The Conditions of a Sacrificial Offering

AUTHOR:
Imaam Muhammad bin Saalih Al-'Uthaimeen
SOURCE:
Talkhees Ahkaam-ul-Udhiyah wadh-Dhakaat (pg. 12-16)
PRODUCED BY:
Al-Ibaanah.comThere are six conditions that a sacrificial offering (udhiyah) must meet:

The First Condition: The sacrificial offering must be an animal from among cattle, which include camels and cows, or smaller livestock such as sheep and goats. This is based on Allaah’s statement:“And for every nation We have appointed religious ceremonies that they may mention the Name of Allaah over the beasts of cattle that He has given them for food.” [Surah Al-Hajj: 34]The term “beasts of cattle” refers to camels, cows, sheep and goats. This definition is well known amongst the Arabs as stated by Al-Hasan, Qataadah, and others.

The Second Condition: It must have reached the required age that is in accordance with the religious standards such as six-months for sheep and one-year and up for everything else. The Prophet said: “Do not slaughter any animal except for one that is mature in age unless that is difficult for you, in which case you may slaughter a premature one from among sheep.” [Reported by Muslim] [1]“Mature in age” is the age at which an animal is considered fully developed as well as any age beyond that, while “premature” is the age before that. With respect to a camel, a mature-aged one is one that has completed five years. With respect to a cow, a mature-aged one is one that has completed two years. A mature-aged sheep is that which is one-year old while a premature sheep is one that has competed half a year (up to one year).So based on this, it is invalid to slaughter a camel, cow, and goat if it is under its respective “mature” age as well as a sheep if it is under six months of age.

The Third Condition: The animal must be free of any defect that would prevent its slaughter from being valid and acceptable.

These defects are of four types:
1. Clear defectiveness of the eye: This is when the animal’s eye becomes sunken or it sticks out to the point that it looks like a knob or it becomes a pale white indicating clearly that it is one-eyed.

2. Clear illness: This is when the animal exhibits signs of sickness, such as a fever that keeps it from grazing and causes a loss of appetite, or an obvious scabies infection that will spoil its meat and harm a person’s health (if he eats it), or a deep wound that threatens to affect its health and so on.

3. Clear limping: This is when the animal is unable to step safely (without hurting itself) when walking.

4. Emaciation that causes brain loss: This is based on what the Prophet said when he was asked about what types of animals one should avoid when sacrificing. He gestured with his hand and said: “They are four: The lame animal that clearly walks crookedly; the one-eyed animal that clearly has a defect in the eye; the sick animal that clearly has signs of illness; and the emaciated animal that is (usually) not picked.” [2]This hadeeth was reported by Maalik in al-Muwatta from Al-Baraa’ bin ‘Aazib. In another version of this report narrated by Al-Baraa’ found in the Sunan collections, he said: “The Messenger of Allaah stood up amongst us and said: ‘Four types (of animals) are not permissible to use as sacrificial offerings…’ and he went on to mention them.” [3]So therefore if these four defects are found in an animal, they prevent its slaughter and sacrifice from being valid. This goes as well for any other defect that is similar to or worse than these, which means that it is also not valid to sacrifice the following types of animals:

1. A blind animal that cannot see with both its eyes.

2. An animal suffering from nausea until it releases its load and its harm is removed.

3. An animal that has been assisted in giving birth if natural delivery is difficult until the threat of danger is removed.

4. An animal afflicted by something fatal such as choking, falling from a high place, and so on until the threat of danger is removed.

5. A crippled animal, which is an animal that cannot walk due to a physical disability.

6. An animal with one of its front legs or back legs broken.So if these last defects are added to the four mentioned in the narrations, the types of animals that cannot be slaughtered become ten in total. There are these six types plus the animals that suffer from the four previously mentioned defects.

The Fourth Condition: The sacrificial offering must be owned by the one slaughtering it or if not, he must have the right to slaughter it based on religious grounds or based on the approval of the animal’s owner. So if someone sacrifices an animal that does not belong to him, such as one that has been confiscated, stolen, or taken under false pretenses, such a sacrifice is not valid. This is since it is not permissible to draw near to Allaah by way of disobeying Him.It is also valid if an orphan’s guardian sacrifices an animal for him using his (i.e. the orphan’s) money if this is what the orphan is accustomed to and if his heart will be broken if one is not sacrificed.[4] It is also permissible for a representative to perform the sacrifice using the funds of the person commissioning him with his permission.

The Fifth Condition: No other person’s right should be associated to the animal being slaughtered. So for example, it is not valid to sacrifice an animal that is being held as mortgage on a loan.

The Sixth Condition: The animal should be slaughtered in the specific time-frame legislated in the Religion, which is from the time after the ‘Eid Prayer on the Day of Sacrifice[5] until the sun sets on the last of the days of Tashreeq, which is the thirteenth day of Dhul-Hijjah. So therefore, the days in which the sacrifice is permitted are four: the day of ‘Eid, after prayer, and the three days after that (i.e. the days of Tashreeq).So whoever performs the sacrifice before the end of the ‘Eid Prayer or after the sun sets on the thirteenth day (of Dhul-Hijjah), his sacrificial offering is not valid. This is based on what Imaam Al-Bukhaaree reported from Al-Baraa’ bin ‘Aazib who narrated that the Prophet said: “Whoever sacrifice an animal before the (‘Eid) Prayer), it is just meat that he presents to his family and not a sacrificial offering at all.” [6]Al-Bukhaaree also reported that Jundub bin Sufyaan Al-Bajlee narrated: “I witnessed the Prophet say: ‘Whoever slaughters an animal before praying (the ‘Eid Prayer) should slaughter another animal (as sacrifice) in its place.’” [7]Nubaishah Al-Hadhlee narrated that Allaah’s Messenger said: “The days of Tashreeq are days of eating, drinking and remembrance of Allaah.” [Reported by Muslim] [8]However, if one has a valid excuse for delaying the slaughter past the days of Tashreeq, such as if the animal runs away from him, due to negligence on his part, and he only finds it after the time-frame for slaughtering has passed. Another example is if a person entrusts someone to slaughter the animal for him but that person forgets to do it until the time has passed. In situations such as these, there is no sin in slaughtering after the prescribed time-frame since there is a valid reason for the delay.This is also based on the analogy of it being similar to a person who sleeps passed the time of prayer or forgets to do it until its time passes, for he may pray it either when he wakes up or when he remembers.It is allowed to perform the sacrifice any time during the days of Tashreeq, whether day or night. However, slaughtering during the daytime is better, and doing it on the day of ‘Eid after the two khutbahs is better than that. Each day is better than the day that comes after it, in terms of performing the sacrifice, since that reflects one’s quickness and eagerness to carry out good deeds.

Footnotes:[1] Saheeh Muslim: Book of Sacrificial Offerings (1963)[2] Al-Muwatta: Book of Sacrificial Offerings (1)[3] Sunan Abee Dawood: Book of Sacrificial Offerings (2802); Sunan at-Tirmidhee: Book of Sacrificial Offerings (1497); Sunan an-Nasaa’ee: Book of Sacrificial Offerings (4369); Sunan Ibn Maajah: Book of Sacrificial Offerings (3144); and Musnad Ahmad (4/300)[4] Translator’s Note: Perhaps the orphan is accustomed to the sacrifice because this was his experience with his parents before he lost them. So if this tradition that he used to partake in with his family is not kept, it will cause his heart to be broken.[5] Translator’s Note: The Day of Sacrifice, i.e. Yawm-un-Nahr, is the day of ‘Eid, while the days of Tashreeq are the three days that follow it.[6] Saheeh al-Bukhaaree: Book of Sacrificial Offerings (5545) and Saheeh Muslim: Book of Sacrificial Offerings (1961)[7] Saheeh al-Bukhaaree: Book of Sacrificial Offerings (5562) and Saheeh Muslim: Book of Sacrificial Offerings (1960)[8] Saheeh Muslim: Book of Fasting (1141)Published on: December 8, 2007.

http://www.al-ibaanah.com/articles.php?ArtID=173

New Books at the Maktabah!!

Ibn Taymiyyah's Essay on Servitude

Description: An enlightening book written by one of the most famous scholars of Islaam on the important subject of servitude. In this book, Shaykhul-Islaam defines the concept of worship in Islaam and explains that to be a true "slave of Allaah" is a status of both virtue and nobility. The author proves that the title "slave of Allaah" is one of great honor which Allaah bestowed upon the best of creation, Muhammad (sallallaahu 'alayhi wa sallam). While elaborating on the issue of servitude, the author highlights the prevalent traps which people fall into, when becoming enslaved by or allowing their hearts to become attached to worldly objects. The emphasis is on servitude to Allaah which is adorned with the true love we hold for Him in our hearts - a matter of central importance for every Muslim

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Eid al-Fitr celebration will be Friday 12th October, 2007

Assalamu Alaikum wa Rahmatullahi wa Barakatuh,

Inshallah, Masjid Ibad-ur-Rahman will be celebrating Eid Al-Fitr, on Friday, October 12, 2007. It will be held at the Masjid.

Location:

Masjid Ibad-ur-Rahman

2692 Sandy Plains Rd Suite 1400,1700

Marietta, GA 30066

678-560-3398

Time:

9:00 a.m prompt !! followed by Khutbah

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Official Decision and Announcement of the High Judiciary Council of Saudi Arabia...

Just a short time ago, Fatwa-Online was informed of the official decision and announcement of the High Judiciary Council of Saudi Arabia that since the moon of Shawwaal was sighted this evening, here in Saudi Arabia, we shall be completing twenty nine (29) days of Ramadhaan (1428 A.H.), in accordance with the hadeeth of the Messenger of Allaah (sal-Allaahu `alayhe wa sallam):
((Fast when you see the crescent. If it is obscured to you, then complete thirty days of Sha'baan. And break your fast when you see the crescent. If it is obscured to you then fast thirty days)), [transmitted by al-Bukhaaree and Muslim].
Subsequently, we shall be celebrating 'Eed al-Fitr on Friday 12th October 2007, inshaa.-Allaah

http://www.fatwa-online.com/news/0071011.htm

Ibad-ur-Rahman Bookstore - Eid Al-Fitr Book Sale

Assalamu alaikum wa Rahmatullahi wa Barakatuh,

Inshallah, there will be an All Day Book Sale at Masjid Ibad-ur-Rahman, on the Day of Eid, whether that be Friday or Saturday. Books, Tapes, CD's. Select titles will be up to 30% off selling price. Help Support your local Islaamic Bookstore in Marietta, GA.

Books ranging from: Titles for Children, The new Shahadaah, Women, Arabic books, Urdu books, Quran's - Arabic, Arabic - English, and much more...................................

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!!Another Beneficial Title to get!! (The Wahhabi Myth)

What is a Salafi and What is Salafism?

The reader will notice that the word "Wahhabi" is always indented with quotation marks here at TheWahhabiMyth.com. Those who are labelled with this word do not themselves use this term, as it is used as a means of belittlement. The reasons for the rejection of this term are clearly outlined throughout this book. The correct way of referring to them is by terming them Salafis, as they are those who adhere to the way of the Salaf - the Prophet Muhammad (may Allah raise his rank and grant him peace) and his companions.

Following the way of the Salaf is the way which has been legislated in the Quran and Sunnah, the very sources of Islam. The Prophet (may Allah raise his rank and grant him peace) said to his daughter Fatimah: "Indeed, I am for you a blessed Salaf."

When asked about which was the correct and acceptable way of understanding Islam, the Prophet (may Allah raise his rank and grant him peace) replied by saying: "That which I and my companions are upon."

Similarly, Allah says in the Quran that He is pleased with the companions "and also those who follow them exactly (in faith)."

As such, He said regarding the Prophet (may Allah raise his rank and grant him security) and his companions:

"So if they believe as you (i.e. the Salaf) believe, they are indeed rightly guided."

All of the orthodox scholars of Islam followed the way of the Salaf in understanding religion. Early scholars such as Imam al-Awzaa'ee, who died 157 years after the Prophet's emigration to Medina, said: "Be patient upon the Sunnah, and stop where the people (i.e. the Salaf) stopped, and say what they said, and refrain from what they refrained from, and follow the path of your righteous Salaf; for verily, sufficient for you is what was sufficient for them."

Today, one of the famous Sunni schools of jurisprudence is named after a scholar named Abu Haneefah. Millions of Muslims all over the world ascribe themselves to his school of jurisprudence; those who the media would term "mainstream" Muslims. Regarding adherence to the Salafi methodology, he said, "Adhere to the narrations and way of the Salaf, and beware of newly invented matters (in religion), for all of it is innovation."

The orthodox scholars who came after these early generations also followed the understanding of the Salaf in religious matters. Imam ath-Thahabi said: "It is authentically related from ad-Daraqutni (a scholar from approximately 1,000 years ago) that he said: There is nothing more despised by me than 'ilmul-kalaam (innovated speech and rhetoric). I (adh-Thahabee) say: The man never entered into ’ilmul-kalaam, nor did he enter into argumentation (i.e. philosophy), he did not delve into that. Rather, he was Salafee (a follower of the Salaf)."

The present day scholars who stick to the mainstream understanding of Islam also ascribe themselves to the way of the Salaf. Shaykh Saalih al-Fawzaan is considered to be one of the most knowledgeable of scholars alive today. Regarding Salafism, he made the following remark: "It is not a party from amongst the various parties… Hence Salafism is a group of people who are upon the way of the Salaf, upon what the Messenger (may Allah raise his rank and grant him peace) and his Companions were upon; and it is not a party from amongst the contemporary groups present today."

The media claim that Salafis/"Wahhabis" believe that all those who do not follow their form of Islam are heathens" is a tall tale. Salafis believe that those Muslims who do not follow the understanding of the Salaf are not adhering to these and other clear texts. As such, they do not fall under the above-mentioned Quranic verse as being "rightly guided." Salafis distinguish between those who fall into religious innovation and those who fall into disbelief.

When considering the proofs which are contained within the Quran and Sunnah and the statements of all the orthodox scholars of Islam from the earliest generations to the present time, it becomes obvious that it is a great blunder for the media to refer to Salafism as being a new movement called "Wahhabism" which came about only two centuries ago during the time of Muhammad Ibn Abdul-Wahhab in Saudi Arabia.

"So after the truth, what else can there be, save error?" [Quran 10:32]

-abridged from the book: The 'Wahhabi' Myth-

http://www.thewahhabimyth.com/salafism.htm

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New Books now available at the Maktabah!!




Description: This is a translation of the tremendous book “Al-Ajwibat-ul-Mufeedah ‘an As’ilat-il-Manaahij al-Jadeedah”, which is a compilation of questions presented to Shaykh Saleh al Fawzan and his responses to them. The source used for this translation was the 1997 Second Edition, published by Daar as-Salaf of Riyadh, Saudi Arabia.
These questions and answers were compiled by a well-known student of knowledge, Jamaal bin Fareehaan Al-Haarithee. Apart from referencing ahaadeeth and ayaat mentioned by the Shaykh, the compiler added exhaustive footnotes and comments, elaborating on subjects brought up throughout the course of the book.
From the topics covered in this book are:

- The Definition of the Salafee Manhaj.
- Obedience to the Rulers
- Warning against Innovators.
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-Advice to the Students of Knowledge.

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New Arrival at the Maktabah

The Biography of Abu Bakr As-Siddeeq

Pages: 784

From the day he embraced Islam until the day he died, Abu Bakr As-Siddique ابو بكر الصدي (Radhi Allahu Anhu - May Allah be Pleased with Him) was the ideal Muslim, surpassing all other Companions in every sphere of life. During the Prophet's lifetime, Abu Bakr was an exemplary soldier on the battlefield; upon the Prophet's death, Abu Bakr (R) remained steadfast and, through the help of Allah, held this nation together. When others suggested keeping Usaamah's army back, Abu Bakr insisted - and correctly so - that the army should continue the mission which the Prophet (S) had in mind. When people refused to pay Zakaat, and when the apostates threatened the stability of the Muslim nation, Abu Bakr was the one who remained firm and took decisive action against them. These are just some of the examples of Abu Bakr's many wonderful achievements throughout his life. I have endeavored to describe all of the above in a clear and organized manner. But more so than anything else, I have tried to show how Abu Bakr's methodology as a Muslim and as a ruler helped establish the foundations of a strong, stable, and prosperous country - one that began in Al-Madeenah, extended throughout the Arabian Peninsula, and then reached far-off lands outside of Arabia.
Throughout the brief period of his caliphate (about 2 years), Abu Bakr As-Siddiq (R) faced both internal and external challenges; the former mainly involved quelling the apostate factions of Arabia and establishing justice and peace among the citizens of the Muslim nation; and the latter mainly involved expanding the borders of the Muslim nation by spreading the message of Islam to foreign nations and conquering those nations that stood in the way of the propagation of Islam.
During the era of his caliphate, Khalifah Abu Bakr As Siddeeq (R) sent out armies that achieved important conquests; for example, under the command of Khaalid ibn Al-Waleed (R) the Muslim army gained an important victory in Iraq. And the Muslim army achieved other important victories under the commands of Al-Muthannah ibn Haarithah (R) and Al-Qa'qaa ibn 'Amr (R). In short, the victories achieved during the era of Abu Bakr's Caliphate paved the way for victories that later took place after Abu Bakr's death. I have tried to analyze the above-mentioned conquests and to break down the reasons why they were such monumental successes. I particularly pointed out Abu Bakr's contributions to those conquests: His military strategy, the leaders he chose, the letters through which he communicated with them, and so on.

Dr. Ali Muhammad As-Sallaabee

Charity and Its Good Effects on the Individual and the Society

Assalamu Alaikum wa Rahmatullahi wa Barakatuh, Inshallah, Masjid Ibad-ur-Rahman will be having a Fundraiser / Gathering on August 17-19, Please come out and support. Vending is $30 for the weekend. Please contact the Masjid for more information - 678-560-3398, or email ibadurrahman@comcast.net

New Books at the Maktabah

The Noble Quran (Standard Size)

The Biography of Imaam Aboo Dawood Sijistani

The Biography of Imaam Az-Zuhri

The Ruling Regarding Seeking Knowledge

By The Noble Scholar Shaykh Muhammad ibn Saalih al-Uthaymeen (rahimahullah) in his book, "The Book of Knowledge" pg 33-34

Seeking knowledge of the Sharee'ah is a collective obligation (fard kifaayah). So if someone performs this act, then his act suffices for the rest, and (its performance) then becomes a preferable act (Sunnah) for the rest. In certain cases it could also be that the seeking of knowledge is obligatory (fard ayn) upon some.

It's principle is that when the need to perform an act or to uphold a transaction befalls upon the servant, then it becomes obligatory upon him in this state to know how to engage in the worship of Allah by this act, and how to uphold this transaction, and any other actions besides these, such as seeking knowledge, are regarded as a collective obligation (fard kifaayah).

It is befitting for the student of knowledge to be conscious that he is upholding the collective obligation whilst seeking knowledge such that he gains the reward for performing this obligation as well as gaining knowledge.

There is no doubt that seeking knowledge is amongst the most virtuous acts, morever, it is from jihaad in the Path of Allah; Especially in this day and age of ours, where innovations have emerged in the Islaamic society and have increased and become widespread; and the emergence of extreme ignorance from those who aspire to pass religious verdicts (fataawa) without sound knowledge; and the emergence of disputing between many people. So all these three issues illustrate the importance upon the youth to seek knowledge.

Firstly, the emergence of innovation and it's evil effects;

Secondly, people aspiring to pass religious verdicts (fataawa) without sound knowledge;

Thirdly, much disputing in religious matters, such that when a mater is clear for the people of knowledge, you find those who lack sound knowledge coming forward and disputing about it.

So, because of this, we are in need of people of knowledge who are firm, upright and possess an abundance of knowledge and understanding of the Religion of Allaah, and have wisdom in advising the servants of Allaah. Many people nowadays are acquiring theorectical knowledge in religious matters, whilst no importance is attached to reforming and improving the people nor their education. And if they pass religious verdicts (fataawa) regarding this and that, then this becomes a means to great evil whereby no-one knows its true extent except Allaah.