The benefits that are missed by sending the money for the sacrificial animal to a place where it is to be slaughtered.
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The Shaykh : Know that the sacrificial animal is to be slaughtered in the place of the one offering it, not outside the town, but in the place of the one offering it. As for what some people think, that you send coins to a place in the lands of the Muslims to be slaughtered there, that is a mistake. This involves missing out on great benefits and has negative aspects. As for the missed benefits: First, was the sacrificial animal legislated for the benefit of the meat, or for drawing near to Allah the Exalted by slaughtering it? The answer is the second, without a doubt. Allah Blessed and Exalted is He said, Allah the Exalted said: [Al-Kawthar 108:2]. And He the Exalted said: [Al-Hajj 22:34]. If the purpose of the sacrificial animal were permissible, yes, if the purpose were the meat, it would be permissible for every person to buy more than the meat of a sheep on the day of the festival and give it in charity. But the purpose is drawing near to Allah the Exalted by the slaughter. So if you send coins to a place about which you do not know, do you feel that you are drawing near to Allah the Exalted by the slaughter, or drawing near to Allah the Exalted by these coins that you sent?
The answer is the second, without a doubt. And you do not feel that you are drawing near to Allah by the slaughter. So this greatest purpose is missed, about which Allah said:[Al-Hajj 22:37].
Second: Allah the Exalted commanded us to eat from it, Allah commanded us to eat from it, and He the Exalted said:[Al-Hajj 22:28]. And if you pay the coins to a place where they are used to buy a sacrificial animal and it is slaughtered, do you eat from it? Answer, everyone. You do not eat. So the command of Allah Mighty and Majestic is missed. And some scholars said: "That eating from it is obligatory, and that whoever does not eat from his sacrificial animal is sinful". They said: Because Allah commanded eating and placed eating before feeding the poor. He said: [Al-Hajj 22:28] And you are not eating from it now. Is that clear, everyone? Is that clear?
Third: The one who sent the coins misses the mention of the name of Allah over it, because who is the one who names? The slaughterer, you are not. This thing is not missed. Yes, this thing was missed for you, so you are deprived of the reward.
As for the negative matters, they are many. Among them: A person is prohibited from taking hair, nails, or skin until he slaughters. And if he sends the coins, what informs him that it was slaughtered or not? He does not know, so he remains in suspense, whether to take from this or not? And he remains in doubt until he calls on the phone the ones who received the coins and says: Did you slaughter my sacrificial animal? Until he takes from his hair which it is recommended to take. So they will say: By Allah, we do not know. We have thousands of sheep, we do not know what your sacrificial animal is? Wait. Perhaps they will say: Wait three days, he does not know. And it is not possible to be certain that his sacrificial animal was slaughtered unless all the sacrificial animals are finished. So the person remains in suspense, not performing the sunnah in shaving the pubic hair, nor in trimming the nails, nor in taking from the mustache, the sunnahs are suspended.
Second: Among the negative matters is that if you pay the coins - and this is a matter that must be looked into deeply - if you pay the coins and the second pays coins and the third pays coins. And let us say, for example, one hundred thousand gathered, with which sacrificial animals are bought. Which of these sacrificial animals is yours? Those who slaughter do not know. One hundred thousand gathered from two hundred sacrificial animals. They slaughtered the two hundred and do not know that this is for so-and-so or this is for so-and-so. They slaughtered them in the name that they are sacrificial animals and that is it. And it is known that it is necessary to specify who it is for. And it has not reached us that those who take them make lists of names and say: In the name of Allah, I have a page with ten names. Come, so-and-so son of so-and-so, this is his sacrificial animal, slaughter it, O butcher. They did not say this. And at that time, your sacrificial animal remains floating. And according to the legal rules, the sacrificial animal is not valid. Why? Because it was not specified. It became two hundred sacrificial animals shared among two hundred men or fewer or more. And this is a problematic matter.
And among them: That you miss eating from it, and we have explained that some scholars made eating obligatory.
And among them: That you do not feel safe, you do not feel safe that the slaughter of your sacrificial animal will be delayed to after the days of Tashreeq, because if we assume that ten thousand heads gathered at these people and the butchers are five or six or ten. Is it possible for them to slaughter this large number in four days? It may not be possible. So the sacrificial animals remain delayed from their time. And this, as you heard first: If the sacrificial animal does not occur in its time, it is not valid.
And the important thing is that we advise our Muslim brothers to refrain from this path, with what it contains of missing benefits and the occurrence of matters in which there is doubt. And we do not want by this to prevent good from our donating brothers, absolutely not. We say: O my brother! Benefit your brothers with coins, with food, with clothing, with bedding, with tents, with digging wells, do this, and perhaps they are in need of this more than their need for a piece of meat. So I hope from our Muslim brothers in such matters that they be cautious and ask the people of knowledge. Good.
If someone were to say: If necessity calls for offering sacrificial animals in a certain country. We say: Do not offer sacrificial animals. Offer charity. And charity in necessity is better than the sacrificial animal. Charity in necessity is better than the sacrificial animal. But pay it not on the condition that it be used to buy a sacrificial animal, leave the sacrificial animal with you in your house, and make this charity, and charity in necessity - meaning: removing necessity - is better than the sacrificial animal. For example: Our brothers in Chechnya are in need of being helped with money if it is possible for it to reach them. So if a person has two hundred riyals - meaning two hundred riyals - either he buys a sacrificial animal with it or sends it to them? The better is that he sends it to them, because they are in necessity. And the sacrificial animal is not a necessity. So let Muslims be aware of this and not rush to appeals that appear to be emotional. And emotion must be for every Muslim to his brother, it must be from every Muslim to his brother, but it is necessary to proceed within the limits of the Shari'ah.
So pray to your Lord and sacrifice [to Him alone].
فَصَلِّ لِرَبِّكَ وَانْحَرْAnd for all religion We have appointed a rite [of sacrifice] that they may mention the name of Allah over what He has provided for them of [sacrificial] animals.
وَلِكُلِّ أُمَّةٍ جَعَلْنَا مَنْسَكاً لِيَذْكُرُوا اسْمَ اللَّهِ عَلَى مَا رَزَقَهُمْ مِنْ بَهِيمَةِ الأَنْعَامِThe answer is the second, without a doubt. And you do not feel that you are drawing near to Allah by the slaughter. So this greatest purpose is missed, about which Allah said:
Their meat will not reach Allah, nor will their blood, but what reaches Him is piety from you
لَنْ يَنَالَ اللَّهَ لُحُومُهَا وَلا دِمَاؤُهَا وَلَكِنْ يَنَالُهُ التَّقْوَى مِنْكُمْSecond: Allah the Exalted commanded us to eat from it, Allah commanded us to eat from it, and He the Exalted said:
So eat of them and feed the miserable and poor.
كُلُوا مِنْهَا وَأَطْعِمُوا الْبَائِسَ الْفَقِيرَSo eat of them and feed
كُلُوا مِنْهَا وَأَطْعِمُواThird: The one who sent the coins misses the mention of the name of Allah over it, because who is the one who names? The slaughterer, you are not. This thing is not missed. Yes, this thing was missed for you, so you are deprived of the reward.
As for the negative matters, they are many. Among them: A person is prohibited from taking hair, nails, or skin until he slaughters. And if he sends the coins, what informs him that it was slaughtered or not? He does not know, so he remains in suspense, whether to take from this or not? And he remains in doubt until he calls on the phone the ones who received the coins and says: Did you slaughter my sacrificial animal? Until he takes from his hair which it is recommended to take. So they will say: By Allah, we do not know. We have thousands of sheep, we do not know what your sacrificial animal is? Wait. Perhaps they will say: Wait three days, he does not know. And it is not possible to be certain that his sacrificial animal was slaughtered unless all the sacrificial animals are finished. So the person remains in suspense, not performing the sunnah in shaving the pubic hair, nor in trimming the nails, nor in taking from the mustache, the sunnahs are suspended.
Second: Among the negative matters is that if you pay the coins - and this is a matter that must be looked into deeply - if you pay the coins and the second pays coins and the third pays coins. And let us say, for example, one hundred thousand gathered, with which sacrificial animals are bought. Which of these sacrificial animals is yours? Those who slaughter do not know. One hundred thousand gathered from two hundred sacrificial animals. They slaughtered the two hundred and do not know that this is for so-and-so or this is for so-and-so. They slaughtered them in the name that they are sacrificial animals and that is it. And it is known that it is necessary to specify who it is for. And it has not reached us that those who take them make lists of names and say: In the name of Allah, I have a page with ten names. Come, so-and-so son of so-and-so, this is his sacrificial animal, slaughter it, O butcher. They did not say this. And at that time, your sacrificial animal remains floating. And according to the legal rules, the sacrificial animal is not valid. Why? Because it was not specified. It became two hundred sacrificial animals shared among two hundred men or fewer or more. And this is a problematic matter.
And among them: That you miss eating from it, and we have explained that some scholars made eating obligatory.
And among them: That you do not feel safe, you do not feel safe that the slaughter of your sacrificial animal will be delayed to after the days of Tashreeq, because if we assume that ten thousand heads gathered at these people and the butchers are five or six or ten. Is it possible for them to slaughter this large number in four days? It may not be possible. So the sacrificial animals remain delayed from their time. And this, as you heard first: If the sacrificial animal does not occur in its time, it is not valid.
And the important thing is that we advise our Muslim brothers to refrain from this path, with what it contains of missing benefits and the occurrence of matters in which there is doubt. And we do not want by this to prevent good from our donating brothers, absolutely not. We say: O my brother! Benefit your brothers with coins, with food, with clothing, with bedding, with tents, with digging wells, do this, and perhaps they are in need of this more than their need for a piece of meat. So I hope from our Muslim brothers in such matters that they be cautious and ask the people of knowledge. Good.
If someone were to say: If necessity calls for offering sacrificial animals in a certain country. We say: Do not offer sacrificial animals. Offer charity. And charity in necessity is better than the sacrificial animal. Charity in necessity is better than the sacrificial animal. But pay it not on the condition that it be used to buy a sacrificial animal, leave the sacrificial animal with you in your house, and make this charity, and charity in necessity - meaning: removing necessity - is better than the sacrificial animal. For example: Our brothers in Chechnya are in need of being helped with money if it is possible for it to reach them. So if a person has two hundred riyals - meaning two hundred riyals - either he buys a sacrificial animal with it or sends it to them? The better is that he sends it to them, because they are in necessity. And the sacrificial animal is not a necessity. So let Muslims be aware of this and not rush to appeals that appear to be emotional. And emotion must be for every Muslim to his brother, it must be from every Muslim to his brother, but it is necessary to proceed within the limits of the Shari'ah.