Which animals are permissible for sacrifice?
According to the correct opinion of scholars and jurists, sacrifice is only permissible for those animals to which «بهيمة الأنعام» applies, and by consensus of scholars, jurists, and commentators, it has been written. There are four types of animals, explicitly mentioned in the Holy Quran: ➊ Camel ➋ Cow ➌ Goat ➍ Sheep
Allah Almighty has said in the Holy Quran:
«وَلِكُلِّ أُمَّةٍ جَعَلْنَا مَنْسَكًا لِيَذْكُرُوا اسْمَ اللَّهِ عَلَىٰ مَا رَزَقَهُمْ مِنْ بَهِيمَةِ الْأَنْعَامِ»
“And for every nation 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.”
And in Surah Al-An’am, Allah Almighty has also mentioned these four types of livestock in the context of detailing the blessings, mentioning both male and female, making eight categories. Although this statement is not specifically about sacrifice, the details in Al-An’am align well with this.
Therefore, Muslims should perform sacrifice from among these mentioned animals whenever possible. In places where the slaughter of cows is prohibited, Muslims there should refrain from sacrificing cows so that this means of drawing closer to Allah does not become a source of discord for Muslims. Allah is Most Wise; none of His commands lack wisdom. The allowance of four types of animals for sacrifice instead of restricting it to only one species is also part of this divine wisdom. If there is difficulty or hardship with one animal, alternatives are available.
Sacrifice of a buffalo?
The issue of sacrificing a buffalo is different in fiqh; however, it is certain that no text mentions the sacrifice of a buffalo. Those scholars who have deemed the sacrifice of a buffalo permissible have considered it a type of cow, but this is not correct because there is a significant difference between cows and buffaloes in color, appearance, temperament, milk quality, and other aspects. Those who do not accept the sacrifice of a buffalo argue that the term “beheemat al-an’am” (cattle) does not apply to buffaloes; therefore, eating its meat is permissible, but its sacrifice is not legislated. Hence, the precaution is to avoid sacrificing a buffalo, and if possible, one should sacrifice a goat, she-goat, sheep, ram, or camel.
Sheikh al-Hadith Mubarakpuri, may Allah have mercy on him, after discussing this issue, wrote: «و الأحوط عندى أن يقتصر الرجل فى الأضحية على ما ثبتت بالسنة الصحيحة قولا و فعلا و تقريرا، و لا يلتفت إلى ما لم ينقل عن النبى صلی اللہ علیہ وسلم ولا الصحابة والتابعين رضي الله عنهم» meaning, in my view, the greater precaution is that a person confines himself to sacrificing only those animals whose permissibility is proven by authentic hadiths in word, deed, and approval, and does not intend to sacrifice animals whose sacrifice is not transmitted from the Prophet Muhammad, peace be upon him, his companions, and the followers, may Allah be pleased with them.
Which animal’s sacrifice is superior?
This issue is also subject to different opinions. Imam Ahmad ibn Hanbal, Imam Abu Hanifa, and Imam Shafi’i, may Allah have mercy on them, hold the view that the most superior sacrifice is that of a camel, then a cow, followed by a sheep and a goat. Provided that the sacrifice of the camel and the cow is on behalf of one person and there is no joint participation. Their reasoning is based on a hadith narrated from Hazrat Abu Huraira, may Allah be pleased with him, in which the Prophet Muhammad صلى الله عليه وسلم mentioned the virtue and reward of those who come early on Friday. He said that whoever performs the ritual bath (ghusl) for janabah on Friday and then comes to the mosque in the first hour will receive the reward of sacrificing a camel; the one who comes in the second hour will receive the reward of sacrificing a cow; and the person who comes after that will receive the reward of sacrificing a sheep. Then the rewards of those who come later are mentioned until the preacher sits on the pulpit for the sermon.
For superiority and greater reward, based on the order of animals mentioned in the hadith, these scholars have inferred that the same order of preference applies to the sacrifice (nusk) and qurbani.
Some scholars have considered the sacrifice of a sheep (dumba) superior, while others have preferred the sacrifice of a “juz’ah dhan” (a one-year-old sheep), because it is established that the Prophet Muhammad صلى الله عليه وسلم sacrificed two-horned rams (dumbas). Also, in one narration, the Prophet is reported to have said: «نعمت الأضحية الجذع من الضأن» meaning “The juz’ah of a sheep is very good for sacrifice.” This is a narration from Jami’ at-Tirmidhi, and Imam Tirmidhi himself classified it as “gharib” (rare) and indicated its weakness. Moreover, according to the scholars who have investigated it, this narration is more correctly considered mursal (stopped) rather than marfu’ (attributed directly to the Prophet). Sheikh al-Hadith Mubarakpuri, may Allah have mercy on him, wrote regarding the meaning of this hadith that it does not establish the superiority of the “juz’ah dhan” for sacrifice absolutely, but rather it indicates that the sacrifice of a “juz’ah dhan” is permissible, whereas the sacrifice of a “juz’ah ma’iz” is not valid: «مدحه صلی اللہ علیہ وسلم ليعلم الناس أنه جائز فى الأضحية بخلاف الجذع من المعز فإنها لا تجزئ». For details, see Miraat al-Mafatih: 361/2.
Juz’ah dhan: A sheep’s offspring that has completed one full year and entered the second year.
Juz’ah ma’iz: A goat’s offspring that has completed one full year and entered the second year.
For further details, refer to Fath al-Bari Sharh Sahih Muslim by An-Nawawi, Tuhfat al-Ahwazi, and other hadith commentaries.
Participation in sacrificial animals:
According to the Ahadith, there is no participation in goats, sheep, and lambs; the sacrifice of these animals will be considered as one and will suffice for only one household. However, more than one person can participate in the sacrifice of a camel and a cow; ten people can share a camel, and seven people can share a cow. Some narrations mention seven shares for a camel as well. Some scholars have interpreted this as an extension, meaning seven households can share a camel, or ten households can share it. Others have interpreted the narration mentioning seven shares as referring to “Hadi” (a type of sacrifice) and the narration mentioning ten shares as referring to Qurbani (sacrifice).
If someone sacrifices a large animal alone without sharing it with others, it is not permissible, though it is better. Hazrat Aisha Siddiqah (may Allah be pleased with her) narrates: «أن رسول الله صلى الله عليه وسلم نحرعن آل محمد فى حجة الوداع بقرة واحدة»
That is, on the occasion of Hajj al-Widaa, the Prophet Muhammad (peace be upon him) sacrificed a cow on behalf of the family of Muhammad.
Required characteristics in the sacrificial animal:
In light of the Ahadith, it is fundamentally necessary to consider two matters in the sacrificial animal:
➊ The animal should be “danta,” meaning at least two of its lower milk teeth have naturally fallen out.
➋ It should be free from apparent defects, beautiful, healthy, and sound.
The animal for sacrifice must have teeth:
In this regard, the command of the Messenger of Allah صلى الله عليه وسلم is sufficient, in which he صلى الله عليه وسلم gave this guidance regarding the sacrificial animal: «لاتذبحوا إلا مسنة إلا أن يعسر عليكم فتذبحوا جذعة من الضأن»
“That is, only an animal with teeth should be slaughtered for sacrifice, except if it is difficult for you to find an animal with teeth, then slaughter a one-year-old sheep.”
From this hadith, it is understood that essentially every animal for sacrifice must have teeth. And if an animal with teeth is not found, then the sacrifice of a one-year-old sheep is valid even if it does not have teeth.
The correct meaning of the word “مسنہ” (musinnah) according to linguistics and hadith explanation is that it has teeth, meaning its two lower milk teeth have naturally fallen out, and the correct meaning of “جذعہ” (jaz’ah) is that the sheep or goat is at least one year old and has entered its second year. (For research on musinnah and jaz’ah, refer to the brief research treatise “Tahqiq Musinnah” by Khateeb al-Islam Allama Abdul Rauf Rahmani, may Allah have mercy on him.)
A very clear proof that the sacrifice of an animal without teeth is not valid is the narration of Hazrat Bara bin Azib رضي الله عنه that my maternal uncle Abu Burda رضي الله عنه sacrificed before the Eid prayer, upon which the Messenger of Allah صلى الله عليه وسلم said to him, “Your goat has only become meat goat.” (Meaning its sacrifice is not valid, but it will serve only for your food.) He said, O Messenger of Allah! I have a goat kid about one year old (should I sacrifice it?). He صلى الله عليه وسلم said: “Slaughter it, but after you, the sacrifice of such an animal will not be valid for anyone else.” The words of the hadith are: «فقال له رسول الله صلى الله عليه وسلم شأتك شأة لحم، فقال يا رسول الله صلى الله عليه وسلم ! إن عندي داجنا جذعة من المعز، قال إذبحها و لن تصلح الغيرك».
Exchange of the sacrificial animal:
If someone raised an animal for sacrifice but could not get its teeth cut by the time of sacrifice, it is permissible to sell it and buy a better animal for sacrifice (provided one has the means to buy a better animal), as Imam Malik, may Allah have mercy on him, permitted this.
Also, Sheikh Muhammad bin Salih al-Uthaymeen, may Allah have mercy on him, permitted the exchange of the animal on the condition that a better one is purchased, as mentioned in
. He used the narration from Hazrat Jabir, may Allah be pleased with him, as evidence, in which a person asked the Prophet Muhammad, peace be upon him, during the conquest of Makkah, that he had vowed to pray in Bayt al-Maqdis if Allah granted the Prophet the conquest of Makkah. The Prophet, peace be upon him, said: «صل هاهنا» Pray here in Makkah, for this place is better than Bayt al-Maqdis. The person repeated his request, and the Prophet, peace be upon him, gave the same answer and said: «فشأنك إذن» Then as you wish!
Imam Ibn Qudamah, may Allah have mercy on him, wrote that Imam Ahmad, Imam Ata, Imam Malik, Imam Abu Hanifa, and Imam Muhammad bin Hasan, may Allah have mercy on them, also agreed on the permissibility. Ibn Qudamah further wrote that the exchange of the sacrificial animal is similar to the rulings of endowments (waqf), such as the exchange of a waqf item with one of the same kind being permissible; similarly, exchanging the sacrificial animal with one of the same kind or a better animal is valid.
In light of the statements of these scholars, Sheikh Mustafa bin Ismail al-Sulaymani clarified that in his view, the majority’s position is stronger, meaning the animal can be exchanged for a better animal, but exchanging it for a cheaper one is not valid.
Being Healthy and Good:
In this regard, there is a common argument related to all kinds of financial acts of worship and charity, which clearly states that the reward and recompense from Allah Almighty will only be given for that which is spent from what is most beloved to the spender. This is mentioned in several verses of the Holy Quran and is also alluded to in some hadiths regarding the freeing of slaves, etc. Here, only one verse from the Holy Quran is quoted: Allah Almighty says:
«لَنْ تَنَالُوا الْبِرَّ حَتَّىٰ تُنْفِقُوا مِمَّا تُحِبُّونَ وَمَا تُنْفِقُوا مِنْ شَيْءٍ فَإِنَّ اللَّهَ بِهِ عَلِيمٌ»
“Never will you attain the good [reward] until you spend [in the way of Allah] from that which you love. And whatever you spend – indeed, Allah is Knowing of it.”
Besides this, there are many specific instructions in various hadiths concerning sacrificial animals. Some narrations related to this matter are mentioned below:
Healthy and Fat, Strong Animal:
➊ Hazrat Abu Umamah bin Sahl (may Allah be pleased with him) narrates that «كنا نسمن الأضحية بالمدينة وكان المسلمون يسمنون»
“That is, you people used to fatten the sacrificial animals in Medina, and all the Muslims also used to fatten them.”
➋ It is narrated from Hazrat Aisha and Hazrat Abu Hurairah (may Allah be pleased with them) that «أن رسول الله صلی اللہ علیہ وسلم كان إذا أراد أن يضحي، اشترى كبشين عظيمين، سمينين، أقرنين، أملحين، موجوئين»
“That is, when the Messenger of Allah intended to offer a sacrifice, he would buy two strong, fat, horned, spotted, and castrated rams (male sheep).”
From these hadiths, it is clearly evident that it is preferable for the sacrificial animal to be fat and strong. If a person raises it at home, he should feed it well and fatten it; and if he buys it, he should buy a fat and strong one according to his means. However, if he is raising it, he should not let others feed it freely, as is often seen in villages where sacrificial animals roam freely; this is not correct.
Beautiful Animals:
Along with being healthy and fat, if the sacrificial animal is also beautiful, it is preferable. It is narrated from Hazrat Aisha Siddiqah (RA) that «أن رسول الله صلى الله عليه وسلم أمر بكبش أقرن، يطأ فى سواد، و يبرك فى سواد، وينظر فى سواد»
“The Messenger of Allah (peace be upon him) instructed to bring a horned ram for sacrifice whose hands, feet, belly, and eyes are black.”
A sheep or goat possessing these characteristics obviously looks beautiful. Similarly, in the hadith narrated from Hazrat Aisha and Abu Hurairah (RA), horned and speckled rams are also mentioned, which indicates that for sacrifice, as far as possible, choosing a beautiful animal is preferable.
It is necessary to be free from the following defects:
It is narrated from Hazrat Bara bin Azib (may Allah be pleased with him) that the Messenger of Allah (peace be upon him) said:
«أربع لا تجوز فى الأضاحي، العوراء البين عورها، و المريضة بين مرضها، و العرجاء بين ظلعها، و الكسير التى لا تنقي»
Meaning, animals with four types of defects are not valid for sacrifice: (1) a one-eyed animal whose one eye is clearly defective, (2) a sick animal whose illness is obvious, (3) a clearly lame animal whose lameness is apparent, (4) a weak animal that has no fat.
In one narration, instead of “al-kaseer,” the term “al-‘ajfa’” is mentioned, which also means very thin and weak.
It is narrated from Hazrat Ali (may Allah be pleased with him) that the Messenger of Allah (peace be upon him) commanded us to carefully examine the eyes and ears and not to sacrifice an animal whose ear is cut, torn, or split, or whose tail is cut:
«أمرنا رسول الله صلى الله عليه وسلم أن نستشرف العين و الأذن و أن لا نضحي بمقابلة ولا بمدابرة ولا ببتراء»
In other hadiths, there is also prohibition from sacrificing such animals:
«المصفرة :» An animal whose ears are missing or very weak at the tip.
«المستأصلة :» An animal whose horn is broken from the root.
«أعزب القرن و الآذان :» An animal whose ear or horn is cut more than half or one-fourth.
«المقابلة :» An animal whose ear is cut from the front and hanging from the front.
«المدابرة :» An animal whose ear is cut from the back and hanging from the back.
«شرقاء :» An animal whose ear is cut lengthwise.
«خرقاء :» An animal whose ear has a round hole or is cut in width.
«بتراء :» An animal with a cut tail.
Being castrated is not a defect:
It is well known that castrating an animal is done to improve it, not to make it defective. Therefore, an animal being castrated will not be considered defective, and there is no harm in sacrificing it. Another point is that the sacrifice of a castrated ram is proven from the Prophet Muhammad ﷺ himself, so its sacrifice is not only permissible but also Sunnah and recommended. It is narrated from Hazrat Abu Huraira رضي الله عنه that «أن النبى صلی اللہ علیہ وسلم إذا أراد أن يضحي اشترى كبشين عظيمين سمينين أقرنين أملحين موجوئين», meaning when the Messenger of Allah ﷺ intended to sacrifice, he would buy two strong, thick-horned, spotted, and castrated rams.
Sheikh al-Hadith Mubarakpuri رحمه الله, while explaining this hadith, wrote that «قال الخطابي : فى هذا دليل على أن الخصي فى الضحايا غير مكروه، وقد كرهه بعض أهل العلم لنقص العضو، و هذا نقص و ليس بعيب، لأن الخصاء يزيد اللحم طيبا و ينفى فيه الزهومة و سوء الرائحة»
Imam Khatabi wrote that this hadith is evidence that sacrificing a castrated animal is not disliked. Some scholars have declared its sacrifice disliked on the basis that it has a defect in its organ, but (such people should understand) that although there is a defect, it cannot be called a fault, because castration makes the meat of the animal delicious and good, and also removes its specific bad odor.
What if the animal becomes defective after purchase?
If the animal accidentally becomes defective after purchase with a defect that is prohibited in the ahadith for sacrifice, for example, if it becomes lame or one-eyed due to injury, or its horn breaks, or its ear is cut, etc., then if the person is financially capable and can buy a flawless animal in its place, he should sell the defective animal and buy a flawless one with its price or by adding some more money, and should avoid sacrificing the defective animal. However, if the person cannot afford to buy another animal, then this emphasized Sunnah will be waived.
Nevertheless, some scholars have permitted the sacrifice of such an animal out of necessity if it becomes defective after the intention of sacrifice. They have argued from a narration reported from Hazrat Abu Saeed Khudri (may Allah be pleased with him) that we bought a sheep for sacrifice, then a wolf attacked it and injured its tail or ear. We asked the Prophet Muhammad (peace be upon him) about it, and he ordered us to sacrifice that same animal. However, this narration is very weak and was classified as “very weak chain” by Allama Albani (may Allah have mercy on him).
Time for Sacrifice:
The time for sacrifice begins on the Day of Nahr, the 10th of Dhu al-Hijjah, after the Eid prayer, and continues until before sunset on the last day of the Days of Tashreeq, which is the 13th of Dhu al-Hijjah.
If a person sacrifices before the Eid prayer, his sacrifice will not be valid, as narrated from Hazrat Anas (may Allah be pleased with him) in a Marfoo’ hadith that the Messenger of Allah صلى الله عليه وسلم said: «من ذبح قبل الصلاة فإنما ذبح لنفسه و من ذبح بعد الصلاة فقد تم نسكه و أصاب سنة المسلمين»
“Whoever sacrifices before the Eid prayer has only slaughtered for his own food, and whoever sacrifices after the prayer, his sacrifice is complete and he has followed the Sunnah of the Muslims.”
Similarly, it is narrated from Hazrat Jundub bin Sufyan Bajali (may Allah be pleased with him) that the Messenger of Allah صلى الله عليه وسلم said: «من كان ذبح قبل أن يصلي فليذبح مكانه أخرى»
“Whoever sacrifices before the prayer should slaughter another animal in its place.”
In light of authentic Marfoo’ hadiths, there are three additional days for sacrifice after the day of Eid al-Adha; this is the strongest and most established view according to the hadiths. In this regard, the hadith narrated from Hazrat Jubair bin Mut’im (may Allah be pleased with him) is very clear, in which the Prophet صلى الله عليه وسلم said: «كل أيام التشريق ذبح»
“All the days of Tashreeq are days for sacrifice.”
By consensus, the Days of Tashreeq are the 11th, 12th, and 13th of Dhu al-Hijjah.
Also, in Surah Al-Hajj, after mentioning Hajj and its benefits, Allah commands mentioning His name over livestock, i.e., performing sacrifice, as stated:
«وَيَذْكُرُوا اسْمَ اللَّهِ فِي أَيَّامٍ مَعْلُومَاتٍ عَلَىٰ مَا رَزَقَهُمْ مِنْ بَهِيمَةِ الْأَنْعَامِ»
Commenting on this noble verse, Maulana Hafiz Salahuddin Yusuf writes:
“The days of slaughter mentioned in «ايام معلومات» are the Days of Tashreeq, which start from the Day of Nahr, the 10th of Dhu al-Hijjah, and continue for three days after it, i.e., the 11th, 12th, and 13th of Dhu al-Hijjah.”
Some scholars have permitted sacrifice only for two days after the Day of Nahr, citing the practices of some companions, but clearly, these reports cannot be acted upon in the face of authentic Marfoo’ hadiths. It is possible that those companions did not receive this hadith, so they are excused. However, those who have these hadiths should not hesitate to follow the Sunnah. Therefore, this hadith should be acted upon without any dispute, and one who sacrifices on the 13th of Dhu al-Hijjah should not be criticized. Rather, it is appropriate that those who wish to offer more than one sacrifice should arrange for the sacrifice on the last day of the Days of Tashreeq, i.e., the 13th of Dhu al-Hijjah, to revive this neglected Sunnah.
ايام معلومات
The best day for sacrifice:
According to authentic hadiths and the Sunnah of the Prophet, it is preferable to offer sacrifice on «يوم النحر», that is, the 10th of Dhu al-Hijjah, as the Messenger of Allah صلى الله عليه وسلم said: «إن أعظم الأيام عند الله يوم النحر ثم يوم القر»
Meaning, indeed the greatest day in the sight of Allah among the days is the Day of Sacrifice, the 10th of Dhu al-Hijjah, followed by the Day of Tashreeq, the second day.
The continuous Sunnah of the Prophet Muhammad صلى الله عليه وسلم regarding sacrifice is that he always sacrificed on the first day in Medina, and during the Farewell Pilgrimage in Mina, he sacrificed one hundred camels on the first day itself. It is narrated from Hazrat Bara bin Azib رضي الله عنه that the Prophet صلى الله عليه وسلم described his and the Muslims’ method of sacrifice with these words: «إن أول ما نبدأ به فى يومنا هذا نصلي ثم نرجع فننحر، من فعله فقد أصاب سنتنا»
“Meaning, on the day of Eid al-Adha, we first perform the prayer and then return to offer the sacrifice. Whoever does this has followed our method.”
Therefore, whoever has one or more sacrifices should perform it on the first day itself, especially if there is only one animal, it is not appropriate to miss the best day. Many people miss the sacrifice on the best day due to the arrival of a relative or guest, which is not better in any way. The real purpose of sacrifice is to gain reward and blessings, not just to eat meat and hold a feast.
Method of Sacrifice and Its Prayers:
It is Sunnah to lie down facing the Qibla while slaughtering the sacrificial animal, as indicated by the narration of Hazrat Jabir (may Allah be pleased with him). Several prayers have been mentioned in the Ahadith to be recited at the time of slaughtering; any one of these prayers can be recited:
➊ «انى وقؤجھت وجهي للذي فطر السموات و الأرض حنیفا وما أنا من المشركين، ان صلاتي و نسکي و محياي و مماتي لله رب العالمين، لا شريك له و بذلک أمرت و انا اول المسلمين، اللهم ! منک ولك عين» (mention the name) «بسم الله الله اكبر». Then slaughter.
Al-Albani has classified this as weak, however, some other Muhaddithin have authenticated it as Hasan.
➋ «بسم الله الله اكبر» This prayer is narrated from Hazrat Anas (may Allah be pleased with him) that the Prophet (peace be upon him) sacrificed two horned rams, slaughtered them with his own hands, and recited «بسم الله الله اكبر».
➌ «بسم الله والله اكبر، هذا عني» or «عن» (mention the name).
➍ «بسم الله، اللهم تقبل من» (mention the name)
It is preferable that the person offering the sacrifice slaughter it himself. Numerous Ahadith mention the Holy Prophet (peace be upon him) slaughtering his own sacrifice. For example, the narration in Sahihain from Hazrat Anas (may Allah be pleased with him) states that the Messenger of Allah (peace be upon him) sacrificed two horned rams and slaughtered both with his own hands while reciting «ذبحهما بيده».
Similarly, from the narration of Hazrat Aisha Siddiqah (may Allah be pleased with her) in Sahih Muslim, it is evident that the Prophet (peace be upon him) asked for a knife from her and slaughtered with his own hands. During the Farewell Pilgrimage, the Prophet (peace be upon him) slaughtered 63 camels with his own hands, while the remaining 37 camels were slaughtered by Hazrat Ali (may Allah be pleased with him).
Sharpen the knife for sacrifice:
Whether it is an animal for sacrifice or a regular slaughter, it is Sunnah to sharpen the knife well so that the animal can be slaughtered easily. It is narrated from Hazrat Shaddad bin Aws (RA) that the Messenger of Allah (SAW) said: «إذا ذبحتم فأحسنوا الذبح وليحد أحدكم شفرته و ليرح ذبيحته»
“That is, when you slaughter an animal, do it well, and it is preferable that each of you sharpens his knife and brings ease to his slaughtered animal.”
And a somewhat longer hadith is narrated from Hazrat Aisha (RA) that the Prophet of Allah (SAW) asked Hazrat Aisha (RA) for a knife for sacrifice and said: «اشحذيها بحجر»
“That is, sharpen it on a stone.”
So she sharpened it, then the Prophet (SAW) took the knife, held the ram down, and slaughtered it.
Sacrifice near the Eidgah is Sunnah:
If there is no legal or social obstacle, it is Sunnah to perform the sacrifice near the Eidgah. This is because it is narrated from Hazrat Ibn Umar رضي الله عنهما that «كان رسول الله صلى الله عليه وسلم الله يذبح و ينحر بالمصلي»
meaning the Messenger of Allah صلی اللہ علیہ وسلم used to slaughter or sacrifice the sacrificial animal in the Eidgah.
Meat of Sacrifice:
Regarding the meat of sacrifice, the hadith instructs that a person should eat it himself, save some, and give charity. As narrated from Hazrat Aisha Siddiqah (may Allah be pleased with her) that the Messenger of Allah (peace be upon him) said: «كلوا و ادخروا وتصدقوا»
Meaning, eat the meat of sacrifice yourself, store it, and give charity.
In Surah Al-Hajj, Allah Almighty also mentions sacrifice and says:
«فَكُلُوا مِنْهَا وَأَطْعِمُوا الْبَائِسَ الْفَقِيرَ»
“Then eat from it yourselves and feed the needy who ask.”
Then further in Surah Al-Hajj it is stated:
«فَكُلُوا مِنْهَا وَأَطْعِمُوا الْقَانِعَ وَالْمُعْتَرَّ»
“Eat it yourselves, and feed the poor who ask and those who do not ask.”
The Quranic commentator Maulana Hafiz Salahuddin Yusuf states that some have interpreted “Qani’” as the beggar and “Mu’tar” as the visitor, i.e., the one who comes to meet. In any case, based on this verse, it is said that the meat of sacrifice should be divided into three parts: one for oneself, the second for visitors and relatives, and the third for beggars and needy people of society. In support of this, the following hadith is also presented in which the Messenger of Allah (peace be upon him) said: “I had previously forbidden you from storing the meat of sacrifice for more than three days, but now you are permitted to eat and store as you see fit.” Another narration states: “So eat, store, and give charity.” Another narration says: “So eat, feed others, and give charity.”
Then, while discussing this matter, the author further wrote that “In reality, no verse or hadith commands dividing the meat into two or three parts; rather, they command eating and feeding others. Therefore, this application should remain as it is and should not be bound to any division.”
Giving sacrificial meat to non-Muslims:
Based on the general meaning of the word «تصدقوا» mentioned in the hadith and by analogy considering sacrifice as charity, Imam Ahmad ibn Hanbal, Imam Thawr, Imam Hasan, and the companions of opinion hold that sacrificial meat can also be given to non-Muslims.
Taking advantage of this permission, some people give most of the sacrificial meat as gifts to non-Muslim political leaders, rulers, and officers or arrange lavish feasts for them to eat, so that they can benefit from their influence. This turns the matter into something resembling a sale, and selling sacrificial meat is not permissible. Similarly, there are suspicions or even certainty that some non-Muslims will consume the sacrificial meat along with filthy things like alcohol. Where such fear exists, it is better to avoid giving them the meat. However, there is no harm or objection in giving sacrificial meat to one’s non-Muslim neighbors and other fellow countrymen about whom there is no such suspicion or fear.
Giving the meat and skin of the sacrifice to the butcher:
“It is not correct to give the meat or skin of the sacrifice to the butcher as a fee, because it is narrated from Hazrat Ali (may Allah be pleased with him) that the Prophet Muhammad (peace be upon him) appointed me to oversee the sacrifice and ordered me to distribute its meat and skin, and not to give anything to the butcher.”
However, if the butcher is needy, then it can be given to him not as a fee but as a rightful entitlement.
The skin of the sacrificial animal can be used by the person himself, meaning he can make shoes, a water bag, a jacket, etc., and benefit from it. If he does not want to benefit from it himself, he should give it as charity.
However, it is not correct to sell the skin and benefit from its price.
Sacrifice on behalf of the deceased:
The permissibility of sacrifice on behalf of the deceased is a matter of difference of opinion. Some scholars consider it permissible, while others do not approve of it. However, there is no mention of sacrifice on behalf of the deceased in any authentic hadith. Those scholars who have permitted it have regarded it as charity, and therefore they have explicitly stated that if someone sacrifices solely on behalf of the deceased, then the entire meat should be given as charity and none of it should be eaten by oneself.
Those who consider sacrifice on behalf of the deceased permissible have also cited the narration of Hazrat Ali (may Allah be pleased with him) in which it is mentioned that “The Prophet (peace be upon him) advised him to continue offering a sacrifice every year on behalf of the Prophet (peace be upon him).” This is a narration from Jami` at-Tirmidhi. Firstly, this hadith is weak; secondly, even if it is accepted as authentic, it does not prove the permissibility of sacrifice on behalf of the deceased at all. At most, it indicates that if someone dies having bequeathed charity, the heirs should implement that bequest.
Sheikh al-Hadith Allama Abdullah Rahmani (may Allah have mercy on him), after discussing this matter, quoted his teacher Sahib Tuhfa Allama Abdul Rahman Muhaddith Mubarakpuri (may Allah have mercy on him) who said: «لم أجد فى التضحية عن الميت منفردا حديثا مرفوعا صحيحا، و أما حديث على هذا فضعيف، فإذا ضحى الرجل عن الميت منفردا فالإحتياط أن يتصدق بها كلها»
I have not found any authentic, marfu‘ hadith regarding sacrifice solely on behalf of the deceased. As for the hadith of Hazrat Ali (may Allah be pleased with him), it is weak. Therefore, if someone sacrifices solely on behalf of the deceased, it is safer to give all the meat as charity.
Sacrifice on behalf of the deceased is obviously done with the intention of conveying reward to them. Therefore, if this objective can be achieved through general financial charity, about which scholars are unanimous, then that is better.
If a person includes his deceased relatives along with his living family members in his own sacrifice, then this is better. InshaAllah, the deceased will also share in the reward and merit of the sacrifice, and the meat of that sacrifice can be eaten by all. For details, see
Sacrifice on behalf of the Prophet Muhammad ﷺ?
Some ignorant Muslims, on the basis that the Prophet Muhammad ﷺ made a sacrifice on behalf of his Ummah, try to perform sacrifice on behalf of the Prophet ﷺ to repay that debt. This is a great folly. How can we ever repay the favors of the Prophet Muhammad ﷺ? The best deed for Muslims in favor of the Prophet ﷺ is to send blessings (Durood) upon him. Through this act, they become deserving of Allah’s mercy and in some way fulfill the rights of the Prophet ﷺ. Therefore, we must certainly make this effort.
Secondly, compared to the Prophet Muhammad ﷺ, we are more in need of reward and blessings. The Prophet ﷺ is free from error and all his past and future sins are forgiven. Instead of sending reward to him, it is better for a person to focus on seeking their own forgiveness.
Purposes of Sacrifice:
➊ Piety and the Pleasure of Allah:
Sacrifice is an act of worship and an important means of drawing closer to Allah, therefore its purpose, like other acts of worship, is solely to attain piety and the pleasure of Allah. Hence, sacrifice should neither be performed as a mere custom nor should it be considered just a meat-eating occasion. Rather, the person offering the sacrifice should have the same spirit of selflessness and devotion that was present in the heart of our master Prophet Ibrahim (peace be upon him). This is why the Quran clearly explains the matter of sacrifice:
«لَنْ يَنَالَ اللَّهَ لُحُومُهَا وَلَا دِمَاؤُهَا وَلَٰكِنْ يَنَالُهُ التَّقْوَىٰ مِنْكُمْ»
“Neither their meat nor their blood reaches Allah, but it is your piety that reaches Him.”
Also, regarding the sons of Adam (peace be upon him), the Quran mentions a sacrifice in which one was accepted and the other rejected. The brother whose sacrifice was accepted said, “Indeed, Allah only accepts from the righteous.” Observe the divine verse:
«وَاتْلُ عَلَيْهِمْ نَبَأَ ابْنَيْ آدَمَ بِالْحَقِّ إِذْ قَرَّبَا قُرْبَانًا فَتُقُبِّلَ مِنْ أَحَدِهِمَا وَلَمْ يُتَقَبَّلْ مِنَ الْآخَرِ قَالَ لَأَقْتُلَنَّكَ قَالَ إِنَّمَا يَتَقَبَّلُ اللَّهُ مِنَ الْمُتَّقِينَ»
“And recite to them the story of Adam’s two sons, in truth, when they both offered a sacrifice (to Allah), and it was accepted from one of them but not from the other. Said the latter, ‘I will surely kill you.’ Said the former, ‘Indeed, Allah only accepts from the righteous.’”
The noble hadiths also clearly indicate that sacrifice is accepted only with sincere intention and the spirit of attaining piety. Even the slightest trace of ostentation or any other motive is enough to nullify and invalidate this act. Therefore, Muslims should cultivate sincerity in this act of worship.
➋ Spirit of Selflessness, Self-Surrender, and Devotion:
Muslims all over the world, by performing sacrifice on Eid al-Adha and during the days of Tashreeq, revive the prophetic tradition of Ibrahim (peace be upon him). This act commemorates the great slaughter which is an unforgettable and extraordinary event in the life of Prophet Ibrahim (peace be upon him), when this devoted servant of Allah turned his dream into reality. Despite being a compassionate father, he placed the knife on the throat of his obedient and knowledgeable son, demonstrating an eternal example of sacrifice. Surely, the earth must have trembled and the heavens shaken at this sight, yet there was no slip in the hand of Allah’s friend nor did his steadfastness waver. To fulfill Allah’s command and seek His pleasure, Ibrahim (peace be upon him) prepared to sacrifice his beloved son Ismail before Allah. He even consulted his son to see how ready he was to obey Allah’s command. The son also passed this test successfully and responded with faith, saying, “Father, do as you are commanded.”
Was this divine vision or a miracle of the school?
Who taught Ismail the manners of obedience?
Then the son was laid down on his forehead on the ground and the knife was placed on his neck, when Allah called out, “Stop, Ibrahim! You have indeed fulfilled the vision.” Instead of Ismail, a ram was provided as a sacrifice, satisfying their spirit of sacrifice and establishing this Sunnah for others. Allah Almighty describes this event in the Quran in these words:
«فَلَمَّا أَسْلَمَا وَتَلَّهُ لِلْجَبِينِ ﴿١٠٣﴾ وَنَادَيْنَاهُ أَنْ يَا إِبْرَاهِيمُ ﴿١٠٤﴾ قَدْ صَدَّقْتَ الرُّؤْيَا إِنَّا كَذَٰلِكَ نَجْزِي الْمُحْسِنِينَ ﴿١٠٥﴾ إِنَّ هَٰذَا لَهُوَ الْبَلَاءُ الْمُبِينُ ﴿١٠٦﴾ وَفَدَيْنَاهُ بِذِبْحٍ عَظِيمٍ ﴿١٠٧﴾ وَتَرَكْنَا عَلَيْهِ فِي الْآخِرِينَ ﴿١٠٨﴾ سَلَامٌ عَلَىٰ إِبْرَاهِيمَ ﴿١٠٩﴾ كَذَٰلِكَ نَجْزِي الْمُحْسِنِينَ ﴿١١٠﴾ إِنَّهُ مِنْ عِبَادِنَا الْمُؤْمِنِينَ»
“When he reached the age to walk with him, he said, ‘O my son, indeed I have seen in a dream that I am slaughtering you, so see what you think.’ He said, ‘O my father, do as you are commanded. You will find me, if Allah wills, of the patient.’ And when they had both submitted and he had laid him down upon his forehead, We called to him, ‘O Ibrahim, you have fulfilled the vision.’ Indeed, We thus reward the doers of good. Indeed, this was the clear trial. And We ransomed him with a great sacrifice. And We left for him [favorable mention] among later generations. Peace upon Ibrahim. Thus do We reward the doers of good. Indeed, he was of Our believing servants.”
Thus, sacrifice was ordained as a magnificent act of worship to remind Muslims of Ibrahim (peace be upon him) and his obedient family, so that through obedience and worship of Allah, they may embody the spirit of Ibrahim, Hajar, and Ismail (peace be upon them), adorning themselves with the qualities of devotion and self-surrender that earned them acceptance and favor with Allah.
The reality is that if those who offer sacrifice do not keep alive the memory of this slaughter, do not remember the family of Ibrahim Khalilullah (peace be upon him) and Ismail Zabihullah (peace be upon him), remain unfamiliar with their character and conduct, and lack the desire and yearning to adorn themselves with their praiseworthy qualities, then this act of worship will become meaningless and joyless. It will not bring the spiritual pleasure that is the purpose of this worship. Instead, it will become merely a custom and a meat-eating occasion, losing its true purpose. Therefore, those who offer sacrifice in particular and Muslims in general should strive to refresh their faith through the biography of Ibrahim and use it as a guiding light in current circumstances to protect their faith and practice steadfastness in the true religion. This is the message of Hajj and sacrifice.
We pray to Allah Almighty to grant us sincerity in our intentions and enable us to perform all our acts of obedience and worship solely for His pleasure, and to accept them by His special grace, «ربنا تقبل منا إنك أنت السميع العليم» Ameen.
May Allah’s blessings and peace be upon our Prophet Muhammad, his family, and companions.
