Sayyiduna Jabir (may Allah be pleased with him) narrates that the Messenger of Allah (peace and blessings be upon him) ordered that a piece of meat from every sacrificed camel be taken and put into the pot. So the meat was cooked, and the Prophet (peace and blessings be upon him) and his companions ate that meat and drank the broth. This narration is from Hasan Za’farani. Imam Abu Bakr (may Allah have mercy on him) says that a questioner asked,“Can the one who offers the obligatory sacrifice during Hajj eat from the meat of that sacrifice?”I replied: When a person performing Hajj Tamattu’ or Hajj Qiran slaughters or sacrifices a camel, or offers more than one-seventh share of a camel or cow, then he may eat from the meat that exceeds the seventh share, because for the one performing Hajj Tamattu’ or Qiran, it is obligatory to sacrifice one-seventh of a camel or cow. According to those scholars who consider that a camel can be sacrificed on behalf of ten people, then for the pilgrim performing Tamattu’ or Qiran, one-tenth of a camel is obligatory. As I have clarified in the narrations of Sayyiduna Miswar, Marwan, and Ibn Abbas (may Allah be pleased with them), or it is obligatory for such a pilgrim to slaughter a complete goat. Therefore, whoever offers more than one-seventh share of a camel or cow as a sacrifice may eat from this voluntary portion, just as one who offers a voluntary sacrifice on Eid may eat from it. To my knowledge, the Noble Prophet (peace and blessings be upon him) also ate from his sacrifice in this manner, because he sacrificed one hundred camels. Certainly, due to Qiran, it was obligatory for him to sacrifice one-seventh or one-tenth of a camel. All the camels he sacrificed beyond this were voluntary. Therefore, he took a piece from each, put it in the pot, cooked it, drank the broth, and ate the meat. But if you had offered only the obligatory amount of sacrifice for Hajj Qiran or Tamattu’, then in my view, it would not have been permissible to eat from it. In my view, it is certain that when a right becomes obligatory in a person’s wealth, he cannot benefit from that obligatory wealth alone. But if someone says that the Hajj sacrifice is obligatory upon him, yet he can eat all or some of its meat, because a person can eat his own wealth and can eat another’s wealth with permission, then this is not acceptable. But if the Hajj sacrifice is obligatory upon him, it is impossible to say that this sacrifice is obligatory upon him, yet it is his own wealth, so he can eat from it. This would lead to the issue that if zakat is obligatory on a person’s animals, he could slaughter and eat the zakat animal; if ‘ushr is obligatory on his grain, he could grind and eat it; and if zakat is obligatory on his fruits, he could eat those fruits. But no person with understanding of religion would say such a thing.

Lady Aisha (may Allah be pleased with her) narrates that she had taken two camels with her for sacrifice, but they got lost. Then, Sayyiduna Ibn Zubair (may Allah be pleased with him) gave her two camels, which she sacrificed. Later, the first two camels were also found, so Lady Aisha (may Allah be pleased with her) sacrificed them as well. Then she said that this is the prescribed way (Sunnah) for the sacrifice of (lost) camels.

Sayyiduna Jabir bin Abdullah (may Allah be pleased with them both) narrates that (regarding taking off the Ihram after performing Umrah) there was much discussion among the people. We had come only with the intention of Hajj, until only a few days were left to take off the Ihram, then the Messenger of Allah (peace be upon him) ordered us to take off the Ihram (after performing Umrah). (We began saying among ourselves) Will any one of us go to Arafah (for Hajj) in such a state that drops of semen are dripping from his private part? When the Messenger of Allah (peace be upon him) came to know of these things, he stood up to deliver a sermon and said: "O people, I swear by Allah, do you know that I, by Allah, know Allah's commands better than all of you and fear Him more than all of you. If I had known earlier what I came to know later in this matter, I would not have brought the sacrificial animal with me and I too would have taken off the Ihram (after performing Umrah) like the rest of the people. Therefore, whoever does not have a sacrificial animal should fast three days here and seven days after returning home, and whoever finds a sacrificial animal should offer the sacrifice. Thus, we used to slaughter one camel on behalf of seven people."

Sayyiduna Ibn Abbas (may Allah be pleased with them both) narrates that the Messenger of Allah (peace and blessings be upon him) distributed goats among his companions on the day of the 10th of Dhul-Hijjah. Sayyiduna Sa’d bin Abi Waqqas (may Allah be pleased with him) received a goat, which he slaughtered on his own behalf. Then, when the Messenger of Allah (peace and blessings be upon him) stood in the plain of Arafat, he instructed Sayyiduna Rabi’ah bin Umayyah bin Khalaf (may Allah be pleased with him), so he stood near the udders of the Prophet’s she-camel. The Prophet (peace and blessings be upon him) said to him:“Call out to the people and say: O people, do you know what month this is?”They replied that it is a sacred month. The Prophet (peace and blessings be upon him) then asked:“Do you know what city this is?”The companions replied that it is a sacred city (Makkah Mukarramah). The Prophet (peace and blessings be upon him) said:“Do you know what day this is?”The companions replied that it is the day of Hajj al-Akbar (the greatest Hajj). The Messenger of Allah (peace and blessings be upon him) said:“Indeed, Allah the Exalted has made your blood and your wealth forbidden to one another just as this month of yours is sacred, just as this city of yours is sacred, and just as this day of yours is sacred.”Thus, the Messenger of Allah (peace and blessings be upon him) performed his Hajj, and when he stayed at Arafat, he said:“This is the place of standing. All of Arafat is a place of standing.”And when he stood at the place of Muzdalifah (Qazah), he said:“I have stayed here, and all of Muzdalifah is a place of staying.”

The evidence for the fact that after shaving the head or cutting the hair, a person's hair does not become impure.

Sayyiduna Anas bin Malik (may Allah be pleased with him) narrates that when the Messenger of Allah (peace and blessings be upon him) had stoned the Jamrah ‘Aqabah and slaughtered his camel, he gave the barber the hair from the right side of his head, and he shaved it. Then the Prophet (peace and blessings be upon him) gave that hair to Sayyiduna Abu Talhah (may Allah be pleased with him). Then he gave the barber the hair from the left side, and he shaved it as well. Then the Prophet (peace and blessings be upon him) gave this hair also to Sayyiduna Abu Talhah (may Allah be pleased with him) and instructed him to distribute the hair among the people.

Sayyiduna Ibn Umar (may Allah be pleased with them both) narrates that the Prophet (peace and blessings be upon him) said: "O Allah, forgive the sins of those who shave their heads." The companions said: "And for those who trim their hair as well." The Prophet (peace and blessings be upon him) said: «‏‏‏‏اللَّهُمَّ اغْفِرْ لِلْمُحَلِّقِينَ» ‏‏‏‏ "O Allah, forgive those who shave their heads." The companions said: "And for those who trim their hair as well." The Prophet (peace and blessings be upon him) said three times: "Forgive those who shave their heads." Then he said: "And forgive those who trim their hair as well."

Sayyiduna Ibn Umar (may Allah be pleased with them both) narrates that the Messenger of Allah (peace be upon him) had his head shaved during the Farewell Pilgrimage. The noble Companions say that the person who shaved his hair was Mu'ammar bin Abdullah bin Nazlah bin Awf bin Ubaid bin Awn bin 'Adi bin Ka'b. Imam Abu Bakr (may Allah have mercy on him) says that the Prophet (peace be upon him) had his hair shaved. This is of the same kind about which we say that the Arabs attribute the action to the one who gives the order to perform it, just as they attribute it to the one who actually does it. Because it is certain that the Prophet (peace be upon him) did not shave his own hair, rather he ordered another person, so that person shaved his head. Therefore, the action is attributed to him (the Prophet) because he gave the order for it.

With the evidence that when the nails are cut, their ruling is not the same as that of a dead animal, nor are they impure as some of the people of knowledge have imagined, thinking that whatever is cut from a living being is considered dead. And the report of Abu Waqid al-Laythi: the Prophet, peace and blessings be upon him, only said: "Whatever is cut from an animal while it is alive is dead," in reference to the people of Jahiliyyah when they used to cut off the fat tails of sheep and the humps of camels. So the statement of the Prophet, peace and blessings be upon him, was an answer regarding these two actions and what resembles them and is of their meaning. And Allah knows best.

Sayyiduna Abdullah bin Zaid (may Allah be pleased with him) narrates that he, along with one of his Ansari companions, presented himself before the Prophet Muhammad (peace and blessings be upon him) at the place of sacrifice. The Messenger of Allah (peace and blessings be upon him) had his head shaved and the hair was collected in a cloth. He gave those hairs to them, and they distributed some among the noble companions. The Prophet (peace and blessings be upon him) had his nails trimmed and those were also given to the companion of Sayyiduna Abdullah (may Allah be pleased with him). Sayyiduna Abdullah (may Allah be pleased with him) says: The blessed hair of the Prophet, dyed with henna or katam herb, is preserved with us.