Chapter on Offerings, Sacrifice,
and Aqeeqah
Chapter on Offerings, Sacrifice, and Aqeeqah
Importance of Prayer & Ruling of its Abandonment
Facing the Qiblah & Intention in the Prayer
Etiquettes of Walking to Prayer and its Description
Description of Prayer Continued
Description of Prayer Continued
Description of Prayer Continued
Pillars and Mandatory Acts of Prayer
Two Prostrations of Forgetfulness
Supererogatory (Voluntary) Prayers
Supererogatory (Voluntary) Prayers Continued
Times of Prohibition of (Supererogatory) Prayer
Congregational Prayers & Latecomers
Jumu'ah (Congregational Friday) Prayer
Introduction & Commercial and Selling
Selling of Primary & Secondary Commodities
Cancellation Options in Transactions
Cancellation Options Continued
Debt Transference & Guarantor-ship
Mortgaging & Security Deposits
Partnership & Companies Continued
Reviving Barren Lands & Per-Job Wage
Lost and Found Property & Foundlings
Prize Money & Deposits for Safekeeping
Hady and Uḍḥiyah 741
741. We sacrifice these animals to share them with the needy and show gratitude to our Lord, Who permitted us to eat them. All meat-eaters have no moral ground to critique these rituals. For those who oppose eating animals, I would say that some creatures are carnivores, some are herbivores, and some are omnivores; this is simply a fact of life. God placed a nutritional value in animal meat that is important for carnivores and omnivores, including humans, according to ample research and numerous nutritional experts. God made them this way and inclined their nature to that which is of their benefit. When Benjamin Franklin opened a fish and saw another fish inside it, he reasoned, “If you eat one another, I don’t see why we mayn’t eat you.” Additionally, how would an atheist, for example, who does not believe in ensoulment, differentiate between eating beef, oysters, fruits, and plants? At what level of sentience do we draw the line? Who guarantees to us that trees do not feel any form of pain when fruits get picked off them? If some people contest the inhumane treatment of animals in the meat industry, then we should acknowledge their valid points, but that still does not make the eating of meat unethical in principle.
The best of them are camels, then cows, followed by sheep and goats.
It is recommended to select for it the best and the fattest.
.وَالأَفْضَلُ فِيْهِمَا الإِبِلُ، ثُمَّ الْبَقَرُ ثُمَّ الْغَنَمُ
.وَيُسْتَحَبُّ اسْتِحْسَانُهَا وَاسْتِسْمَانُهَا
742. The word comes from yuhdi, which means ‘gives a gift’. Hady is an offering by a pilgrim of an animal for sacrifice.
743. The word comes from yudaḥḥi, which means ‘sacrifices’. Uḍḥiyah is an animal sacrificed as an act of worship during the day of Eid al-Aḍḥâ and the following two days according to (A) + (+H, +M), or three days, according to (a) + (-S).
744. This is the voluntary hady, not the hady for tamattu‘, qirân, iḥṣâr (being prevented from proceeding), or fawât (missing the Hajj).
745. Most people agree on the importance of animal proteins for human nutrition. The sacrifice of animals as a form of worship is not for the mere shedding of blood, but for sharing with the poor and recognizing the favors of Allah in creating those animals for our sake.
746. Jadha‘ means young; the term is used for humans as well.
747. Thaniyah is the front tooth (incisor). The animal is called this when it reaches the age at which it loses this tooth.
748. What Is a Valid Uḍḥiyah/Hady?
(A) + (+H): 6-month-old sheep, 1-year-old goat, 2-year-old cow, 5-year-old camel.
By consensus, only a thaniyah of goats, cows and camels will suffice. The ages mentioned here for the thaniyah are according to (A) + (+H). A jadha‘ of the sheep would suffice according to (A) + (+H, +M, +S).
The thaniyah of goats is one year of age; of camels, it is five years of age; and of cows and buffalos, it is two years of age.
.وَثَنِيُّ الْمَعَزِ مَا لَهُ سَنَةٌ ، وَثَنِيُّ الإِبِلِ مَا كَمَلَ لَهُ خَمْسُ سِنِيْنَ، وَمِنَ الْبَقَرِ مَا لَهُ سَنَتَانِ
One sheep or goat will suffice for one person, and a camel or a cow (or buffalo) will suffice for seven. 749
.وَتُجْزِئُ الشَّاةُ عَنْ وَاحِدٍ، وَالْبَدَنَةُ وَالْبَقَرَةُ عَنْ سَبْعَةٍ
Note that, according to (M), a jadha‘ is a sheep that just turned one, and thaniyah is one that is well past one year of age. This is also true for the jadha‘ according to (S), but they allowed a six-month old sheep who lost the front teeth (ajdha‘a). To them, a thaniyah of goats or sheep is two years old.
The above position is supported by the Prophet’s statement:
“Do not slaughter except a musinnah [a thaniyah] (one-year-old sheep or goat, two-year-old cow, or five-year-old camel) except if you find it difficult to do so; then you may slaughter a jadha‘ (six-month-old) sheep." (M – from Jâbir)
.لَا تَذْبَحُوا إلا مُسِنَّةً إلا أَنْ يَعْسُرَ عَلَيْكُمْ فَتَذْبَحُوا جَذَعَة من الضَّأْنِ
This would have meant that it is only permissible to slaughter a six-month-old sheep if one is unable to slaughter a one-year-old, but there is another report from the Prophet (SA) saying:
"Certainly, the six-month-old will suffice instead of the one-year-old." (A,N,H. al-Albâni:S)
.إن الْجَذَعَة تُجْزِئُ مِمَّا تُجْزِئُ منه الثَّنِيَّةُ
It is safer, however to slaughter a one-year-old, particularly with all the disagreement between the four madh-habs concerning the ages.
749.
“We slaughtered (by stabbing) the animal while we were with the Prophet (SA) in the year of Ḥudaybiyah, a camel for seven (people) and a cow for seven (people).” (M – from Jâbir)
.نَحَرْنَا مع رسول اللَّهِ عَامَ الْحُدَيْبِيَةِ الْبَدَنَةَ عن سَبْعَةٍ وَالْبَقَرَةَ عن سَبْعَةٍ
The following will not suffice: 750
1. An obviously one-eyed animal.
2. An emaciated animal that has no bone marrow or fat.
3. An animal that is obviously lame.
4. An animal that is obviously sick.
5. An animal that has lost most of its horn or ear.
وَلاَ تُجْزِئُ الْعَوْرَاءُ، الْبَيِّنُ عَوَرُهَا وَلاَ الْعَجْفَاءُ الَّتِيْ لاَ تُنْقِيْ، وَلاَ الْعَرْجَاءُ، الْبَيِّنُ ظَلَعُهَا، وَلاَ الْمَرِيْضَةُ، الْبَيِّنُ مَرَضُهَا، وَلاَ الْعَضْبَاءُ الَّتِيْ ذَهَبَ أَكْثَرُ قَرْنِهَا أَوْ أُذُنِهَا
The following, however, will suffice:
1. A [naturally] hornless animal.
2. An animal that has lost most of its tail.
3. An animal that has been castrated.
4. An animal whose ear has been slit or pierced, or has less than half of it cut off.
:وَتُجْزِئُ
الْجَمَّاءُ
والْبَتْرَاءُ
وَالْخَصِيُّ
وَمَا شُقَّتْ أُذُنُهَا أَوْ خُرِقَتْ أَوْ قُطِعَ أَقَلُّ مِنْ نِصْفِهَا
It is the sunnah to slaughter a camel (by stabbing at the junction between the neck and the chest) while it is standing with its left foreleg tied, and to slaughter cows and sheep on their sides and to say Bismillâh wa Allâhu akbar; Allâhumma hâdhâ minka wa lak (In the name of Allah, and Allah is
وَالسُّنَّةُ نَحْرُ الإِبِلِ قَائِمَةً مَعْقُوْلَةً يَدُهَا الْيُسْرَى، وَذَبْحُ الْبَقَرِ وَالْغَنَمِ عَلَى صِفَاحِهَا، وَيَقُوْلُ عِنْدَ ذٰلِكَ: "بِسْمِ اللهِ وَاللهُ أَكْبَرُ، اللَّهُمَّ هَذَا مِنْكَ
750. The Prophet (SA) said:
“Four will not suffice for uḍḥiyah: a one-eyed animal whose defect is obvious, a sick animal whose sickness is obvious, a lame animal which is obviously lame, and an emaciated animal that does not have any bone marrow or fat.” (A,D,T,N,Ma – from al-Barâ’ ibn ‘Âzib. T,Ḥib:S)
أَرْبَعٌ لَا تُجْزِئُ في الْأَضَاحِيِّ الْعَوْرَاءُ الْبَيِّنُ عَوَرُهَا وَالْمَرِيضَةُ الْبَيِّنُ مَرَضُهَا وَالْعَرْجَاءُ الْبَيِّنُ ظَلْعُهَا وَالْكَسِيرَةُ [العَجْفَاء] التي لَا تُنْقِي
the greatest; O Allah, this is from you and to you). 751
وَلَكَ"
It is recommended that only a Muslim slaughter it. 752
وَلَكَوَلاَ يُسْتَحَبُّ أَنْ يَذْبَحَهَا إِلاَّ مُسْلِمٌ
751. Based on the following report:
The Prophet (SA) sacrificed two horned rams that were white with black spots (or completely white). He slaughtered them with his hand, said Bismillâh and Allâhu akbar, and put his foot on their sides (or the sides of their necks). (Ag – from Anas) It was reported that they were castrated. (D) In addition, there are reports that they were fat. (Haythami: reliable chain)
عن أَنَسٍ قال ضَحَّى النبي بِكَبْشَيْنِ أَمْلَحَيْنِ أَقْرَنَيْنِ ذَبَحَهُمَا بيده وَسَمَّى وَكَبَّرَ وَوَضَعَ رِجْلَهُ على صِفَاحِهِمَا
This hadith indicates that it is recommended to:
. Choose the best animals for sacrifice
. Slaughter them yourself
. Lay the animal down on its side (M), and it is agreed upon that it should be the left side.
. Put your foot on its right side to keep it down, and slaughter with your right hand, while holding the head with your left hand.
As for camels, the Prophet (SA) and his Companions slaughtered them by stabbing while the animal was standing with its left foreleg tied. (D – from Jâbir. D:Auth)
The slaughtering should be in the most merciful way to the animal, for the Prophet (SA) said:
“Allah prescribed beneficence and kindness in all matters, so when you kill, be beneficent, and when you slaughter, be beneficent; let one of you sharpen his blade and make his animal comfortable.” (M – from Shaddâd ibn Aws)
إِنَّ اللَّهَ كَتَبَ الْإِحْسَانَ على كل شَيْءٍ فإذا قَتَلْتُمْ فَأَحْسِنُوا الْقِتْلَةَ وإذا ذَبَحْتُمْ فَأَحْسِنُوا الذَّبْحَ وَلْيُحِدَّ أحدكم شَفْرَتَهُ ولْيُرِحْ ذَبِيحَتَهُ
It is better if the person making the sacrifice slaughters it himself. 753
وَلَكَوَإِنْ ذَبَحَهَا صَاحِبُهَا فَهُوَ أَفْضَلُ
The time of slaughtering is from the day of Eid, after the Eid prayer,754
until the end of the second day of tashreeq. 755
The particular animal 756
becomes a sacrificial animal from the time one says, “This is an
وَوَقْتُ الذَّبْحِ يَوْمَ الْعِيْدِ بَعْدَ صَلاَةِ الْعِيْدِ إِلَى آخِرِ يَوْمَيْنِ مِنْ أَيَّامِ التَّشْرِيْقِ
وتَتَعَيَّنُ الأُضْحِيَّةُ بِقَوْلِهِ
752. Some scholars went as far as preventing non-Muslims from slaughtering, because it is a devotional act. However, it is likely only more desirable that a Muslim does the slaughtering, as indicated here, since it is permissible to eat the meat of the People of the Book. The intention of the Muslim authorizer (muwakkil) will be sufficient.
753. The Prophet (SA) used to do that (see above), but one may also let someone else slaughter on his behalf. The long hadith of Jâbir (RA) narrates that the Prophet (SA) slaughtered sixty-three camels and then let ‘Ali (RA) slaughter the rest.
754. For the Prophet (SA) said:
"Whoever slaughtered his uḍḥiyah before the prayer, let him slaughter another one in its stead. Whoever did not slaughter yet, let him slaughter in Allah’s name." (Ag – from Jundab ibn Sufyân)
.من كان ذَبَحَ أُضْحِيَّتَهُ قبل أَنْ يُصَلِّيَ أو نُصَلِّيَ فَلْيَذْبَحْ مَكَانَهَا أُخْرَى وَمَنْ كان لم يَذْبَحْ فَلْيَذْبَحْ بِاسْمِ اللَّهِ
755. Concerning the end of the time for slaughtering the uḍḥiyah:
(A) + (+H, +M): The end of the 2nd day of tashreeq.
(a) + (-S, -t): The end of the 3rd day of tashreeq.
Both positions have been reported from some Companions, and the second is also supported by a controversial hadith in which it was reported that the Prophet (SA) said:
“All of the days of tashreeq are days of slaughtering.” (Ḥib – from Jubayr ibn Muṭ‘im, with a controversial chain that was deemed weak by many and reliable by Ibn al-Mulaqqin and Shawkâni)
كُل أَيَّامِ التَّشْرِيقِ ذَبْحٌ
uḍḥiyah (sacrificial animal)”, and for the hady by saying, “This is hady” and by marking it as hady and garlanding it 757 with that intention.
The butcher should not be given any part of the meat 758 for his payment.
759
.هَذِهِ أُضْحِيَّةٌ، وَالْهَدْيُ بِقَوْلِهِ: هَذَا هَدْيٌ، أَوْ إِشْعَارِهِ وَتَقْلِيْدِهِ مَعَ النِّيَّةِ
.وَلاَ يُعْطَى الْجَازِرُ بِأُجْرَتِهِ شَيْئًا مِنْهَا
The sunnah is to eat one-third of one’s sacrifice, to give away one-third as gifts [to friends, neighbors and relatives], and to give one-third in charity, and if he ate more, it is permissible. 760
.وَالسُّنَّةُ أَنْ يَأْكُلَ مِنْ أُضْحِيَّتِهِ ثُلُثَهَا، وَيُهْدِيْ ثُلُثَهَا، وَيَتَصَدَّقَ بِثُلُثِهَا، وَإِنْ أَكَلَ أَكْثَرَ جَازَ
.وَلَهُ أَنْ يَنْتَفِعَ بِجِلْدِهَا وَلاَ يَبِيْعُهُ، وَلاَ شَيْئًا مِنْهَا
756. Hence, it may not be sold or given away. After this, if it becomes defective without negligence on his part, he does not need to replace it.
757. Ish‘âr (marking) is done by stabbing the hump, and taqleed (garlanding) is putting a necklace around the neck.
758.
{And the budn (cows, oxen, or camels) We have made for you as among the sacraments of Allah, therein you have much good. So mention the name of Allah over them when they are drawn lined up (for sacrifice). Then when they are down on their sides (after slaughter), eat thereof and feed the poor who do not ask (men) and the beggar.} (al-Ḥajj 22: 36)
وَالْبُدْنَ جَعَلْنَاهَا لَكُم مِّن شَعَائِرِ اللَّهِ لَكُمْ فِيهَا خَيْرٌ ۖ فَاذْكُرُوا اسْمَ اللَّهِ عَلَيْهَا صَوَافَّ ۖ فَإِذَا وَجَبَتْ جُنُوبُهَا فَكُلُوا مِنْهَا وَأَطْعِمُوا الْقَانِعَ وَالْمُعْتَرَّ
759. He may be given something from it as a gift as long as this is not part of his payment.
760. For Allah (ST) says:
He may benefit from its hide but may not sell it or any part of it. 761 If the hady was voluntary, it is recommended to eat from it, for the Prophet (SA) commanded that a piece of each camel [he sacrificed] be cooked, and he ate from the meat and drank from its soup. 762 He should not eat from a mandatory offering except for the offering of the tamattu‘ and qirân. 763
فَأَمَّا الْهَدْيُ فَإِنْ كَانَ تَطَوُّعًا، اسْتُحِبَّ لَهُ الأَكْلُ مِنْهُ، لأَنَّ النَّبِيَّ أَمَرَ مِنْ كُلِّ جَزُوْرٍ بِبَضْعَةٍ فَطُبِخَتْ، وَأَكَلَ مِنْ لَحْمِهَا، وَحَسَا مِنْ مَرَقِهَا
.وَلاَ يَأْكُلُ مِنْ كُلِّ وَاجِبٍ إِلاَّ مِنْ هَدْيِ الْمُتْعَةِ وَالْقِرَانِ
‘Ali (RA) said, “The Messenger of Allah (SA) commanded me to be in charge of his sacrificial camels and to donate the meat, hides, and saddle clothes, and not to give the butcher any part of it. He said, ‘We will give him from our own money.’” (Ag – from ‘Ali)
أَمَرَنِي رسول اللَّهِ أَنْ أَقُومَ على بُدْنِهِ وَأَنْ أَتَصَدَّقَ بِلَحْمِهَا وَجُلُودِهَا وَأَجِلَّتِهَا وَأَنْ لَا أعطى الْجَزَّارَ منها قال نَحْنُ نُعْطِيهِ من عِنْدِنَا
It would be permissible, but not preferable, to eat most of it. It would not be permissible to eat all of it without giving away some part of it in charity. He must at least give one uqiyah to the poor as ṣadaqah. (A/SM)
Note: Uqiyah is now translated as ounce, but the uqiyah during the time of the Prophet (SA) was equivalent to 40 dirhams (silver currencies), or about 120 g.
761. For it is slaughtered for Allah (ST), not for sale. In addition, if one should not even give the butcher part of it for his payment, then clearly one must not sell any part of it.. For Allah (ST) says:
762. As mentioned in the long hadith of Jâbir (RA(.
763.
The Prophet (SA) said, “Whoever wants to sacrifice should not trim his hair or nails from the beginning of the ten (the first ten days of Dhul-Ḥijjah) until he sacrifices.” 764
" وَقَالَ النَّبِيُّ : "مَنْ أَرَادَ أَنْ يُضَحِّيَ فَدَخَلَ الْعَشْرُ، فَلاَ يَأْخُذْ مِنْ شَعَرِهِ وَلاَ مِنْ بَشَرَتِهِ شَيْئًا حَتَّى يُضَحِّيَ
Some beef was brought to us on the day of sacrifice, so I said, “What is this?” It was said that the Messenger of Allah (SA) slaughtered cows on behalf of his wives. (Ag – from ‘Â’ishah)
. دُخِلَ عَلَيْنَا يوم النَّحْرِ بِلَحْمِ بَقَرٍ فقلت ما هذا فَقِيلَ ذَبَحَ رسول اللَّهِ عن أَزْوَاجِهِ
That was for their tamattu‘ and qirân. The other types of hady (offering of animals) that are wâjib include:
· Vows.
· Expiation for leaving out mandatory actions or committing some of the prohibitions during iḥrâm.
· Missing the Hajj (fawât).
. Being prevented from proceeding with it (iḥṣâr).
764. (M)
This pertains to those not performing Hajj. They will do this to imitate some of what is done during Hajj. It is forbidden according to (A), detested according to (-S, -M), and permissible according to (-H). To argue against the prohibition, the cited ‘Â’ishah’s statement:
“I used to twist/weave garlands for the hady of Allah's Messenger (SA) with these hands of mine, but he neither avoided anything nor gave up anything (which a muḥrim should avoid or give up).” (Ag)
. كُنْتُ أَفْتِلُ قَلاَئِدَ هَدْىِ رَسُولِ اللَّهِ بِيَدَىَّ هَاتَيْنِ ثُمَّ لاَ يَعْتَزِلُ شَيْئًا وَلاَ يَتْرُكُهُ
The Ḥanbalis argued that the second hadith is concerning hady, not uḍḥiyah, and it is general (applying to other acts forbidden for the muḥrim), whereas the one cited in the main text is specific, concerning the cutting of hair and clipping of nails.
These should be slaughtered on the seventh day after the birth. 768
تُذْبَحُ يَوْمَ سَابِعِهِ
وَيُحْلَقُ رَأْسُهُ وَيُتَصَدَّقُ
765. Based on the saying of the Prophet (SA):
"With (the birth of) every boy, an ‘aqeeqah is due, so offer a sacrifice for him and remove the filth from him." (B – from Salmân ibn ‘Âmir)
مع الْغُلَامِ عَقِيقَةٌ فَأَهْرِيقُوا عنه دَمًا وَأَمِيطُوا عنه الْأَذَى
(-H): Abrogated by uḍḥiyah, yet still permissible. (-h): Recommended.
766. Equal to each other in age, quality, and size.
767. Based on the following report:
The Messenger of Allah (SA) commanded them (to slaughter) for a boy two sheep that are equal, and for a girl one sheep. (T – from ‘Â’ishah. T:R)
عن عَائِشَةَ أَنَّ رَسُولَ اللَّهِ أَمَرَهُمْ عن الْغُلَامِ شَاتَانِ مُكَافِئَتَانِ وَعَنْ الْجَارِيَةِ شَاةٌ
768. This is because the Prophet (SA) said:
"Every child is held (from interceding for his parents) until his ‘aqeeqah is offered. It should be slaughtered on his behalf on the seventh day, and his hair should be shaved, and he should be given a name." (D,T,N,Ma – from Samurah. T:S)
كُلُّ غُلَامٍ مُرْتَهَنٌ بِعَقِيقَتِهِ تُذْبَحُ عنه يوم السَّابِعِ وَيُحْلَقُ رَأْسُهُ وَيُسَمَّى
Doing it before or after is acceptable. It is also the slaughtering that is recommended to be done on the seventh, so one may do that on the seventh but cook and serve the food on some other day if it is more convenient.
The party is not the ‘aqeeqah, although it is encouraged. The ‘aqeeqah could be fulfilled by sending money for an agent to slaughter and distribute the meat on one’s behalf.
In addition, his head should be shaved, and charity should be given that is equal to the value of the weight of the hair in silver. 769
If the seventh day passes, then on the fourteenth, and if that passes, then on the twenty-first. 770
بِوَزْنِهِ وَرِقًا
فَإِنْ فَاتَ، فَفِيْ أَرْبَعَ عَشْرَةَ، فَإِنْ فَاتَ، فَفِيْ أَحَدَ وَعِشْرِيْنَ
He should detach its limbs from the joints and not break the bones. 771
وَيَنْزِعُهَا أَعْضَاءً، وَلاَ يَكْسِرُ لَهَا عَظْمًا
It is like the uḍḥiyah concerning the rest of the rulings. 772
وَحُكْمُهَا حُكْمُ الأُضْحِيَّةِ فِيْمَا سِوَى ذٰلِكَ
769. Based on the following report, of controversial authenticity:. This is because the Prophet (SA) said:
It was reported that the Messenger of Allah (SA) made ‘aqeeqah for al-Ḥasan with one sheep or goat and said to Fâṭimah (RAH), "O Fâṭimah, shave his head and give away in charity silver that is equal to the weight of his hair." (T – from ‘Ali ibn Abi Ṭâlib. T:W; al-Albâni:R; it is widely accepted by the jurists.)
عن عَلِيِّ بن أبي طَالِبٍ قال عَقَّ رسول اللَّهِ عن الْحَسَنِ بِشَاةٍ وقال يا فَاطِمَةُ احْلِقِي رَأْسَهُ وَتَصَدَّقِي بِزِنَةِ شَعْرِهِ فِضَّةً
770. (H and others – from ‘Â’ishah. Controversial authenticity)
771. (H and others – from ‘Â’ishah. Controversial authenticity)
772. Similarities and Differences in Rulings of ‘Aqeeqah and Uḍḥiyah
It shares the same rulings with uḍḥiyah concerning the age of the animal and its conditions, and the distribution of the meat.
It differs from the uḍḥiyah in that a separate animal should be slaughtered for each newborn. For example, it would not be sufficient to slaughter one cow for seven females. The other difference is that one may sell the hide and the head of the ‘aqeeqah and give the price away in charity. (A/SM)
( Page : no 57)