Islamic Guidance on Performing Sacrifice (Qurbani) on Behalf of the Deceased
Qurbani (sacrifice) on behalf of the deceased is possible in three forms:
- To perform the sacrifice for the deceased implicitly along with the living. For example, a person performs a sacrifice on behalf of himself and his family, and in it, he also intends for it to be on behalf of the living and the deceased. The evidence for this is the practice of the Prophet (peace be upon him), as he used to offer sacrifice on behalf of himself and all his family members, and his family included those who had passed away, such as Sayyidah Khadijah (may Allah be pleased with her).
- To perform the sacrifice on behalf of the deceased in fulfillment of their will (wasiyyah). This sacrifice is obligatory (wajib), but if one is unable to fulfill the will, then it is not obligatory. The evidence for this is the command of Allah Almighty regarding the fulfillment of a will:( فَمَن بَدَّلَهُ بَعْدَ مَا سَمِعَهُ فَإِنَّمَآ إِثْمُهُ عَلَى الَّذِينَ يُبَدِّلُونَهُ إِنَّ اللَّهَ سَمِيعٌ عَلِيمٌ)Translation: “Then whoever alters it after he has heard it, the sin thereof is only upon those who alter it. Indeed, Allah is Hearing and Knowing.” [Al-Baqarah: 181]
- To perform a separate and independent sacrifice on behalf of the deceased, separate from the living (for example, offering a separate sacrifice on behalf of the father and a separate one on behalf of the mother). This is permissible. The Hanbali jurists have stated this, that its reward will reach the deceased and they will benefit from it. They have based this on an analogy (qiyas) of this sacrifice with charity (sadaqah).
However, it is better not to do so, because nothing of this sort is found in the Sunnah. The Prophet (peace be upon him) did not offer any sacrifice specifically on behalf of any of his deceased relatives. He did not offer a sacrifice on behalf of his uncle Hamza (may Allah be pleased with him), even though he was one of his most beloved relatives. Similarly, the Prophet (peace be upon him) did not offer a sacrifice on behalf of his children who passed away during his lifetime, nor on behalf of his most beloved wife, Khadijah (may Allah be pleased with her). And similarly, during the blessed era of the Prophet (peace be upon him), there is no record of any of the Companions performing a sacrifice on behalf of any of their deceased.
Sheikh Ibn Uthaymeen (may Allah have mercy on him) said:
The principle is that offering a sacrifice is prescribed for the living, as the Prophet (peace be upon him) and his Companions (may Allah be pleased with them) used to offer sacrifice on behalf of themselves and their families. The notion held by some people that sacrifice is specific to the deceased has no basis.
Source: Islam Question & Answer / By: Sheikh Muhammad Salih Al-Munajjid (may Allah preserve him).
Ruling on the Meat if Performed as Charity
The narration permitting sacrifice on behalf of the deceased is weak due to the unknown status of the narrator Abu al-Hasna, as established by the research of this writer published in the monthly “Shahadat.” However, based on the general evidence for the permissibility of charity, it is permissible to offer a sacrifice on behalf of the deceased. This sacrifice will be considered charity (sadaqah); therefore, all its meat should be distributed among the poor.
Sheikh al-Islam Abdullah bin al-Mubarak (may Allah have mercy on him) says:
“أحب الي ان یتصدق عنه ولا یضحی عنه، وان ضحی فلا یاکل منها شیئا و یتصدق بها کلها”
“What I prefer is that charity be given on his (the deceased’s) behalf and that a sacrifice not be offered on his behalf. But if one does offer a sacrifice, he should not eat any of it, but should give all of it in charity.”
(Sunan al-Tirmidhi, Abwab al-Adahi, Bab ma ja’a fi al-Adhiyah ‘an al-Mayyit, H: 1495)
See: Fatawa ‘Ilmiyyah (Tawdih al-Ahkam) by Sheikh Hafiz Zubair Ali Zai / Vol: 2 / Page: 182
Analysis of the Hadith Evidence
There is no doubt that the acts we perform as worship must be proven from the Quran and Hadith. If these acts are not proven from the Quran and Sunnah, we will not receive any reward for performing them. Regarding offering an independent sacrifice on behalf of the deceased, a hadith narrated from Hazrat Ali (may Allah be pleased with him) is commonly presented. Hanash reports:
“I saw Hazrat Ali (may Allah be pleased with him) sacrificing two rams on the occasion of Eid al-Adha. I asked him why he did that, and he replied that the Messenger of Allah (peace be upon him) had willed that I should continue to offer sacrifice on his behalf, so I offer sacrifice on his behalf.” (Sunan Abi Dawood, Al-Dahaya: 2790)
However, this narration is not admissible as proof for two reasons:
- Its chain of narration includes Sharik bin Abdullah al-Qadi, who is a weak narrator due to tadlis (imprecise attribution).
- A narrator named Abu al-Hasna is unknown (majhul).
Furthermore, it was a will of the Messenger of Allah (peace be upon him) which Hazrat Ali (may Allah be pleased with him) was fulfilling. This is why no such action is reported from Sayyiduna Abu Bakr (may Allah be pleased with him) or Sayyiduna Umar (may Allah be pleased with him).
Another narration is also mentioned in this regard, that a ram was brought to Hazrat Ali (may Allah be pleased with him). While slaughtering it, he said: “In the name of Allah, O Allah! With Your guidance and for You, and on behalf of Muhammad (peace be upon him) for You.” Then he ordered it to be given as charity. After that, a second ram was brought, and while slaughtering it, he said these words: “In the name of Allah, O Allah! This is with Your guidance and it is for You, this sacrifice is from Ali for You.” (Sunan al-Bayhaqi, p. 287, vol. 9)
But this narration is also not admissible as proof because a narrator named Asim bin Shurayb is unknown.
Hazrat Abdur-Rahman Mubarakpuri (may Allah have mercy on him), the commentator of Tirmidhi, says:
“I have not been able to find a single authentic hadith regarding offering an independent sacrifice on behalf of the deceased. The hadith of Hazrat Ali (may Allah be pleased with him) narrated in this regard is weak.”
(Tuhfat al-Ahwadhi, p. 60, vol. 5)
Therefore, according to our inclination, offering an independent sacrifice on behalf of the deceased is not established by any authentic hadith.
See: Fatawa Ashab al-Hadith / Vol 4 / Page: 353
Further Scrutiny of Narrations
There is evidence from the hadith for offering a sacrifice on behalf of a living person in their absence, as on the occasion of the Farewell Pilgrimage, the Messenger of Allah ﷺ offered a cow as a sacrifice on behalf of his wives, while they were not aware of it. (Sahih al-Bukhari, al-Hajj: 1709).
However, we have not been able to find any authentic and explicit hadith regarding offering a sacrifice individually and independently on behalf of a deceased person. Although Imam Abu Dawood and Imam Tirmidhi have established a chapter on “Sacrifice on behalf of the deceased” and narrated the hadith from Hazrat Ali, hadith scholars have deemed it inadmissible as proof due to three flaws:
- Imam Tirmidhi, after narrating it, says that this hadith is ghareeb (strange/uncommon). Hafiz Ibn Hajar writes about the narrator Sharik bin Abdullah: “He is truthful but makes many mistakes, and his memory deteriorated since he was appointed a judge in Kufa.” (Taqrib al-Tahdhib, p. 145)
- The narrator Sharik narrates from his sheikh Abu al-Hasna, about whom Hafiz Ibn Hajar writes that he is an unknown (majhul) narrator. (Taqrib, p. 401)
- The one who narrates from Hazrat Ali is a narrator named Hanash. Hafiz Ibn Hajar writes about him that he is truthful, but he has numerous illusions (awham) and narrates mursal (incomplete chain) reports. (Taqrib: p. 85)
From these explanations, it is clear that the aforementioned narration is not admissible as proof due to its severe weakness.
Concluding Opinion on the Evidence
Sheikh Abu Abdur-Rahman Muhammad Rafiq al-Tahir, ‘afa Allahu ‘anhu Hafizahullah, says:
There is no specific evidence for offering a sacrifice on behalf of the deceased. Generally, the following narrations are presented, which do not reach the level of proof.
- The narration of Abu Rafi’ (may Allah be pleased with him) that the Prophet ﷺ sacrificed two rams, one for his community and one for himself and his family.[Musnad Ahmad (26649), Majma’ al-Zawa’id 22,21/4, Sunan al-Bayhaqi 268,259/9, etc.]All the chains of this narration converge on Abdullah bin Muhammad bin Aqil, who is “layyin al-hadith” (of lenient hadith). Therefore, this narration is not suitable for argumentation.
- The narration of Hudhayfah bin Asid (may Allah be pleased with him) mentioned in Hakim’s Mustadrak (6521). In its chain, a narrator named Yahya bin Nasr bin Hajib is weak.
- The narration of Hazrat Ali (may Allah be pleased with him) that the Prophet ﷺ commanded him to sacrifice on his behalf.[Jami’ al-Tirmidhi, Hadith: 1495, Sunan Abi Dawood, Hadith: 2790]In its chain, Sharik bin Abdullah is weak due to making frequent mistakes, and his sheikh, Abu al-Hasna al-Kufi, is unknown (majhul). Therefore, this narration is also not suitable for argumentation.
Hence, offering a sacrifice on behalf of the deceased is not correct.
وَبِاللّٰہِ التَّوْفِیْقُ
And with Allah is all success.
ھٰذٙا مٙا عِنْدِی وٙاللہُ تٙعٙالیٰ اٙعْلٙمْ بِالصّٙوٙاب وعلمه أكمل وأتم, ورد العلم إليه أسلم, والشكر والدعاء لمن نبه وأرشد وقوم, وصلى الله على نبينا محمد وآله وسلم
This is what I have, and Allah the Almighty knows best what is correct, and His knowledge is more complete and perfect, and deferring knowledge to Him is safest. Thanks and prayers for those who alerted, guided, and corrected. And may peace and blessings be upon our Prophet Muhammad and his family.
