Udhiyah (sacrifice) is among the great rituals of
Islam, which signify the Oneness of Allah, His Blessings, and Bounties. It
reminds us the exemplary obedience of our father, Ibraheem (alaihi as-salaam),
to His Lord and his great sacrifices to Him. Udhiyah encompasses much goodness
and blessings and thus acquires a great deal of importance in the lives of
Muslims. "And for every nation We have appointed religious ceremonies, that
they may mention the Name of Allah over the beast of cattle that He has given
them for food. And your God is One God, so you must submit to Him Alone (in
Islam)…" [Soorah al-Hajj (22): 34]
Hereunder is a brief look at the
important rituals of Udhiyah.
Udhiyah: Its meaning and definition
Udhiyah refers to the animal (camel, cattle or sheep) that is sacrificed
as an act of worship to Allah, during the period from after the Eid prayer on
the Day of Nahr (Eid al-Adha) until the last day of Tashreeq (the 13th day of
Dhul-Hijjah), with the intention of offering sacrifice. Allah says: "Say (O
Muhammad (sallalahu alaihi wa-sallam)): 'Verily, my prayer, my sacrifice, my
living and my dying are for Allah, the Lord of the Aalameen (mankind, jinns and
all that exists)." [Soorah al-An'aam (6): 162]
Is Udhiyah an
Obligation?
Scholars differ concerning the ruling of Udhiyah, some
are of the opinion that Udhiyah is wajib or obligatory while others hold Udhiyah
as a confirmed Sunnah.
Among those who uphold the first opinion
(wajib or obligatory)
are Imaam al-Awzaa'i, Imaam al-Layth and Imaam Abu
Haneefah, and it is one of the two opinions narrated from Imaam Ahmad. It was
also the opinion of Shaikh al-Islam Ibn Taymiyyah, and is one of the two
opinions in the mathhab of Imaam Maalik. Those who favor this opinion take the
following as evidence: Allah says: "Therefore turn in prayer to your Lord and
sacrifice (to Him only)." [Soorah al-Kawthar 108:2] This verse is a command
and a command implies obligation. Also, it is related in the Saheehayn (i.e.
Saheeh al-Bukharee and Saheeh Muslim) from Jundub (radhi allahu anhu), "The
Messenger of Allah (sallallahu alaihi wa-sallam) said: "Whoever slaughtered
his sacrifice before he prays, let him slaughter another one in its place, and
whoever did not slaughter a sacrifice, let him do so in the name of Allah."
[Saheeh Muslim vol. 3, no: 4818-21] and: "Whoever can afford to offer a
sacrifice but does not do so, let him not approach our place or prayer."
[Musnad Ahmad and Ibn Majah. (Saheeh) by al-Haakim (from Abu Hurayrah (radhi
allahu anhu)), it is related in Fath al-Baree that its men are thiqaat. This
Hadeeth is declared Hasan (Good) by Shaikh al-Albanee in Saheeh Sunan Ibn Majah
v: 2, no: 2532-1323]
Those who assert to the second opinion, i.e.
Udhiyah is a confirmed Sunnah
(meaning Sunnah mu'akkadah) are the
better-known opinion of Maalik and Imaam Ahmad, and the mathhab of al-Shaafa'ee.
It should be mentioned here that majority of the scholars uphold this view, and
they state it Makrooh (disliked) to neglect this act of worship, if one has the
capability to perform a sacrifice. [Rasaa'il Fiqhiyyah by Shaykh Ibn 'Uthaymeen,
p. 46]
This opinion is based on the following Ahaadeeth. Jaabir (radhi
allahu anhu), narrated: "I prayed on Eid al-Adha with the Messenger of Allah
(sallallahu alaihi wa-sallam), and when he finished (the prayer), he was brought
one ram, and he sacrificed it. He said: "In the Name of Allah, Allah is Most
Great. This is on behalf of myself and any member of my Ummah who did not offer
a sacrifice." [Awnul M'abood Sharh Sunan Abee Daawood by Muhammad Shams
al-Haq 'Adheem Aabaadi, vol. 8, pp. 3-6] and the Hadeeth reported by all the
famous Muhadditheen apart from al-Bukharee that the Messenger of Allah (radhi
allahu anhu) said: "Whoever among you wants to offer a sacrifice, let him not
take anything from his hair or nails." [Saheeh Muslim vol. 3 nos. 4869-73]
Conclusion:
Shaikh Ibn Uthaymeen (rahimahullah) following
his discussion of those who say it is obligatory and those who say it is a
Sunnah said, "Each point of view has its evidence. It is safe for the one who is
able to offer a sacrifice should not neglect to do so, because of what is
involved in this act of reverence towards Allah, remembering Him, and making
sure that one has nothing to be blamed for."
The Principle of
Udhiyah: The basic rule of Udhiyah is that sacrifice is required at an
appointed time from one who is alive, on behalf on himself and on behalf of his
household. He may also include in the reward all those whom he wishes, dead or
alive.
It is from the Sunnah that one includes his household living and
dead in his Udhiyah. So, when he slaughters his sheep, he should say,
"Allaahumma haatha 'annee wa 'an ahli baytee" meaning "O Allah! This is on my
behalf and on behalf of my family members."
It is from the virtues
of Udhiyah that one animal is sufficient for one man and his family; he is not
required to make separate sacrifices on behalf of every member (living or dead).
Narrated Abu Ayyub: "At the time of Allah's Messenger (sallallahu alaihi
wa-sallam), a man would sacrifice a sheep on behalf of himself and the members
of his household, and they would eat from it and give some to others." [Sunan
Ibn Majah v: 4, no: 3147. (Saheeh) by Shaikh al-Albanee in Saheeh Sunan Ibn
Majah v: 2, no: 2546] [also, see previously mentioned Hadeeth reported by Jaabir
(radhi allahu anhu) (Abu Dawood)]
With regards to Udhiyah of a
deceased person, if he has bequeathed up to one third of his wealth for
the purpose of sacrifice or included it in his waqf (endowment), then his wishes
must be carried out. Otherwise, offering sacrifice on behalf of the deceased is
a good deed and it is considered to be giving charity on behalf of the dead.
Animals prescribed for Udhiyah are camels, cattle and sheep.
With regards to sharing a sacrifice, then a camel or a cow can be shared
by seven people, this is based on the narration of Jabir (radhi allahu anhu),
who said: "The Messenger of Allah (sallallahu alaihi wa-sallam) commanded us to
share camels and cattle, each seven men sharing one animal." [Saheeh Muslim v:
2, p. 662, no. 3024] If a sheep, a goat or a ram is offered for Udhiyah, then
sharing is not allowed, since no evidence is found in the Sunnah for it.
It should be mentioned here that the scholars agree that sacrificing an
animal and giving its meat in charity is better than giving its value in
charity. The Messenger of Allah (sallallahu alaihi wa-sallam) chose to perform
sacrifice and he did not do anything but that which is best and most befitting.
This is the opinion of Abu Haneefah, al-Shaafa'i and Ahmad. This refutes the
saying of those who say that today people need money more than they need food,
therefore it is better to give the money rather then sacrifice an animal.
From the conditions of Udhiyah is that the animal offered
for sacrifice must have reached the required age, which is six months for a
lamb, one year for a goat, two years for a cow and five years for a camel. The
animal should be completely free of any faults because sacrifice is an act of
worship and Allah is Tayyib and He only accepts that which is Tayyib. The
Messenger of Allah (sallallahu alaihi wa-sallam) "There are four that will
not be accepted for sacrifice: a one-eyed animal whose defect is obvious, a sick
animal whose sickness is obvious, a lame animal whose limp is obvious and an
emaciated animal that has no marrow in its bones." [(Saheeh) by Shaikh
al-Albanee in Saheeh al-Jamee no. 886]
Milder defects do not
disqualify an animal, but it is Makrooh to sacrifice such animals, for
e.g. animal with a horn or ear missing, or an animal with slits in its ears,
etc. Whoever honors the rites of Allah, this has to do with the Taqwa (piety and
righteousness) of his heart.
The Sacrificial animal is not for
sale.
It is forbidden to sell the animal chosen for sacrifice, except
for a better exchange. If it gives birth to an offspring, the offspring must be
sacrificed along with it. It is permissible to ride the animal. Narrated Abu
Hurayrah (radhi allahu anhu), the Messenger of Allah (sallallahu alaihi
wa-sallam) saw a man leading his camel. He (sallallahu alaihi wa-sallam) said:
"Ride it." The man replied: "It (the animal) is for sacrifice." The
Messenger of Allah (sallallahu alaihi wa-sallam) said: "Ride it." A
second or a third time." [Saheeh Muslim vol: 2, no: 3046]
Prescribed time for sacrifice: The animal can be
sacrificed after the Eid prayer and the Khutbah (not when the Khutbah or the
prayer starts) until before the sunset of the last day of Tashreeq, which is
13th Dhul-Hijjah. The Messenger of Allah (sallallahu alaihi wa-sallam) said:
"Whoever sacrifices before the prayer, let him repeat it." [Saheeh Muslim
vol: 3, p. 1084, no: 4818]
It is related from Ali (alaihi as-slaam):
"The days of Nahr (sacrifice) are the day of al-Adha and the three days
following it." This is also the opinion of al-Hasan al-Basree, Ataa Ibn Abi
Rabaah, al-Awzaa'ee, al-Shaafi'e and Ibn al-Munthir (rahimahullahum ajma'eem)
Slaughtering the animal with one's own hands is better,
but if one does not do so, it is Mustahabb (liked, preferable) for him to be
present at the time of slaughtering. Anas (radhi allahu anhu) reported that
Allah's Messenger (sallallahu alaihi wa-sallam) sacrificed with his own hands,
two horned rams with black markings, reciting the name of Allah and glorifying
Him (saying Allahu-Akbar). He placed his foot on their sides (while
sacrificing). [Saheeh Muslim: vol. 3, p. 1087, no: 4841]
Eating
from one's sacrifice is Mustahabb (liked, preferable). It is also
Mustahabb for him, who performs a Udhiyah, not to eat before he offers his
sacrifice; he should break his fast with the meat of his sacrifice the prayer.
The Messenger of Allah (sallallahu alaihi wa-sallam): "Let every man eat from
his sacrifice." [(Saheeh) by Shaikh al-Albanee in Saheeh a-Jamee no: 5349]
Buraidah (radhi allahu anhu) reported: "The Prophet (sallallahu alaihi
wa-sallam) would not go out on the day of breaking the fast (Eid al-Fitr) until
he had eaten and on the day of sacrifice (Eid al Adha) he would not eat until he
had returned [from Salaat]" This is related by at-Tirmidhee and Ibn Majah and
also by Sunan Ad-Daaramee who added: "And he would eat from his sacrifice."
[Sharah as-Sunnah, vol. 4, p. 306, footnote no: 1. Shaikh al-Albane said, its
isnaad is Saheeh, al-Mishkaat, vol: 1, p. 452, no: 1440]
Dividing
the meat into three is Mustahabb (liked, preferable),
one-third to keep
for oneself, one-third to be given as gifts and one-third to be given in
charity. This was the opinion of Ibn Mas'ood (radhi allahu anhu) and Ibn Umar t.
[(Saheeh) by Shaikh al-Albanee in Sunan Ibn Majah vol: 2, p: 203, no: 2546]
Selling any part of the sacrificed animal is prohibited:
Scholars agree that it is not permissible to sell anything from the sacrificed
animal's meat, skin or fat. The Messenger of Allah (sallallahu alaihi wa-sallam)
said: "Whoever sells the skin of his Udhiyah, there is no Udhiyah for him
(i.e. his sacrifice is not counted)." [(Hasan) by Shaikh al-Albanee in
Saheeh al-Jamee, no: 6118]
The butcher should not be given anything
from the sacrifice, by way of reward or payment. Ali (sallallahu alaihi
wa-sallam) said: "The Messenger of Allah (sallallahu alaihi wa-sallam) commanded
me to take care of the sacrifice and to give its meat, skin and raiment
(covering used for protection) in charity, and not to give anything of it to the
butcher as a compensation. He said: 'We will give him something from what we
have.'" [(Agreed upon). Saheeh Muslim, vol: 2, no: 3019]
"It was said
that it is permissible to give the butcher something as a gift. It is also
permissible to give some of it to a Kafir, if he is poor or a relative or a
neighbor, in order to open his heart to Islam." [Fatawa Shaikh Abd al-Azeez Ibn
Baaz]
|
"IF ANY OF YOU WANTS TO OFFER
UDHIYAH..." |
Umm Salamah (radhi allahu anha) related that the
Prophet Muhammad (sallallahu alaihi wa-sallam) said: "If you see the Hilaal (new
moon) of Dhul-Hijjah, and any one of you wants to make a sacrifice, then he
should not cut (anything) from his hair and his nails." and in one narration he
said: "...then he should not take (cut) anything from his hair, nor from his
nails, until he performs the sacrifice." [Saheeh Muslim]
These
instructions of the Prophet (sallallahu alaihi wa-sallam) are unconditional, and
unavoidable because his instructions constitute to obligation and his
prohibition signifies Haraam. Therefore, anyone who does any of the
above-mentioned acts deliberately then he should seek forgiveness from Allah,
but there is no report for any compensation.
If the hairs or nails
cause harm to a person, like a broken nail, or a hair on the place of
wound, then he is permitted to cut it. It should be mentioned here that both men
and women can wash their hairs, because the Messenger of Allah (sallallahu
alaihi wa-sallam) only forbade cutting of the hairs and not washing them. There
is no harm in washing the head, or scratching it, even if some hairs may fall
out.
It is incorrect to assign someone else to perform the
sacrifice for the sake of cutting hairs and nails. This practice is
completely wrong because the ruling applies to the one who offers the sacrifice,
whether or not he sacrifices with his own hands. The person who is delegated to
sacrifice on behalf of someone else does not have to abide by this ruling. Also,
this ruling applies only to the one who slaughters a sacrifice and not on the
whole family, unless if separate Udhiyah is slaughtered for everyone. Allah's
Messenger (sallallahu alaihi wa-sallam) used to offer sacrifice and include all
his family members but no report is found saying that he forbade his family
members to cut hairs or nails.
If a person cuts his hairs or nails
because he did not intend to perform a sacrifice and then later decides
to slaughter an Udhiyah (in the ten days of Dhul-Hijjah), then he should refrain
from cutting them from the time he intends to perform a sacrifice. In the case,
when a person does not intend to perform a sacrifice but he later plans to
perform Hajj, then he should also not cut his nails or hairs because the cutting
is only permitted in times of necessity. But if he is performing Hajj Tamattu (a
form of Hajj, whereby the Hajj and Umrah are combined but separate Ihraam is
made for Umrah and a new Ihraam is made for the Hajj), then he should trim his
hairs after the Umrah because it is a part of the ritual.
Scholars
mention that the wisdom behind this prohibition is so that he may
resemble those in Ihraam in some aspects of the rituals and the one who
sacrifice may draw nearer to Allah by offering his sacrifice. "...and do not
shave your heads until the Hadee (sacrifice) reaches the place of sacrifice..."
Therefore, he leaves his hairs and nails along until the time when he offers his
sacrifice in hope that Allah will save him form the Fire. And Allah knows best.
