Authored by: Abdul Qadir Abdul Wahid, Karachi
Sharik ibn ‘Abdullah al-Qadi → Abu al-Hasna’ → al-Hakam → Hanzh.
The narration mentions:
“I saw ‘Ali (رضي الله عنه) offering two rams as sacrifice. I asked, ‘What is this?’ He replied, ‘The Messenger of Allah ﷺ instructed me to offer sacrifice on his behalf, so I am offering one on his behalf.’”
However, if someone insists on performing a sacrifice for a deceased person, they may treat it as Sadaqah (charity) and distribute all of the meat to the poor and needy—as giving charity on behalf of the deceased is proven with numerous authentic evidences.
Wallahu A‘lam
(Shahadat Magazine, March 2001)
“The Prophet ﷺ took a ram, laid it down, slaughtered it, and said: ‘In the Name of Allah. O Allah, accept this from Muhammad, the family of Muhammad, and the Ummah of Muhammad.’”
This does not indicate that the Prophet ﷺ offered Qurbani on behalf of the deceased. It was rather a supplication of acceptance for the living—himself, his family, and his Ummah.
As for the phrases:
These are not established from the Prophet ﷺ through any authentic chain.
Hence, additional questions on this basis become invalid due to lack of proven foundation.
Wallahu A‘lam
(14 Muharram 1419 AH)
“When a person dies, all his deeds come to an end except for three…”
(Book of Knowledge – Mishkat – Vol 1)
This does not contradict the ruling, because it refers to deeds performed by the deceased himself, not what others do on his behalf—like charity or Hajj—which are proven.
Offering Qurbani, however, requires specific evidence, which is not found in authentic texts.
Wallahu A‘lam
(5 December 1416 AH)
Wallahu A‘lam
(27 Dhul-Qa‘dah 1414 AH)
✔ Question:
Is it permissible to offer Qurbani (sacrifice) on behalf of deceased individuals?✔ Hadiths Cited for This Practice
In Sunan Abi Dawud (Kitab al-Dahaya, Bab al-Udhiyyah ‘an al-Mayit, Hadith 2790) and Jami‘ at-Tirmidhi (Bab ma ja’a fi al-Udhiyyah ‘an al-Mayit, Hadith 1495), a narration is recorded with the chain:Sharik ibn ‘Abdullah al-Qadi → Abu al-Hasna’ → al-Hakam → Hanzh.
The narration mentions:
“I saw ‘Ali (رضي الله عنه) offering two rams as sacrifice. I asked, ‘What is this?’ He replied, ‘The Messenger of Allah ﷺ instructed me to offer sacrifice on his behalf, so I am offering one on his behalf.’”
✔ Analysis of the Chain
This chain is weak (Da‘if) due to the following reasons:- Sharik al-Qadi was a mudallis (obfuscates sources) and known for frequent errors in narration.
- Abu al-Hasna’ is a majhool (unknown) narrator.
Refer to: Taqrib at-Tahdhib (no. 8053) and Aathar as-Sunnah (p. 399, under Hadith 784) - Al-Hakim and al-Dhahabi were mistaken in classifying the narrator as al-Hasan ibn al-Hakam and grading the hadith as authentic based on that assumption.
- Al-Hakam ibn ‘Utaybah is also a mudallis, and here narrates with ‘an (‘from’), lacking explicit transmission (sama‘).
✔ Conclusion on the Narration
Since the hadith is weak, it does not establish a valid proof for offering Qurbani on behalf of deceased individuals.However, if someone insists on performing a sacrifice for a deceased person, they may treat it as Sadaqah (charity) and distribute all of the meat to the poor and needy—as giving charity on behalf of the deceased is proven with numerous authentic evidences.
Wallahu A‘lam
(Shahadat Magazine, March 2001)
✔ Response to Various Related Questions
❖ Use of Hadith in Sahih Muslim for General Sacrifice
The narration in Sahih Muslim states:“The Prophet ﷺ took a ram, laid it down, slaughtered it, and said: ‘In the Name of Allah. O Allah, accept this from Muhammad, the family of Muhammad, and the Ummah of Muhammad.’”
This does not indicate that the Prophet ﷺ offered Qurbani on behalf of the deceased. It was rather a supplication of acceptance for the living—himself, his family, and his Ummah.
❖ Clarification on the Narration of ‘Ali (رضي الله عنه)
The narration stating that ‘Ali (رضي الله عنه) sacrificed one ram for himself and one for the Prophet ﷺ is not established, as the chain is weak due to:- Sharik, known for many errors.
- Abu al-Hasna’, who is unknown (majhool).
❖ The Farewell Sermon Argument
The statement: “I am offering this sacrifice on behalf of my former and latter Ummah” in the Farewell Sermon has not been located in authentic sources by the author.As for the phrases:
- اللهم منك ولك عن محمد وأمته
- اللهم هذا عني وعمن لم يضح من أمتي
These are not established from the Prophet ﷺ through any authentic chain.
Hence, additional questions on this basis become invalid due to lack of proven foundation.
Wallahu A‘lam
(14 Muharram 1419 AH)
✔ Reconciliation with the Hadith: “When a Person Dies…”
The Hadith:“When a person dies, all his deeds come to an end except for three…”
(Book of Knowledge – Mishkat – Vol 1)
This does not contradict the ruling, because it refers to deeds performed by the deceased himself, not what others do on his behalf—like charity or Hajj—which are proven.
Offering Qurbani, however, requires specific evidence, which is not found in authentic texts.
Wallahu A‘lam
(5 December 1416 AH)
✔ On Behalf of the Deceased Without Their Will
The author concludes that no clear and explicit proof is found in the Qur’an or Sunnah to establish Qurbani on behalf of the deceased without prior wasiyyah (will).- The narration from ‘Ali (رضي الله عنه) regarding the Prophet’s will is weak.
- Most supporting arguments are deductive, not directly textual.
Wallahu A‘lam
(27 Dhul-Qa‘dah 1414 AH)
