(1) In Sharia, is it mandatory and necessary to only sacrifice a musinnah (an animal of a specific age, literally “two-toothed”) i.e., a cow, camel, sheep, or goat (male or female)?
Do not slaughter anything other than a musinnah if one is available.
(2) Is the sacrifice of a cow, camel, sheep, or goat (male or female) with 3, 4, 5, 6, 7, or 8 teeth forbidden in Sharia?
If a musinnah is not available, then slaughter a jadha’a (a young sheep) from the da’n (species of sheep).
«عَنْ جَابِرٍ قَالَ قَالَ رَسُوْلُ اﷲِ r لاَ تَذْبَحُوْا اِلاَّ مُسِنَّةً اِلاَّ اَنْ يَعْسُرَ عَلَيْكُمْ فَتَذْبَحُوْا جَذَعَةً مِنَ الضَّأْنِ»رواه مسلم،ابوداؤد، النسائی،ابن ماجه،ابن الجارود البيهفى وغيره
This hadith proves that for ibil (male and female camels), baqar (male and female cattle), and ma’z (male and female goats), sacrificing a jadha’a is not correct in either situation—whether a musinnah is available or not. Whereas for da’n (male and female sheep), sacrificing a jadha’a is incorrect if a musinnah is available but correct if a musinnah is not available.
Keep in mind, there are two situations where a musinnah might not be available:
(i) The musinnah is rare in the market or area.
(ii) The musinnah is available in the market, but one cannot afford it due to a lack of funds.
Meaning of Musinnah: The author of Nayl al-Awtar (vol. 5, p. 202) writes: “The scholars say: The musinnah is the thaniyyah (an animal that has shed its two front teeth) from every type of animal, whether it is a camel, cow, or sheep, or older than that.” The same has been written by Allamah Ahmad Abd al-Rahman al-Banna in Al-Fath ar-Rabbani, the commentary on Bulugh al-Amani (vol. 13, p. 71).
The author of Qamus (vol. 2, p. 238) writes: “Its teeth have grown large, meaning its teeth have appeared.”
Meaning of Jadha’a: The famous lexicographer Allamah Fairuzabadi writes: “Al-Jadha’a, with a fatha on the jeem, is before the thaniyyah, and it is a name for a period of time, not for a tooth growing or falling out; it refers to a young animal.” A review of the books reveals that among the species of sheep and goats, a one-year-old animal is unanimously considered a jadha’a. However, there is a difference of opinion among scholars and lexicographers regarding whether a six, seven, eight, nine, ten, or eleven-month-old kid from these two species is a jadha’a. Some consider it to be a jadha’a, while others do not. Therefore, the most solid and weighty opinion is that in the case of not being able to find a musinnah for sacrifice, only a one-year-old sheep or ram should be slaughtered.
After this brief introduction, please see the sequential answers to your questions.
(1, 2) The sacrifice of a two-toothed, four-toothed, six-toothed, or even older animal—be it a camel, cow, sheep, or goat, male or female—is necessary if it is available, provided it does not have a defect that Sharia has forbidden for sacrifice. If none of these animals are available, then only a one-year-old sheep or ram can be sacrificed.
(3) Sheep are of two types: Thin-Tailed Sheep and Fat-Tailed Sheep. Is the sacrifice of both types of sheep equally permissible?
The sacrifice of both types of sheep is correct because the word da’n (sheep) applies to both.
(4) What type of sheep is a “ram” (mendha)? Thin-tailed or fat-tailed? Is the sacrifice of a ram more virtuous?
In the sheep species, the male is called a ram (mendha), whether it is thin-tailed or fat-tailed. It is evident from the hadiths that the Messenger of Allah (ﷺ) would often sacrifice a ram in Madinah Tayyibah. Imam Malik (may Allah have mercy on him) considers the sacrifice of this species to be the most virtuous. It should be noted that this issue pertains to sacrifices made in one’s own area, apart from Mina.
(5) If musinnah and jadha’a are completely unavailable, and no other animal can be legally sacrificed according to Sharia, is the obligation of sacrifice lifted from a person of means (sahib-e-nisab)?
When such a situation actually occurs, those who need to know the ruling will ask, and those who are asked will provide the answer, by the will of Al-Mannan (Allah, the Beneficent). As of now, we have not encountered such a situation.
(6) In light of Surah Al-Ma’idah verse 1, Surah Al-An’am verses 143-144, and Surah Al-Hajj verse 28, and with further references from the Quran and Sunnah, please clarify if the buffalo, deer, and urial (male and female) are considered Bahimat al-An’am and if their sacrifice is permissible in Sharia?
The details of Bahimat al-An’am (livestock animals) are present in the Holy Quran. Allah the Almighty has said:
﴿وَأَنزَلَ لَكُم مِّنَ ٱلۡأَنۡعَٰمِ ثَمَٰنِيَةَ أَزۡوَٰجٖۚ﴾–الزمر6
And He has sent down for you of livestock eight pairs.
Allah the Almighty explained the eight pairs as follows:
﴿ثَمَٰنِيَةَ أَزۡوَٰجٖۖ مِّنَ ٱلضَّأۡنِ ٱثۡنَيۡنِ وَمِنَ ٱلۡمَعۡزِ ٱثۡنَيۡنِۗ﴾،﴿وَمِنَ ٱلۡإِبِلِ ٱثۡنَيۡنِ وَمِنَ ٱلۡبَقَرِ ٱثۡنَيۡنِۗ﴾–الانعام144
Eight pairs: of the sheep two and of the goats two… and of the camels two and of the cattle two…
The sacrifice of buffalo, deer, and urial (male and female) is not proven from the Quran and Sunnah.
Rulings and Issues
Issues of Sacrifice and Aqiqah
Volume: 1 / Page: 436
Question 7. Approximately six months before Eid al-Adha, Zayd bought a ram for sacrifice for 29 rupees. Two months later, it fell ill and was sold for seventeen rupees. Should Zayd now buy another ram, or can he also become a shareholder in a cow?
The money from the sale of the animal cannot be spent on anything other than the sacrifice. Therefore, if Zayd cannot find a ram or similar animal for that amount, he can become a shareholder in a cow. Nowadays, prices are high. If a share is not available for that amount, he should add more money. In any case, the money must be spent on the sacrifice.
Question 8. What is the ruling on the meat and hides of the sacrificial animal?
The meat of the sacrifice should not be sold. One should eat some, distribute some for the sake of Allah, and it is also permissible to give it to relatives. The meat of the sacrifice can be dried and stored. It is forbidden to give the butcher meat as wages. If someone does this, their sacrifice will not be valid.
Question 9. Is it permissible to give the hides of the sacrifice to the Imam of the mosque?
Zakat, Fitrana, and hides from sacrifice cannot be given as compensation for anything because they are forms of charity (sadaqat, khairat). They are the right of the poor and needy. To consider them a substitute for a salary invalidates the charity. Neither the Zakat, nor the sacrifice, nor the Fitrana is fulfilled. These things should be given to the poor for free. If the Imam is needy and would have been given these things even if he were not the Imam, then it may be permissible while he is the Imam. However, the practice in villages and similar areas is not like this; they do not give to the Imam when he is not the Imam or not teaching their children, but they do give when he is the Imam. Based on this, the charities of these people are wasted.
(Tanzeem Ahl-e-Hadith, Vol. 17, Iss. 38/39)
And Allah the Almighty knows best what is correct.
Fatawa Ulama-e-Hadith
Volume 13, Page 108
Question 10. Can the sacrifice be performed by someone else?
If there is a specific necessity, for example, one does not know how to slaughter, does not have the courage, or there is a risk of causing more pain to the goat/ram due to inexperience, then it can be slaughtered by someone else. As much as possible, it should be slaughtered with one’s own hands. The Prophet (ﷺ) mostly performed his sacrifice with his own hands. Yes, sacrifices were also made on behalf of his pure wives. (Narrated by Muslim, slaughtered with his hand (Bukhari))
Prophet Ibrahim (peace be upon him) also sacrificed with his own hand.
(Quran, Surah As-Saffat)
Hazrat Abu Musa al-Ash’ari (may Allah be pleased with him) ordered his daughters to slaughter with their own hands. (Bukhari, Chapter: One who slaughters the sacrifice of another).
This shows that women can also slaughter. In fact, if possible, this ‘Sunnah’ should definitely be revived. However, if one lacks the skill or courage, then it is fine.
One can also have someone else assist.
If a gift is to be presented before the beloved Prophet (ﷺ), and it is not presented with one’s own hands and in person, it is a matter of great insipidity. Of course, a genuine necessity is another matter.
Fatawa Ulama-e-Hadith
Volume 13 / Page 112-125
Question (11) Regarding the sacrifice of a person who does not pray and having the sacrifice done by a butcher who does not pray:
Undoubtedly, this is a disputed issue where some scholars are strict. However, the most preponderant opinion (rajih qawl) on this matter is that the slaughtered animal of a person who has completely and permanently abandoned Salah (prayer) should not be eaten.
Hafiz Zubair Ali Zai (may Allah have mercy on him) says:
A major issue in this regard is the abandonment of prayer. According to some scholars, one who abandons prayer is a disbeliever (kafir), while others call him a transgressor (fasiq) and sinner (fajir). Hafiz Ibn al-Qayyim (may Allah have mercy on him) has gathered the arguments of both sides in his book Kitab as-Salah. The research of the Muhaddith al-Albani (may Allah have mercy on him) and some other scholars is that one who abandons prayer is not a disbeliever.
Muhaddith Abdullah Ropari (may Allah have mercy on him) was asked: “Is it permissible for Muslims to eat the meat slaughtered by one who does not pray?” He replied: “One who does not pray is undoubtedly a disbeliever, whether he abandons one prayer or all prayers, because the hadith (مَنْ تَرَکَ الصَّلٰوۃَ مُتَعَمَّدًا فَقَدْکَفَرَ) [Whoever abandons prayer intentionally has disbelieved] is general, which means that every person who abandons prayer is a disbeliever. As for the ruling on the animal slaughtered by one who does not pray, it could be permissible as he falls under the ruling of the People of the Book, whether a pious slaughterer is present or not. Yes, a pious person is better in every way. And since one who does not pray is a disbeliever, eating his slaughtered meat should be considered like eating the food of a Christian. As far as possible, one should abstain from it, but may eat it in a state of necessity.” (Fatawa Ahl-e-Hadith, Vol. 2, p. 604)
Our respected teacher, Hafiz Abdul Mannan Noor Puri (may Allah preserve him), was asked: “It is often said about one who does not pray that he is a disbeliever. If this is correct, is the meat slaughtered by a non-praying person lawful (halal) or unlawful (haram)?” He replied: “Allah the Almighty’s command is: (اَلْیَوْمَ اُحِلَّ لَکُمُ الطَّیِّبَاتُ وَطَعَامُ الَّذِیْنَ اُوْتُو الْکِتٰبَ حِلٌّ لَّکُمْ وَطَعَامُکُمْ حِلُّ لَّھُمْ) [This day, all good things are made lawful for you. The food of the People of the Book is lawful for you, and your food is lawful for them.] Most commentators have interpreted ‘food’ (ta’am) here to mean slaughtered animals. So, when the slaughtered animal of the People of the Book is lawful, the slaughtered animal of those who recite the kalimah is also lawful, even if they do not pray, because they are at least People of the Book. However, if the name of someone other than Allah is mentioned at the time of slaughter, then that slaughtered animal is unlawful, even if the slaughterer is a devoutly praying person, because Allah the Almighty has said: (وَلَا تَاْ کُلُوْا مِمَّا لَمْ یُذْکَرِاسْمُ اللہِ عَلَیْہِ وَاِنَّہٗ لَفِسْقٌ) [And do not eat of that upon which the name of Allah has not been mentioned, for indeed, it is a grave transgression.] He also said: (وَمَآ اُھِلَّ لِغِیْرِ اللہِ بِہٖ) [and that which has been dedicated to other than Allah.] 1/4/1418 AH” (Ahkam wa Masail, Vol. 1, p. 452)
Someone asked Hafiz Abdul Mannan (may Allah preserve him): “What is the status of meat from the market, is it lawful or unlawful? As most butchers in Pakistan are completely ignorant about prayer and religion, and their beliefs, Masha’Allah, are even more unspeakable. Does their slaughtered animal fall into the category of polytheism (shirk)?” Hafiz Sahib replied: “It is lawful, because the slaughtered animal of the People of the Book is lawful, and it is known that the People of the Book are also disbelievers and polytheists. The butchers of Pakistan are, in any case, better than the People of the Book. Furthermore, they also recite the kalimah. But there is one condition: that at the time of slaughter, they say Bismillahi Allahu Akbar and do not slaughter in the name of anyone other than Allah. Allah the Almighty’s command is: (وَلَا تَأْ کُلُوْا مِمَّا لَمْ یُذْکَرِاسْمُ اللہِ عَلَیْہِ) [And do not eat of that upon which the name of Allah has not been mentioned.] 21/5/1417 AH” (Ahkam wa Masail, Vol. 1, p. 452)
The most preponderant opinion in this matter is that the meat slaughtered by a person who has completely and permanently abandoned Salah should not be eaten.
Abu al-Bashar, Sheikh Mubashir Ahmad Rabbani says:
Although a person who does not pray is not a Muslim, their slaughtered animal is lawful if they slaughter it by mentioning the name of Allah, because among the non-Muslims, the slaughtered animal of the People of the Book (Jews and Christians) is also lawful, provided they slaughter it in the name of Allah.
The Almighty says:
﴿اليَومَ أُحِلَّ لَكُمُ الطَّيِّبـٰتُ وَطَعامُ الَّذينَ أوتُوا الكِتـٰبَ حِلٌّ لَكُم وَطَعامُكُم حِلٌّ لَهُم…﴿٥﴾… سورةالمائدة
"This day, good things have been made lawful for you. The food of those who were given the Scripture is lawful for you, and your food is lawful for them."
In the commentary of this noble verse, it is written in “Jalalayn”:
“The food of those who were given the scripture, i.e., the slaughtered animals of the Jews and Christians.”
Allamah Abdur-Rahman bin Nasir as-Sa’di states:
“{And the food of those who were given the Scripture is lawful for you} meaning, the slaughtered animals of the Jews and Christians are lawful for you, O Muslims, but not those of other disbelievers; their slaughtered animals are not lawful for Muslims. This is because the People of the Book attribute themselves to prophets and scriptures. All messengers agreed on the prohibition of slaughtering for anyone other than Allah, because it is polytheism. The Jews and Christians adhere to the prohibition of slaughtering for anyone other than Allah, which is why their slaughtered animals were permitted, unlike others.”
(Taysir al-Karim al-Rahman, vol. 1, p. 529, Darussalam Riyadh edition)
The People of the Book include disbelievers and polytheists, and the butchers of Pakistan are in any case better than the disbelievers and polytheists among the People of the Book, and they also recite the noble kalimah. However, if at the time of slaughter, the name of anyone other than Allah is taken, or if Jews and Christians mention the name of Jesus (peace be upon him) or any other besides Allah, then these animals will be unlawful, as Allah has said:
﴿وَلا تَأكُلوا مِمّا لَم يُذكَرِ اسمُ اللَّهِ عَلَيهِ وَإِنَّهُ لَفِسقٌ …﴿١٢١﴾… سورةالانعام
And do not eat of that upon which the name of Allah has not been mentioned, for indeed, it is a grave transgression.
Therefore, the slaughtered animal of a kalimah-reciting person who does not pray is lawful because they do not deny the Quran of Allah nor do they reject other religious beliefs. Their misguidance, disbelief, and polytheism are separate issues. It does not affect the slaughter if they mention the name of Allah while slaughtering.
See: Aap Ke Masail Aur Unka Hal / Vol: 3 / Kitab al-Adhiyah / Page 410
Regarding hiring the services of a butcher who does not pray, Sheikh Abdul Sattar Al-Hammad (may Allah preserve him) says:
The sacrificial animal should be slaughtered by oneself, and the method of slaughter should also be learned well. Because the Messenger of Allah (ﷺ) on the occasion of the Farewell Hajj, slaughtered sixty-three camels with his own hand. He would strike the necks of the camels with a small spear in his hand. (Tuhfat al-Mawdud, p. 79)
Similarly, in Madinah Tayyibah, the Messenger of Allah (ﷺ) slaughtered two rams for sacrifice with his own hand. (Sahih Muslim, Al-Hajj: 2950)
Therefore, the one offering the sacrifice should slaughter his own animal. However, help can be sought from a butcher when necessary.
See: Fatawa Ashab al-Hadith / Vol: 4 / Page: 354
وَبِاللّٰہِ التَّوْفِیْقُ
And with Allah is all success.
ھٰذٙا مٙا عِنْدِی وٙاللہُ تٙعٙالیٰ اٙعْلٙمْ بِالصّٙوٙاب
This is what I have, and Allah the Almighty knows best what is correct.
وَالسَّــــــــلاَم عَلَيــْـــــــكُم وَرَحْمَــــــــــةُاللهِ وَبَرَكـَـــــــــاتُه
And may peace, mercy, and blessings of Allah be upon you.
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