Category Archives: Eid Al Adhaa
Q 1: If a neighbor is a Kafir (non-Muslim), but he never disturbs me with regard to ‘Ibadah (worship); is it permissible to give him from the Ud-hiyah (sacrificial animal offered by non-pilgrims) and from the ‘Aqiqah (sacrifice for a newborn)? Respected Shaykh, we hope you will clarify this issue for us.
A: It is permissible to give a Kafir from the meat of an Ud-hiyah or ‘Aqiqah, as a way of showing kindness to the neighbor and fulfilling our Islamic duty as neighbors.
May Allah grant us success! May peace and blessings be upon our Prophet, his family and Companions!
Permanent Committee for Scholarly Research and Ifta’
Member Deputy Chairman Chairman
Abdullah ibn Ghudayyan Abdul-Razzaq Afify Abdul-`Aziz ibn Abdullah ibn Baz
Internet Source : Fatwas > Dhul-Hijjah Fatwas > Giving a part of Ud-hiyah to non-Muslim neighbors
Eating the Meat Sacrificed by One who Does not Pray
The ‘Allaamah Muqbil ibn Haadee Al-Waadi’ee
My father is a man who does not pray. He sacrifices for us on the Day of ‘Eed. What is the ruling on this sacrifice when he slaughters or entrusts it to someone else?
If he slaughters then it is Haraam based upon the most correct of the statements of the people of knowledge. Because the one who abandons the prayer is considered a disbeliever due to the Hadeeth:
العَهدُ الذِي بَينَنَا وَبَينَهُمُ الصَّلاةُ ، فَمَن تَرَكَهَا فَقَد كَفَرَ
“The covenant that is between us and them is the prayer; whoever abandons it then he has disbelieved.”
And the Hadeeth:
ليس بين العبد وبين الشرك والكفر إلا الصلاة
“There is nothing between the slave Shirk and disbelief except the prayer.”
Na’am. Who reported the Hadeeth…? (After someone answers the Shaykh says:) Na’am, Muslim reported it. From the Hadeeth of whom? Huh? (After someone answers the Shaykh says:) From the Hadeeth of Jaabir. However, if other than him from those who pray were to slaughter then there is no harm (in eating it), insha-Allaah.
الشيخ الفوزان يرد على الجمعيات الخيريةفي مشروع الأضحية
السلام عليكم ورحمة الله وبركاته
أيها المسلمون : الأضحية سنة مؤكدة في حق من يستطيعها تذبح في البيوت ويأكلون منها في بيوتهم ويهدون منها لجيرانهم ،ويتصدقون منها على من حولهم من الفقراء .
واما ما أحدثه بعض الناس من دفع ثمن الأضحية للجمعيات الخيرية لتذبح خارج البلد وبعيداً عن بيت المضحي ،فهذا خلاف السنة وهو تغيير للعبادة،فالواجب ترك هذا التصرف وأن تذبح الأضاحي في البيوت وفي بلد المضحي ،كما دلت عليه السنة ،وكما عليه عمل المسلمين من عهد رسول الله صلى الله عليه وسلم حتى حصل هذا الإحداث فإني أخشى أن يكون بدعة،وقد قال النبي صلى الله عليه وسلم “من أحدث في أمرنا هذا ما ليس منه فهو رد”،وقال عليه الصلاة والسلام :”وإياكم ومحدثات الأمور ،فإن كل محدثة بدعة، وكل بدعة ضلالة”.
ومن أراد أن يتصدق على المحتاجين فباب الصدقة مفتوح ،ولا تغير العبادة عن وجهها الشرعي باسم الصدقة – أعوذ بالله من الشيطان الرجيم:((وما آتاكم الرسول فخذوه وما نهاكم عنه فانتهوا واتقوا الله إن الله شديد العقاب))
بارك الله لي ولكم في القرآن العظيم .
فضيلة الشيخ الدكتور صالح بن فوزان الفوزان عضو هيئة كبار العلماء ،وعضو اللجنة الدائمة للإفتاء،عضو مجمع الفقه الإسلامي مجلة الدعوة –العدد1878-في 27/11/1423
O Muslims! Udh-hiyah is a stressed Sunnah for the one who is able to do it. It is slaughtered in the houses, they eat from it in their houses, give some of it to their neighbors, and give some of it as charity to those poor people around them.
As for what some of the people have invented, from paying the price of the udh-hiyah to charity organizations who slaughter (for them) outside of their city and far away from the house of the one offering the udh-hiyah, then this is against the Sunnah and changing an act of worship. So it is obligatory to leave this transaction and slaughter the udh-hiyahs in the houses and in the same city as the one offering the udh-hiyah, as is shown in the Sunnah and as has been the practice of the Muslims since the time of the Messenger of Allaah (sallallaahu ‘alayhe wa sallam) up until this invention has occurred. And I am afraid that it may be an innovation, and the Prophet (sallallaahu ‘alayhe wa sallam) had said, “Whoever introduces into our affair something that is not part of it, it is rejected.” And he (sallallaahu ‘alayhe wa sallam) said, “Be warned of newly invented matters, for verily every newly invented matter is an innovation, and every innovation is a straying.”
So whoever wants to give in charity to those in need, then the door of charity is wide open, but do not bring change to the correct Shar’ee way of an act of worship by calling it a sadaqah, I seek refuge in Allaah from the accursed Shaytaan, (( And what the Messenger gives you, then take it, and what he forbids you from, then cease doing it, and fear Allaah, verily Allaah is severe in punishment. )) [al-Hashr:7] May Allaah bless me and you by way of the great Qur’aan.
“…the sacrifice is a clearly defined worship, because if the intent behind the sacrifice was to benefit the people with the meat then the people would have bought meat and gave it away as charity on the day of the Eid. Rather, the most important thing is the sacrifice for Allaah the Mighty and Majestic, as Allaah the Exalted said,
‘It is neither their meat nor their blood that reaches Allaah, but it is piety from you that reaches Him.’ (Sura Hajj verse 37) Then also, if you sent out money to another town for the sacrifice to be done for you then you have opposed the command of Allaah, because Allaah the Exalted said,
‘Then eat thereof and feed therewith the poor who have a very hard time.’ (Sura Hajj verse 28)
And so is it possible for you to eat from it when it was sacrificed in Somalia?…No! Then you have opposed the command of Allaah. And many of the Scholars have said, ‘Eating from the sacrifice is obligatory and the person will be sinning if he leaves it off’. And by this we know that the call to implore that money for the sacrifice is sent outside of the person’s town is a call that is not correct. And that it is not befitting for the people to partake in this, rather sacrifice at your houses and with your families and manifest the rites of Islaam in your town.
And whoever wants to benefit their brothers in the places where they are in need, then benefit them with money and with clothes and other than that. But as for a rite from the rites of Islam that we use to draw near to Allaah by sacrificing and eating from it, then it is never befitting for the people to forsake this.”
End of Sheikh’s speech. (Tape entitled the rites of Hajj side one)
The Ruling on a Woman’s Slaughter
Is it permissible for a woman to slaughter an animal? And is it permissible to eat from it?
It is permissible for a woman to slaughter an animal, the same as a man, as has been confirmed by the Sunnah from the Messenger of Allaah sallallaahu ‘alaihi wa sallam. It is permissible to eat from the animal she has slaughtered, if she is a Muslim or one of the People of the Scripture and the animal was slaughtered according to the Islamic Law, even if a man was available to do it for her. It is not a condition for the permissibility of her sacrificial animal that there be no man present.
Shaykh `Abdul-`Azeez Bin Baz
Fatawa Islamiyah, Darussalam, vol 6, page 315
Source : http://fatwaislam.com/
AUTHOR: Imaam Muhammad bin Saalih Al-‘Uthaimeen
SOURCE: Talkhees Ahkaam-ul-Udhiyah wadh-Dhakaat (pg. 12-16) PRODUCED BY: Al-Ibaanah.com
There are six conditions that a sacrificial offering (udhiyah) must meet:
The First Condition: The sacrificial offering must be an animal from among cattle, which include camels and cows, or smaller livestock such as sheep and goats. This is based on Allaah’s statement:
“And for every nation We have appointed religious ceremonies that they may mention the Name of Allaah over the beasts of cattle that He has given them for food.” [Surah Al-Hajj: 34]
The term “beasts of cattle” refers to camels, cows, sheep and goats. This definition is well known amongst the Arabs as stated by Al-Hasan, Qataadah, and others.
The Second Condition: It must have reached the required age that is in accordance with the religious standards such as six-months for sheep and one-year and up for everything else. The Prophet said: “Do not slaughter any animal except for one that is mature in age unless that is difficult for you, in which case you may slaughter a premature one from among sheep.” [Reported by Muslim] 
“Mature in age” is the age at which an animal is considered fully developed as well as any age beyond that, while “premature” is the age before that. With respect to a camel, a mature-aged one is one that has completed five years. With respect to a cow, a mature-aged one is one that has completed two years. A mature-aged sheep is that which is one-year old while a premature sheep is one that has competed half a year (up to one year).
So based on this, it is invalid to slaughter a camel, cow, and goat if it is under its respective “mature” age as well as a sheep if it is under six months of age.
The Third Condition: The animal must be free of any defect that would prevent its slaughter from being valid and acceptable. These defects are of four types:
1. Clear defectiveness of the eye: This is when the animal’s eye becomes sunken or it sticks out to the point that it looks like a knob or it becomes a pale white indicating clearly that it is one-eyed.
2. Clear illness: This is when the animal exhibits signs of sickness, such as a fever that keeps it from grazing and causes a loss of appetite, or an obvious scabies infection that will spoil its meat and harm a person’s health (if he eats it), or a deep wound that threatens to affect its health and so on.
3. Clear limping: This is when the animal is unable to step safely (without hurting itself) when walking.
4. Emaciation that causes brain loss: This is based on what the Prophet said when he was asked about what types of animals one should avoid when sacrificing. He gestured with his hand and said: “They are four: The lame animal that clearly walks crookedly; the one-eyed animal that clearly has a defect in the eye; the sick animal that clearly has signs of illness; and the emaciated animal that is (usually) not picked.” 
This hadeeth was reported by Maalik in al-Muwatta from Al-Baraa’ bin ‘Aazib. In another version of this report narrated by Al-Baraa’ found in the Sunan collections, he said: “The Messenger of Allaah stood up amongst us and said: ‘Four types (of animals) are not permissible to use as sacrificial offerings…’ and he went on to mention them.” 
So therefore if these four defects are found in an animal, they prevent its slaughter and sacrifice from being valid. This goes as well for any other defect that is similar to or worse than these, which means that it is also not valid to sacrifice the following types of animals:
1. A blind animal that cannot see with both its eyes.
2. An animal suffering from nausea until it releases its load and its harm is removed.
3. An animal that has been assisted in giving birth if natural delivery is difficult until the threat of danger is removed.
4. An animal afflicted by something fatal such as choking, falling from a high place, and so on until the threat of danger is removed.
5. A crippled animal, which is an animal that cannot walk due to a physical disability.
6. An animal with one of its front legs or back legs broken.
So if these last defects are added to the four mentioned in the narrations, the types of animals that cannot be slaughtered become ten in total. There are these six types plus the animals that suffer from the four previously mentioned defects.
The Fourth Condition: The sacrificial offering must be owned by the one slaughtering it or if not, he must have the right to slaughter it based on religious grounds or based on the approval of the animal’s owner. So if someone sacrifices an animal that does not belong to him, such as one that has been confiscated, stolen, or taken under false pretenses, such a sacrifice is not valid. This is since it is not permissible to draw near to Allaah by way of disobeying Him.
It is also valid if an orphan’s guardian sacrifices an animal for him using his (i.e. the orphan’s) money if this is what the orphan is accustomed to and if his heart will be broken if one is not sacrificed. It is also permissible for a representative to perform the sacrifice using the funds of the person commissioning him with his permission.
The Fifth Condition: No other person’s right should be associated to the animal being slaughtered. So for example, it is not valid to sacrifice an animal that is being held as mortgage on a loan.
The Sixth Condition: The animal should be slaughtered in the specific time-frame legislated in the Religion, which is from the time after the ‘Eid Prayer on the Day of Sacrifice until the sun sets on the last of the days of Tashreeq, which is the thirteenth day of Dhul-Hijjah. So therefore, the days in which the sacrifice is permitted are four: the day of ‘Eid, after prayer, and the three days after that (i.e. the days of Tashreeq).
So whoever performs the sacrifice before the end of the ‘Eid Prayer or after the sun sets on the thirteenth day (of Dhul-Hijjah), his sacrificial offering is not valid. This is based on what Imaam Al-Bukhaaree reported from Al-Baraa’ bin ‘Aazib who narrated that the Prophet said: “Whoever sacrifice an animal before the (‘Eid) Prayer), it is just meat that he presents to his family and not a sacrificial offering at all.” 
Al-Bukhaaree also reported that Jundub bin Sufyaan Al-Bajlee narrated: “I witnessed the Prophet say: ‘Whoever slaughters an animal before praying (the ‘Eid Prayer) should slaughter another animal (as sacrifice) in its place.’” 
Nubaishah Al-Hadhlee narrated that Allaah’s Messenger said: “The days of Tashreeq are days of eating, drinking and remembrance of Allaah.” [Reported by Muslim] 
However, if one has a valid excuse for delaying the slaughter past the days of Tashreeq, such as if the animal runs away from him, due to negligence on his part, and he only finds it after the time-frame for slaughtering has passed. Another example is if a person entrusts someone to slaughter the animal for him but that person forgets to do it until the time has passed. In situations such as these, there is no sin in slaughtering after the prescribed time-frame since there is a valid reason for the delay.
This is also based on the analogy of it being similar to a person who sleeps passed the time of prayer or forgets to do it until its time passes, for he may pray it either when he wakes up or when he remembers.
It is allowed to perform the sacrifice any time during the days of Tashreeq, whether day or night. However, slaughtering during the daytime is better, and doing it on the day of ‘Eid after the two khutbahs is better than that. Each day is better than the day that comes after it, in terms of performing the sacrifice, since that reflects one’s quickness and eagerness to carry out good deeds.
 Saheeh Muslim: Book of Sacrificial Offerings (1963)
 Al-Muwatta: Book of Sacrificial Offerings (1)
 Sunan Abee Dawood: Book of Sacrificial Offerings (2802); Sunan at-Tirmidhee: Book of Sacrificial Offerings (1497); Sunan an-Nasaa’ee: Book of Sacrificial Offerings (4369); Sunan Ibn Maajah: Book of Sacrificial Offerings (3144); and Musnad Ahmad (4/300)
 Translator’s Note: Perhaps the orphan is accustomed to the sacrifice because this was his experience with his parents before he lost them. So if this tradition that he used to partake in with his family is not kept, it will cause his heart to be broken.
 Translator’s Note: The Day of Sacrifice, i.e. Yawm-un-Nahr, is the day of ‘Eid, while the days of Tashreeq are the three days that follow it.
 Saheeh al-Bukhaaree: Book of Sacrificial Offerings (5545) and Saheeh Muslim: Book of Sacrificial Offerings (1961)
 Saheeh al-Bukhaaree: Book of Sacrificial Offerings (5562) and Saheeh Muslim: Book of Sacrificial Offerings (1960)
 Saheeh Muslim: Book of Fasting (1141)
Published on: December 8, 2007
What is the ruling upon the one that caught the tashahud along with the congregation in the ‘Eid prayer and in the prayer for rain? Should he then pray two rak’ahs and do as the Imaam had done or what should he do?
Whosoever catches only the tashahud along with the Imaam in the ‘Eid prayer or in the prayer for rain then he should pray two rak’ahs after the Imaam gives the tasleem (i.e. finishes the prayer). In those rak’ahs he should do just as the Imaam had done by way of takbeer and recitation and bowing and prostration.
Permanent Committee for Research and Verdicts
Shaykh `Abdul-`Azeez Bin Baz
Shaykh `Abdullah bin Ghudayaan
Shaykh `Abdur-Razzaaq al-`Afeefee
Fataawaa Al-Lajnah ad-daa’imah vol. 8 page 307 question 2 of fatwa number 4517
Translated by Aboo Haatim Muhammad Farooq