The Ruling on the Udhiyah Sacrifice in 'Id al-Adha and Its Method

Question:
Our sister asks and says: How is the udhiyah sacrificed in the blessed 'Id al-Adha, and when does it begin? And when does its time end?
I ask you to clarify the method by which we begin the slaughter. What do we do and say before the slaughter, during it, and after it? That is: until the meat is distributed to the poor. Because the method of slaughter with us is: before the slaughter, the mullahs recite the Qur'an over the ear of the sacrificial animal, and the owner of the udhiyah must not eat from the meat except for a small piece. Is this method correct? And is the udhiyah sacrificed for the deceased only? Or for the living? Or for both? May Allah guide you.

Answer:
As for the time of the udhiyah, it is four days according to the correct opinion of the scholars: the day of the festival, which is the Day of Sacrifice, the tenth of Dhu al-Hijjah, then the eleventh day, then the twelfth day, and then the thirteenth day. Some scholars said that it is three days: the day of the festival and the two days following it. The correct view is that it is four days: the day of the festival and the three days following it. These are the days of Tashriq, the days of sacrifice, the days of stoning the pillars, and the days of remembrance of Allah, eating, and drinking.
So when the people pray the 'Id prayer, they begin the slaughter. They begin the slaughter after the 'Id prayer, as the Prophet (peace and blessings be upon him) commanded, for he prayed and then slaughtered, and he said: . So the Sunnah and the obligatory thing is that the udhiyah be after the prayer if the person is in the town.
But if one is in the desert, like the Bedouin, they slaughter after the sun has risen. If the sun has risen and a little time has passed after its rising, the length of a prayer, they slaughter at that time. They slaughter after the sun has risen and a little time has passed, the length of a prayer, they slaughter; because they have no prayer. The Bedouin are travelers, they do not have the 'Id prayer, and the 'Id prayer is not obligatory upon them, so they slaughter after the sun has risen.
And so it is in Mina—the pilgrims of Mina—they slaughter after the sun has risen; because they do not have the 'Id prayer in Mina. Stoning the pillars takes the place of the 'Id prayer, as the Prophet (peace and blessings be upon him) did, for he stoned the pillar and then sacrificed his hady, and he did not pray the 'Id prayer in the Farewell Pilgrimage (peace and blessings be upon him). So they stone the pillars, then they sacrifice their hady and their udhiyah after that time, after the sun has risen. This is what is prescribed.
And at the time of slaughter, one mentions Allah, saying: "In the name of Allah, and Allah is the Greatest." This is what is prescribed: "In the name of Allah, and Allah is the Greatest." And if one says: "In the name of Allah" only, it suffices, but it is better to say: "In the name of Allah, and Allah is the Greatest." And if one adds and says: "Indeed, my prayer, my sacrifice, my living, and my dying are for Allah, Lord of the worlds. There is no partner for Him, and for that I have been commanded, and I am among the Muslims," or says: "I turn my face toward He who created the heavens and the earth, in pure submission, and I am not among those who associate partners with Allah"; then this is recommended. But "In the name of Allah, and Allah is the Greatest" suffices, this suffices. This is what the Prophet (peace and blessings be upon him) used to do: "In the name of Allah, and Allah is the Greatest." And he might add: "Indeed, my prayer..." to the end. And the obligatory thing is "In the name of Allah," this is the obligatory thing. And adding: "Allah is the Greatest" is recommended. "In the name of Allah, and Allah is the Greatest." And what is added beyond that of recitation: "Indeed, my prayer," and "I turn my face..." this is recommended and not obligatory.
Then when the sacrificial animal is slaughtered, the person eats whatever he wishes, he is not restricted to a small piece, but he eats whatever he wishes. When the sacrificial animal is slaughtered, he eats from it a little or a lot, he and his family. The Sunnah is: that they eat, feed others, and give charity from this sacrificial animal. They eat from it what is easy, and give charity with what is easy, and they feed and gift what is easy. And it is better that it be in three parts: one third they eat, and one third they gift to their relatives and friends, and one third for the poor. And if they eat the most and give charity with the little, there is no harm. The matter is broad in this, and praise be to Allah. The Messenger (peace and blessings be upon him) commanded them to eat and feed, and Allah says: [Al-Hajj: 28].
He should give the poor whatever is easy to obtain from it. If he gives the poor one-third, that is better. If he gives one-third as a gift to his relatives and neighbors, that is also good. If he neither gives a gift nor gives charity, except for a small amount, or if he does not give charity at all, the udhiyah is still sufficient and lawful. However, some scholars held that it is obligatory for him to give out a small amount of meat so that he complies with the saying of Allah the Exalted: [Al-Hajj: 28]. He should give whatever is easy to obtain from the meat, even if it is not from the udhiyah if he has eaten it; he should give from other meat so that he has fulfilled this obligation. But the Sunnah in all cases is to give from the udhiyah, [Al-Hajj: 36], as Allah said, and the Prophet (peace and blessings be upon him) said: .
So the Sunnah for him is to eat and to store whatever he wishes of that, and to give charity to the poor what is easy. This is what is prescribed. If he does not give charity and does not gift, but eats it, it is valid and sufficient, but he has opposed the best and opposed the Sunnah. And he should make up for it, even with a little of the meat, so that he gives charity with it to the poor. This is the safest for him, to avoid the disagreement of those who said it is obligatory, and the apparent meaning of the Qur'an is the obligation of charity; because Allah said: , and the original ruling of a command is obligation. But the majority went to the view that it is for the Sunnah; because Allah said: , and eating is not obligatory, so likewise feeding is not obligatory but it is a Sunnah. The Sunnah is to eat and feed, this is the Sunnah. Yes, and Allah is the Helper.