Dos and donts of Qurbaani, (sacrifice,

Slaughtering, dhabeeh)
Common folks are ignorant or absent minded from the first month of Hijri, Muharram to the eleventh
month of Dhul Qaida, to verify the rules and virtues of sacrifice in line with the Eid Al Adha. Being busy
with their worldly affairs and its amusement; they lack time to gain religious knowledge and ending
up with mixed reviews and implementing corrupt practices in sacrifice to lose their rewards.
Some common doubts like: Sacrifice is Fardh or Sunnah? One animal for whole family members
or multiples per head? Age of the animal? Prescribed time for sacrifice? What should be
pronounced while slaughtering? Distributing the meet? Skin can be sold? Can women slaughter?
What to do if the udhiyah become sick or hurt? Conditions of the sacrifice animal, removing the
hair and nail etc. are highlighted as per Quran and Hadeeth.
EVIDENCE IN QURAN FOR SACRIFICE:

1 Therefore turn in prayer to your Lord and sacrifice

(to Him only) (al-Kawthar 108:2)
2 Say (O Muhammad): Verily, my Salaah (prayer), my
sacrifice, my living, and my dying are for Allah, the Lord
of the Aalameen (mankind, jinn and all that exists). He
has no partner. And of this I have been commanded, and
I am the first of the Muslims (al-Anaam 6:162)
3 And for every nation We have appointed religious
ceremonies, that they may mention the Name of Allah
over the beast of cattle that He has given them for food.
And your Ilaah (God) is One Ilaah (God Allah), so you
must submit to Him Alone (in Islam). And (O
Muhammad) give glad tidings to the Mukhbitoon (those
who obey Allah with humility and are humble from
among the true believers of Islamic Monotheism) (alHajj 22:34)
EVIDENCE IN SUNNAH FOR SACRIFICE:

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1 It was narrated in Saheeh al-Bukhari (5558) and

Saheeh Muslim (1966) that Anas ibn Maalik (may Allah
be pleased with him) said: The Prophet (peace and
blessings of Allah be upon him) sacrificed two white rams
speckled with black. He slaughtered them with his own
hand, said Allahu akbar and put his foot on their
necks.

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) 5555 (

2 It was narrated that Abd-Allah ibn Umar (may Allah

be pleased with him) said: The Prophet (peace and
blessings of Allah be upon him) stayed in Madeena for
ten years, offering sacrifice (every year on Eid).
Narrated by Ahmad, 4935; al-Tirmidhi, 1507.

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3 It was narrated from al-Baraa ibn Aazib (may Allah

be pleased with him) that the Prophet (peace and
blessings of Allah be upon him) said: Whoever offers a
sacrifice after the prayer has completed his rituals (of
Eid) and has followed the way of the Muslims. Narrated
by al-Bukhari, 5545.

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IS THE SACRIFICE FARDH OR SUNNAH

The Scholars differed as to whether it is Sunnah

muakkadah (a confirmed Sunnah) or it is obligatory and
it is not permissible to omit it.

The majority of scholars are of the view that it is Sunnah

muakkadah. This is the view of al-Shaafai, Maalik and
Ahmad.

Abu Haneefah were of the view that it is obligatory. This

was also the view favoured by Ibn Taymiyah who said:
This is one of the views narrated in the madhhab of
Maalik, or it appears to be the view of Maalik.

Sheikh Muhammad ibn Uthaymeen (may Allah have

mercy on him) said: Udhiyah is Sunnah muakkadah for
the one who is able to do it, so a person should offer the
sacrifice on behalf of himself and the members of his
household. (Fataawa Ibn Uthaymeen, 2/661).
No evidence to say it is fardh:

. ) 111 / 2 : )

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Sheikh Ibn Baaz (may Allah have mercy on him) said:

There is nothing in the shari evidence to indicate that it
is obligatory. The view that it is obligatory is a weak view.
(Majmoo Fataawa Ibn Baaz, 18/36)

.) 31 / 15

WHEN IT BECOMES OBLIGATORY:

It is obligatory state that being rich that is a condition of

it being obligatory, and it is not obligatory for one who is
not rich, according to scholarly consensus. (See
Haashiyat Ibn Aabideen, 9/452).

: ( .

.) 552 / 6

UDHIYAH:

The word udhiyah means an animal of the anaam class

(i.e., camel, cow, sheep or goat) that is slaughtered
during the days of Eid al-Adha because of the Eid and as
an act of worship, intending to draw closer to Allah
thereby.
The best animals to be sacrificed are camels, then cows,
then sheep, then to share in a sacrifice:
The best sacrifice is a camel, then a cow, then a sheep,
then to have a share in a cow. This is the view of Abu
Haneefah and al-Shaafai, because the Prophet (peace
and blessings of Allah be upon him) said concerning
Jumuah: Whoever comes at the earliest hour, it is as if
he sacrificed a camel. Whoever comes in the second

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hour, it is as if he sacrificed a cow. Whoever comes in the

third hour, it is as if he sacrificed a horned ram. Whoever
comes in the fourth hour, it is as if he sacrificed a
chicken. Whoever comes in the fifth hour, it is as if he
sacrificed an egg. Narrated by al-Bukhari, 881; Muslim,
850.
It is a sacrifice by means of which one draws closer to
Allah, so the best (to be offered) is a camel, as in the
case of the hadiy (sacrifice offered by the pilgrim on
Hajj).
A sheep is better than sharing in a camel, because the
aim of the sacrifice is to shed blood. A ram is better than
a sheep (ewe), because that is what the Prophet (peace
and blessings of Allah be upon him) sacrificed and the
meat is better. End quote from al-Mughni, 13/366

.) 311 / 13 ( ( ."

THE ACCEPTABLE AGE FOR A SACRIFICIAL ANIMAL:

The scholars (may Allah have mercy on them) are agreed

that Islam has prescribed the age for sacrificial animals
and it is not permissible to slaughter animals that are
younger than that. Whoever slaughters an animal that is
younger than that, it does not count as a
sacrifice. (Majmoo by al-Nawawi, 1/176).
It was narrated from Uqbah ibn Aamir (may Allah be
pleased with him) that the Prophet (peace and blessings
of Allah be upon him) shared out sacrificial animals
amongst his companions, and Uqbah got a sheep that
was six months old. He said, O Messenger of Allah, I got
a sheep that is six months old. He said, Offer it as a
sacrifice. Narrated by al-Bukhari, 5547.

( .

.) 111 / 1




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:

It was narrated from one of the companions of the

Prophet (peace and blessings of Allah be upon him) that
a jadhah is sufficient for what a two-year-old is
sufficient. Narrated by al-Nasaai (4383) and Abu
Dawood (2799).
It was narrated that Uqbah ibn Aamir (may Allah be
pleased with him) said: We sacrificed a jadhah of sheep
along with the Messenger of Allah (peace and blessings
of Allah be upon him). Narrated by al-Nasaai (4382).

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With regard to the stipulated age of sacrificial animals,

the scholars differed concerning that.
The jadhaah of sheep is a sheep that has reached the
age of six months, according to the Hanafis and Hanbalis.
According to the Maalikis and Shaafais it is a sheep that
has reached the age of one year.
The musinnah (or thaniyyah) of goats is one that has

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reached the age of one year according to the Hanafis,

Maalikis and Hanbalis. According to the Shaafais, it is
one that has reached the age of two years.
The musinnah of cows is one of the has reached the age
of two years according to the Hanafis, Shaafais and
Hanbalis; according to the Maalikis it is one that has
reached the age of three years.
The musinnah of camels is one that has reached the age
of five years according to the Hanafis, Maalikis, Shaafais
and Hanbalis.

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( ) 252 / 5 ( ) 15 / 5 ( :
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.) 315 / 13 ( ) 35 / 3 (

See Badaai al-Sanaai, 5/70; al-Bahr al-Raaiq, 8/202; alTaaj wal-Ikleel, 4/363; Sharh Mukhtasar Khaleel, 3/34;
al-Majmoo, 8/365; al-Mughni, 13/368.
The thaniyyah of camels is one that has reached the age
of five years. The thaniyyah of cows is one that has
reached the age of two years. The thaniyyah of sheep is
one that has reached the age of one year. The jadhaah is
one that has reached the age of half a year. It is not
acceptable to offer anything younger than a thaniyyah in
the case of camels, cows and goats, or anything younger
than a jadhaah in the case of sheep, but if an animal
that is older than that is sacrificed, it is permitted and is
better. (Fataawa al-Lajnah al-Daaimah 11/377):
WHAT SHOULD BE AVOIDED IN UDHIYAH

.) 311 / 11(

when the Prophet (peace and blessings of Allah be upon

him) was asked about what should be avoided in
udhiyah, he gestured with his hand and said: Four: a
lame animal which is obviously lame, a one-eyed animal
whose defect is obvious, a sick animal whose sickness is
obvious, and an emaciated animal that no one would
choose. Narrated by Maalik in al-Muwatta from the
hadeeth of al-Bara ibn Aazib.

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IF THE SACRIFICIAL ANIMAL DAMAGES OR HURTS:

"

If the sacrificial animal is sound and free of faults, then

something happens to it that renders it unsuitable, it
should be slaughtered and it still counts as a sacrifice.
This was narrated from Ata, al-Hasan, al-Nakhai, alZuhri, al-Thawri, Maalik, al-Shaafai and Ishaaq. (Ibn
Qudaamah in al-Mughni 13/373).
The evidence for that is the report narrated by alBayhaqi from Ibn al-Zubayr (may Allah be pleased with
him), according to which a one-eyed she-camel was
brought to him as a sacrificial animal, and he said: If this
happened to it after you bought it, then go ahead (and
sacrifice it), but if it happened to it before you bought it,
then offer another one instead of it. Imaam Al-Nawawi
said in al-Majmoo (8/328): its isnaad is saheeh.

.) 313 / 13 ( : . "

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TIME FOR SACRIFICE:

It should be slaughtered at the time specified in Shareea,

which is from after the Eid prayer on the Day of Sacrifice
until sunset on the last of the days of al-Tashreeq, which
is the 13th of Dhul-Hijjah. So the days when the
sacrificed may be offered are four: the day of Eid after
the prayer, and the following three days.

It was narrated from al-Baraa ibn Aazib (may Allah be

pleased with him) that the Prophet (peace and blessings
of Allah be upon him) said: Whoever offers a sacrifice
after the prayer has completed his rituals (of Eid) and has
followed the way of the Muslims. Narrated by alBukhari, 5545.

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) 5555 (

It is permissible to slaughter the udhiyah at any time,

night or day, but it is better to slaughter it during the
day, and it is better to slaughter on the day of Eid after
the two khutbahs.

It is better to hasten to offer the sacrifice after the Eid

prayer, as the Messenger (peace and blessings of Allah
be upon him) used to do, then the first thing he would
eat on the day of Eid would be meat from his sacrifice.

Imam Ahmad narrated that Buraydah (may Allah be

pleased with him) said: The Messenger of Allah (peace
and blessings of Allah 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. Ahmad (22475)

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IF SACRIFICED BEFORE EID AND AFTER AL-TASHREEQ:

Whoever slaughters it before the Eid prayer is over, or

after sun sets on the 13th of Dhul-Hijjah, his sacrifice is
not valid, because of the hadeeth narrated by al- alBukhari (5556) and Muslim (1961) from al-Bara ibn
Aazib (may Allah be pleased with him), according to
which the Prophet (peace and blessings of Allah be upon
him) said: Whoever slaughters (his sacrifice) before the
prayer, it is meat that he has brought to his family, but
that is not the sacrifice. And he narrated that Jundub
ibn Sufyaan al-Bajali (may Allah be pleased with him)
said: I heard the Messenger of Allah (peace and
blessings of Allah be upon him) saying, Whoever
slaughters the sacrifice before he prays, let him replace it
with another. And it was narrated that Nubayshah alHadhali (may Allah be pleased with him) said: The
Messenger of Allah (peace and blessings of Allah be upon
him) said: The days of al-Tashreeq are the days of
eating, drinking and remembering Allah. Narrated by
Muslim.

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ONE FOR WHOLE FAMILY OR ONE EACH PER HEAD:

Narrated that Ata ibn Yassaar said: I asked Abu Ayyoob:

How was the sacrifice done at the time of the Messenger
of Allah (peace and blessings of Allah be upon him)? He
said: A man would offer a sheep on behalf of himself and
the members of his family, and they would eat some and
feed others with some. Al-Tirmidhi (1505)

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This hadeeth clearly states that a single sheep is

sufficient on behalf of a man and the members of his
household, even if they are many, and that is correct.
If the family is big but they live in one house, one
sacrifice is sufficient for them, but if they offer more
than one sacrifice, that is better.

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.)555 / 11 551 / 11 )

It is sufficient to offer one sacrifice on behalf of two

households, as long as the head of both is one person.
But if offered a separate sacrifice at each house, that is
better. (from Fataawa al-Lajnah al-Daaimah, 11/407,
11/408).
Narrated from Abd-Allah ibn Hishaam (may Allah be
pleased with him), that he met the Prophet (peace and
blessings of Allah be upon him) when his mother Zaynab
bint Humayd took him to the Messenger of Allah (peace
and blessings of Allah be upon him), and said: O
Messenger of Allah, accept his oath of allegiance. The
Prophet (peace and blessings of Allah be upon him) said,
He is too young. He patted him on the head and made
duaa for him, and he used to sacrifice a single sheep on
behalf of his whole family. (Al-Bukhari 7210)

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Muslim (1967) narrated from Aisha that the Messenger

of Allah (peace and blessings of Allah be upon him)
ordered that a horned ram be brought to him so that he
could sacrifice it. He said, O Aisha, give me the knife.
Then he said, Sharpen it on a stone. So she did that,
then he took it and took the ram, and he lay it down and
prepared to slaughter it. He said, In the name of Allah,
O Allah accept (this sacrifice) from Muhammad and the
family of Muhammad and the ummah of Muhammad,
then he sacrificed it.

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MATTERS TO REFRAIN FROM WHILE DOING SACRIFICE:

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It was narrated from Umm Salamah (may Allah be

pleased with her) that the Prophet (peace and blessings
of Allah be upon him) said: When you see the new
moon of Dhul-Hijjah, and one of you wants to offer a
sacrifice, let him refrain from (removing anything) from
6

his hair or nails. (Narrated by Muslim, 1977).

According to another version: Let him not remove
anything of his hair or skin.

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This ruling applies only to the one who is going to offer

the sacrifice, and not to the rest of his family, and not to
the one whom he appoints to slaughter the sacrifice on
his behalf. None of these things are forbidden for his
wife or children, or for his deputy.
Thus it is clear that this hadeeth applies only to the one
who wants to offer the sacrifice, and the one on whose
behalf the sacrifice is being offered, whether he is old or
young he is not forbidden to remove anything from his
hair, skin or nails, based on the basic principle, which is
that these actions are permitted. We do not know of any
evidence to the contrary. (Fataawa al-Lajnah alDaaimah, 11/426, 427)
THIS IS NOT CALLED IHRAAM:

"

.)521521 / 11)

This is not called ihraam, because there is no ihraam

except during the rituals of Hajj and Umrah, and the one
who is in ihraam wears the ihraam garments and refrains
from wearing perfume, having physical relation with
wife, and hunting, but all of these things are permissible
for the one who wants to offer a sacrifice after the
month of Dhul-Hijjah begins. He is not forbidden to do
anything except cut his hair, trim his nails or remove
anything from his skin.
WOMEN CAN SLAUGHTER

No differentiation is made between men and women

with regard to this ruling. If a woman wants to offer a
sacrifice on her own behalf, whether she is married or
not, then she should refrain from removing any hair from
her body or cutting her nails, because of the general
meaning of the texts which state that that is not
allowed.
MEAT SLAUGHTERED BY ONE WHO IS JUNUB OR
MENSTRUATING:
The fuquaha quoted as evidence for that the report
narrated by al-Bukhari (5501) from Kab ibn Maalik,
according to which a slave woman of theirs was tending
sheep in Sal, and she saw that one of her sheep was
dying, so she broke a stone and slaughtered it, but he
told his people: Do not eat it until I go to the Prophet
(peace and blessings of Allah be upon him) and ask him,
or until I send someone to him to ask him. He went to
the Prophet (peace and blessings of Allah be upon him),
or sent someone to him, and the Prophet (peace and
blessings of Allah be upon him) told them to eat it. (Sal
is a well-known mountain in Madeena).

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It says in Sharh al-Muntaha (3/417) This shows that it is

permissible to eat meat slaughtered by a woman, a slave
woman, a menstruating woman and one who is junub,
because the Prophet (peace and blessings of Allah be
upon him) did not ask for any details about the woman.
Ibn al-Mundhir narrated that there was scholarly
consensus that meat slaughtered by one who is junub is
permissible. He said: As the Quran indicates that meat
slaughtered by people of the Book is halaal even though
they are naajis, then it is more appropriate that meat
slaughtered by one who the Sunnah has stated is not
naajis should be permissible. And he said: A
menstruating woman is like one who is junub. Imaam AlNawawi (may Allah have mercy on him) in al-Majmoo
(9/74):
SHARING IN A SACRIFICE

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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 Sahaaba (may Allah 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-Allah (may

Allah be pleased with him) said: On the day of al


" :
Hudaybiyah we offered the sacrifice with the Messenger

of Allah (peace and blessings of Allah be upon him), a

"

camel on behalf of seven and a cow on behalf of seven.

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Abu Dawood (2808) narrated from Jaabir ibn Abd-Allah

that the Prophet (peace and blessings of Allah be upon
him) said: A cow on behalf of seven and a camel on
behalf of seven.

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IT IS HARAAM TO SELL THE MEAT AND THE SKIN.

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.) 222 / 3" )

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It is not permissible to sell any part of it i.e., the

sacrificial animal but if the butcher is poor and he gives
him something because he is poor, in addition to the
wages that he gives him, that is permissible, because he
is entitled to take some of it because of being poor, not
as payment for his work. (Ibn Qudaamah in al-Mughni:
3/222)
Sheikh Ibn Uthaymeen said: It is haraam to sell any part
of the udhiyah, whether the meat or anything else, even
the skin. The butcher should not be given anything from
it in partial payment for his work, because that is like
selling. (Risaalah Ahkaam al-Hadiy wal-Udhiyah)

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.(" )

SPEAKING OUT THE INTENTION ALOUD

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 seat of
the intention is the heart
The intention (Niyyah): Bismillaah, wa Allahu akbar,
Allahumma haadha minka wa laka, haadha anni (or if it
is being offered on behalf of someone else, haadha an
(fulaan)), Allahumma taqabbal min (fulaan) wa aali
(fulaan).
(In the name of Allah, Allah is most great. O Allah, this is
from You and to You. This is on my behalf (or if it is being
offered on behalf of someone else, This is on behalf of
(So and so)). O Allah, accept (this sacrifice) from (So and
so) and the family of (So and so)) here he should
mention his name instead of (fulaan) or (So and so).
What is obligatory here is to say Bismillaah and Allahu
akbar; the rest is mustahabb but is not obligatory.

(
: )

Al-Bukhari (5565) and Muslim (1966) narrated that Anas

said: The Prophet (peace and blessings of Allah be upon
him) sacrificed two horned rams that were white
speckled with black. He slaughtered them with his own
hand, said Bismillaah and Allahu akbar, and put his foot
on their necks.
Muslim (1967) narrated from Aisha that the Messenger
of Allah (peace and blessings of Allah be upon him)
ordered that a horned ram be brought to him so that he
could sacrifice it. He said, O Aisha, give me the knife.
Then he said, Sharpen it on a stone. So she did that,
then he took it and took the ram, and he lay it down and
prepared to slaughter it. He said, In the name of Allah,
O Allah accept (this sacrifice) from Muhammad and the
family of Muhammad and the ummah of Muhammad,
then he sacrificed it.
Al-Tirmidhi (1521) narrated that Jaabir ibn Abd-Allah
said: I was present with the Prophet (peace and blessings
of Allah be upon him) on the day of al-Adha at the prayer
place. When he had finished his khutbah he came down
from his minbar and a ram was brought which the
Messenger of Allah (peace and blessings of Allah be upon
him) slaughtered with his own hand. He said, In the
name of Allah, Allah is Most Great. This is on behalf of
myself and on behalf of those of my ummah who have
not offered a sacrifice. (al-Sharh al-Mumti, 7/492).

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DIVIDING HE THE SACRIFICIAL MEAT

The command to give the meat of the sacrifice in charity

is reported in a number of ahaadeeth, as was the
permission to eat some and preserve some.

Al-Bukhari and Muslim reported that Aisha (may Allah

be pleased with her) said: Some poor families among
the people of the desert came to al-Madeena on the
occasion of Eid al-Adha at the time of the Messenger of
Allah (peace and blessings of Allah be upon him). The
Messenger of Allah (peace and blessings of Allah be upon
him) said, Keep with you meat sufficient for three days,
and whatever is left, give in charity. After that, they said,
O Messenger of Allah, the people made water-skins with
(the hides of) their sacrificial animals, and they rendered
the fat from them. The Messenger of Allah (peace and
blessings of Allah be upon him) said, What about it?
They said, You forbade us to eat the meat of our
sacrificial animals after three days. He said, I forbade
you to do that because of the people who came, but now
eat some and preserve some and give some in charity.
(Reported by Muslim, 3643).

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Maalik said: There is no limit to what may be eaten or

given in charity or used to feed the poor or the rich,
whether one wants to give it uncooked or cooked. (alKaafi, 1/424).

) 525 / 1 ( :

The Shaafais said that it is mustahabb to give most of it

in charity, and said: At least one third of it may be
eaten, and one third given in charity, and one third given
away as gifts. (Nayl al-Awtaar, 5/145; al-Siraaj alWahhaaj, 563).
Ahmad said: We go along with the hadeeth of AbdAllah (ibn Abbas may Allah be pleased with them
both): He should eat one third himself, feed one third to
whomever he wants, and give one third in charity.

: :

) 513 ( ) 155/ 5 ( :

(
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(Reported by Abu Moosa al-Isfahaani in al-Wazaaif; he

said it is a hasan hadeeth. This is also the opinion of Ibn
Masood and Ibn Umar. No conflicting opinion is known
among the Sahaaba. (Ibn Qudaamah Al-Mughni, 8/632).

) 132 / 5 (

As for eating from it, it is mustahabb but is not waajib

(obligatory) The majority of scholars interpreted this
command (i.e., the aayah: eat thereof (al-Hajj 22:28
and 36)) as implying encouragement or permission,
especially since it came after it had been prohibited.

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CAN GIVE A KAAFIR ANY OF THE UDHIYAH MEAT:

Sheikh Ibn Uthaymeen said:

It is permissible to give a kaafir some of the udhiyah
meat in charity so long as this kaafir is not one of those
who are killing the Muslims. If he is one of those who are
killing them, then he should not be given anything,
because Allah says (interpretation of the meaning):

Allah does not forbid you to deal justly and kindly with
those who fought not against you on account of religion
nor drove you out of your homes. Verily, Allah loves
those who deal with equity.
It is only as regards those who fought against you on
account of religion, and have driven you out of your
homes, and helped to drive you out, that Allah forbids
you to befriend them. And whosoever will befriend
them, then such are the Zaalimoon (wrongdoers those
who disobey Allah) (al-Mumtahanah 60:8-9) (Fataawa
al-Sheikh Ibn Uthyameen, 2/663).

) 113 / 2) . ) 6 - 5 ()

And verily, they (Satans / devils) hinder them from the path (of Allah), but they think that they are
guided aright! (al-Zukhruf 43:36).
We ask Allah to help us to do that which He loves and which pleases Him, and to help us to obey
Him. May Allah help us all to adhere to the Quran and Sunnah. May Allah send blessings and peace
upon our Prophet Muhammad and upon His family and companions.
Wallahu alam. And Allah knows what is best and most correct.

Any queries about the authenticity of the evidences explained above, please feel free to contact:
saitcom7@gmail.com

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