The Sacrifice, the Shaving, and the Days of Mina

The hady — the sacrificial animal that follows the throwing of Jamrat al-Aqabah on the 10th. The historical commemoration of Ibrahim's willingness to sacrifice Isma'il and Allah's substitution of the ram. The fiqh of who must sacrifice, what animals qualify, the modern arrangements through Saudi authorities. Halq and taqsir — shaving and trimming of the hair. The continued days at Mina with the throwings of the jamarat. The integration of these rites that constitute the bulk of the post-Arafah hajj activity.

The Day of Sacrifice

The 10th of Dhu al-Hijjah is Yawm al-Nahr — the Day of Sacrifice. This day, beyond its specific hajj significance, is also Eid al-Adha for Muslims worldwide — the festival of sacrifice that commemorates Ibrahim's (alayhi al-salam) willingness to sacrifice Isma'il and Allah's specific substitution of a ram in his place. The day has religious weight both for pilgrims at hajj and for Muslims everywhere; the global Muslim community on this day participates simultaneously in the festival, with sacrifices performed in homes and communities across the world even as pilgrims perform sacrifices at Mina.

This day's reading examines the specific rites of the Day of Sacrifice and the days following — the hady (sacrifice), the halq or taqsir (shaving or trimming), and the continued days at Mina with the throwings of the jamarat across the days of Tashriq.

The Quranic Foundation

The story of Ibrahim's test is foundational to Eid al-Adha and the hady. Surat al-Saffat 37:99-111 narrates the account in detail:

The verses describe Ibrahim's prayer for righteous offspring, Allah's gift of a son (Isma'il), the son's growth to the age of striving, Ibrahim's vision in which he was commanded to sacrifice the son, his discussion with the son ("My son, I have seen in a vision that I am sacrificing you, so see what you think") and the son's reply ("My father, do as you are commanded; you will find me, if Allah wills, of the patient"), the moment when Ibrahim was about to slaughter, and Allah's call: "You have fulfilled the vision." The substitution: "And We ransomed him with a great sacrifice."

The verses establish: - Ibrahim's specific willingness to sacrifice his son in obedience to Allah. - Isma'il's specific willingness to be sacrificed. - The test as the central religious event. - Allah's substitution — the actual sacrifice that occurred was a ram, with Isma'il preserved.

The hady of hajj commemorates this event. Each pilgrim's sacrifice (or its modern equivalent) participates in the religious memory of Ibrahim's test and Allah's mercy.

The Quranic basis for the hady at hajj. Surat al-Hajj 22:36:

The verse establishes the specific religious significance of sacrificial animals at hajj — symbols of Allah. The mention of Allah's name at slaughter, the eating from the sacrifice, the feeding of the needy and beggar — all are part of the framework.

Who Must Perform the Hady

The classical fiqh identifies who must perform a sacrifice as part of hajj.

For pilgrims performing tamattu' or qiran. A hady (sacrificial animal) is required. The Quran establishes this in Surat al-Baqarah 2:196:

The pilgrim performing tamattu' or qiran is benefiting from the combination — having both umrah and hajj in one trip; the hady is established as the required compensation for this benefit.

For pilgrims performing ifrad. No hady is required as part of hajj itself. The pilgrim performing ifrad (only hajj, without combined umrah) is not obligated.

The voluntary sacrifice. Beyond the obligatory hady for tamattu' and qiran, voluntary sacrifices can be performed. Many pilgrims perform additional sacrifices (one for themselves and additional ones for their family members) as voluntary acts. The classical scholarship has consistently allowed and encouraged this voluntary additional sacrifice.

The qualifying animals. The classical fiqh identifies which animals qualify: - A camel: at least 5 years old. - Cattle (cow or bull): at least 2 years old. - Sheep: at least 1 year old (or in its second year). - Goat: at least 2 years old.

The animal must be free of significant defects — not blind, lame, severely diseased, or emaciated. The animal should be in reasonable condition, suitable for sacrifice and consumption.

The shared hady. A camel or cow can be shared by up to seven pilgrims, with each contributing equally to the cost. A sheep or goat is for one pilgrim only (cannot be shared).

The Modern Arrangement for Hady

For modern pilgrims, the hady is typically arranged through the Saudi authorities or specific organisations rather than performed personally.

The Adahi project. The Saudi government has established a specific system — typically called the Adahi project or similar — through which pilgrims pay a fixed fee for their hady. The animal is professionally slaughtered at established slaughterhouses; the meat is packaged and distributed to needy recipients (typically across the world, including to refugee camps, food relief programs, and others requiring food assistance).

The pilgrim's role. The pilgrim's role in the modern arrangement is: 1. Pay the established hady fee (typically through the hajj package or directly to the Adahi office). 2. Receive a receipt or voucher confirming that a hady has been performed on their behalf. 3. The actual slaughter, processing, and distribution is performed by the authorised system.

The advantages of the modern system. - Hygienic conditions for slaughter. - Professional handling and processing. - Effective distribution to actual recipients in need (rather than the meat going to waste). - The pilgrim does not need to manage the slaughter themselves in the difficult conditions of Mina.

The traditional alternative. Some pilgrims still arrange to perform the slaughter themselves or with assistance — particularly those familiar with the procedure and with logistical access to do so. This is religiously valid; the modern Adahi system is a permitted alternative, not a requirement.

For most modern international pilgrims, the Adahi system is the practical choice. The fee is paid; the hady is performed; the obligation is fulfilled.

The Timing of the Hady

The classical fiqh establishes the timing for the hady:

- The earliest valid time is after the throwing of Jamrat al-Aqabah on the 10th of Dhu al-Hijjah. - The latest valid time is sunset on the last day of Tashriq (the 13th of Dhu al-Hijjah). - The recommended time is on the 10th of Dhu al-Hijjah specifically (immediately following the throwing of Jamrat al-Aqabah).

For modern pilgrims using the Adahi system, the slaughter is typically performed on the 10th, with the pilgrim's payment being made before that day. The system handles the timing; the pilgrim's role is the payment and intention.

After the Hady: Halq or Taqsir

After the hady (or, for those performing ifrad, after the throwing of Jamrat al-Aqabah), the pilgrim performs halq (shaving) or taqsir (trimming) of the hair.

For men: halq is preferred. Halq — complete shaving of the head — is preferred over taqsir. The Prophet ﷺ specifically prayed three times for those who shave (halq) and only once for those who trim (taqsir), indicating the preferred status of complete shaving.

The shaving is typically performed at Mina or its vicinity. Various barbers operate at the hajj sites for this purpose; modern pilgrim packages typically include access to barber services. The pilgrim has their head shaved completely.

For women: taqsir only. Women perform taqsir — trimming a small amount (the length of a fingertip) from a section of hair. Halq (complete shaving) is not done for women.

The specific significance. Both halq and taqsir mark a specific transition — they represent the symbolic completion of the hajj state. The shaving of the head (or trimming for women) is a public marker that the pilgrim has performed the rites; the believer emerges with a visible sign of the pilgrimage.

The first exit from ihram. After halq or taqsir, the pilgrim performs the al-tahallul al-asghar — the lesser exit from ihram. After this point: - The pilgrim can return to ordinary clothing (the ihram garments are no longer required). - Perfume becomes permissible. - Cutting nails and similar activities become permissible. - However, sexual relations remain prohibited until Tawaf al-Ifadah is performed (the al-tahallul al-akbar, the greater exit, occurs after Tawaf al-Ifadah).

For pilgrims performing the rites in their typical sequence on the 10th (throwing, sacrifice, shaving, tawaf), the lesser and greater exits often occur within the same day. For pilgrims with logistical delays (returning to Makkah for tawaf later), the period between lesser and greater exit can extend longer.

Tawaf al-Ifadah

After halq or taqsir, the pilgrim should perform Tawaf al-Ifadah — the specific tawaf of hajj itself.

The status. Tawaf al-Ifadah is one of the arkan (pillars) of hajj — it is constitutive, not optional. Omitting it invalidates the hajj.

The procedure. The tawaf itself follows the standard procedure (Day 129) — seven circuits around the Ka'bah, beginning at the Black Stone, with appropriate du'as and dhikr. The pilgrim is now without ihram (having performed the lesser exit), so the specific ihram features (idtiba, ramal) do not apply.

Followed by sa'i (for tamattu' pilgrims). Pilgrims performing tamattu' perform sa'i between Safa and Marwah after the Tawaf al-Ifadah. This is the sa'i of hajj, distinct from the sa'i of umrah performed earlier.

For pilgrims performing qiran or ifrad, the sa'i is typically performed once during the entire hajj (typically with the entrance tawaf or with Tawaf al-Ifadah); the schools have specific positions on when this single sa'i is performed. Most pilgrims following these forms perform it with Tawaf al-Ifadah.

The greater exit from ihram. After Tawaf al-Ifadah (and sa'i for those performing tamattu'), the pilgrim performs the al-tahallul al-akbar — the complete exit from ihram. After this point, all activities including sexual relations become permissible. The pilgrim has now fulfilled the substantive rites of hajj; what remains are the throwings of the jamarat on the days of Tashriq and the eventual farewell tawaf.

The timing. The classical preferred timing for Tawaf al-Ifadah is on the 10th of Dhu al-Hijjah, after the throwing of Jamrat al-Aqabah, the sacrifice, and the halq. Pilgrims with logistical reasons may perform it later (during the days of Tashriq or even after); the religious validity is preserved within the broader allowed window. The latest practical time is typically the day of departure from Makkah.

For modern pilgrims, the integration depends on the specific package. Some packages arrange for the pilgrims to return to Makkah on the 10th specifically for Tawaf al-Ifadah; others schedule it for the 11th or 12th when crowds may be lower. The pilgrim follows their package's arrangement.

The Days of Tashriq at Mina

The Ayyam al-Tashriq — the days of Tashriq — are the 11th, 12th, and 13th of Dhu al-Hijjah. The pilgrim spends these days at Mina, with the throwings of the jamarat across the days.

The specific activities. Each day of Tashriq: - The pilgrim performs the throwings at all three jamarat in the prescribed order (small, middle, major), with seven stones at each, as discussed Day 131. - Standard prayers are performed at Mina, in shortened (traveller's) form. - Engagement in dhikr, du'a, and reflection continues. - Time with family and fellow pilgrims is part of the experience.

The Quranic command. Surat al-Baqarah 2:203:

The classical interpretation has been that the days of Tashriq are these "numbered days" — specifically times for remembering Allah.

The takbir at Mina. A specific feature of the days of Tashriq is the takbir — the repetition of Allahu akbar and related phrases. The classical takbir of the Eid days is:

Allahu akbar, Allahu akbar, la ilaha illa Allah, wa Allahu akbar, Allahu akbar, wa lillahi al-hamd.

(Allah is the Greatest, Allah is the Greatest, there is no god but Allah, and Allah is the Greatest, Allah is the Greatest, and to Allah belongs all praise.)

This takbir is recited substantially during the days of Tashriq — after each of the obligatory prayers, when one sees specific things, when the day is otherwise ordinary. The cumulative takbir across the days produces specific religious effect.

The reduced ihram restrictions. During the days of Tashriq, the pilgrim is no longer in ihram (having performed the greater exit after Tawaf al-Ifadah). The pilgrim is in ordinary clothing; ordinary activities are permitted; the substantial restrictions of ihram have been lifted. The remaining hajj requirements — staying at Mina, the throwings, the eventual farewell tawaf — do not require ihram.

The communal experience. A specific feature of the days at Mina is the communal experience. Millions of pilgrims are simultaneously at Mina; the various tents house pilgrims from countries across the world; the experience of being part of the global gathering is substantial. Many pilgrims describe these days as among the most meaningful of hajj — the focused intensity of Arafah is past, the major rites are completed, and the believer can experience the broader community of Muslims gathered for the same religious purpose.

The Departure: Nafr Awwal or Nafr Thani

After the throwings on the 12th, the pilgrim chooses between two options:

Al-nafr al-awwal (the first departure). Departure from Mina on the 12th, after the throwings of that day. The pilgrim does not perform throwings on the 13th. The Quran specifically establishes this as valid: "Whoever hastens [his departure] in two days — there is no sin upon him." (2:203).

The classical condition is that the departure must occur before sunset on the 12th. If sunset arrives while the pilgrim is still at Mina, they are committed to staying for the 13th and performing those throwings.

Al-nafr al-thani (the second departure). Staying through the 13th and performing those throwings before departing. The Quran establishes this as also valid: "And whoever delays [until the third] — there is no sin upon him."

For modern pilgrims, the choice is largely shaped by their hajj package's schedule. Many packages arrange for al-nafr al-awwal (departure after the 12th) to allow more flexibility for travel arrangements; others arrange for al-nafr al-thani. Either is religiously valid; the pilgrim follows their package's plan or makes the choice based on their specific circumstances.

After the departure from Mina (whether on the 12th or 13th), the pilgrim returns to Makkah. The remaining required rite is Tawaf al-Wada' — the farewell tawaf, which Day 133 will examine.

What This Teaches

Several lessons emerge.

The Sacrifice Connects to Ibrahim's Test

The first lesson is that the sacrifice connects directly to Ibrahim's specific religious test. The pilgrim's hady commemorates the most foundational moment in the prophetic tradition — the willingness to sacrifice in obedience to Allah, and Allah's specific mercy in providing substitution. The believer participates in this religious memory through their own sacrifice.

The Modern System Preserves the Religious Substance

The modern Adahi system preserves the religious substance of the hady while addressing the practical realities of millions of pilgrims. The pilgrim's payment, intention, and the actual slaughter all occur; the meat reaches recipients in need (often more effectively than personal slaughter would have produced); the religious obligation is fulfilled.

Halq and Taqsir Mark Transition

The shaving (or trimming for women) marks a specific transition — from the sacralised state of ihram to the post-ihram state. The visible marker (the shaved head, the trimmed hair) is a public sign of the pilgrimage; the believer emerges from hajj with this visible reminder.

The Days of Tashriq Continue Religious Activity

The days at Mina after the major rites are not idle days. The throwings continue daily; the takbir fills the days; the reflection on what hajj has produced continues. The pilgrim does not rush from rite to rite; the days of Tashriq are part of the integrated experience.

Eid al-Adha Connects Pilgrim and Non-Pilgrim

The 10th of Dhu al-Hijjah is Eid al-Adha for all Muslims, not just pilgrims. The pilgrim at Mina performing the sacrifice, and the believer at home performing their own sacrifice or participating in the Eid in their community, are simultaneously connected. The festival operates globally; hajj is the specific application at the Sacred House while the broader celebration occurs everywhere.

The Choice of Departure Day Reflects Flexibility

The Quranic establishment of both options for departure — nafr awwal or nafr thani — reflects the religion's accommodation of different pilgrim circumstances. The believer can choose; both are equally valid religiously. The pilgrim should not feel pressure to remain when departure on the 12th meets their needs, nor should they feel inadequate if circumstances allow staying through the 13th.

A Closing Reflection

The Day of Sacrifice and the days of Tashriq constitute the substantial post-Arafah phase of hajj. The pilgrim has performed the major rites — the standing at Arafah, the throwing of Jamrat al-Aqabah, the sacrifice, the shaving, Tawaf al-Ifadah, sa'i. The remaining rites — the throwings of the days of Tashriq, the farewell tawaf — complete the pilgrimage.

For modern pilgrims navigating these days, the practical application includes:

- Arranging the hady through the Adahi system (or alternative if specifically planned). - Performing halq or taqsir at appropriate location and time. - Returning to Makkah for Tawaf al-Ifadah and sa'i (for tamattu') at the time the package or personal arrangements allow. - Following the package's logistics for the days at Mina, the throwings, and the eventual departure. - Maintaining religious focus through these days — takbir, dhikr, reflection — rather than treating them as merely transit days.

The next day's reading examines the conclusion of hajj — Tawaf al-Wada' (the farewell tawaf), the broader experience of umrah (which most modern pilgrims have already performed before hajj but which deserves examination on its own), and the spiritual dimensions of the entire pilgrimage. The week's deepening of hajj will be substantially complete after that day's reading.

May Allah grant us the hady properly performed — through whatever arrangement our circumstances require, with proper intention. May He grant us the halq or taqsir that marks our pilgrimage with visible sign. May He grant us the Tawaf al-Ifadah performed properly, completing the substantial rites of hajj. May He grant us the days at Mina experienced substantively, with the takbir filling our days and the awareness of the global Muslim community gathered for Eid al-Adha. Amin.