorifying Allah), and widespread remembrance of Allah.[1]

The recommended acts of Sunnah on the day of `Eid are as follows:

1 – Taking a Bath before Going out to the Prayer

Al- Nawawi (may Allah have mercy on him) said that the Muslims were unanimously agreed that it is recommendable to take a bath for the `Eid prayer.

The reason why it is desirable is the same reason as that for taking a bath before Jumu`ah and other public gatherings. Rather, on `Eid the reason is even stronger.

2 – Eating after the Prayer on `Eid al-Adha

On `Eid al-Adha it is recommended not to eat anything until one comes back from the prayer, so he should eat from the udhiyah (sacrifice) if he has offered a sacrifice. If he is not going to offer a sacrifice, there is nothing wrong with eating before the prayer.

3 – Takbir on the Day of `Eid

This is one of the greatest Sunnahs on the day of `Eid because Allah says:

(He wants that you) must complete the same number (of days), and that you must magnify Allah [i.e. to say Takbir (Allahu Akbar: Allah is the Most Great) for having guided you so that you may be grateful to Him” (Al-Baqarah 2:185)

The time for Takbir on `Eid Al-Adha begins on the first day of Dhul-Hijjah and lasts until sunset on the last of the days of Tashriq.

The time for Takbir on `Eid Al-Adha begins on the first day of Dhul-Hijjah and lasts until sunset on the last of the days of Tashriq.

Al-Daraqutni and others narrated that on the morning of `Eid al-Fitr and `Eid al-Adha, Ibn `Umar would strive hard in reciting Takbir until he came to the prayer place, then he would recite Takbir until the imam came out.

Saying Takbir when coming out of one’s house to the prayer place and until the imam came out was something that was well known among the Salaf (early generations). Nafi’ ibn Jubayr used to recite Takbir and was astonished that the people did not do so, and he said, “Why do you not recite Takbir?”

Ibn Shihab al-Zuhri (may Allah have mercy on him) used to say, “The people used to recite Takbir from the time they came out of their houses until the imam came in.”

The time for Takbir on `Eid Al-Adha begins on the first day of Dhul-Hijjah and lasts until sunset on the last of the days of Tashriq.

4 – Offering Congratulations

The etiquette of `Eid also includes the congratulations and good wishes exchanged by people, no matter what the wording, such as saying to one another “Taqabbala Allah minna wa minkum” (May Allah accept (good deeds) from us and from you” or “`Eid mubarak” and other permissible expressions of congratulations.

It was narrated that Jubayr ibn Nufayr said: When the companions of the Prophet (peace be upon him) met one another on the day of `Eid, they would say to one another, “May Allah accept (good deeds) from us and from you.”

Undoubtedly these congratulations are among the noble characteristics among the Muslims.

5 – Adorning Oneself on the Occasion of `Eid.

It was narrated that Jabir (may Allah be pleased with him) said: The Prophet (peace be upon him) had a cloak which he would wear on the two `Eids and on Fridays. (Ibn Khuzaymah)

So a man should wear the best clothes that he has when going out for `Eid. With regard to women, they should avoid adorning themselves when they go out for `Eid, because they are forbidden to show off their adornments to non-Mahram men. It is also haram for a woman who wants to go out to put on perfume or to expose men to temptation, because they are only going out for the purpose of worship.

6 – Going to the Prayer by One Route and Returning by Another.

It was narrated that Jabir ibn `Abdullah (may Allah be pleased with him) said: “On the day of `Eid, the Prophet used to vary his route.” (Al-Bukhari)

It was said that the reason for that was so that the two routes would testify for him on the Day of Resurrection, for the earth will speak on the Day of Resurrection and say what was done on it, both good and bad.  And it was said that it was in order to manifest the symbols of Islam on both routes, or to manifest the remembrance of Allah.

[1] Sheikh Muhammed Salih Al-Munajjid

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Source: Islamqa.com.

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First Ten Days of Dhul-Hijjah: Do’s and Don’ts

By the Editorial Staff

Among the great seasons of worship are the first ten days of Dhul-Hijjah, which Allah has favored over other days. There are numerous hadiths indicating that these ten days are better than all other days of the year, with no exception. The Muslim should hasten to utilize this opportunity by offering sincere repentance to Allah, and multiplying the good deeds in these blessed days.

First Ten Days of Dhul-Hijjah

These ten days are better than all other days of the year.

Regarding the superiority of these days of Dhul-Hijjah, Sheikh Ibn `Uthaymin said, “Indeed it is a great favor and blessing from Allah that He has made for His righteous servants periods of time within which they can increase in good deeds to attain great rewards. One of these opportunistic periods is the first ten days of Dhul-Hijjah.

The excellence of these ten days has been mentioned in the Qur’an and the Sunnah. Allah says in the Qur’an:

By the dawn and by the ten nights… (Al-Fajr 89:1-2)

Ibn Kathir said that “the ten nights” referred to here are the ten days of Dhul-Hijjah, and this opinion was also held by Ibn `Abbas, Ibn Az-Zubair, Mujahid and others.

The Messenger of Allah (peace be upon him) said: “There are no deeds as excellent as those done in these ten days.” They (the companions) said, “Not even Jihad?” He said, “No, not even Jihad except a man who goes forth endangering his life and wealth and does not return with anything.” (Al-Bukhari)

Also, Allah says:

…and remember the name of Allah in the appointed days. (Al-Baqarah 2:203)

Ibn `Abbas and Ibn Kathir said: this means in the ten days of Dhul-Hijjah.

The Messenger of Allah said: “There are no other days that are as great as these in the sight of Allah, the Most Sublime. Nor are there any deeds more beloved to Allah then those that are done in these ten days. So increase in tahlil (to say la ilaha ill Allah “No one worthy of worship but Allah), takbir (to say allahu akbar “Allah is the Greatest”) and tahmid (to say alhumdulillah “praise be to Allah”).” (At-Tabarani)

It is reported that the noble companion Sa`id ibn Jubayr, when the days of Dhul-Hijjah began he would strive to increase in good actions with great intensity to the extent that no one can do like that. (Ad-Darimi)

Ibn Hajar says in Fat-h Al-Bari: “The most apparent reason for the ten days of Dhul-Hijjah being distinguished in excellence is due to the assembly of the greatest acts of worship in this period, i.e. salawat (prayers), siyam (fasting), sadaqah (charity) and the hajj (pilgrimage). In no other periods do these great deeds combine.”

What Are the Recommended Acts in These Days

Prayer

It is highly recommended to perform the obligatory acts at their prescribed times and to increase oneself in the supererogatory (nawafil) acts, for indeed, this is what brings a person closer to their Lord.

The Messenger of Allah said: “Upon you is to increase in your prostration to Allah, for verily you do not prostrate to Allah with even one prostration, except that He raises you in degrees and decreases your sins because of it.” (Muslim)

Fasting

This has been mentioned as one of the acts of righteousness where Handabah ibn Khalid reports on the authority of his wife who reports that some of the wives of the Prophet (peace be upon him) said: “The Prophet would fast on the ninth of Dhul-Hijjah, the day of `Ashura and three days in every month.” (Abu Dawud)

Imam An-Nawawi said that fasting in these ten days is extremely recommended.

Takbir, Tahlil and Tahmid

In the aforementioned narration of Ibn ‘Umar, the Prophet said: “So increase yourselves in saying la ilaha illa Allah, Allahu akbar and alhamdulillah.”

Imam Al-Bukhari (may confer mercy on him) said: “Ibn `Umar and Abu Hurayrah (may Allah be pleased with them both) used to go out to the markets in the ten days saying the takbir causing the people to follow them in this action.”

He also said: “`Umar ibn Al-Khattab used to say the takbir in his minaret in Mina, whereupon the people of the mosque hearing `Umar, would start to say the takbir as would the people in the markets until the whole of Mina was locked in glorifying Allah.”

Ibn `Umar used to say the takbir in Mina during these ten days and after prayers, whilst on his bed, in his tent, in his gathering and whilst walking. What is recommended is to say the takbir aloud due to the fact that `Umar ibn Al-Khattab, his son and Abu Hurayrah used to do likewise, may Allah be pleased with them all.

Muslims has to strive with in reviving this sunnah that has become lost in these times and it was almost forgotten, even amongst the people of righteousness and goodness all of which is unfortunately in opposition to what the best of generations were upon (preserving and maintaining the supererogatory acts).

Fasting on the day of ‘Arafah

Fasting has been affirmed on the day of `Arafah, where it has been authentically reported from the Prophet that he said regarding fasting on the day of `Arafah: “I hope that Allah will expiate for you your sins for the year before (the day of `Arafah) and the year after (the day of `Arafah).” (Muslim)

However, whoever is at `Arafah as a pilgrim then fasting is not expected of him, as it is reported that the Prophet stopped at `Arafah to eat.

What Should Be Avoided during Them?

Sheikh `Abudl-`Aziz ibn Baz (may Allah confer mercy on him) said: “If anyone wants to offer an Ud-hiyah, and the month of Dhul-Hijjah has begun, then it is haram for him to remove anything of his hair or nails or skin until he has slaughtered the Ud-hiyah, because of the hadith of Umm Salamah (may Allah be pleased with her) that the Prophet said: “When you see the new moon of Dhul-Hijjah – according to another version, When the ten days (of Dhul-Hijjah) begin – and any one of you wants to offer an Ud-hiyah, let him refrain (from cutting) his hair and nails.” (Muslim) According to another version, “Let him not remove anything from his hair and nails until he offers the Ud-hiyah.”

The reason for this prohibition is that when the person who wants to offer the Ud-hiyah joins the pilgrims in some of the rituals of Hajj – namely drawing closer to Allah by slaughtering the Ud-hiyah – he also joins him in some of the features of ihram, namely refraining from cutting his hair etc.

This ruling applies only to the one who is going to slaughter the Ud-hiyah. It does not apply to the one on whose behalf an Ud-hiyah is offered. Based on this, it is permissible for the family of the person who is going to offer the Ud-hiyah to remove things from their hair, nails and skin during the first ten days of Dhul-Hijjah.

If one has to remove them because of necessity, there is no blame on him, such as if a nail breaks and it annoys him, so he cuts it, or if a hair gets in his eye and he removes it, or he needs to cut his hair in order to treat a wound and the like.” (Fatawa Islamiyyah)

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All about the First Ten Days of Dhul-Hijjah

By Editorial Staff

After a few days, Muslims all over the world will be witnessing the best days a year. Out of Allah’s wisdom, He favors some of His creatures over others. Allah creates and chooses whatever He wills and does whatever He intends. A certain creature per se is not better than any other creature. It is Allah Who gives preference to some creatures over others through His inexhaustible wisdom. For instance, in the world of angels, the archangel Gabriel is the best of them. Prophets are the best of all humankind. The unrelenting Messengers of Resolve are the best among all prophets and messengers. This also applies to animals, inanimate objects, places, times, etc.

If we take a closer look at the shari’ah texts concerning time, we find out that the last one-third of night is the best time among all the other 24 hours. Friday is the best day a week. The month of Ramadan is the best of all months. Similarly, the first ten days of Dhul-Hijjah are the best days a year.

Which is better, the last ten days of Ramadan or the first ten days of Dhul-hijjah?

In his reply to this question, Shaikh al-Islam, Ibn Taimiyah said,

“The daylight time is better in the first ten days of Dhul-hijjah than the last ten days of Ramadan. However, the nights are better in the last ten days of Ramadan than those of Dhul-hijjah.”

The nights are better in the last ten days of Ramadan because there is Lailat al-Qadr (the Night of Decree). On the other hand, the daylight is better in the first ten days of Dhul-hijjah because of the 9th day, the Day of Arafat, and the 10th day, Eid Al-Ad-ha. On these two days, Muslims perform most rites of Hajj (Pilgrimage).

The Virtues of the first ten days of Dhul-Hijjah:

1. Allah swears an oath by these days in the Gracious Quran.

Allah says,

“By the dawn, and the Ten Nights (of the Month of Pilgrimage)! By all that is even and all that is odd, and the night as it passes! Is there in this an oath (of sufficient proof) for whoever has a mind (that God is all-able to punish the ungodly)?” (Quran 89:1-5)

The majority of the commentators of the Gracious Quran hold the opinion that the “Ten Nights” refers the first ten days of Dhul-Hijjah. On the other hand, when Allah swears by something of His creatures, this denotes that such a thing is excellent.

2. These days are mentioned in the Gracious Quran as “the known days”.

Allah says,

…they may observe (many) benefits for themselves and mention (much) the name of God during the known days (of Hajj-Pilgrimage)… (Quran 22:28)

“There are no days during which the righteous action is so pleasing to Allah than these days (i.e., the first ten days of Dhul-Hijjah)

3. Some commentators of the Gracious Quran say that these days are also referred to in the following verse:

“Thereafter, We promised to Moses thirty nights (of retreat in Our presence at Mount Tur), and We completed them with ten (more).” (Quran 7:142)

4. Acts of worship performed during those days are better and more beloved than any other time of the year.

Ibn ‘Abbas (May Allah be pleased with them) reported:

The Messenger of Allah (ﷺ) said, “There are no days during which the righteous action is so pleasing to Allah than these days (i.e., the first ten days of Dhul-Hijjah).” He was asked: “O Messenger of Allah, not even Jihad in the Cause of Allah?” He (ﷺ) replied, “Not even Jihad in the Cause of Allah, except in case one goes forth with his life and his property and does not return with either of it.” (Al-Bukhari)

Obligatory deeds performed on these days are better than those performed on other than such days. Likewise, voluntary deeds performed on these days are better. However, voluntary deeds observed on these days cannot be better than obligatory ones. And therefore, fasting the last ten days of Ramadan is better than fasting on the first ten days of Dhul-Hijjah.

5. The ten days are sacred as they are in the sacred month of Dhul-Hujjah.

Concerning the four sacred months, Allah says,

… do not wrong yourselves (or others) in them. (Quran 9:36)

What should a Muslim do to make the best use of these days?

These days are a great season of worship and a great opportunity every Muslim should seize. The truthful believer becomes more active in worship on these days. Here are some acts of worship Muslims can observe:

1. (Dhikr) Remembrance of Allah

One of the best acts of worship to be observed during the first ten days of Dhul-Hijjah is spending a lot of time doing dhikr. In a mu’allaq (suspended) hadith mentioned by Al-Bukhari, he quotes Ibn ‘Abbas (may Allah be pleased with him) as saying,

“…and mention (much) the name of God during the known days (of Hajj-Pilgrimage)… (Quran 22:28)

These are the first ten days of Dhul-Hijjah whereas “the numbered days” are the days of Tashriq (the 11th, 12th and 13th days of Dhul-Hijjah)”

Ibn ‘Abbas (may Allah be pleased with him) means by “the numbered days” to refer to the following verse:

 

“Thus make (much) mention (of the name of) God (with solemn reverence) in the (special) numbered days (in the valley of Mina).” (Quran 2:203)

“Ibn `Umar and Abu Hurairah (may Allah be pleased with them) used to go out in the marketplace during the first ten days of Dhul-Hijjah, reciting Takbir, and the people would recite Takbir when they heard them.” (Al-Bukhari)

In another hadith concerning these ten days, it says, “… so increase saying Tahlil (saying la-illah illa Allah), Takbir (saying Allahu akbar), and Tahmid (saying Al-hamdullilah)” (Ahmad)

Remembrance of Allah is one of the best purposes of worship. Thus, it is part of a lot of acts of worship including prayer, Friday speech, hajj, offering a sacrifice, etc.

2. Reciting the Gracious Quran

Reciting the Gracious Quran is also part of doing dhikr which should be given full attention on these days. So, it is a good idea to specify a time for reciting or studying the Gracious Quran. There are a lot of proofs that indicate the excellence of reciting and reflecting on the Quran. Allah says,

Indeed, those who recite the Book of God, and who (duly) establish the Prayer, and who spend (charitably) from what We have provided them, secretly and openly- they have hope in a (blessed) transaction that shall never come to ruin- that He may give them their rewards (in full) and increase them evermore from His bounty. Indeed, He is all-forgiving, ever-thankful. (Quran 35:29-30)

3. Fasting

When we say, “fasting on the first ten days” we mean only the first nine days which are allowed to fast because it is known that fasting on Eid al-Ad-ha (festival of sacrifice), on the 10th day of Dhul-Hijjah,  is prohibited.

Imam Al-Nawawi said that fasting these nine days is highly recommended especially the 9th day, the Day of ‘Arafat.

4. Fasting on the Day of ‘Arafat

As well as being the best day of the year, the Day of ‘Arafat is the day when Allah perfected the religion of Islam. Narrated ‘Umar bin Al-Khattab:

Once a Jew said to me, “O the chief of believers! There is a verse in your Holy Book which is read by all of you (Muslims), and had it been revealed to us, we would have taken that day (on which it was revealed) as a day of celebration.” ‘Umar bin Al-Khattab asked, “Which is that verse?” The Jew replied,

“This day I have perfected your religion For you, completed My favor upon you, And have chosen for you Islam as your religion.” (Quran 5:3)

‘Umar replied,”No doubt, we know when and where this verse was revealed to the Prophet. It was Friday and the Prophet (ﷺ) was standing at ‘Arafat (i.e. the Day of Hajj)” (Al-Bukhari and Muslim)

Secondly, fasting on this day expiates the sins of two years, the last and the coming one. This is mentioned in a hadith related by Muslim. However, it is recommended for pilgrims not to fast on that day out of emulation of Prophet Muhammad (peace and blessings of Allah be upon him). Not fasting will also give the pilgrim more energy to do a lot of dhikr and make du’aa (supplications to Allah)

Thirdly, ‘Aishah (May Allah be pleased with her) reported:

The Messenger of Allah (ﷺ) said, “There is no day on which Allah sets free more slaves from Hell than He does on the Day of ‘Arafah.” (Muslim)

There are a lot of other acts of worship a Muslim is recommended to observe. These include offering sacrifice (on the 10th, 11th 12th and 13th Day of Dhul-Hijjah), praying for Allah’s blessings upon the Prophet, giving to charity, being kind to parents, etc.

 

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