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Newsletter for November 2010
Few Rulings of Udhiyah (Sacrifice)
compiled by Adil ibn Manzoor Khan
Is it permissible to offer a
sacrifice for the dead ?
The Muslims are agreed that it is prescribed to offer a
sacrifice (udhiyah),
and it is permissible to offer a
sacrifice on behalf of
one who has died, because of the general meaning of the hadeeth
of the Prophet (peace and blessings of Allaah be upon him),
"When the son of Adam dies, all his good deeds come to an end
except three: ongoing charity, beneficial knowledge, or a
righteous son who will pray for him."
Narrated by Muslim. Abu Dawood, al-Tirmidhi and al-Nasaai, and
by al-Bukhaari in al-Adab al-Mufrad from Abu Hurayrah.
Slaughtering a sacrifice
on his behalf is a kind of ongoing charity, because it benefits
the person offering the
sacrifice, the deceased person, and others.
Slaughtering the
Sacrifice is Better than Giving its Price in Charity
Slaughtering
the sacrifice is better than giving its price in charity,
because that was what the Prophet (peace and blessings of Allaah
be upon him) and the Muslims with him did. And because the
sacrifice is one of the ritual of Islam; if the people turn away
from it and give charity instead, that symbol will die out.
If giving the
price of the sacrifice in charity was better than slaughtering
the sacrifice, the Prophet (peace and blessings of Allaah be
upon him) would have explained that to his ummah in word and
deed, because he did not omit to explain anything that was good
for the ummah. Indeed, if giving charity was equal to offering
the sacrifice he would have explained that too, because it is
easier than going to the trouble of offering the sacrifice. The
Prophet (peace and blessings of Allaah be upon him) never failed
to point out the easier option to his ummah when it was equal to
the more difficult option. There was a famine during the
lifetime of the Prophet (peace and blessings of Allaah be upon
him) and he said,
"Whoever among you offers a sacrifice should not keep any of it
in his house for more than three days."
The following
year, they said,
"O Messenger of Allaah, should we do
what we did last year?" The Prophet (peace and blessings of
Allaah be upon him) said: "Eat and feed the poor and store some,
for last year the people were having a hard time and I wanted
you to help them." Agreed upon.
The sacrifice was
injured before it was slaughtered
A few days before Eid, I bought a lamb which was sound and healthy,
to offer it as a sacrifice on Eid. When it was being brought
down the stairs on the way to be sacrificed, it suffered an
injury to its leg (one hour before being sacrificed)¦ is this
considered to be a flaw in the sacrifice?
The author of Zaad al-Mustaqni said:
"If it (the sacrifice) gets injured (develops a flaw), it may
still be slaughtered and this will do.
Shaykh Ibn Uthaymeen said: an example
of that is when a man buys a sheep to sacrifice it, then it
breaks its leg and is unable to walk and keep up with the rest
of the flock, after he has selected it for sacrifice. In this
case it may be slaughtered and this will do, because when it was
selected it became a trust, like something that was entrusted to
him. Because it is something entrusted and the injury was not
the result of his action or his negligence, so he is not obliged
to offer any guarantee, and it will do.
See al-Sharh al-Mumti, part 7, p. 515
Speaking the
intention out loud when slaughtering the sacrifice
Is it permissible to speak the intention out loud for example when
I want to slaughter a sacrifice on behalf of my deceased father
and I say, "O Allaah, it is the udhiyah for my father So and
so," or is it sufficient simply to do the deed without saying
anything out loud?.
The seat of the intention is the heart, and whatever a person intends in his heart is sufficient. He should not speak the intention out loud, rather he should say Bismillaah and Allaahu akbar when slaughtering it, because it was proven in al-Saheehayn that Anas (may Allaah be pleased with him) said: "The Prophet (peace and blessings of Allaah be upon him) slaughtered two rams with his own hand, and he said Bismillaah and Allaahu akbar." Narrated by al-Bukhaari, 7/130, no. 5554; Muslim, 3/1556, no. 1966; Ahmad, 3/115.
There is nothing wrong with you saying,
"O Allaah, this is a sacrifice on behalf of my father." This
does not mean that you are speaking the intention out loud.
Sharing in a sacrifice
It is permissible to share in a
sacrifice if it is a camel or a cow, but it is not permissible
to share in a sheep. It is permissible for seven people to share
one camel or cow.
It is narrated
that the Sahaabah (may Allaah be pleased with them)
shared sacrifices: seven people would share a camel or a cow in
Hajj and Umrah.
Muslim (1318)
narrated that Jaabir ibn Abd-Allaah (may Allaah be pleased with
him) said: "On the day of al-Hudaybiyah we offered the sacrifice with the
Messenger of Allaah (peace and blessings of Allaah be upon him),
a camel on behalf of seven and a cow on behalf of seven.
According to another report, it was
narrated that Jaabir (may Allaah be pleased with him) said: We
performed Hajj with the Messenger of Allaah (peace and blessings
of Allaah be upon him), and we sacrificed a camel on behalf of
seven and a cow on behalf of seven.
Abu Dawood
(2808) narrated from Jaabir ibn Abd-Allaah that the Prophet
(peace and blessings of Allaah be upon him) said:
"A cow on
behalf of seven and a camel on behalf of seven."
Classed as saheeh by al-Albaani in Saheeh Abi Dawood.Â
Al-Nawawi said
in Sharh Muslim:Â
These ahaadeeth indicate that it is
permissible to share in the sacrifice, but they are unanimously
agreed that it not permissible to share in a sheep. These
ahaadeeth indicate that a camel is sufficient on behalf of seven
people, and a cow is sufficient on behalf of seven people, and
each of them takes the place of seven sheep. So if a muhrim is
required to offer seven sacrifices –except in the case of the
penalty for hunting – and he slaughters a camel or a cow, that
is equivalent to them all.
The time for
udhiyah (sacrifice)
The time for offering the sacrifice
begins after the Eid prayer on Eid al-Adha and ends when the sun
sets on the thirteenth of Dhul-Hijjah. So there are four days of
sacrifice: the day of Eid al-Adha and the three days after it.
It is better to
hasten to offer the sacrifice after the Eid prayer, as the
Messenger (peace and blessings of Allaah be upon him) used to
do, then the first thing he would eat on the day of Eid would be
meat from his sacrifice.
Ahmad (22475)
narrated that Buraydah (may Allaah be pleased with him) said:
The Messenger of Allaah (peace and blessings of Allaah be upon
him) did not go out on the day of (Eid) al-Fitr until he had
eaten, and he did not eat on the day of (Eid) al-Adha until he
came back, then he would eat from his sacrifice.
Al-Zaylai
narrated in Nasb al-Raayah (2/221) that Ibn al-Qattaan classed
it as saheeh.
Ibn al-Qayyim
(may Allaah have mercy on him) said in Zaad al-Ma'aad (2/319):
The three days
are specified because they are the days of Mina, the days of
stoning (the Jamaraat) and the day of al-Tashreeq. It is
forbidden to fast on these days. It was narrated via two isnaads,
one of which supports the other, that the Prophet (peace and
blessings of Allaah be upon him) said: "All of Mina is the place
of sacrifice, and all the days of al-tashreeq are days of
sacrifice." End quote.
The hadeeth was
classed as saheeh by al-Albaani in al-Silsilah al-Saheehah, 2476
Shaykh Ibn
Uthaymeen said in Ahkaam al-Udhiyah, concerning the time for
offering the sacrifice:
It is from after the Eid prayer on the
Day of Sacrifice until the sun sets on the last of the days of
al-tashreeq, which is the thirteenth of Dhul-Hijjah. So there
are four days of sacrifice: the day of Eid after the prayer, and
three days after that.
Whoever slaughters his sacrifice before
the Eid prayer is over, or after the sun sets on the thirteenth,
his sacrifice is not valid … but if he has an excuse for
delaying it until after the days of al-tashreeq, such as if the
animal ran away with no negligence on his part, and he did not
find it until after the time was over, or if he delegated
someone to do it on his behalf and his deputy forgot until the
time was over, then there is nothing wrong with offering the
sacrifice after the time has ended, because there is an excuse,
by analogy with the fact that one who sleeps and misses a prayer
or forgets it should offer the prayer as soon as he wakes up or
remembers it.
It is
permissible to offer the sacrifice during that time by night or
by day, but it is better during the day, and the day of Eid
after the two khutbahs is the best time. Each day is better than
the following day, because that is hastening to do good. End
quote.
It says in
Fataawa al-Lajnah al-Daa'imah (11/406):
The days of sacrifice for pilgrims
performing qiraan or tamattu, and for offering the sacrifice (udhiyah)
are four: the day of Eid and the three days after that. The time
for sacrifice ends when the sun sets on the fourth day,
according to the soundest scholarly opinion. End quote.
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