Introduction:
The aim of this article is to provide easy and accessible information regarding the rules of sacrificing an animal during the big Eid (10th Dhul Hijjah). The information is according to the four major Schools of Islamic jurisprudence.
The opinions of the scholars are mentioned along with the evidence where possible. There is no discussion of the evidence in terms of explanation, analysis or critique. The aim of this article is to inform the reader by providing information. It is the responsibility of the reader to find out what opinion he or she should follow. In most cases people know what School of law they follow; in which case the views of the Schools are clearly stated and should be easy for you to follow. If you are confused regarding what opinion to follow or the opinion of the School of Thought you follow is not suitable for you, then you are advised to seek consultation with a scholar you trust.
The opinions of scholars are taken from the authoritative books of each School of jurisprudence. We hope you will find this article useful.
What is Udhiyya?
Udhiyya is the name given to the animal that is sacrificed for the sake of Allah during the Days of Sacrifice.
Instruction to make this sacrifice can be found in the Qur’an, Sunnah and ijma‘(consensus). In the Qur’an Allah instructs Muslims, ‘Therefore, to your Lord turn in prayer and Sacrifice’ (Qur’an 108:2). ‘The sacrificial camel We have made for you as a sign, and in it there is much good. Mention the name of Allah as they line up. After their slaughter eat thereof and feed the well-off and the poor.’ (Qur’an 22:37).
The Hadith is plentiful showing that the Prophet (peace be upon him and his family) sacrificed an animal and told his followers to do so. For example, it is related that the Prophet (peace be upon him and his family) said: ‘There is no action that the son of Adam does on the Day of Sacrifice more beloved to Allah than sacrificing an animal.’ (Al-Hakim, Ibn Majah, Tirmidhi).
The institution of udhiyya is unanimously agreed by all scholars.
The Legal Ruling of Udhiyya
There is a difference of opinion between the jurists whether udhiyya is wajib or a Sunnah.
The Hanafis believe that udhiyya is a wajib. They believe this due to the Hadith of the Prophet Muhammad, ‘Whoever has the capacity to make a sacrifice and does not should not attend our prayer places’ (Ahmad and Ibn Majah).
The Maliki, Shafi‘i and Hanbali Schools believe that it is Sunnah Mu‘akadah (emphatic Sunnah). They believe that it is disliked for an able person not to do so. The Malikis and Hanbalis believe that it is better for each individual to make the sacrifice, but if a person does one on behalf of his family then that is sufficient. The Shafi‘is believe that it is an individual Sunnah at least once in their lifetime.
The evidence for this is the Hadith of the Prophet Muhammad, ‘There are three things which are compulsory for me to do but voluntary for you to do: witr, udhiyya and the Duha prayer’ (Ahmad).
Who has to make Udhiyya?
A person fulfilling the following category, must give udhiyya:
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- Muslims,
- Adult,
- Sane,
- Resident, (a traveller does not have to)
- Has Capacity or Affordability,
- The Hanafi’s maintain that udhiyyah must be made by every individual who can afford it while the Malikis, Shafi‘is and Hanbalis maintain that a person may sacrifice one sheep or goat for himself and on behalf of his family.
The evidence for this is the Hadith Narrated in Muslim, that the Prophet sacrificed a ram on behalf of himself and his family.
Capacity or Affordability:
Capacity is defined according to the Hanafi School as owning the nisab of zakat. In other words, if a person has enough to pay zakat then he has to make udhiyya.
According to the Maliki School capacity is a person who has the money for an udhiyya and he does not need it for any other essentials for one year.
According to the Shafi‘i School affordability is when a person has the money to buy an udhiyya which is surplus to his and his family’s needs on the days of Eid (10, 11, 12, 13th of Dhul Hijjah).
The Hanbali Schools maintains that affordability is when a person is able to get the money even if he can borrow it and repay it.
Who does not have to do udhiyya?
The following people are exempt from making udhiyya:
1- A child
2- a traveller
3- the poor
4- a person in hajj
If any of the above makes the udhiyya it will be counted as a voluntary act.
Conditions for the Validity of Udhiyya
1- Correct timing of the sacrifice:
It is a condition that the sacrifice must be made during the correct days:
According to the Hanafis the time for udhiyya begins from sunrise on the 10th of Dhul Hijjah until just before the sun sets on the 12th of Dhul Hijjah. It is related that Ibn ‘Umar said: ‘Udhiyya must be done on the day of Eid or two days after it’ (Muwatta).
The Hanafis stipulate that the sacrifice must be done after the Eid prayer for those living in a city. The Prophet (peace be upon him) said: ‘Whoever, makes the sacrifice before Eid prayer must repeat the sacrifice, and whoever does it after the prayer has completed his sacrifice’ (Bukhari).
The Malikis maintain that the sacrifice must be made after the Eid prayer and Khutbah and after the Imam has made his sacrifice. If a person does it intentionally before the Imam it is not sufficient. It is related that the Prophet instructed those who made the sacrifice before him to repeat it (Ahmad and Muslim). The time for making sacrifice ends just before the sun sets on the 12th of Dhul Hijjah.
They base their views on the Hadith of Jabir that the Prophet instructed anyone who made his sacrifice before him to repeat it (Ahmad).
The Shafi‘is argue that the time for udhiyya starts after the passing of time sufficient to offer two rakat and two sermons after sunrise on the 10th of Dhul Hijjah. The best time is when the time for Salat al-Duha (early morning prayer) starts. The time for the Salat al-Duha begins when the sun has risen to the height of a spear, which is fifteen or twenty minutes after sunrise. They base this on the Hadith narrated by al-Bara’ ibn ‘Azib who said, ‘The first thing we do on Eid day is pray then we return and make our sacrifice…’ (see: Bukhari and Muslim)
The Hanbali’s hold the same views as the Shafi‘s.
The expiry time to perform udhiyya is 12th Dhul Hijjah.
2- Description of animal
a- Animal species:
The jurists of the four Schools of thought all maintain that the sacrificial animal has to be four legged domestic livestock: camel, cow, sheep, goat and buffalo. Wild animal of any sort is not allowed. Lima are not suitable for udhiyya unless that is the dominant domesticated animal of that country. This is because Allah says in the Qur’an: “To every people we did appoint rites (of sacrifice) that they might celebrate the sustenance He gave them from animals (fit for food).” (Qur’an 22: 34). They also argue that the Prophet (peace be upon him and his family) and his Companions never sacrificed any other animals other than those mentioned.
If the animal is mixed breed (i.e. mixed between domestic and wild animal) then according to the Hanafis and Malikis regard is paid to the mother. If the mother is a domestic animal then it is permissible, otherwise not. The Shafi‘is regard it as permissible regardless of the parents, while the Hanbalis regard it is impermissible regardless of parents.
b- The Age of the animal
The ages of the animal differ according to the different animals intended for sacrifice. It is calculated on the different teething stages the various animals go through (thaniyya). For camels the minimum age is five years old and has entered its sixth year. For a cow it is when it’s in its third year, and for sheep and goats it is one year.
There is a difference of opinion regarding a jadh‘a animal ⎯which is an animal that has not reached the appropriate teething stage ⎯yet due its meaty and plump size some say it is sufficient for sacrifice.
According to the Hanafis the suitable animals for sacrifice are:
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- a sheep which is meaty and plump 6 months otherwise one year old, (meaty and plump is understood as when a person cannot distinguish between a 6 month old sheep and a 12 month old one)
- a goat which has completed one year and in its second year
- cows and buffalos which have completed two years and entered the third year
- camels which have completed the fifth year and now in the sixth
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According to the Malikis the suitable animals for sacrifice are:
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- a sheep which is meaty and plump 6 months (according to some of their scholars), otherwise one year old. The strongest opinion is one year must be completed
- a goat which has completed one year and in its second year by a month. (This is contrary to a sheep which is required to complete one year)
- cows and buffalos which have completed three years and entered the fourth year
- camels which have completed the fifth year and now in the sixth
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According to the Shafi‘is the suitable animals for sacrifice are:
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- a sheep which is one year old and entered its second year
- cows, buffalos and goat which has completed three years
- camels which have completed the fifth year and now in the sixth
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According to the Hanbali’s the suitable animals for sacrifice are:
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- a sheep which is one year old and entered its second year
- a goat which has completed one year
- cows and buffalos which have completed two years
- camels which have completed the fifth year
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c- Can people pool money together to buy an animal?
It is agreed by consensus that a goat and sheep is sufficient for one person only, but a cow, camel and buffalo can be sacrificed by seven people sharing the cost.
The Hanafi’s maintain that udhiyyah must be made by every individual who can afford it while the Malikis, Shafi‘is and Hanbalis maintain that a person may sacrifice one sheep or goat for himself and on behalf of his family.
The evidence for this is the Hadith Narrated in Muslim, that the Prophet sacrificed a ram on behalf of himself and his family.
d- The description of the animal
The animal intended for sacrifice must be free from defects. The defects which prevent an animal to be sacrificed as udhiyya according to the Hanafi’s are:
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- Blind in both eyes
- Blind in one eye
- Lame
- Extremely thin (the bones are apparent)
- No teeth
- No ears
- Severed udders
- Severed nose
- Animal undergone a procedure to prevent it from giving milk
- No buttocks
- Hermaphrodite
- An animal which eats filth such as dung
- Animal which has one-third or its tail, ear of buttocks cut off
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(There is an opinion that these defects are excused for a poor person)
The defects which prevent an animal to be sacrificed as udhiyya according to the Maliki’s are:
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- Blind in both eyes
- Blind in one eye
- Lame
- Extremely thin (the bones are apparent)
- An essential limb severed
- Extremely old
- Animal unable to make sounds
- Deaf
- Diseased
- Deformed such as really small ears
- No tail
- Missing horns
- One-third or more of the ear severed
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The defects which prevent an animal to be sacrificed as udhiyya according to the Shafi‘s are:
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- Blind in both eyes
- Blind in one eye
- Lame
- Extremely thin (the bones are apparent)
- No ears
- Severed udders
- Severed nose
- Animal undergone a procedure to prevent it from giving milk
- No buttocks
- Animal which has one-third of its tail, ear or buttocks cut off
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The defects which prevent an animal to be sacrificed as udhiyya according to the Hanbali’s are:
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- Blind in both eyes
- Blind in one eye
- Lame
- Extremely thin (the bones are apparent)
- No teeth
- No ears
- Severed udders
- Severed nose
- Animal which has half of its tail, ear or buttocks cut off
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The defects preventing an animal from being suitable for sacrifice were mentioned in a Hadith reported by Ahmad, Tirmidhi and others. This is the foundation of this. The jurists have added other factors because of what they saw to diminish the value or worth of the animal. Substandard animals are not suitable for sacrifice.
The Makrooh (Disliked) things to do for sacrifice
It is offensive to milk the animal, fleece it, or use it for transportation purpose or the like. If it has to be done then the money must be donated as charity.
If an animal gives birth then that animal should also be sacrificed along with its mother. However, if it is sold then the money must be given in charity.
The Mustahab (Laudable) things to do for sacrifice
It is laudable for the person making the sacrifice to:
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- slaughter the animal himself
- face the animal toward the Qibla (because this I what the Prophet peace be upon him and his family, did)
- attend the slaughter of the animal
- make a supplication: Allahumma minka wa laka salati wa nusuki wa mahyaya wa mamati lil-allahi rabbal-‘alamin la sharika lahu wa bi-dhalika umirtu wa ana min’al muslimin.
- Sacrifice the finest animal
- Use an extremely sharp knife
Clipping the hair and nails
The Malikis, Shafi‘is and Hanablis maintain that a person intending to make udhiyya should not shave or cut his hair or clip his nails until the animal has been sacrificed. If done then it is offensive. (A group of) Hanbali’s believe that it is unlawful to shave or cut his hair or clip his nails until the animal has been sacrificed. This is because of the Hadith of Umm Salama who narrated that the Prophet said: ‘If you see the crescent of Dhul-Hijjah and you intend on making a sacrifice then you must refrain from cutting your hair and clipping your nails.’(Muslim and others)
The Hanafi’s on the other hand, do not see anything wrong with cutting the hair and clipping the nails.
How to Divide the Meat of the animal
The main aspect of this act of worship is to sacrifice the animal. The overall general opinion is that the meat should be divided into thirds:
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- One-third for the person himself and his family
- One-third for neighbours, friends and family
- One-third for the poor and destitute
However, if a person wished to keep the meat for himself and his family then that is permissible. In like manner, if a person wishes to donate the meat of the entire animal to the poor or someone else then that is also permissible.
Making Sacrifice on behalf of the deceased
Doing an act of worship on behalf of the dead is known as isal al-thawab. This concept is subject to juristic disagreement. There are some acts of worship which all scholars agree are permissible on behalf of the dead and some which are disagreed. Sacrificing an animal on behalf of the dead is subject to scholarly disagreement. The Hanafi’s and the Hanbali’s maintain that it is permissible to make a sacrifice on behalf of the dead. The meat should be divided and distributed in the same manner described above. However, if the deceased bequeathed a sacrifice to his heirs then they are not allowed to eat from its meat.
The Maliki’s believe that sacrificing an animal on behalf of the dead is disliked unless the deceased bequeaths it.
The Shafi‘is argue that it is not permissible to make a sacrifice on behalf of the dead without their bequest. If a bequest is made then the meat of the animal must be distributed to the poor only and no rich person should take from it.
Giving your Qurbani Money to an Agency to make the Qurbani on your behalf
It is a Sunnah that a person makes the sacrifice by himself as well as eat and share the meat of the sacrificed animal. However, in many majority non-Muslim countries this this may not be possible, or it may be possible but many choose to make the sacrifice in poor countries and the meat distributed to the poor.
To facilitate this, most Islamic humanitarian charities collect money in order to make Qurbani on behalf of the donor and distribute the meat. If a person opts to do this, it is the responsibility of that agency to ensure that all the Islamic rules of udhiyya are observed and they are ultimately responsible.
What if making the Udhiyya with an Islamic Agency is not concordant with the School of Thought (madhhab) I follow?
There can be little doubt that times have changed. In the modern world it is sometimes very difficult to adhere to one particular School of Thought exclusively in all matters of religion. There are many examples of scholars who have given a fatwa on issues which is a combination various opinions from the different Schools of Thought. Therefore, to facilitate ease in a very modern, and at times complicated world, following the opinions of other Schools is not a problem.
However, if a person is not happy to do this then they should carry out the udhiyya by themselves to ensure it is done properly.
And Allah knows best.