What is the ruling on the 'Id sacrifice, what are its conditions, and is it only for the deceased?
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The questioner : The questioner is from Algeria. He has one remaining question about the 'Id sacrifice. He says: "Clarify for us the ruling on the 'Id sacrifice, its conditions, and whether it is only for the deceased?"
The Shaykh : The 'Id sacrifice is a confirmed recommended practice (sunnah). Some scholars said it is obligatory, and each group has evidence they cited. The precaution is that the wealthy person whom Allah Blessed and Exalted has made wealthy should not leave it off, and should make it a means of sharing in the blessings of Allah upon him, by participating with the pilgrims in some of the rites. The pilgrims slaughter their sacrificial animals during the days of the festival, and the people of the cities slaughter their 'Id sacrifices. So, out of the mercy of Allah Blessed and Exalted, He prescribed for the people of the cities to offer the 'Id sacrifice during the days of sacrifice so that they may participate with the pilgrims in some of the rites. For this reason, we say that the one who is able to afford it should not leave it off. Also, the 'Id sacrifice is not for the deceased; it is for the living, and it is not a recommended practice (sunnah) for the deceased. The evidence for this is that the Shari'ah comes only from Allah and His Messenger, and the Sunnah came regarding the 'Id sacrifice for the living. The Prophet (peace and blessings be upon him) had relatives who died, and he did not offer a sacrifice on their behalf. All of his children passed away before him (peace and blessings be upon him), some of whom had reached puberty and some had not, some were born to him and some were not. His sons died before reaching puberty, and his daughters passed away after reaching puberty, except for Fatimah, who remained after him (may Allah be pleased with her). Two of his wives, Khadijah and Zaynab bint Khuzaymah, died, and he did not offer a sacrifice on their behalf. His uncle Hamzah ibn 'Abd al-Muttalib was martyred, and he did not offer a sacrifice on his behalf. So, he did not prescribe the 'Id sacrifice for the deceased himself, nor did he call his Ummah to do so. Based on this, we say that it is not from the Sunnah to offer a sacrifice on behalf of a deceased person, because that has not been reported from the Prophet (peace and blessings be upon him), and I do not know it to be reported from the Companions either. Yes, if the deceased left a bequest that a sacrifice be offered on his behalf, then his bequest is followed and a sacrifice is offered on his behalf in accordance with his bequest. Likewise, if the deceased is included with the living in a general sense, such as if a person offers a sacrifice for himself and his household and intends by it both the living and the deceased. But as for singling out the deceased with a sacrifice specifically for him, that is not from the Sunnah.
As for the 'Id sacrifice itself, it has conditions, some of which relate to the time and some to the sacrifice itself. As for the time, the 'Id sacrifice has a specific time; it is not valid before or after it. Its time is from the completion of the 'Id prayer until the setting of the sun on the night of the thirteenth day, making it four days: the day of the festival and the three days following it. So, whoever offers a sacrifice during this period, whether at night or during the day, his sacrifice is valid in terms of time.
As for the conditions of the sacrifice itself, it is required that it be from the livestock of the herd, which are camels, cattle, and sheep, both sheep and goats. If someone offers a sacrifice with something other than livestock of the herd, it is not accepted from him, such as if a person offers a horse, a gazelle, or an ostrich as a sacrifice. That is not accepted from him because the 'Id sacrifice was only prescribed for livestock of the herd. The 'Id sacrifice is an act of worship, and the Shari'ah does not prescribe anything from it, nor is one to worship Allah with anything from it except with what the Shari'ah has brought, based on the saying of the Prophet (peace and blessings be upon him)Sahih Muslim 1718b, meaning it is rejected.
The second condition for the 'Id sacrifice is that it reaches the age considered valid by the Shari'ah. This is six months for sheep, one year for goats, two years for cattle, and five years for camels. If someone offers a sacrifice with something less than that, he has no valid sacrifice. If he offers a sheep that is five months old, the sacrifice is not valid with it. Or if he offers a goat that is ten months old, the sacrifice is not valid with it. Or if he offers a cow that is one year and ten months old, the sacrifice is not valid with it. Or if he offers a camel that is four years and six months old, the sacrifice is not valid with it. It must reach the age considered valid.
The evidence for this is the saying of the Prophet (peace and blessings be upon him).
The third condition is that it be free from defects that prevent it from being sufficient. There are four defects, and the Prophet (peace and blessings be upon him) answered with them when asked what should be avoided in sacrifices. He saidSunan al-Bayhaqi 4:1547, meaning there is no marrow in it due to its emaciation and weakness. And whatever is like these defects or worse has the same meaning and ruling as them. So, these are three conditions relating to the entity of the sacrifice, and the fourth condition relates to its time.
As for how it is distributed, Allah the Exalted said[Al-Hajj 22:28] [Al-Hajj 22:36]. So, a person eats from it, gives charity from it to the poor, and gifts from it to the wealthy to gain their affection and endearment, until three legally intended matters come together in the 'Id sacrifice. The first matter is enjoying the blessing of Allah, which is in eating from it.
The second matter is hoping for the reward of Allah, which is in giving charity from it.
The third matter is showing kindness to the servants of Allah, which is in gifting from it. These are noble meanings intended by the Shari'ah. For this reason, some scholars recommended that it be divided into thirds: one third to eat, one third to give in charity, and one third to gift. Yes.
The questioner : Shaykh Muhammad, may Allah preserve you.
The Shaykh : The 'Id sacrifice is a confirmed recommended practice (sunnah). Some scholars said it is obligatory, and each group has evidence they cited. The precaution is that the wealthy person whom Allah Blessed and Exalted has made wealthy should not leave it off, and should make it a means of sharing in the blessings of Allah upon him, by participating with the pilgrims in some of the rites. The pilgrims slaughter their sacrificial animals during the days of the festival, and the people of the cities slaughter their 'Id sacrifices. So, out of the mercy of Allah Blessed and Exalted, He prescribed for the people of the cities to offer the 'Id sacrifice during the days of sacrifice so that they may participate with the pilgrims in some of the rites. For this reason, we say that the one who is able to afford it should not leave it off. Also, the 'Id sacrifice is not for the deceased; it is for the living, and it is not a recommended practice (sunnah) for the deceased. The evidence for this is that the Shari'ah comes only from Allah and His Messenger, and the Sunnah came regarding the 'Id sacrifice for the living. The Prophet (peace and blessings be upon him) had relatives who died, and he did not offer a sacrifice on their behalf. All of his children passed away before him (peace and blessings be upon him), some of whom had reached puberty and some had not, some were born to him and some were not. His sons died before reaching puberty, and his daughters passed away after reaching puberty, except for Fatimah, who remained after him (may Allah be pleased with her). Two of his wives, Khadijah and Zaynab bint Khuzaymah, died, and he did not offer a sacrifice on their behalf. His uncle Hamzah ibn 'Abd al-Muttalib was martyred, and he did not offer a sacrifice on his behalf. So, he did not prescribe the 'Id sacrifice for the deceased himself, nor did he call his Ummah to do so. Based on this, we say that it is not from the Sunnah to offer a sacrifice on behalf of a deceased person, because that has not been reported from the Prophet (peace and blessings be upon him), and I do not know it to be reported from the Companions either. Yes, if the deceased left a bequest that a sacrifice be offered on his behalf, then his bequest is followed and a sacrifice is offered on his behalf in accordance with his bequest. Likewise, if the deceased is included with the living in a general sense, such as if a person offers a sacrifice for himself and his household and intends by it both the living and the deceased. But as for singling out the deceased with a sacrifice specifically for him, that is not from the Sunnah.
As for the 'Id sacrifice itself, it has conditions, some of which relate to the time and some to the sacrifice itself. As for the time, the 'Id sacrifice has a specific time; it is not valid before or after it. Its time is from the completion of the 'Id prayer until the setting of the sun on the night of the thirteenth day, making it four days: the day of the festival and the three days following it. So, whoever offers a sacrifice during this period, whether at night or during the day, his sacrifice is valid in terms of time.
As for the conditions of the sacrifice itself, it is required that it be from the livestock of the herd, which are camels, cattle, and sheep, both sheep and goats. If someone offers a sacrifice with something other than livestock of the herd, it is not accepted from him, such as if a person offers a horse, a gazelle, or an ostrich as a sacrifice. That is not accepted from him because the 'Id sacrifice was only prescribed for livestock of the herd. The 'Id sacrifice is an act of worship, and the Shari'ah does not prescribe anything from it, nor is one to worship Allah with anything from it except with what the Shari'ah has brought, based on the saying of the Prophet (peace and blessings be upon him)
He who did any act for which there is no sanction from our behalf, that is to be rejected.
من عمل عملا ليس عليه أمرنا فهو ردThe second condition for the 'Id sacrifice is that it reaches the age considered valid by the Shari'ah. This is six months for sheep, one year for goats, two years for cattle, and five years for camels. If someone offers a sacrifice with something less than that, he has no valid sacrifice. If he offers a sheep that is five months old, the sacrifice is not valid with it. Or if he offers a goat that is ten months old, the sacrifice is not valid with it. Or if he offers a cow that is one year and ten months old, the sacrifice is not valid with it. Or if he offers a camel that is four years and six months old, the sacrifice is not valid with it. It must reach the age considered valid.
The evidence for this is the saying of the Prophet (peace and blessings be upon him)
Do not slaughter except a mature animal, meaning one that has reached its second year, unless it is difficult for you, in which case slaughter a one-year-old sheep.
لا تذبحوا إلا مسنّة يعني ثنيّة إلا إن تعسر عليكم فتذبحوا جذعة من الضأنThe third condition is that it be free from defects that prevent it from being sufficient. There are four defects, and the Prophet (peace and blessings be upon him) answered with them when asked what should be avoided in sacrifices. He said
Four: the one whose blindness is obvious, the one whose illness is obvious, the one whose lameness is obvious, and the emaciated one that has no marrow.
أربع، العوراء البيّن عورها والمريضة البيّن مرضها والعرجاء البيّن عرَجها والعجفاء التي لا تُنقيAs for how it is distributed, Allah the Exalted said
So eat of them and feed the miserable and poor.
فَكُلوا مِنها وَأَطعِمُوا البائِسَ الفَقيرَthen eat from them and feed the needy and the beggar
فَكُلوا مِنها وَأَطعِمُوا القانِعَ وَالمُعتَرَّThe second matter is hoping for the reward of Allah, which is in giving charity from it.
The third matter is showing kindness to the servants of Allah, which is in gifting from it. These are noble meanings intended by the Shari'ah. For this reason, some scholars recommended that it be divided into thirds: one third to eat, one third to give in charity, and one third to gift. Yes.
The questioner : Shaykh Muhammad, may Allah preserve you.