Summary of the Rulings of the  Udhiyah in Islamic Jurisprudence

 

In the Name of Allah, the Entirely Merciful, the Specially Merciful

 

First: Definition of Uḍḥiyah Linguistically and Technically

The term Uḍḥiyah (also pronounced Aḍḥiyah, plural: Aḍḥāḥ or Aḍāḥī) refers to what is slaughtered from livestock as an act of drawing closer to Allah, the Exalted, from the day of Eid (ʿĪd al-Aḍḥā) until the end of the Days of Tashrīq.

It is derived from the word 'Ḍuḥā' (forenoon), named after the initial time of its performance. (See: Al-Shirbīnī, Mughnī al-Muḥtāj, Vol.6/P.122).

Second: Its Basis in Sharia

The sharia basis of the Uḍḥiyah is established by the Qur'an, the Sunnah, and the consensus of Muslims:

As for the Qur'an: The statement of Allah, the Exalted {which means}: "And the camels and cattle We have appointed for you as among the symbols of Allah; for you therein is good." [Al-Ḥajj/36]. And His statement {which means}: "So pray to your Lord and sacrifice [to Him alone]." [Al-Kawthar/2]. According to the most prominent interpretation of the verse, the intended meaning of 'prayer' is the Eid prayer, and 'sacrifice' refers to the Uḍḥiyah. (See: Al-Shirbīnī, Mughnī al-Muḥtāj, Vol.6/P.122).

Ibn Kathīr stated in his exegesis: "Ibn ʿAbbās, ʿAṭā', Mujāhid, ʿIkrimah, and Al-Ḥasan said: 'It means the slaughtering of camels and the like.' Similarly, said Qatādah, Muḥammad ibn Kaʿb al-Quraẓī, Al-Ḍaḥḥāk, Al-Rabīʿ, ʿAṭā' al-Khurasānī, Al-Ḥakam, Saʿīd ibn Abī Khālid, and others from the predecessors." (Tafsīr Ibn Kathīr, Vol.8/P.503, see also: Tafsīr al-Qurṭubī, Vol.20/P.194).

As for the Sunnah: Al-Bukhārī and Muslim narrated from Al-Barā' ibn ʿĀẓib, may Allah be pleased with him, who said: The Prophet, peace and blessings be upon him, said: "The first thing we begin with on this day of ours is to pray, then we return and slaughter. Whoever does that has conformed to our Sunnah, and whoever slaughters before that, it is merely meat presented to his family, not part of the sacrificial ritual at all."

The Two Sheikhs (Al-Bukhārī and Muslim) narrated from Anas, may Allah be pleased with him, who said: "The Prophet, peace and blessings be upon him, sacrificed two horned, black-and-white rams. He slaughtered them with his own hand, pronounced the name of Allah, said 'Allāhu Akbar,' and placed his foot on their sides."

As for consensus: Muslims have unanimously agreed, from the time of the Messenger of Allah, peace and blessings be upon him, to our present day, on the Sharia basis of the Uḍḥiyah, and no one has disagreed on this matter.

Third: The Wisdom behind Legislating the Uḍḥiyah

The Muslim must know that through the Uḍḥiyah, he complies with the command of Allah, the Exalted, and performs a worship that brings him closer to Allah and distances him from the Fire.

The Uḍḥiyah holds profound wisdoms and noble meanings, including:

1-Reviving the Sunnah of Abraham, peace be upon him: He complied with Allah's command when He ordered him to slaughter his son Ishmael. Abraham, peace be upon him, succeeded in the test, and when he was about to slaughter his son, Allah sent down a ram to ransom Ishmael and commanded him to slaughter it instead. Allah, the Exalted, says {what means]: "And when he reached with him [the age of] exertion, he said, 'O my son, indeed I have seen in a dream that I [must] sacrifice you, so see what you think.' He said, 'O my father, do as you are commanded. You will find me, if Allah wills, of the steadfast.' And when they had both submitted and he put him down upon his forehead, We called to him, 'O Abraham, You have fulfilled the vision.' Indeed, We thus reward the doers of good. Indeed, this was the clear trial. And We ransomed him with a great sacrifice." [Al-Ṣāffāt/102-107]. Thus, the sacrificial offering became an enduring Sunnah until the Day of Judgment, and Muslims offer their wealth as sacrifices, drawing closer to Allah, the Exalted, reviving this great Sunnah.

2-Providing abundance for people on Eid day and the Days of Tashrīq: Among the wisdoms of the Uḍḥiyah is that the Muslim provides generously for his family, neighbors, relatives, and the poor during these days. The Muslim is encouraged to eat from his sacrifice, give charity from it to the poor, and gift from it to his wealthy neighbors. Thus, goodness spreads throughout the entire community. The Prophet, peace and blessings be upon him, said: "The Days of Tashrīq are days of eating and drinking." (Narrated by Muslim). Allah, the Exalted, says {what means}: "And the camels and cattle We have appointed for you as among the symbols of Allah; for you therein is good." [Al-Ḥajj/36]. This good includes the good of both this world and the Hereafter.

Fourth: The Ruling of the Uḍḥiyah

The Uḍḥiyah is a confirmed Sunnah (Sunnah Mu'akkadah) from the Prophet, peace and blessings be upon him, for those who are able. This is the view of the majority of scholars, due to the saying of the Prophet, peace and blessings be upon him: "When the ten days (of Dhul-Ḥijjah) begin and one of you intends to offer a sacrifice, let him not remove anything from his hair or skin." (Narrated by Muslim).

Al-Bayhaqī and others narrated with a Ḥasan chain that Abū Bakr and ʿUmar, may Allah be pleased with them, would not offer the sacrifice, fearing that people might consider it obligatory.

Imam Abū Ḥanīfah and Imam Mālik (in one narration) held the view that the Uḍḥiyah is obligatory (Wājib) for a Muslim who is financially capable and resident in his country. According to this view, one who meets the conditions and does not offer the sacrifice is sinful. They based this on the statement of Allah, the Exalted {which means}: "So pray to your Lord and sacrifice [to Him alone]." [Al-Kawthar/2]. The word "sacrifice" is an imperative verb, and the imperative indicates obligation. They also cited the saying of the Prophet, peace and blessings be upon him: "Whoever has the means and does not offer a sacrifice, let him not come near our prayer place." (Narrated by Aḥmad and Ibn Mājah, authenticated by Al-Ḥākim). The view we incline towards is that the Uḍḥiyah is a confirmed Sunnah for the financially capable Muslim, and Allah knows best.

Fifth: Permissible Animals for the Uḍḥiyah

The Uḍḥiyah is only valid from livestock, which are camels, cattle, and sheep (including goats). Allah, the Exalted, says {what means}: "And for every nation We have appointed a rite that they may mention the name of Allah over what He has provided for them of [sacrificial] animals." [Al-Ḥajj/34]. It has not been reported that the Prophet, peace and blessings be upon him, or any of his Companions offered a sacrifice other than these.The best of them is the camel, then cattle, then sheep. A single camel or cow suffices for seven people. Muslim narrated from Jābir, may Allah be pleased with him, who said: "We slaughtered with the Messenger of Allah, peace and blessings be upon him, at Ḥudaybiyyah, a camel for seven people and a cow for seven people."

Sixth: Conditions for the Uḍḥiyah

1-It must reach the age required by Sharia, which differs according to the type of animal:

-For camels: It must have completed five years and entered the sixth.

-For cattle: It must have completed two years and entered the third.

-For goats: It must have completed two years and entered the third.

-For sheep: It must have completed one year and entered the second. Some scholars permitted a goat that has completed one year and entered the second. The Ḥanafīs and a narration from the Mālikīs permit sacrificing a sheep if it is six months old, fat, and substantial in meat.

2-Freedom from defects: The Uḍḥiyah must be free from any defect that causes a decrease in meat. Al-Barā' ibn ʿĀẓib narrated from the Prophet, peace and blessings be upon him: "Four are not permissible for sacrifice: the one-eyed animal whose defect is apparent, the sick animal whose sickness is apparent, the lame animal whose lameness is apparent, and the emaciated animal that has no marrow (in its bones)." (Narrated by Abū Dāwūd and Al-Tirmidhī, who authenticated it). These defects are:

a. Apparent lameness: An animal whose lameness is severe, such that it prevents it from walking and going out to graze and seek food—thereby affecting the amount of its meat—is not valid for sacrifice. As for slight lameness that does not prevent it from grazing, it does not affect the validity of the sacrifice.

b. Apparent blindness: It is not permissible to sacrifice an animal that has lost one eye completely, causing loss of sight in it. A minor injury in one eye that does not cause loss of sight does not prevent permissibility.

c. Apparent illness: A sheep with an apparent illness that prevents it from eating and moving, such as mange that spoils the meat, is not permissible.

d. The emaciated one with no marrow: It is not permissible to sacrifice an extremely emaciated and weak animal whose bone marrow has diminished. The criterion for disqualifying emaciation is that which spoils the meat to the point that those accustomed to luxury would reject it.

These are the defects mentioned in the Ḥadīth, and any defect that similarly causes emaciation or reduction of meat is analogously included. Therefore, a mad sheep is not permissible, nor one with its ear cut off. However, if the ear is split or pierced, it does not harm and the sacrifice is valid. A hornless animal (Jama' or Jalḥā') is permissible for sacrifice. A broken horn does not harm even if it bleeds, unless it leads to spoilage of the meat.

Seventh: The Time of the Uḍḥiyah

The time for the Uḍḥiyah begins at sunrise on the day of Eid al-Aḍḥā (the 10th of Dhul-Ḥijjah), after the sun has risen the height of a spear and the time equivalent to two short Rakʿahs and two short sermons has passed. It continues until sunset on the last of the Days of Tashrīq (the 11th, 12th, and 13th of Dhul-Ḥijjah). The Prophet, peace and blessings be upon him, said: "All the pathways of Minā are places of sacrifice, and every day of Tashrīq is a day of slaughtering." (Narrated by Al-Bayhaqī and Ibn Ḥibbān). Slaughtering at night is disliked.

The best time for slaughtering is after completing the Eid prayer, due to his saying, peace and blessings be upon him: "The first thing we begin with on this day of ours is to pray, then we return and slaughter. Whoever does that has conformed to our Sunnah..." (Transmitted by Bukhari & Muslim).

Eighth: Benefiting from the Uḍḥiyah

The Uḍḥiyah is of two types: a vowed Uḍḥiyah and a voluntary Uḍḥiyah.

First-The vowed Uḍḥiyah (Al-Mandhūrah): It is obligatory. It is not permissible for its owner, nor for anyone from his family whom he is obligated to support, to eat any of its meat or fat, nor to benefit from its skin, hair, or anything else. If they eat anything from it, they must give charity of equivalent value or quantity.

Second-The voluntary Uḍḥiyah (Tatawwuʿ): For a voluntary Uḍḥiyah, it is permissible for the one offering the sacrifice to eat from its meat, give charity to the poor, and gift to the wealthy. It is obligatory to give some charity from it, even a small portion. It is preferable to eat from it for blessing and to avoid the opinion of those who deem it obligatory. Some scholars viewed that the best practice is to divide it into thirds: giving one-third in charity to the poor, eating or storing one-third for himself and his family, and gifting one-third to friends and neighbors even if they are wealthy.

It is permissible for the one offering the sacrifice to benefit from the skin, hair, wool, etc., of the Uḍḥiyah, and it is permissible to give it in charity. It is not permissible for him to sell it or give it as payment to the butcher.

Ninth: Sunnahs and Etiquettes Related to the Uḍḥiyah

1-It is recommended (Sunnah) for whoever intends to offer a sacrifice, upon the entrance of the ten days of Dhul-Ḥijjah, to refrain from removing anything from his hair or nails, due to the saying of the Prophet, peace and blessings be upon him: "When the ten days begin and one of you intends to offer a sacrifice, let him not remove anything from his hair or skin." (Narrated by Muslim). If one does any of that, there is no sin upon him.

2-It is recommended for the one offering the sacrifice to slaughter it himself. If that is not possible, he should witness its slaughter, due to the statement of the Messenger of Allah, peace and blessings be upon him, to Fāṭimah, may Allah be pleased with her: "Stand up and witness your sacrifice, for you are forgiven with the first drop of its blood." (Narrated by Al-Bayhaqī in his Sunan and Al-Ṭabarānī in his Muʿjam, though there is discussion regarding its chain of narrators).

Tenth: Offering the Uḍḥiyah on Behalf of the Deceased

Many questions arrive at the Iftaa` Departments every year regarding the Sharia basis of offering the Uḍḥiyah on behalf of the deceased, as some people wish to slaughter a sacrifice for their deceased father or relative on Eid al-Aḍḥā. What is the Sharia ruling on this?

Undoubtedly, the issue of offering the Uḍḥiyah on behalf of the deceased is one in which scholars have differed. The view we hold is that offering the Uḍḥiyah on behalf of the deceased is permissible. This is the view of the Ḥanbalīs, and it was stated by Al-ʿAbbādī from the Shāfiʿīs. It is the chosen opinion of Ibn Taymiyyah and is reported from some Mālikīs and Ḥanafīs.

Abū Dāwūd dedicated a chapter in his book "Sunan Abi Dawoud" titled: "Chapter on the Uḍḥiyah for the Deceased," in which he narrated from Ḥanash who said: "I saw ʿAlī sacrificing two rams. I asked him: 'What is this?' He replied: 'The Messenger of Allah, peace and blessings be upon him, instructed me to sacrifice on his behalf, so I sacrifice on his behalf.'"

Abū Dāwūd also narrated from Jābir, may Allah be pleased with him, that the Prophet, peace and blessings be upon him, said while sacrificing: "O Allah, this is from You and for You, on behalf of Muḥammad and his nation. In the name of Allah, Allah is the Greatest." Then he slaughtered. It is known that among the nation of Muḥammad, peace and blessings be upon him, are those who have died, and he, peace and blessings be upon him, made it for his entire nation.

There are numerous Sharia texts indicating that the reward of deeds reaches the deceased. Among them is the permissibility of fasting on behalf of the deceased if they died with an obligation of fasting, and the permissibility of performing Hajj on their behalf, as established by authentic Ḥadīths. If fasting—a physical act of worship—and Hajj—a combined physical and financial act of worship—reach the deceased, then the Uḍḥiyah, by greater reason, reaches them. Furthermore, scholars have agreed that the reward of charity reaches the deceased, and the Uḍḥiyah is a form of charity and is not excluded from it. For all these reasons, we deem it permissible to offer the Uḍḥiyah on behalf of the deceased.

And Allah, the Exalted, knows best, and He is the Guide to the straight path. All praise is due to Allah, Lord of the worlds.