IN THE NAME OF ALLAH, THE MOST GRACIOUS, THE MOST MERCIFUL
BEING THE FOURTH SERMON FOR THE MONTH OF DHUL-QA’DAH: DATED 23/11/1445 AH (MAY 31, 2024)
TITLE: THE SACRIFICE: ITS LEGITIMACY, RULINGS, AND TYPES
FIRST SERMON
All praise is due to Allah, the Lord of all worlds, who has prescribed for His servants to draw near to Him by slaughtering sacrifices during the days of Eid, the greatest days of this world. He has associated the act of sacrifice with prayer, saying: (فَصَلِّ لِرَبِّكَ وَانْحَر) {So pray to your Lord and sacrifice [to Him alone]} [Al-Kawthar: 2]. We praise Him and thank Him for the blessing of this ritual. I bear witness that there is no god but Allah alone, with no partner, the One of great bounty. I bear witness that our Prophet Muhammad is His servant and Messenger. May Allah’s peace and blessings be upon him, his family, and his companions.
To proceed:
Fear Allah, O Muslims, as He should be feared, and hasten to His forgiveness and pleasure. Beware of what causes His anger. Indeed, the believer is one who fears Allah and is conscious of Him. Allah, the Exalted, says: (يَاأَيُّهَا الَّذِينَ آمَنُوا اتَّقُوا اللَّهَ وَآمِنُوا بِرَسُولِهِ يُؤْتِكُمْ كِفْلَيْنِ مِنْ رَحْمَتِهِ وَيَجْعَلْ لَكُمْ نُورًا تَمْشُونَ بِهِ وَيَغْفِرْ لَكُمْ وَاللَّهُ غَفُورٌ رَحِيمٌ) {O you who have believed, fear Allah and believe in His Messenger; He will [then] give you a double portion of His mercy and make for you a light by which you will walk and forgive you; and Allah is Forgiving and Merciful} [Al-Hadid: 28].
Brothers in faith, Allah has prescribed for us on the Day of Sacrifice to offer from our wealth a sacrifice to be slaughtered as an act of drawing near to Him, so that we may attain great reward from Him, the Exalted. For a Muslim to earn the reward of this blessed worship, he should know the rulings related to this ritual. Hence, the topic of our sermon today revolves around: The Sacrifice: Its Legitimacy, Rulings, and Types.
Dear listeners, may Allah have mercy on you, know that the sacrifice is the name given to what is slaughtered from livestock on the Day of Sacrifice and the days of Tashreeq (three days after the day of eid) with the intention of drawing near to Allah, the Exalted. Scholars have differed on the ruling of sacrifices; some say it is obligatory, while others say it is a confirmed/emphasized Sunnah, and it is disliked for a capable person to leave it. The majority of scholars among the Companions and the Tabi’een hold that it is a confirmed Sunnah for the affluent and not obligatory. This view is held by Imam Malik, Al-Shafi’i, and the two companions of Abu Hanifa – Abu Yusuf and Muhammad ibn al-Hasan al-Shaybani. Al-Nawawi said in Al-Majmuu’: “Our school of thought is that it is a confirmed Sunnah for the affluent, and it is not obligatory. This is also the opinion of most scholars, including Abu Bakr al-Siddiq, Umar ibn al-Khattab, Bilal, Abu Mas’ud al-Badri, Sa’id ibn al-Musayyib, ‘Ataa, ‘Alqamah, Al-Aswad, Malik, Ahmad, Abu Yusuf, Ishaq, Abu Thawr, Al-Muzani, Dawud, and Ibn al-Mundhir” (See: Al-Majmuu’ Sharh al-Muhadhdhab, 8/385).
They supported this with narrations such as that reported by Ahmad from Ali ibn al-Husayn, may Allah be pleased with them, from Abu Rafi’ that the Messenger of Allah (peace and blessings be upon him) used to buy two fat white rams with horns. When he delivered a sermon and prayed, he would slaughter one of the rams himself with a knife, then say: “O Allah, this is for my entire ummah, those who testify to Your Oneness and to my conveying [the message].” Then he would bring the other and slaughter it, saying: “O Allah, this is for Muhammad and the family of Muhammad.” He would then feed both to the poor and eat from them himself and with his family. We remained for years- Allah has spared us from debt and hardship- without any of the Hashimites offering a sacrifice” (Reported by Al-Hakim in “Al-Mustadrak” and he said: This is a hadith with a correct chain of narration but they [Bukhari and Muslim] did not include it).
The indication from this hadith is that the Prophet’s (peace and blessings be upon him) sacrifice on behalf of his ummah and his family suffices for everyone who does not offer a sacrifice, whether they are able or unable.
And it was narrated by Muslim from Sa’id ibn al-Musayyib, from Umm Salama, that the Prophet (peace and blessings be upon him) said: “When you see the new moon of Dhul-Hijjah, and one of you intends to offer a sacrifice, let him refrain from [cutting] his hair and nails.” The indication from the hadith is that the Prophet (peace and blessings be upon him) made the action conditional on the intention, and an obligatory act is not made conditional on intention. This implies that it is not obligatory.
Ibn Kathir, the author of Tafsir al-Qur’an al-‘Azim, narrated in his book “Musnad al-Faruq Amir al-Mu’minin Abi Hafs Umar ibn al-Khattab Radiyallahu ‘anhu wa Aqwaluhu ala Abwab al-‘Ilm” with a sound chain of transmission from Abu Sarihah who said: “I encountered Abu Bakr and Umar, and they were my neighbors, and they did not offer sacrifices.” In another narration by Al-Bayhaqi in “As-Sunan al-Kubra”: “They disliked that people should follow their example and think it was obligatory.”
Abu Hanifa and some of the Malikis held that it is obligatory for the affluent. Al-Nawawi, may Allah have mercy on him, said in “Al-Majmuu'”: “Rabia, Al-Layth ibn Sa’d, Abu Hanifa, and Al-Awza’i said it is obligatory for the affluent, except the pilgrim in Mina” (Al-Majmuu’, 8/385). They cited as evidence the hadith of the Prophet (peace and blessings be upon him): “Whoever has the means and does not offer a sacrifice, let him not approach our place of prayer” (Narrated by Abu Dawood, a Hasan hadith according to its various supporting narrations, and authenticated by Al-Hakim). This is because he left an obligatory act, implying that approaching without fulfilling this obligation is of no benefit. Ibn Hajar said in “Fath al-Bari”: “However, there is a disagreement about its chain being marfuu’ (raised to the Prophet) or mawquuf (stopped at a Companion). The correct view, as stated by Al-Tahawi and others, is that it is mawquuf, and it is not explicit in making it obligatory” (Fath al-Bari, 10/3).
O Muslims, the sacrifice must be from livestock, either camels, cow, sheep, or goats, and it is not valid except with the following conditions:
1. The sacrificial animal must be owned by the one offering the sacrifice through lawful means. It is not valid to offer a sacrificed animal that is usurped, stolen, or owned through an invalid contract, as the Prophet (peace and blessings be upon him) said: “Indeed, Allah is Pure and does not accept anything but pure” (Narrated by Muslim).
2. The sacrificial animal must be from the categories specified by the Sharia: camels, cow, sheep, or goats, as mentioned in the Quran: (وَلِكُلِّ أُمَّةٍ جَعَلْنَا مَنسَكًا لِيَذْكُرُوا اسْمَ الله عَلَى مَا رَزَقَهُم مِّن بَهِيمَةِ الأَنْعَامِ) “And for every nation We have appointed religious ceremonies that they may mention the name of Allah over the beast of cattle that He has given them for food” [Surah Al-Hajj: 34].
3. The sacrificial animal must reach the legally prescribed age. Only the jadha’ (young sheep) of the sheep and the thaniyyah (older animal) of other livestock are acceptable. A jadha’ of sheep is one that is six months old and has entered its seventh month. It is identified when the wool on its back leans, indicating it has matured. A thaniyyah of goats is one that has completed one year and entered its second year. For cow, it must be two years old and have entered its third year. For camels, it must be five years old and have entered its sixth year.
Jabir bin Abdullah (may Allah be pleased with him) reported that the Messenger of Allah (peace and blessings be upon him) said: “Do not slaughter except a musinnah (mature animal) unless it is difficult for you, in which case you may slaughter a jadha’ of the sheep.”
4. The sacrificial animal must be free from defects that prevent it from being acceptable. These defects are established in the hadith of Al-Bara’ ibn ‘Azib (may Allah be pleased with him) that the Prophet (peace and blessings be upon him) said: “There are four [defects] that are not permissible in sacrificial animals: the one-eyed whose defect is obvious, the sick whose sickness is obvious, the lame whose lameness is obvious, and the emaciated one that has no marrow” (Narrated by Abu Dawood and authenticated by Al-Albani). Ibn Al-Athir explained in “Jami’ al-Usul” that the one-eyed whose defect is obvious refers to one whose eye is sunken or protruding, the lame is one that cannot walk with the healthy ones, the emaciated is the one that is extremely thin, and one that has no marrow means the bones contain no marrow.
As for defects in the ears and horns, they do not prevent the sacrifice from being valid, but they are disliked, such as a cut or split ear, or a broken horn. However, the loss of incisors or other teeth does not harm it. A camel, cow, or goat with a cut tail is valid but disliked (See: “Kitab Salat al-‘Eidain: Mafhoom wa Fadhail wa Adab wa Shurut wa Ahkam fi Daw’ al-Kitab wa al-Sunnah” by Dr. Sa’id bin Ali al-Qahtani, pp. 120-122).
Brothers in faith, the sacrifice must be offered within the specified time, which is from after the Imam finishes the Eid prayer until the sun sets on the 13th of Dhu al-Hijjah. Jundub reported that the Prophet (peace and blessings be upon him) prayed on the Day of Sacrifice, then delivered a sermon, then slaughtered, and said: “Whoever slaughtered before praying should slaughter another in its place, and whoever has not slaughtered should slaughter in the name of Allah” (narrated by Bukhari). Al-Bara’ reported that the Prophet (peace and blessings be upon him) said: “Whoever slaughtered after the prayer has completed his ritual and followed the way of the Muslims” (narrated by Bukhari). He also said: “The first thing we do on this day is to pray, then we return and slaughter. Whoever does so has followed our way, and whoever slaughtered before the prayer, it is just meat he has presented to his family, not part of the ritual” (narrated by Bukhari). Nafi’ ibn Jubayr ibn Mut’im reported from his father that the Messenger of Allah (peace and blessings be upon him) said: “All the days of Tashreeq are for slaughtering” (narrated by al-Bayhaqi and ad-Daraqutni).
Servants of Allah, it is recommended that the one offering the sacrifice slaughters it with his own hands. If it is a cow or sheep, it should be laid on its left side facing the Qibla, with the person placing his foot on its neck side and saying at the time of slaughtering: “In the name of Allah, Allah is the Greatest. O Allah, this is from You and for You. O Allah, accept it from me.” Anas reported that the Prophet (peace and blessings be upon him) used to sacrifice two white rams with horns, placing his foot on their sides and slaughtering them with his own hands (agreed upon). If the sacrifice is a camel, it should be slaughtered while it is standing and its left leg tied. Ibn Umar reported that a man came to him and had a camel kneeling to slaughter it, and he said: “Make it stand up and tie it according to the Sunnah of Muhammad (peace and blessings be upon him)” (agreed upon).
Brothers in Islam, there are various opinions among jurists regarding the ruling on cutting hair or nails for one who intends to offer a sacrifice after seeing the new moon of Dhu al-Hijjah. The majority of Malikis, Shafi’is, and some Hanbalis say that it is disliked to cut hair and nails for the one intending to offer a sacrifice when the first ten days of Dhu al-Hijjah have begun. They said it is recommended to avoid cutting hair or nails, citing the hadith of the Prophet (peace and blessings be upon him): “When you see the new moon of Dhu al-Hijjah, and one of you intends to offer a sacrifice, let him refrain from cutting his hair and nails” (narrated by Muslim from Umm Salama). They interpret the hadith as indicating dislike. However, if one cuts his hair or nails before offering the sacrifice, there is no sin upon him, and his sacrifice is still valid. A group of scholars, including Sa’id ibn al-Musayyib, Rabi’ah, some Hanbalis, Ibn Hazm, some followers of Shafi’i, and others, held that it is prohibited to take anything from his hair or nails until he offers the sacrifice. The Hanafis did not see it as prohibited or disliked (see: Al-Fiqh Al-Islami wa Adillatuhu, 4/2735, and Al-Rawdah Al-Nadiyyah Sharh Al-Durr Al-Bahiyyah, 2/222).
O Muslims, it is recommended that the one offering the sacrifice eats one-third of his sacrificial animal, gives one-third as a gift, and donates one-third in charity. Ibn Qudamah in “Al-Mughni” narrated from Ibn Abbas about the description of the Prophet’s (peace and blessings be upon him) sacrifice: “He would feed his family one-third, give one-third to the poor neighbors, and give one-third in charity to the needy” (narrated by Al-Hafiz Abu Musa Al-Asfahani in “Al-Wadhaif”, and he said it is a good hadith).
I say this, and I seek the forgiveness of the Great and Glorious Allah for myself and for you and for all Muslims from every sin. Seek His forgiveness; indeed, He is the Most Forgiving, Most Merciful.
THE SECOND SERMON
All praise is due to Allah, the Exalted and Almighty, the All-Powerful, who created and destined, who planned and facilitated. Every servant will inevitably end up with what He has decreed and judged. I bear witness that there is no god but Allah, alone without partner, and I bear witness that Muhammad is His servant and Messenger. O Allah, send blessings upon Muhammad and upon his family and companions.
Brothers in Islam, may Allah have mercy on you, know that martyrdom in the path of Allah is among the high ranks that Allah has specially granted to this nation through the blessings of His beloved Prophet (peace and blessings be upon him). He has made various doors to achieve this high rank open to his Muslim nation. The Prophet (peace and blessings be upon him) explained that dying in the battlefield against the disbelievers is not the only way to attain martyrdom. There are various types, as mentioned by the Prophet (peace and blessings be upon him) in his saying: “The martyrs are five: the one who dies of plague is a martyr, the one who dies of abdominal disease is a martyr, the one who drowns is a martyr, the one who is crushed by a collapsing building is a martyr, and the one who dies fighting in the cause of Allah is a martyr” (narrated by Bukhari from Abu Huraira).
O Muslims, with deep sadness and sorrow, we extend our heartfelt condolences and sincere sympathies to the families of those who passed away last Sunday while performing the Dhuhr prayer, when the walls and roof of the mosque collapsed on them on Yusuf Street, Papa Ajao, Mushin, Lagos State. We ask Allah to envelop them in His vast mercy and grant them the highest degree in Paradise along with the truthful, the prophets, and the martyrs, and all deceased Muslims. We also ask Allah for a speedy recovery for the injured and wounded. May Allah grant patience and solace to the families of the missing. Verily, to Allah we belong and to Him we shall return.
Supplication
O Allah, honor Islam and the Muslims, and humiliate disbelief and the disbelievers. O Allah, thwart the plots of the enemies of Islam, and nullify their schemes. O Allah, we seek refuge in You from their evil. O Allah, unite the hearts of Muslims upon the truth. O Allah, grant victory to the Palestinian people, lift the siege from them, remove their affliction, and alleviate their suffering. O Allah, heal their sick and the sick among the Muslims. O Allah, free their captives and the captives of the Muslims. O Allah, grant us security in our lands, and make this land and all Muslim lands safe, secure, and prosperous. O Allah, guide our leaders and direct them to what You love and are pleased with. O Allah, forgive our dead and the dead among the Muslims, O Most Merciful of the merciful, O Lord of the worlds.