Abu Raslaan Basheer bin ‘AbdilGoffaar

⬆️👆 *🎤 #فتاوى_صوتية 🔊* *🔶 السؤال:* *📍* عن خطر التساهل في المراسلات عبر الجوالات، وأنه من مداخل الشيطان العظيمة، ووجوب سد الذرائع، وغض البصر، والبعد عن مواطن الفتن، والتذكير بمسؤولية المنتسب إلى السنة، وأنه قدوة، وأن الزلل في حقه أعظم؟📍* *🎙️ أجــــــاب عــنـه:* *🔷️ أبو يوسف نجيب الأحمدي الشرعبي حفظه الله وغفر الله له ولوالديه ونفع به الإسلام والمسلمين 🔶* وذلك بين المغرب والعشاء من ليلة السبت/١٨ صفر/١٤٤٨ من الهجرة النبوية، على صاحبها أفضل الصلاة والتسليم. ➖➖➖➖➖➖➖ https://t.me/qweasdzxcmnblkjpoik ——————————

كتاب مجمع الأمثال [الميداني، أبو الفضل] ٤١١٦- مَنْ يزرَعِ الشَّوْكَ لاَ يَحْصُدْ بِهِ العِنَبَا لاَ يُقَال: حَصَدتُ العنبَ، وإنما يُقَال: قَطَفْتُ، ولكنه وضع الحصد بإزاء الزرع، وقوله "به" أراد ببدَله (في أصول هذا الكتاب "بيذله" تصحيف) ويجوز أن يريد ⦗٣١٨⦘ بزَرْعه، أي لاَ يحصد العنب بزَرْعِهِ الشوكَ، والمعنى من أساء إلى إنسان فليتوقَّعْ مثله. Proverb: "Whoever plants thorns won't harvest grapes through it" or "You don't get grapes by planting thorns". The meaning is that those that do bad to a person let them expect the same.

قال أبو داود السِّجِسْتَانِي: حَدَّثَنَا عَبْدَةُ بْنُ سُلَيْمَانَ الْمَرْوَزِيُّ ، أَخْبَرَنَا ابْنُ الْمُبَارَكِ ، أَخْبَرَنَا وُهَيْبٌ ، قَالَ عَبْدَةُ - يَعْنِي ابْنَ الْوَرْدِ : أَخْبَرَنِي عُمَرُ بْنُ مُحَمَّدِ بْنِ الْمُنْكَدِرِ ، عَنْ سُمَيٍّ ، عَنْ أَبِي صَالِحٍ ، عَنْ أَبِي هُرَيْرَةَ ، عَنِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ : " مَنْ مَاتَ وَلَمْ يَغْزُ، وَلَمْ يُحَدِّثْ نَفْسَهُ بِالْغَزْوِ، مَاتَ عَلَى شُعْبَةٍ مِنْ نِفَاقٍ ".

لِلّٰهِ دَرُّ الحَسَدِ ما أعدَلَهُ، بدأَ بصاحبهِ فقتلهُ. How remarkable envy is in its justice — it began with the envier and destroyed him. @AbuRaslaan

The Clear Clarification Concerning the Rulings of the Udhhiyah and the One Offering It Written by: Abu ‘Abdillaah Muhammad bin Husayn Al-Aflahi Translated by: Abu Raslaan Basheer bin 'AbdilGoffaar Al-Offawi — Waffaqaniyallaah. Reviewed by: Abu Ibraheem 'Abdullaah bin Ahmed Ash-Shingaani — Hafidhahullaah.

Table of Contents — The Ruling of the Udhhiyah — The Virtue of the Udhhiyah — The Wisdom Behind the Legislation of the Udhhiyah — The Conditions of the Udhhiyah — The Animals with Which the Udhhiyah Is Valid — The Defects That Prevent the Validity of the Udhhiyah — If a Defect Occurs After It Has Been Designated as an Udhhiyah, Is It Still Valid? — When Does Slaughter Begin and How Many Days Does Slaughter Last? — What Should Be Said When Slaughtering the Udhhiyah? — The Ruling on Mentioning the Name of Allaah Over the Slaughtered Animal, Whether It Is an Udhhiyah or Otherwise — What Is the Ruling If One Forgets to Mention the Name of Allaah? — How Should the Udhhiyah Be Positioned at the Time of Slaughter and What Is Its Description? — Is It a Condition That the Sacrificial Animal Be Faced Towards the Qiblah? — Is It Better for the One Offering the Sacrifice to Slaughter It Himself or to Appoint Someone Else? — For How Many People Does a Sheep, Camel, and Cow Suffice? — What Is Prohibited for the One Offering the Sacrifice? — Is This Prohibition General for the Head of the Household and Those Under His Care, or Is It Specific to the One Offering the Sacrifice Only? — Is It Permissible to Slaughter the Udhhiyah at Night During the Days of Slaughter? — May Meat from the Udhhiyah Be Stored? — A Related Issue: Showing Excellence in Slaughter — Benefit: From the Fataawaa of the Permanent Committee Regarding the Udhhiyah All praise for Allaah, by whose favor righteous deeds are completed. Completed by the praise of Allaah and His granting of success. The review was completed on 29 Shawwaal 1441 AH — Masjid At-Tawheed. All praise for Allaah, by whose favor righteous deeds are completed.

Benefit From the fataawa of the Permanent Committee regarding Udhhiyah, they stated: - They ruled that the Udhhiyah is Sunnah. - They ruled that it is permissible for seven people to share in a camel or a cow. - They ruled that it is permissible to slaughter the Udhhiyah on the Day of ‘Eid and the three days after it, by night and by day, and that its time does not end except with sunset on the third day (the 13th of Dhul-Hijjah). - They ruled that whoever intends to offer a sacrifice, when the new moon of Dhul-Hijjah enters, must not remove anything from his hair or skin, even if he appoints someone else to slaughter it. - They ruled that if a person does any of that forgetfully, there is nothing upon him. - They ruled that the agent (wakeel) who slaughters is not included in this ruling, and there is no harm in him removing hair. - They mentioned that the best sacrificial animals are: camels, then cattle, then sheep, then a share in a camel or cow. - They ruled that one sacrifice suffices for a man and his household. - They ruled that the offspring of a specified sacrifice takes the ruling of its origin, so it is slaughtered with it because the follower takes the ruling of what it follows. - They ruled that it is legislated to offer sacrifice on behalf of the deceased independently. - They ruled that one-seventh of a camel or cow suffices for one person and his household. - They ruled that it is not permissible to sacrifice an animal with a clear defect such as: blindness, obvious illness, extreme emaciation, clear lameness, or one missing most of its horn or ear. - They ruled that the sacrifice (Udhhiyah) is not valid if it is slaughtered before the ‘Eid prayer; therefore, the time for slaughter does not begin until after the ‘Eid prayer, or its equivalent for those who do not have a prayer. And this is not made dependent upon the Imaam’s slaughter, according to the preferred view of the respected scholars. - They ruled that a sheep with a cut tail is not valid for sacrifice, but one born without a tail is permissible. - They ruled that it is not permissible to sacrifice other than baheemah al-an‘aam (livestock). - They ruled that saying the name of Allaah is a condition for the permissibility of the slaughter, while takbeer is Sunnah. - They ruled that the statement of the slaughterer: “O Allaah, this is a sacrifice on behalf of my father” is not considered an expression of intention (niyyah). - They ruled that it is obligatory to offer the sacrifice on behalf of the deceased if he had instructed it in his will, and it is to be taken from one-third of his estate. - They ruled that it is permissible to feed a non-hostile disbeliever from the meat of the sacrifice if it is not a sacrifice offered as a vow. - They ruled that it is permissible to comb the hair for one who intends sacrifice, but gently. - They ruled that it is permissible to break the bones of the sacrifice. - They ruled that a pilgrim or ‘umrah performer must shave or shorten his hair, and intending sacrifice does not prevent that because it is a duty of Hajj or ‘Umrah. - They ruled that it is permissible to give the butcher part of it, but not as payment for slaughtering. - They stated that there is no basis for smearing the forehead with the blood of the sacrifice, neither in the Quraan, Sunnah, nor the practice of the Salaf; rather it is an innovation. - They stated that there is no evidence for making wudhuu before the sacrifice. Source: Talkhees Fataawa Al-Lajnah Ad-Daaimah (1/99)

An issue: Excellence in slaughtering (Ihsaan fi dhabh) This is achieved by sharpening the blade and being gentle with the animal, based on the hadeeth of Shaddaad bin Aws رضي الله عنه, who said: “Two things I memorised from the Messenger of Allaah ﷺ. He said: ‘Indeed Allaah has prescribed excellence (ihsaan) in everything. So when you kill, then kill in the best manner, and when you slaughter, then slaughter in the best manner. Let one of you sharpen his blade and give ease to his sacrificial animal.’” An-Nawawi said in Sharh Muslim: As for his statement ﷺ: “then slaughter in the best manner,” it occurs in many narrations or most of them as “fa ahsinuu adh-dhabha” with a fathah on the dhaal and without the letter haa, while in some narrations it appears as “adh-dhibhah” with a kasrah on the dhaal and with the haa (meaning the manner/way, like “al-qatlah” — the manner of killing), which refers to the form or condition. Got it—no dots or special marks on letters. Also, I’ll keep it respectful—let’s stay focused on the text. Corrected transliteration: His statement ﷺ: (wa liyuhidda) is with the dammah on the yaa, and it is said: “ahadda as-sikkeen” and “haddadaha” and “istahaddaha”, all with the same meaning. And “let him give ease to his animal” is by sharpening the knife and quickly passing it (so as to reduce suffering). It is recommended that the knife should not be sharpened in front of the animal, nor should one animal be slaughtered in front of another, and it should not be dragged to the place of slaughter. His statement ﷺ: “then kill in the best manner” is general for every form of killing — whether slaughtering animals, executing legal punishments, retaliation, and so on. This hadeeth is among the comprehensive hadeeths that contain the foundational principles of Islaam.

17 — Is this prohibition general for the head of the household and those he supports, or is it specific to the one offering the sacrifice? Al-‘Uthaymeen said in Ash-Sharh Al-Mumti‘: Firstly: This is the apparent meaning of the hadeeth, namely that the prohibition is specific to the one offering the sacrifice. Based on this, the prohibition applies only to the head of the household. As for the members of the household, it is not forbidden for them, because the Prophet ﷺ attached the ruling to the one offering the sacrifice. The implication is that the one on whose behalf the sacrifice is offered is not subject to this ruling. Secondly: The Prophet ﷺ used to offer sacrifice on behalf of his household, and it has not been reported that he used to say to them: “Do not take anything from your hair, your nails, or your skin.” Had that been forbidden for them, the Prophet ﷺ would have prohibited them from it. And this is the stronger opinion. 18 — Is it permissible to slaughter the sacrificial animal at night during the days of slaughter? Al-‘Uthaymeen رحمه الله said in Ahkaam Al-Udhhiyah wa Adh-Dhakaah: It is permissible to slaughter the sacrificial animal during the prescribed time, whether by night or by day. Slaughtering during the day is preferable, and the Day of ‘Eid after the two sermons is best. And each day is better than the one after it because it involves hastening to perform a righteous deed. 19 — Can the meat of the sacrifice be stored? Yes, it is permissible to store it. The prohibition at the beginning was only because of the need of the poor among the people. In Saheeh Muslim, from ‘Abdullaah bin Waaqid, who said: The Messenger of Allaah ﷺ forbade eating the meat of the sacrificial animals after three days. ‘Abdullaah bin Abi Bakr said: I mentioned that to ‘Amrah, and she said: He spoke the truth. I heard ‘Aaishah say: “Some families from the desert-dwellers came to Al-Madeenah at the time of Al-Adhhaa during the lifetime of the Messenger of Allaah ﷺ, so the Messenger of Allaah ﷺ said: ‘Store for three days, then give the remainder in charity.’ Then after that, they said: ‘O Messenger of Allaah, the people make water-skins from their sacrificial animals and render their fat.’ So the Messenger of Allaah ﷺ said: ‘And why is that?’ They said: ‘You forbade eating the meat of the sacrificial animals after three days.’ He said: ‘I only forbade you because of the people who came in need. So eat, store, and give in charity.’” And in the Sunan of Abu Daawud, Ibn Maajah, and Ahmad, from Nubayshah, who said that the Messenger of Allaah ﷺ said: “We had forbidden you from eating the meat of the sacrifices beyond three days so that it would suffice you all. But Allaah has now brought abundance, so eat, store, and seek reward (by giving from it in charity). Indeed, these days are days of eating, drinking, and remembering Allaah ‘azza wa jall.” Shaykh Al-Albaani said: “it is authentic.”

15 — For how many people does a sheep, a camel, and a cow suffice? A sheep suffices for a man and the members of his household. As for a camel and a cow, each suffices for seven people, due to the hadeeth of Jaabir رضي الله عنه, he said: “We slaughtered with the Messenger of Allaah ﷺ a camel on behalf of seven and a cow on behalf of seven.” Reported by Muslim. And from him (Jaabir), he said: “We went out with the Messenger of Allaah ﷺ declaring the Talbiyah for Hajj, and the Messenger of Allaah ﷺ commanded us to share in camels and cattle, every seven of us sharing in one camel.” Reported by Muslim. Ibn Qudaamah said in Al-Mughni: Issue: He said: “It is permissible for seven people to share and offer a camel or a cow as a sacrifice.” The summary of the matter is that it is permissible for seven people to share in sacrificing a camel or a cow, whether it is obligatory or voluntary, whether all of them intend nearness to Allaah, or some intend nearness to Allaah while others merely intend the meat. This is also the view of Ash-Shaafi‘i. Maalik said: “Sharing in the sacrificial animal is not permissible.” Abu Haneefah said: “It is permissible if all of them intend nearness to Allaah, but it is not permissible if some of them do not intend nearness to Allaah, because the sacrifice is one act, and it is not permissible for intentions of worship to differ within it.” Our evidence is what Jaabir narrated, he said: “The Messenger of Allaah ﷺ commanded us to share in camels and cattle, every seven of us sharing in one camel.” Reported by Muslim. 16 — What is forbidden for the one intending to offer a sacrifice? It is forbidden for him to take anything from his skin, hair, or nails, due to the hadeeth of Ummu Salamah that the Prophet ﷺ said: “When the ten (days of Dhul-Hijjah) begin, and one of you intends to offer a sacrifice, let him not remove anything from his hair or his skin.” Reported by Muslim. And in another narration: “When the ten (days) begin and he has a sacrificial animal which he intends to sacrifice, then let him not take anything from his hair, nor clip any of his nails.” An-Nawawi said in Sharh Muslim: The scholars differed regarding the one upon whom the first ten days of Dhul-Hijjah have entered and who intends to offer a sacrifice. Sa‘eed bin Al-Musayyib, Rabee‘ah, Ahmad, Ishaaq, Daawud, and some of the companions of Ash-Shaafi‘i said: It is forbidden for him to take anything from his hair or nails until he offers his sacrifice during the time of sacrifice. Ash-Shaafi‘i and his companions said: It is disliked with a dislike of Tazeeh (discouraged but not forbidden), and it is not unlawful. Abu Haneefah said: It is not disliked. Maalik said in one narration: It is not disliked. In another narration: It is disliked. And in another narration: It is forbidden in the case of a voluntary sacrifice, but not in an obligatory one. Those who held it to be forbidden used these ahaadeeth as evidence.

This was done in order to make it more stable and easier, so that the animal would not move its head and prevent the completion of the slaughter or cause harm. And this is more authentic than the report which mentions prohibition of doing so. It also contains evidence for the recommendation of laying down sheep for slaughter, and that they are not slaughtered while standing or kneeling, but rather while lying down, because that is more gentle to them. This is established in the narrations, and the Muslims are unanimously agreed upon it. The scholars and the practice of the Muslims are agreed that laying it down is on its left side, because it is easier for the slaughterer to take the knife with his right hand and hold the animal’s head with his left hand. 13 — Is facing the Qiblah required for slaughter? There is a difference of opinion. The correct view is that there is no evidence requiring it. The original ruling is permissibility, so if it is easy to face the Qiblah, it is good; if not, it is not required. And Allaah knows best. Ibn Rushd said in Bidaayah Al-Mujtahid: “As for facing the Qiblah with the slaughtered animal, some people considered it recommended, some permitted it, some obligated it, and some disliked not facing it. And it is an issue concerning which no explicit ruling has been stated, and the basic principle regarding it is permissibility unless evidence indicates that it is a condition. And there is nothing in the Sharee‘ah suitable to serve as a basis upon which this issue may be analogically compared. 14 — Is it better for the one offering sacrifice to slaughter it himself or delegate it? It is better for him to slaughter it himself, due to what is in the two Saheehs from Anas, he said: The Prophet ﷺ sacrificed two horned rams and slaughtered them with his own hand, mentioned the Name (of Allaah), said Takbeer, and placed his foot on their sides. However, it is permissible to appoint someone else. An-Nawawi said in Sharh Muslim: His statement: (He slaughtered them with his own hand) contains evidence that it is recommended for a person to undertake the slaughter of his sacrificial animal himself, and he should not appoint another to slaughter it except for a valid excuse. In that case, it is recommended that he witness its slaughter. If he appoints a Muslim to slaughter it on his behalf, that is permissible without any difference of opinion. End quote. And it is permissible to appoint another person to slaughter the Udhhiyah and the Hady on one’s behalf, due to what is reported in Saheeh Muslim from Jaabir رضي الله عنه in the long hadeeth describing the Hajj of the Prophet ﷺ, in which he said: “…Then he went to the place of sacrifice and slaughtered sixty-three with his own hand. Then he gave (the knife) to ‘Ali, and he slaughtered the remainder…”

Ibn Al-A‘raabi and others said that “al-amlah” means pure white, while al-Asma‘i said it is white mixed with some black, Abu Haatim said it is that whose whiteness is mixed with redness, some said it is black with redness over it, Al-Kisaai said it is that which has both black and white with the white being predominant, Al-Khattaabi said it is white whose wool contains layers of black, and Ad-Dawudi said it is that whose hair is mixed with black and white. And his statement: (horned) means that each of them had two good horns. The scholars said: it is recommended that the animal be horned. This hadith indicates the permissibility of offering sacrifice with more than one animal, and the recommendation of choosing a horned animal. The scholars are agreed on the permissibility of sacrificing an animal that was not created with horns. They differed regarding one with a broken horn: Ash-Shafi‘i, Abu Haneefah, and the majority permitted it, whether it bleeds or not, while Maalik disliked it if it bleeds and considered it a defect. They unanimously agreed on the recommendation of making it good and choosing the most complete (animal), and they unanimously agreed that the four defects mentioned in the hadith of Al-Baraa — which are illness, emaciation, clear lameness, and clear blindness — do not suffice for the sacrifice. Likewise, anything similar to them, or worse such as blindness, amputation of a leg, and the like, is not acceptable. This hadith of Al-Baraa was not recorded by Al-Bukhaari and Muslim in their Saheehs, but it is authentic, reported by Abu Daawud, At-Tirmidhi, An-Nasaai, and others among the authors of the Sunan with authentic and good chains. Ahmad bin Hanbal said: “What a good hadeeth it is.” And At-Tirmidhi said: “A hasan saheeh hadeeth.” And Allaah knows best. And as for his statement: (amlahayn), it indicates the recommendation of choosing a good and pleasing colour for the sacrificial animal, and they unanimously agreed upon this. Our companions said: the best of them is the white one, then the yellowish one, then the one whose whiteness is not pure, then the piebald one (al-balqaa), which is partly white and partly black, then the black one. His statement: (he slaughtered them with his own hand) indicates that it is recommended for a person to personally carry out the slaughter of his sacrificial animal, and he should not delegate its slaughter except for a valid excuse. If he does so, it is recommended that he witness its slaughter. If he appoints a Muslim to do it on his behalf, it is permissible without disagreement. If he appoints a People of the Book, it is disliked as a discouragement (dislike of tanzeeh), but it is still valid and the sacrifice counts on behalf of the one who appointed him. This is our position and the position of all scholars, except Maalik in one of the two narrations from him, where he did not permit it. It is also permissible to appoint a child or a menstruating woman, but appointing a child is disliked, and regarding dislike of appointing a menstruating woman there are two views. Our companions said: a menstruating woman is more appropriate for appointment than a child, and a child is better than a person of the Book. Our companions also said: it is preferable for the one who appoints someone to appoint a knowledgeable Muslim in the rulings of slaughter and sacrifices, because he is more aware of their conditions and Sunnah. And Allaah knows best. His statement: (he made tasmiyah) contains proof of mentioning the Name (of Allaah) upon the sacrificial animal and all slaughtered animals, and this is agreed upon. However, is it a condition or recommended? There is a difference of opinion which has already been clarified in the Book of Hunting. His statement: (and he said Takbeer) contains the recommendation of combining Takbeer with the Tasmiyah, so one says: “Bismillaah, Allaahu Akbar.” His statement: (and he placed his foot on its sides) means the side of the neck, which is its side.

﴿ وَلَا تَأْكُلُوا مِمَّا لَمْ يُذْكَرِ اسْمُ اللَّهِ عَلَيْهِ وَإِنَّهُ لَفِسْقٌ ۗ وَإِنَّ الشَّيَاطِينَ لَيُوحُونَ إِلَىٰ أَوْلِيَائِهِمْ لِيُجَادِلُوكُمْ ۖ وَإِنْ أَطَعْتُمُوهُمْ إِنَّكُمْ لَمُشْرِكُونَ ﴾ ““And do not eat of that upon which the Name of Allaah has not been mentioned, for indeed it is sin. And indeed the devils inspire their allies to argue with you. And if you obey them, then indeed you would be مشرِكون (polytheists).” [Al-An‘aam: 118-121] In Saheeh al-Bukhaari, from Raafi‘ bin Khadeej رضي الله عنه, he said: We were with the Prophet ﷺ at Dhu’l-Hulayfah in Tihaamah, and we obtained some sheep and camels, then the people hurried and placed the cooking pots over them (to cook the meat). Then the Messenger of Allaah ﷺ came and ordered that the pots be overturned. Then he equated (compensated) ten sheep for a camel. Then a camel broke loose and fled, and there was no one among the people except that they had some light horses. A man shot it with an arrow and stopped it. Then the Messenger of Allaah ﷺ said: “Indeed, these animals sometimes act like wild beasts. So whatever gets out of your control among them, then do with it like this.” Then Jadiyy said: O Messenger of Allaah, we hope or we fear that we may meet the enemy tomorrow and we do not have knives with us. Shall we slaughter with reeds (canes)? He replied: “Hurry, or sharpen it, whatever causes the blood to flow, and mention the Name of Allaah over it, then eat it. But do not use teeth or nails. I will explain to you why: as for the tooth, it is bone, and as for the nail, it is the knife of the Ethiopians.” 11 — If he forgets to mention the Name (of Allaah), what is the ruling? The ruling is that it is not permissible to eat the slaughtered animal upon which the Name of Allaah was not mentioned, due to the statement of Allaah: ﴿ وَلا تَأْكُلُوا مِمَّا لَمْ يُذْكَرِ اسْمُ اللَّهِ عَلَيْهِ وَإِنَّهُ لَفِسْقٌ وَإِنَّ الشَّيَاطِينَ لَيُوحُونَ إِلَىٰ أَوْلِيَائِهِمْ لِيُجَادِلُوكُمْ وَإِنْ أَطَعْتُمُوهُمْ إِنَّكُمْ لَمُشْرِكُونَ ﴾ ‘And do not eat of that upon which the Name of Allaah has not been mentioned, for indeed it is sin. And indeed the devils inspire their allies to argue with you. And if you obey them, then indeed you would be مشرِكون (polytheists).’ [Al-An‘aam: 121] Shaykh Al-‘Uthaymeen رحمه الله said in Ahkaam al-Udhhiyah: “If the Name of Allaah is not mentioned upon it, then it is not lawful, due to His statement: ﴿ وَلا تَأْكُلُوا مِمَّا لَمْ يُذْكَرِ اسْمُ اللَّهِ عَلَيْهِ وَإِنَّهُ لَفِسْقٌ وَإِنَّ الشَّيَاطِينَ لَيُوحُونَ إِلَىٰ أَوْلِيَائِهِمْ لِيُجَادِلُوكُمْ وَإِنْ أَطَعْتُمُوهُمْ إِنَّكُمْ لَمُشْرِكُونَ ﴾ ‘And do not eat of that upon which the Name of Allaah has not been mentioned, for indeed it is sin. And indeed the devils inspire their allies to argue with you. And if you obey them, then indeed you would be مشرِكون (polytheists).’ [Al-An‘aam: 121] There is no difference between one who leaves the Name of Allaah deliberately, out of knowledge, or out of forgetfulness or ignorance, due to the generality of the verse. And because the Prophet ﷺ made the Tasmiyah a condition for permissibility, and a condition is not dropped due to forgetfulness or ignorance.” 12 — How is the Udhhiyah positioned at the time of slaughter and its description? It is placed on its left side, and the slaughterer places his foot on its side, sharpens his blade, mentions the Name (of Allaah), and slaughters it. If it is possible to face it towards the Qiblah, then that is better; otherwise it is not a condition. This is based on what is in the two Saheehs from Anas رضي الله عنه: The Prophet ﷺ sacrificed two horned, white-and-black rams. He slaughtered them with his own hand, mentioned the Name of Allaah, said Takbeer, and placed his foot on their sides. An-Nawawi said in Sharh Muslim: His statement: (The Prophet ﷺ sacrificed two horned, white-and-black rams. He slaughtered them with his own hand, mentioned the Name (of Allaah), said Takbeer, and placed his foot on their sides.)

As for its time, he should slaughter it after performing the prayer with the Imaam, and at that point it suffices by consensus.” Ibn Al-Mundhir said: “They unanimously agreed that it is not permissible before the appearance of dawn on the Day of Sacrifice.” He also said: “The days for slaughtering the Udhhiyah are the Day of Sacrifice and the three Days of Tashreeq. This is our madhhab. This was also the view of ‘Ali bin Abi Taalib, Jubayr ibn Mut‘im, ‘Abdullaah bin ‘Abbaas, ‘Ataa bin Abi Rabaah, Al-Hasan Al-Basri, ‘Umar bin ‘Abdil-‘Azeez, Sulaymaan bin Muusa Al-Asdi — the faqeeh (jurist) of the people of Shaam, Makhuul and Daawud Adh-Dhaahiri.” An-Nawawi declared weak the hadeeth: “As for the hadith narrated by Al-Bayhaqi from Abu Hurayrah رضي الله عنه from the Prophet ﷺ: ‘All the days of Tashreeq are days of slaughter,’ then it is weak, and its chain revolves around Mu‘aawiyah bin Yahyaa As-Sadafi.” “As for the answer to their claim that there is consensus that it is restricted to two days, it is not as they said. Rather, we have already reported from a group (of scholars) that it is limited to one day.” End quote. 9 — What should be said when slaughtering the Udhhiyah? It is established in the two Saheehs (Saheeh al-Bukhaari and Saheeh Muslim) from Anas bin Maalik رضي الله عنه, that: The Prophet ﷺ sacrificed two white-and-black, horned rams. He slaughtered them with his own hand, mentioned the Name of Allaah, said Takbeer, and placed his foot on their sides. An-Nawawi said in Sharh Muslim: “His statement ‘and he said the Name (of Allaah)’ contains proof for the obligation of mentioning the Name of Allaah over sacrificial animals and all slaughtered animals. There is consensus on this, but whether it is a condition or recommended is a matter of difference, as previously explained in the Book of Hunting.” “And his saying ‘and he said Takbeer’ contains the recommendation of combining Takbeer with the Tasmiyah, so one says: ‘Bismillaah, Allaahu Akbar.’” It is also established in Saheeh Muslim from ‘Aaishah bint Abi Bakr رضي الله عنها: “The Messenger of Allaah ﷺ ordered a horned ram that walked in black, lay in black, and looked in black, then it was brought to him so that he could sacrifice it. He said: ‘O ‘Aaishah, bring the knife.’ Then he said: ‘Sharpen it with a stone.’ She did so. Then he took it, took the ram, laid it down, and slaughtered it. Then he said: ‘Bismillaah. Allaahumma taqabbal min Muhammad wa Aali Muhammad wa min Ummati Muhammad.’ Then he sacrificed it.” Meaning: “In the Name of Allaah. O Allaah, accept from Muhammad, the family of Muhammad, and the Ummah of Muhammad.” An-Nawawi said: “This hadeeth contains evidence for the recommendation that the one offering sacrifice should say at the time of slaughter, along with the Tasmiyah and Takbeer: ‘O Allaah, accept from me.’” 10 — The ruling of mentioning the Name (of Allaah) over the slaughtered animal, whether Udhhiyah or otherwise? Saying the Name of Allaah is obligatory. Allaah the Most High said: ﴿ وَكُلُوا مِمَّا ذُكِرَ اسْمُ اللَّهِ عَلَيْهِ إِنْ كُنْتُمْ بِآيَاتِهِ مُؤْمِنِينَ ﴾ “And eat of that upon which the Name of Allaah has been mentioned, if you truly believe in His Signs.” ﴿ وَمَا لَكُمْ أَلَّا تَأْكُلُوا مِمَّا ذُكِرَ اسْمُ اللَّهِ عَلَيْهِ وَقَدْ فَصَّلَ لَكُمْ مَا حَرَّمَ عَلَيْكُمْ إِلَّا مَا اضْطُرِرْتُمْ إِلَيْهِ وَإِنَّ كَثِيرًا لَيُضِلُّونَ بِأَهْوَائِهِمْ بِغَيْرِ عِلْمٍ إِنَّ رَبَّكَ هُوَ أَعْلَمُ بِالْمُعْتَدِينَ ﴾ “And why should you not eat of that upon which the Name of Allaah has been mentioned, while He has already made clear to you what He has forbidden to you—except that to which you are compelled. And indeed many lead (others) astray by their desires without knowledge. Indeed, your Lord is most knowing of the transgressors.” ﴿ وَذَرُوا ظَاهِرَ الْإِثْمِ وَبَاطِنَهُ ۚ إِنَّ الَّذِينَ يَكْسِبُونَ الْإِثْمَ سَيُجْزَوْنَ بِمَا كَانُوا يَقْتَرِفُونَ ﴾ “And leave (both) open and secret sin. Verily, those who commit sin will be recompensed for what they used to earn.”

7 — If a Defect Occurs After It Has Been Designated as an Udhhiyah, Does It Still Suffice? Ibn Qudaamah said in Al-Mughni: “Issue: He said: ‘If he designates it as an Udhhiyah while it is sound, then it becomes defective while in his possession, he should slaughter it, and it will count as an Udhhiyah.’” The summary of the matter is that when a person designates a sacrificial animal that is healthy and free from defects, and then a defect occurs in it which would ordinarily prevent validity, he should nevertheless slaughter it, and it will suffice for him. This was narrated from ‘Ataa bin Abi Rabaah, Al-Hasan Al-Basri, An-Nakha‘i, Az-Zuhri, Ath-Thawri, Maalik bin Anas, Ash-Shaafi‘i, and Ishaaq bin Raahawayh. The scholars of opinion (the Hanafis) said: “It does not suffice, because the Udhhiyah is obligatory according to them, and one is not absolved of it except by shedding its blood while it is sound, just as if he had made it obligatory upon himself and then specified a particular animal which later became defective. Our evidence is what was narrated by Abu Sa‘eed, who said: ‘We purchased a ram to sacrifice, and a wolf injured part of its tail. We asked the Prophet ﷺ about it, and he commanded us to sacrifice it.’ Reported by Ibn Maajah.” “And because it is a defect that occurred after the sacrifice had become obligatory, it does not prevent validity, just as if a defect occurred due to the process of slaughtering itself. And we do not concede that it is an obligation in one’s liability (dhimmah). Rather, the obligation became attached to that specific animal.” However: “If it became defective due to his own action, then he must replace it.” This is also the view of Ash-Shaafi‘i. 8 — When Does the Time for Slaughter Begin, and How Many Days Does It Last? The time for slaughter begins after the Imaam’s ‘Eed prayer, or after the amount of time in which the prayer would ordinarily be performed. A sacrifice offered before that does not suffice. The time continues until the end of the three days of Tashreeq, upon the correct view. It is established in Saheeh Al-Bukhaari and Saheeh Muslim from Al-Baraa bin ‘Aazib that he said: “The Prophet ﷺ delivered a sermon to us on the Day of Sacrifice and said: ‘Indeed, the first thing we begin with on this day is that we pray, then we return and slaughter. Whoever does that has followed our Sunnah. Whoever slaughters before praying, it is merely meat he has hastened to provide for his family and is not part of the sacrificial rite in any way.’” Then Abu Burdah bin Niyaar, my maternal uncle, stood and said: “O Messenger of Allaah, I slaughtered before I prayed, and I have a jadha‘ah which is better than a musinnah.” The Prophet ﷺ said: “Make it take its place,” or he said: “Slaughter it, but no jadha‘ah will suffice for anyone after you.” In the two Saheehs, from Jundub Al-Bajali: “I witnessed the Messenger of Allaah ﷺ pray on the Day of Adhaa, then he delivered a sermon and said: ‘Whoever slaughtered before the prayer should repeat it in its place, and whoever has not slaughtered, let him slaughter in the Name of Allaah.’” Likewise in the two Saheehs, from Anas bin Maalik, who said that the Messenger of Allaah ﷺ said on the Day of Sacrifice: “Whoever slaughtered before the prayer should do it again.” A man then stood and said: “O Messenger of Allaah, this is a day on which meat is greatly desired,” and he mentioned some of his neighbours, as though the Messenger of Allaah ﷺ accepted his excuse. (He then said): “I have a jadha‘ah which is dearer to me than two sheep for meat. May I slaughter it?” The Prophet ﷺ granted him permission. (Anas) said: “I do not know whether that concession applied to anyone besides him or not.” Then the Messenger of Allaah ﷺ proceeded to two rams and slaughtered them, and the people went to some small sheep and they distributed it among themselves, or he said: they took it in portions. An-Nawawi said: “Chapter of its time:

6 — Defects That Prevent the Udhhiyah from Being Valid It is reported in the Sunan of Abu Daawud, An-Nasaai, Ibn Maajah, and in the Musnad of Ahmad, from ‘Ubayd bin Fayruuz, who said: I asked Al-Baraa bin ‘Aazib: “What is not permissible in sacrificial animals?” He replied: “The Messenger of Allaah ﷺ stood among us — and my fingers were shorter than his fingers and my fingertips shorter than his fingertips — and said: ‘Four are not permissible in sacrificial animals: the one-eyed animal whose defect is obvious, the sick animal whose sickness is obvious, the lame animal whose lameness is obvious, and the emaciated animal that has no marrow.’” Shaykh Al-Albaani said: “it is authentic.” Ibn Qudaamah said in Al-Mughni: “It is obligatory to avoid in sacrificial animals: the one-eyed animal whose defect is obvious, the emaciated animal that has no marrow, the lame animal whose lameness is obvious, the sick animal whose recovery is not hoped for, and the mutilated animal whose ear or horn has lost most of it. As for the first four defects, we are unaware of any disagreement among the people of knowledge that they prevent the sacrifice from being valid, due to what Al-Baraa reported, he said: “The prophet صلى الله عليه وسلم stood among us, then he said: ‘Four are not permissible in sacrificial animals: the one-eyed animal whose defect is obvious, the sick animal whose sickness is obvious, the lame animal whose lameness is obvious, and the emaciated animal that has no marrow.’” Reported by Abu Daawud and An-Nasaai. The Meaning of the One-Eyed Animal “The one-eyed animal whose defect is obvious is the one whose eye has sunk in and been lost.” This is because the eye is a desirable and valued organ. However: “If there is whiteness in the eye but the eye itself has not been lost, then sacrificing it is permissible, because its defect is not obvious and this does not diminish its meat.” The Emaciated Animal “The emaciated animal that has no marrow is the extremely thin animal whose bones contain no marrow due to its severe weakness.” The word naqiy refers to marrow. The poet said: “They do not endure hard work once they have lost their marrow, so long as marrow remains in a joint or an eye.” Such an animal is not valid for sacrifice because: “It contains no meat; rather, it is merely bones gathered together.” The Lame Animal “The lame animal whose lameness is obvious is the one afflicted with severe lameness.” Its lameness prevents it from keeping up with the flock when grazing. The other animals reach the pasture before it and consume it, causing it to lag behind and lose weight. However: “If the lameness is slight and does not lead to this condition, then the sacrifice is valid.” The Sick Animal “The sick animal whose recovery is not hoped for is one afflicted with a disease from which recovery is no longer expected.” This is because such illness causes a substantial reduction in its meat and value. And what is in the hadeeth — ‘the sick animal whose sickness is obvious,’ meaning the one upon which the effects of illness are clearly visible.” Statement of An-Nawawi An-Nawawi said in Al-Majmuu‘: “The scholars are unanimously agreed that the blind animal is not valid, and likewise the one-eyed animal whose defect is obvious, the lame animal whose lameness is obvious, the sick animal whose sickness is obvious, and the emaciated animal, while they differed regarding the animal whose horn is completely absent or broken. Our madhhab is that it is valid.” Maalik bin Anas said: “If the horn is broken and bleeding, it is not valid; otherwise, it is valid.” End quote.

“Our madhhab and the madhhab of the majority is that the most virtuous types are: the camel, then the cow, then sheep, then goats.” Maalik held that sheep are better because their meat is more pleasant. The proof of the majority is that a camel suffices for seven people, and likewise a cow, whereas a sheep only suffices for one person by consensus. This indicates the superiority of the camel and the cow. The Maalikis differed regarding what comes after sheep. It was said that camels are superior to cattle, and it was also said that cattle are superior to camels, and this is the more famous view among them. The scholars are unanimously agreed upon the recommendation of choosing an animal that is fat and of good quality. They differed concerning fattening the animal. Our madhhab and the madhhab of the majority hold that it is recommended. In Saheeh Al-Bukhaari, Abu Umaamah Al-Baahili said: “We used to fatten the sacrificial animals, and the Muslims used to fatten them.” 5 — The Minimum Age That Suffices for the Udhhiyah The age that suffices is: A jadha‘ from sheep — six months old. A thaniyy from goats — one year old. A thaniyy from cattle — two years old. A thaniyy from camels — five years old. This is due to what is reported in Saheeh Muslim from Jaabir bin ‘Abdillaah, who said that the Messenger of Allaah ﷺ said: “Do not slaughter except a musinnah, unless it becomes difficult for you, in which case slaughter a jadha‘ from the sheep.” An-Nawawi said regarding this hadeeth: “His statement ﷺ, ‘Do not slaughter except a musinnah unless it becomes difficult for you, in which case slaughter a jadha‘ from the sheep’: The scholars said: A musinnah is the thaniyy from every type of camel, cattle, and sheep, and anything older than that. This is an explicit proof that a jadha‘ from other than sheep is not valid under any circumstance. This is a matter of consensus according to what Al-Qaadhi ‘Iyaad transmitted. Al-‘Abdari and others among our companions narrated from Al-Awzaa‘i that he said: A jadha‘ from camels, cattle, goats, and sheep is valid, and this was also narrated from ‘Ataa. As for the jadha‘ from sheep, then our madhhab and the madhhab of all the scholars is that it is valid, whether a higher-aged animal is available or not.”

Among those who held this view were Abu Bakr As-Siddeeq, ‘Umar bin Al-Khattaab, Bilaal, Abu Mas‘uud Al-Badri, Sa‘eed bin Al-Musayyib, ‘Ataa, ‘Alqamah, Al-Aswad, Maalik, Ahmad, Abu Yuusuf, Ishaaq, Abu Thawr, Al-Muzani, Daawud, and Ibn Al-Mundhir.” End quote. Note As for the hadeeth of Abu Hurayrah رضي الله عنه: “Whoever finds the means to offer a sacrifice but does not do so, then let him not come near our place of prayer.” Reported by Ibn Maajah and Al-Bayhaqi. This hadeeth is weak. An-Nawawi said in Al-Majmuu‘: “It was narrated by Al-Bayhaqi and others, and it is weak. Al-Bayhaqi relayed from At-Tirmidhi that the correct view is that it is mawquuf upon Abu Hurayrah (i.e., it is his statement and not established as a statement of the Prophet ﷺ).” 3 — It Is a Condition That the Udhhiyah Be from the Livestock Animals (Baheemah Al-An‘aam) Allaah ‘azza wa jall said: ﴿ يَا أَيُّهَا الَّذِينَ آمَنُوا أَوْفُوا بِالْعُقُودِ ۚ أُحِلَّتْ لَكُمْ بَهِيمَةُ الْأَنْعَامِ إِلَّا مَا يُتْلَىٰ عَلَيْكُمْ غَيْرَ مُحِلِّي الصَّيْدِ وَأَنْتُمْ حُرُمٌ ۗ إِنَّ اللَّهَ يَحْكُمُ مَا يُرِيدُ ﴾ “O you who believe! Fulfil (your) obligations. Lawful to you (for food) are all the beasts of cattle except that which will be announced to you (herein), game (also) being unlawful when you assume Ihraam for Hajj or ‘Umrah. Verily, Allaah commands that which He wills.” [Al-Maaidah: 1] Ibn Qudaamah said in Al-Mughni: “Other than the livestock animals does not suffice for the Udhhiyah.” He then said: “They are the camels, cattle, and sheep.” An-Nawawi said in his explanation of Saheeh Muslim: “The scholars are unanimously agreed that the sacrifice is not valid with anything other than camels, cattle, and sheep, except for what Ibn Al-Mundhir narrated from Al-Hasan bin Saalih, who said that it is permissible to offer a wild cow on behalf of seven people and a gazelle on behalf of one.” Muhammad bin Saalih Al-‘Uthaymeen said in Ahkaam Al-Udhhiyah wa Adh-Dhakaah (1/4): “The first condition is that it be from the livestock animals, namely camels, cattle, and sheep, whether sheep or goats, due to the Statement of Allaah the Most High: ﴿ وَلِكُلِّ أُمَّةٍ جَعَلْنَا مَنْسَكًا لِيَذْكُرُوا اسْمَ اللَّهِ عَلَىٰ مَا رَزَقَهُمْ مِنْ بَهِيمَةِ الْأَنْعَامِ فَإِلَٰهُكُمْ إِلَٰهٌ وَاحِدٌ فَلَهُ أَسْلِمُوا ۗ وَبَشِّرِ الْمُخْبِتِينَ ﴾ ‘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 provided for them. And your Ilaah is One Ilaah, so submit to Him Alone, and give glad tidings to the humble.’ [Al-Hajj: 34] Baheemah Al-An‘aam are camels, cattle, and sheep. This is the well-known understanding among the Arabs, and it was stated by Al-Hasan, Qataadah, and others.” 4 — Which Is Better for the Udhhiyah: Camels, Cattle, or Sheep? The best is the camel, then the cow, then the sheep. This applies when one person offers the sacrifice alone. As for taking a share in a camel or a cow, then a sheep is better, because he offers its blood independently, and this is more virtuous. Ibn Qudaamah said in Al-Mughni: “The most virtuous sacrificial animal is a camel, then a cow, then a sheep, then a share in a cow.” This was also the view of Abu Haneefah and Ash-Shaafi‘i. Maalik bin Anas said: “The most virtuous is a jadha‘ (young sheep), then a cow, then a camel.” His evidence was that the Prophet ﷺ sacrificed two rams, and he would only do what is most virtuous. وَلو عَلِمَ اللهُ خَيْرًا مِنْهُ لَقَدَى بهِ إسْحَاقَ . “And our evidence is the statement of the Prophet ﷺ regarding Jumu‘ah: ‘Whoever goes in the first hour, it is as though he has offered a camel; whoever goes in the second hour, it is as though he has offered a cow; whoever goes in the third hour, it is as though he has offered a ram; whoever goes in the fourth hour, it is as though he has offered a chicken; and whoever goes in the fifth hour, it is as though he has offered an egg.’” An-Nawawi said in his explanation of Saheeh Muslim:

1 — The Legislation of the Udhhiyah Ibn Qudaamah said in Al-Mughni: “The basis for the legislation of the Udhhiyah is the Book, the Sunnah, and consensus (Ijmaa‘).” As for the Book, then it is the Statement of Allaah, the Most Perfect: ﴿ فَصَلِّ لِرَبِّكَ وَانْحَرْ ﴾ “So pray to your Lord and sacrifice (to Him only).” [Al-Kawthar: 2] Some of the scholars of Tafseer said: What is intended by it is the Udhhiyah after the ‘Eid prayer. As for the Sunnah, then it is what was narrated from Anas bin Maalik, who said: “The Prophet ﷺ offered as sacrifice two horned, white-and-black rams. He slaughtered them with his own hand, mentioned the Name of Allaah, said the Takbeer, and placed his foot upon their sides.” Agreed upon. Al-Amlah refers to that which contains both white and black colouring, with its whiteness being predominant, as stated by Al-Kisaai. Ibn Al-A‘raabi said: “It is that which is pure white.” The poet said: Until the head became covered with a grey veil, White-haired — neither intensely black nor speckled. And the Muslims have unanimously agreed upon the legislation of the Udhhiyah. Muhammad bin Saalih Al-‘Uthaymeen said in Ahkaam Al-Udhhiyah wa Adh-Dhakaah (1/1): “The Udhhiyah is that which is slaughtered from the livestock animals during the days of ‘Eid Al-Adhaa because of the ‘Eid, seeking nearness to Allaah ‘azza wa jall. It is among the legislated symbols of Islaam, established by the Book of Allaah, the Sunnah of His Messenger ﷺ, and the consensus of the Muslims.” Allaah the Most High said: ﴿ فَصَلِّ لِرَبِّكَ وَانْحَرْ ﴾ “So pray to your Lord and sacrifice (to Him only).” And He said: ﴿ قُلْ إِنَّ صَلَاتِي وَنُسُكِي وَمَحْيَايَ وَمَمَاتِي لِلَّهِ رَبِّ الْعَالَمِينَ ۝ لَا شَرِيكَ لَهُ وَبِذَٰلِكَ أُمِرْتُ وَأَنَا أَوَّلُ الْمُسْلِمِينَ ﴾ “Say: Verily, my prayer, my sacrifice, my living, and my dying are for Allaah, the Lord of all that exists. He has no partner. And of this I have been commanded, and I am the first of the Muslims.” [Al-An‘aam: 162–163] The word nusuk here means slaughtering, as stated by Sa‘eed bin Jubayr. It was also said that it refers to all acts of worship, including slaughtering, and this meaning is more comprehensive. Allaah the Most High also said: ﴿ وَلِكُلِّ أُمَّةٍ جَعَلْنَا مَنْسَكًا لِيَذْكُرُوا اسْمَ اللَّهِ عَلَىٰ مَا رَزَقَهُمْ مِنْ بَهِيمَةِ الْأَنْعَامِ ۗ فَإِلَٰهُكُمْ إِلَٰهٌ وَاحِدٌ فَلَهُ أَسْلِمُوا ۗ وَبَشِّرِ الْمُخْبِتِينَ ﴾ “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 provided for them. And your Ilaah is One Ilaah, so you must submit to Him Alone. And give glad tidings to the humble.” [Al-Hajj: 34] In Saheeh Al-Bukhaari and Saheeh Muslim, from Anas bin Maalik رضي الله عنه: “The Prophet ﷺ offered as sacrifice two white-and-black rams. He slaughtered them with his own hand, mentioned the Name of Allaah and said the Takbeer, and placed his foot upon their sides.” And from ‘Abdullaah bin ‘Umar رضي الله عنهما: “The Prophet ﷺ remained in Al-Madeenah for ten years offering the Udhhiyah.” Reported by Ahmad and At-Tirmidhi, who said: “Hadeeth hasan.” And from ‘Uqbah bin ‘Aamir رضي الله عنه: “The Prophet ﷺ distributed sacrificial animals among his Companions. A young sheep fell to the share of ‘Uqbah, so he said: ‘O Messenger of Allaah, only a young sheep has come to me.’ He replied: ‘Offer it as a sacrifice.’” Reported by Al-Bukhaari and Muslim. 2 — The Ruling of the Udhhiyah Ibn Qudaamah said: “The Udhhiyah is a Sunnah. It is not befitting for one who is able to perform it to abandon it. The majority of the people of knowledge hold that the Udhhiyah is sunnah muakkadah (an emphasized Sunnah) and is not obligatory.” An-Nawawi said in Al-Majmuu‘: “We have mentioned that our madhhab is that it is an emphasized Sunnah for the one who possesses means, and it is not obligatory upon him. This is the view of the majority of the scholars.

Introduction بسم الله الرحمن الرحيم. Indeed, all praise is for Allaah. We praise Him, seek His aid, and seek His forgiveness. We seek refuge with Allaah from the evils of our own selves and from the evil consequences of our deeds. Whomever Allaah guides, none can misguide him; and whomever He leaves astray, none can guide him. I bear witness that none has the right to be worshipped except Allaah alone, having no partner, and I bear witness that Muhammad is His slave and Messenger ﷺ. ﴿ يَا أَيُّهَا النَّاسُ اتَّقُوا رَبَّكُمُ الَّذِي خَلَقَكُمْ مِنْ نَفْسٍ وَاحِدَةٍ وَخَلَقَ مِنْهَا زَوْجَهَا وَبَثَّ مِنْهُمَا رِجَالًا كَثِيرًا وَنِسَاءً ۚ وَاتَّقُوا اللَّهَ الَّذِي تَسَاءَلُونَ بِهِ وَالْأَرْحَامَ ۚ إِنَّ اللَّهَ كَانَ عَلَيْكُمْ رَقِيبًا ﴾ “O mankind! Be dutiful to your Lord, Who created you from a single person (Adam), and from him He created his wife [Hawwaa], and from them both He created many men and women; and fear Allaah through Whom you demand your mutual (rights), and (do not cut the relations of) the wombs (kinship). Surely, Allaah is Ever an All-Watcher over you.” [An-Nisaa: 1] ﴿ يَا أَيُّهَا الَّذِينَ آمَنُوا اتَّقُوا اللَّهَ حَقَّ تُقَاتِهِ وَلَا تَمُوتُنَّ إِلَّا وَأَنْتُمْ مُسْلِمُونَ ﴾ “O you who believe! Fear Allaah (by doing all that He has ordered and by abstaining from all that He has forbidden) as He should be feared. [Obey Him, be thankful to Him, and remember Him always], and die not except in a state of Islaam (as Muslims) with complete submission to Allaah.” [Aal ‘Imraan: 102] ﴿ يَا أَيُّهَا الَّذِينَ آمَنُوا اتَّقُوا اللَّهَ وَقُولُوا قَوْلًا سَدِيدًا ۝ يُصْلِحْ لَكُمْ أَعْمَالَكُمْ وَيَغْفِرْ لَكُمْ ذُنُوبَكُمْ ۗ وَمَنْ يُطِعِ اللَّهَ وَرَسُولَهُ فَقَدْ فَازَ فَوْزًا عَظِيمًا ﴾ “O you who believe! Keep your duty to Allaah and fear Him, and speak (always) the truth. He will direct you to do righteous good deeds and will forgive you your sins. And whosoever obeys Allaah and His Messenger ﷺ, he has indeed achieved a great achievement.” [Al-Ahzaab: 70–71] Ammaa ba’d: Indeed, the best speech is the Book of Allaah, and the best guidance is the guidance of Muhammad ﷺ. The worst of affairs are the newly invented matters, and every innovation is misguidance. Ammaa ba’d: These are rulings related to the Udhhiyah and the one offering it. I have written them in order to benefit myself first, then my Muslim brothers. Indeed, the reward of the Udhhiyah is tremendous. The Prophet ﷺ offered sacrifices, and he is our example and our role model. May the Salawaat of my Lord and His Salaams be upon him. Therefore, in following his example ﷺ, whoever possesses sufficient wealth should not withhold from himself this reward, nor from providing ease and happiness for his children and those under his care. The more valuable and well-fattened the sacrificial animal is, the greater and more immense the reward. In this treatise are a number of issues which I have mentioned. We ask Allaah to benefit me through them and to benefit my Muslim brothers through them. Aameen. It was written after Dhuhr on Yawm As-Sabt, the 17th of the sacred month of Dhul-Qa‘dah, in the year 1440.