Muhammed Salih Al-Munajjid
Rulings of Udhiyah
(Sacrifice)
Praise be to Allaah and peace and blessings be upon the Messenger of
Allaah, Muhammad, and upon his family and companions.
Udhiyah is one of the great rituals of Islam, in which we remember the
Unity of Allaah, His blessings upon us and the obedience of our father Ibraaheem to his
Lord, and in this act of udhiyah there is much goodness and blessing. So the Muslim must
pay attention to its great importance. The following is a brief look at this important
ritual.
Udhiyah refers to the animal (camel, cattle or sheep) that is
sacrificed as an act of worship to Allaah, in the country in which the person offering the
sacrifice lives, during the period from after the Eid prayer on the Day of Nahr (Eid
al-Adhaa) until the last of the Days of Tashreeq (the 13th day of
Dhu’l-Hijjah), with the intention of offering sacrifice. Allaah says (interpretation
of the meaning):
“Therefore turn in prayer to your Lord anf sacrifice (to Him
only).” [al-Kawthar 108:2]
“Say (O Muhammad): ‘Verily, my prayer, my sacrifice, my
living and my dying are for Allaah, the Lord of the ‘Aalameen (mankind, jinns and all
that exists).” [al-An’aam 6:162]
“And for every nation We have appointed religious ceremonies, that
they may mention the Name of Allaah 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)…”
[al-Hajj 22:34]
Udhiyyah is a confirmed Sunnah according to the majority of scholars
(some scholars say that it is waajib or obligatory; this will be discussed in more detail
below). The basic principle is that it is required at the appointed time from one who is
alive on behalf of himself and the members of his household, and he may include in the
reward for it whoever he wishes, living or dead. With regard to udhiyah on behalf of one
who is dead, if the deceased bequeathed up to one third of his wealth for that purpose, or
included it in his waqf (endowment), then these wishes must be carried out, otherwise, if
a person wishes to offer a sacrifice on behalf of someone who has died, this is a good
deed and is considered to be giving charity on behalf of the dead. But the Sunnah is for a
man to include the members of his household, living and deed, in his udhiyah, and when he
slaughters it, he should say, “Allaahumma haadha ‘anni wa ‘an aali bayti
(O Allaah, this is on behalf of myself and the members of my household” – he
does not have to make a separate sacrifice on behalf of every deceased person.
The scholars agreed that sacrificing the animal and giving its meat in
charity is better than giving its value in charity, because the Messenger 
(peace and
blessings of Allaah be upon him) used to make the 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.
The virtues of udhiyah and the best of udhiyah
A sheep is good enough as a sacrifice for one man and the members of
his household and his children, because of the hadeeth of Abu Ayyoob: “At the time of
the Messenger of Allaah
(peace and blessings of Allaah be upon him), 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.”
(Reported by Ibn Maajah and al-Tirmidhi,
who classed it as saheeh)
The kinds of animals prescribed for sacrifice are camels, cattle and
sheep. Some of the scholars said that the best sacrifice is camels, then cattle, then
sheep, then a share in a she-camel or cow, because the Prophet
(peace and blessings of
Allaah be upon him) said concerning Friday prayers: “Whoever goes to [Friday prayers]
early, it is equivalent to him sacrificing a camel.” This is the opinion of the three
imaams Abu Haneefah, al-Shaafa'i and Ahmad. On this basis, a sheep is better than
one-seventh of a camel or cow. Maalik said that the best is a young sheep, then a cow then
a camel, because the Prophet
(peace and blessings of Allaah be upon him) sacrificed two
rams, and he never did anything but that which was the best. The response to that is that
he
(peace and blessings of Allaah be upon him) always chose what was more appropriate out
of kindness towards his ummah, because they would follow his example, and he did not want
to make things difficult for them.
(Fataawa al-Shaykh ‘Abd al-‘Azeez ibn
Baaz).
A camel or cow is enough for seven people, because of the report
narrated by Jaabir (may Allaah be pleased with him) who said: “We sacrificed at
al-Hudaybiyah with the Prophet
(peace and blessings of Allaah be upon him), a camel for
seven and a cow for seven.” According to one version: “The Messenger of Allaah
(peace and blessings of Allaah be upon him) commanded us to share camels and cattle, each
seven men sharing one animal.” According to another version: “So a cow would be
sacrificed on behalf of seven men and we would share it.”
(Reported by Muslim)
Ruling of udhiyah:
Udhiyah is one of the rituals of Islam. It is mentioned in Jawaahir
al-Ikleel Sharh Mukhtasar Khaleel that if the people of a city or country neglect
udhiyah, they should be fought, because it is one of the rituals of Islam.
(
Rasaa’il
Fiqhiyyah by Shaykh Ibn ‘Uthaymeen, p. 46).
There are two
scholarly opinions on udhiyah:
that it is waajib (obligatory). This is the opinion of al-Oozaa’i,
al-Layth and Abu Haneefah, and it is one of the two opinions narrated from Imaam Ahmad. It
was also the opinion of Shaykh al-Islam Ibn Taymiyah, and is one of the two opinions in
the madhhab of Maalik, or is what seems to be the madhhab of Maalik. Those who favour this
opinion take the following as evidence:
The aayah: “Therefore turn in prayer to your Lord anf sacrifice
(to Him only).” [al-Kawthar 108:2]. This is a command, and a command implies that
something is obligatory.
The hadeeth of Jundub (may Allaah be pleased with him), reported in al-Saheehayn
and elsewhere, who said: “The Messenger of Allaah
(peace and blessings of Allaah be
upon him) 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 Allaah.’”
(Reported by Muslim, 3621)
The hadeeth: “Whoever can afford to offer a sacrifice but does not
do so, let him not approach our place or prayer.”
(Reported by Ahmad and Ibn
Maajah; classed as saheeh by al-Haakim from the hadeeth of Abu Hurayrah (may Allaah be
pleased with him). It says in
Fath al-Baari that its men are thiqaat).
(B) that it is a confirmed Sunnah (sunnah mu’akkadah). This is the
opinion of the majority, and it is the madhhab of al-Shaafa'i and the better-known opinion
of Maalik and Ahmad. But most of those who favour this opinion stated that it is makrooh
(disliked) for the one who is able to offer a sacrifice to neglect to do so. They base
their opinion on the following:
The hadeeth of Jaabir (may Allaah be pleased with him) in Sunan Abi
Dawood, where he said: “I prayed on Eid al-Adhaa with the Messenger of Allaah
(peace and blessings of Allaah be upon him), and when he finished (the prayer), he was
brought two rams, and he sacrificed them. He said, ‘In the Name of Allaah, Allaah is
Most Great. This is on behalf of myself and any member of my ummah who did not offer a
sacrifice.”
(
Sunan Abi Dawood bi Sharh Muhammad Shams al-Haq Abaadi,
7/486)
The hadeeth reported by all the famous muhadditheen apart from
al-Bukhaari: “Whoever among you wants to offer a sacrifice, let him not take anything
from his hair or nails.” Shaykh Ibn ‘Uthaymeen, may Allaah preserve him, said,
following his discussion of those who say it is obligatory and those who say it is Sunnah,
“Each point of view has its evidence, but to be on the safe side, 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 Allaah, remembering Him, and making sure that one has nothing to be
blamed for.
Conditions of udhiyah
The animal should 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.
It should be free of any faults, because the Prophet
(peace and
blessings of Allaah be upon him) said: “There are four that will not do 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,
Saheeh al-Jaami’, no. 886).
There are milder defects that do not disqualify an animal, but it is makrooh to sacrifice
such animals, such as an animal with a horn or ear missing, or an animal with slits in its
ears, etc. Udhiyah is an act of worship to Allaah, and Allaah is Good and accepts only
that which is good. Whoever honours the rites of Allaah, this has to do with the piety
(taqwa) of the heart.
It is forbidden to sell it. If an animal has been selected for
sacrifice, it is not permissible to sell it or give it away, except in exchange for one
that is better. If an animal gives birth, its offspring should be sacrificed along with
it. It is also permissible to ride it if necessary. The evidence for this is the report
narrated by al-Bukhaari and Muslim from Abu Hurayrah (may Allaah be pleased with him), who
said that the Messenger of Allaah
(peace and blessings of Allaah be upon him) saw a man
leading his camel and told him, “Ride it.” He said, “It is for
sacrifice.” He said, “Ride it” a second or third time.
It should be sacrificed at the specified time, which is from after the
prayer and khutbah of Eid – not from when the time for the prayer and khutbah starts
– until before sunset on the last of the days of Tashreeq, which is the 13th
day of Dhu’l-Hijjah. The Prophet
(peace and blessings of Allaah be upon him) said:
“Whoever sacrifices before the prayer, let him repeat it.”
(Reported by
al-Bukhaari and Muslim).
‘Ali (may Allaah be pleased with him) said:
“The days of Nahr (Sacrifice) are the day of al-Adhaa and the three days following
it.” This is also the opinion of al-Hasan al-Basri, ‘Ata’ ibn Abi Rabaah,
al-Oozaa’i, al-Shaafa'i and Ibn al-Mundhir, may Allaah have mercy on them all.
What should be done with the sacrifice?
It is mustahabb (liked, preferable) for the one who has made a sacrifice
to not eat anything on that day before he eats from it, if this is possible, because of
the hadeeth, “Let every man eat from his sacrifice.”
(Classed as saheeh
in
Saheeh al-Jaami’, 5349)
. This eating should be after the Eid
prayer and khutbah. This is the opinion of the scholars, including ‘Ali, Ibn
‘Abbaas, Maalik, al-Shaafa'i and others. The evidence for this is the hadeeth of
Buraydah (may Allaah be pleased with him): “The Prophet
(peace and blessings of
Allaah be upon him) would not go out on the day of Fitr until he had eaten, and he would
not eat on the day of Adhaa until he had slaughtered (his sacrifice).” (Al-Albaani
said: its isnaad is saheeh.
Al-Mishkaat, 1/452).
It is better for a person to slaughter the sacrifice himself, but if he
does not, it is mustahabb for him to be present when it is slaughtered.
It is mustahaab to divide the meat into three: one third to be eaten,
one third to be given as gifts and one third to be given in charity. This was the opinion
of Ibn Mas’ood and Ibn ‘Umar (may Allaah be pleased with them). The scholars
agreed that it is not permissible to sell anything from its meat, fat or skin. In a saheeh
hadeeth, the Prophet
(peace and blessings of Allaah be upon him) said: “Whoever
sells the skin of his udhiyah, there is no udhiyah for him (i.e., it is not counted as
udhiyah).”
(Classed as hasan in
Saheeh al-Jaami’, 6118).
The butcher should not be given anything of it by way of reward or payment,
because ‘Ali (may Allaah be pleased with him) said: “The Messenger of Allaah
(peace and blessings of Allaah be upon him) 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).
It was said
that it is permissible to give the butcher something as a gift, and that it is permissible
to give some of it to a kaafir if he is poor or a relative or a neighbour, or in order to
open his heart to Islam. (
Fataawa al-Shaykh ‘Abd al-‘Azeez ibn Baaz).
Question: what should the Muslim avoid in the first ten days of
Dhu’l-Hijjah if he wants to offer a sacrifice?
The Sunnah indicates that the one who wants to offer a sacrifice must
refrain from taking anything from his hair, nails or skin from the first day of
Dhu’l-Hijjah until he offers his sacrifice, because the Prophet
(peace and blessings
of Allaah be upon him) said: “When you see the new moon of Dhu’l-Hijjah, if any
one of you wants to offer a sacrifice, let him not remove anything from his hair or nails
until he has offered his sacrifice.” According to another report: “Let him not
touch any part of his hair or nails.”
(Reported by Muslim with four isnaads,
13/146)
. This command implies obligation and the prohibition implies that
it is forbidden, according to the most correct opinion, because these are absolutes with
no exceptions. If a person deliberately takes something (from his hair or nails), he must
seek the forgiveness of Allaah, but he does not have to pay any fidyah (penalty), and his
udhiyah is still valid. Whoever needs to remove some of his hair or nails because leaving
it will cause him harm, such as a torn nail or a wound in a site covered by hair, should
remove it, and there is no sin on him if he does so. This is not more serious than the
muhrim (person in ihraam for Hajj or ‘Umrah) who is allowed to shave if not doing so
will cause him harm. There is nothing wrong with men and women washing their hair during
the first ten days of Dhu’l-Hijjah, because the Prophet
(peace and blessings of
Allaah be upon him) only forbade removing hair, and because the muhrim is allowed to wash
his head.
The wisdom behind the prohibition on removing hair and nails is because
the one who is going to offer a sacrifice is like the one who is in ihraam for Hajj and
‘Umrah with regard to some rituals, which is the offering of a sacrifice in order to
draw closer to Allaah. Thus some of the rulings of ihraam apply to the one who wants to
offer a sacrifice, so he should not touch his hair and nails until he has slaughtered his
sacrifice, in the hope that Allaah will release him from the fire of Hell. And Allaah
knows best.
If a person removes some of his hair and nails during the first ten
days of Dhu’l-Hijjah because he is not planning to offer a sacrifice, then he decides
to sacrifice, he should refrain from cutting his hair or nails from the moment he takes
the decision.
There are some women who delegate their brothers or sons to do the
sacrifice on their behalf so that they can cut their hair during the first ten days of
Dhu’l-Hijjah. This is not correct, because the ruling applies to the one who is
making the sacrifice, whether he or she delegates someone else to do the actual slaughter
or not. The prohibition does not apply to the person appointed, it applies to the person
who wants to offer a sacrifice on behalf of himself, as is indicated by the hadeeth. As
for the person who is doing the sacrifice on behalf of another, whether because of a will
or because he has been delegated to do so, the prohibition does not apply to him.
It is apparent that this prohibition applies to the one who is offering
the sacrifice, and does not extend to his wife or children, unless one of them is offering
a sacrifice on his or her own behalf. The Prophet
(peace and blessings of Allaah be upon
him) used to sacrifice on behalf of the family of Muhammad, and it was not reported that
he forbade them to remove anything of their hair or nails.
Whoever is planning to offer a sacrifice, then decides to go for Hajj,
should not remove anything of his hair or nails when he wants to enter ihraam, because
this is Sunnah only when there is a need for it. But if he is doing Hajj
“tamattu’” [where one performs ‘Umrah, then ends ihraam and enters a
new state of ihraam for Hajj], he should shorten his hair when he finishes ‘Umrah
because that is part of the ritual.
The things that are forbidden for the person who wants to offer a
sacrifice are reported in the hadeeth quoted above. It is not forbidden for him to wear
perfume or to have intercourse with his wife or to wear sewn garments and so on . And
Allah knows best.
