عرض مشاركة واحدة
  #17  
قديم 03-09-2021, 09:00 PM
الصورة الرمزية أم أبي التراب
أم أبي التراب أم أبي التراب غير متواجد حالياً
غفر الله لها
 
تاريخ التسجيل: May 2017
المشاركات: 3,782
Post

هل تشرع الأضحية للحاج ؟
س : هل أنحر أنا وزوجتي كبشا واحدا أم اثنين في الحج ؟ وهل لنا أن نضحي في بلادنا أم لا؟
نص الجواب
ج :الحمد لله
أولًا :
إذا كنتما متمتعين أو قارنين ، وجب على كل واحد منكما هدي مستقل ، ولا يجزئ عنكما كبش واحد ؛ لأن دم التمتع والقران واجب ، ومن لم يجده صام عشرة أيام ، ثلاثة في الحج وسبعة إذا رجع إلى بلده ، كما قال تعالى " فَمَنْ تَمَتَّعَ بِالْعُمْرَةِ إِلَى الْحَجِّ فَمَا اسْتَيْسَرَ مِنَ الْهَدْيِ فَمَنْ لَمْ يَجِدْ فَصِيَامُ ثَلَاثَةِ أَيَّامٍ فِي الْحَجِّ وَسَبْعَةٍ إِذَا رَجَعْتُمْ تِلْكَ عَشَرَةٌ كَامِلَةٌ " البقرة/196.
وأما إذا كنتما مفردين ، فلا يلزمكما هدي ، ولكما أن تتطوعا بما شئتما ، بهدي واحد أو أكثر ، وقد أهدى النبي صلى الله عليه وسلم في حجه مائة بدنة .
ثانيا :
أما الأضحية فلا تشرع للحاج ، وإنما يشرع له الهدي .
فقد سئل الشيخ ابن عثيمين رحمه الله : كيف يجمع الإنسان بين الأضحية والحج ، وهل هذا مشروع ؟
فأجاب : "الحاج لا يضحي ، وإنما يهدي هدياً ، ولهذا لم يضحِ النبي صلى الله عليه وسلم في حجة الوداع وإنما أهدى ، ولكن لو فرض أن الحاج حج وحده وأهله في بلده فهنا يدع لأهله من الدراهم ما يشترون به أضحية ويضحون بها ، ويكون هو يهدي ، وهم يضحون ، لأن الأضاحي إنما تشرع في الأمصار ، أما في مكة فهو الهدي " انتهى من "اللقاء الشهري".
ولزيادة الفائدة انظر جواب السؤال (82027) .
والله أعلم .
المصدر: الإسلام سؤال وجواب
سؤال رقم : 96644 .
_____________________
Is it prescribed for the pilgrim to offer an udhiyah?

Question

Should my wife and I slaughter one ram or two during Hajj? Do we have to offer an udhiyah in our homeland or not?.
Answer
Praise be to Allah.
Firstly:
If you are doing Tamattu’ or Qiraan, then each of you must offer a separate hadiy, and one ram is not sufficient for both of you, because offering a sacrifice is obligatory for the one who is doing Tamattu’ or Qiraan. The one who cannot afford that has to fast for ten days, three days during Hajj and seven when he returns to his homeland, as Allaah says (interpretation of the meaning):
“and whosoever performs the ‘Umrah in the months of Hajj, before (performing) the Hajj, (i.e. Hajj-at-Tamattu‘ and Al-Qiraan), he must slaughter a Hady such as he can afford, but if he cannot afford it, he should observe Sawm (fasts) three days during the Hajj and seven days after his return (to his home), making ten days in all”
[al-Baqarah 2:196]
But if you are doing Ifrad, you do not have to offer a hadiy, but you may offer it voluntarily if you wish, offering one or more. The Prophet (peace and blessings of Allaah be upon him) offered one hundred budnah as a hadiy during his Hajj.
Secondly:
As for the udhiyah, it is not prescribed for the pilgrim to offer it; rather what is prescribed for him is to offer the hadiy.
Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) was asked: How can a person combine udhiyah and Hajj, and is that prescribed?
He replied: The pilgrim does not offer an udhiyah, rather he offers a hadiy. Hence the Prophet (peace and blessings of Allaah be upon him) did not offer an udhiyah during the Farewell Hajj, rather he offered a hadiy. But if we assume that he is doing Hajj by himself and his family are in his homeland, then in that case he should leave his family enough money to buy an animal and offer it as an udhiyah, so he will be offering a hadiy and they will be offering an udhiyah, because the udhiyah is only prescribed in places other than Makkah, but in Makkah it should be a hadiy. End quote from al-Liqa’ al-Shahri.
See also the answer to question no. 82027
And Allaah knows best.

Source: Islam Q&A


___________________


ذبح الأضحية أفضل من التصدق بثمنها
السؤال:إذا كان في بلدي فقراء يفتقرون إلى المال ، فهل أتصدق عليهم بثمن الأضحية أم أضحي ؟.

ج :الحمد لله قال الشيخ محمد ابن عثيمن رحمه الله :
" ذبح الأضحية أفضل من الصدقة بثمنها ؛ لأن ذلك عمل النبي صلى الله عليه وسلّم والمسلمين معه ؛ ولأن الذبح من شعائر الله تعالى ، فلو عدل الناس عنه إلى الصدقة لتعطلت تلك الشعيرة . ولو كانت الصدقة بثمن الأضحية أفضل من ذبح الأضحية لبينه النبي صلى الله عليه وسلّم لأمته بقوله أو فعله ، لأنه لم يكن يدع بيان الخير للأمة ، بل لو كانت الصدقة مساوية للأضحية لبينه أيضاً لأنه أسهل من عناء الأضحية ولم يكن صلى الله عليه وسلّم ليدع بيان الأسهل لأمته مع مساواته للأصعب ، ولقد أصاب الناس مجاعة في عهد النبي صلى الله عليه وسلّم فقال : من ضحى منكم فلا يصبحن بعد ثالثة في بيته شيء .
فلما كان العام المقبل قالوا يا رسول الله نفعل كما فعلنا في العام الماضي فقال النبي صلى الله عليه وسلّم : كلوا واطعموا وادخروا فإن ذلك العام كان في الناس جهد فأردت أن تعينوا فيها . متفق عليه.
قال ابن القيم رحمه الله : الذبح في موضعه أفضل من الصدقة بثمنه . قال : ولهذا لو تصدق عن دم المتعة والقِرَان بأضعاف أضعاف القيمة لم يقم مقامه وكذلك الأضحية .
المصدر: انتهى كلامه " رسالة أحكام الأضحية والذكاة
سؤال رقم : 36645 .
_________________
Slaughtering the sacrifice is better than giving its price in charity

Question

If there are poor people in my country who need money, can I give them the price of the sacrifice in charity, or should I offer the sacrifice?.
Answer
Praise be to Allah.
Shaykh Muhammad ibn ‘Uthaymeen (may Allaah have mercy on him) said:
Slaughtering the sacrifice is better than giving its price in charity, because that was what the Prophet (peace and blessings of Allaah be upon him) and the Muslims with him did. And because the sacrifice is one of the ritual of Islam; if the people turn away from it and give charity instead, that symbol will die out. If giving the price of the sacrifice in charity was better than slaughtering the sacrifice, the Prophet (peace and blessings of Allaah be upon him) would have explained that to his ummah in word and deed, because he did not omit to explain anything that was good for the ummah. Indeed, if giving charity was equal to offering the sacrifice he would have explained that too, because it is easier than going to the trouble of offering the sacrifice. The Prophet (peace and blessings of Allaah be upon him) never failed to point out the easier option to his ummah when it was equal to the more difficult option. There was a famine during the lifetime of the Prophet (peace and blessings of Allaah be upon him) and he said, “Whoever among you offers a sacrifice should not keep any of it in his house for more than three days.”
The following year, they said, “O Messenger of Allaah, should we do what we did last year?” The Prophet (peace and blessings of Allaah be upon him) said: “Eat and feed the poor and store some, for last year the people were having a hard time and I wanted you to help them.” Agreed upon.
Ibn al-Qayyim (may Allaah have mercy on him) said: Sacrifice when prescribed is better than giving its price in charity. He said, Hence even if you give many times more the value of the sacrifice for tamattu’ and qiraan, it will never take its place, and the same applies to udhiyah.
Source: Risaalat Ahkaam al-Udhiyah wa’l-Dhakaah
___________________

هل يجوز لأخوين الاشتراك في أضحية واحدة وهما مستقلان في السكن
السؤال
هل يجوز أن نضحي بأضحية واحدة أنا وشقيقي وكل له بيت مستقل وكل واحد في مدينة ونجتمع أيام العيد والوالدة تسكن مرة عندي ومرة عند شقيقي مع العلم أن الوالد متوفى ، وإذا اشترت الوالدة الأضحية من حر مالها هل تجزيء عني أنا وشقيقي؟
ج الحمد لله
أولًا :
الأضحية سنة مؤكدة ، غير واجبة ، في قول جمهور الفقهاء ، وذهب بعض أهل العلم إلى وجوبها على القادر ؛ وهو مذهب أبي حنيفة وأحمد في رواية ، واختاره شيخ الإسلام ابن تيمية .
قال الشيخ ابن عثيمين رحمه الله " فالقول بالوجوب أظهر من القول بعدم الوجوب ، لكن بشرط القدرة " انتهى من "الشرح الممتع" 7/422.
ثانيًا :
تجزئ الأضحية عن الرجل وأهل بيته ؛ لما روى الترمذي :1505- وابن ماجه :3147: عن عَطَاء بْن يَسَارٍ قال : سَأَلْتُ أَبَا أَيُّوبَ الأَنْصَارِيَّ كَيْفَ كَانَتْ الضَّحَايَا عَلَى عَهْدِ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ؟ فَقَالَ : كَانَ الرَّجُلُ يُضَحِّي بِالشَّاةِ عَنْهُ وَعَنْ أَهْلِ بَيْتِهِ ، فَيَأْكُلُونَ وَيُطْعِمُونَ . صححه الألباني في صحيح الترمذي .
قال في "تحفة الأحوذي "هذا الحديث نَصٌّ صَرِيحٌ فِي أَنَّ الشَّاةَ الْوَاحِدَةَ تُجْزِئُ عَنْ الرَّجُلِ وَعَنْ أَهْلِ بَيْتِهِ ، وَإِنْ كَانُوا كَثِيرِينَ ، وَهُوَ الْحَقُّ ".
قَالَ الْحَافِظُ اِبْنُ الْقَيِّمِ فِي "زَادِ الْمَعَادِ " وَكَانَ مِنْ هَدْيِهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ أَنَّ الشَّاةَ تُجْزِئُ عَنْ الرَّجُلِ وَعَنْ أَهْلِ بَيْتِهِ وَلَوْ كَثُرَ عَدَدُهُمْ ".
وقَالَ الشَّوْكَانِيُّ فِي "نيْلِ الأوطار" " وَالْحَقُّ أَنَّ الشَّاةَ الْوَاحِدَةَ تُجْزِئُ عَنْ أَهْلِ الْبَيْتِ , وَإِنْ كَانُوا مِائَةَ نَفْسٍ أَوْ أَكْثَرَ كَمَا قَضَتْ بِذَلِكَ السُّنَّةُ " انتهى باختصار .
ثالثًا :
يدخل في أهل البيت : الزوجة والأولاد ، وكذلك القريب إذا كان يسكن في البيت ، وهو مشمول بنفقة رب البيت ، أو يشتركان في النفقة ويجتمعان في المأكل والمشرب .
أما من كان في بيت مستقل ، أو له نفقة مستقلة ، فلا يجزئ اشتراكه في الأضحية ، ويشرع له أضحية مستقلة .
قال مالك رحمه الله ـ في أهل بيته الذين يشركونه في أضحيته ـ : هم " أهل نفقته قليلا كانوا أو كثيرا . زاد محمد عن مالك : وولده ووالديه الفقيرين . وقال - ابن حبيب : وله أن يدخل في أضحيته من بلغ من ولده وإن كان غنيا , وأخاه وابن أخيه وقريبه إذا كانوا في نفقته وأهل بيته ، فأباح ذلك بثلاثة أسباب : القرابة ، والمساكنة ، والإنفاق عليه ،وقال- محمد : وله أن يدخل زوجته في أضحيته لأن الزوجية آكد من القرابة "
انتهى من "التاج والإكليل شرح مختصر خليل" 4/364.
وسئل الشيخ ابن عثيمين رحمه الله " هل تجوز أضحية واحدة لأخوين شقيقين في بيت واحد مع أولادهم أكلهم وشربهم واحد ؟
فأجاب : نعم يجوز ذلك يجوز أن يقتصر أهل البيت الواحد ولو كانوا عائلتين على أضحية واحدة ويتأتى بذلك فضيلة الأضحية " انتهى من "فتاوى نور على الدرب".
وسئل الشيخ ابن باز رحمه الله " س : أفيدكم بأني متزوج ولله الحمد ولي أولاد ، وأسكن في مدينة غير المدينة التي يسكن فيها أهلي ، وفي الإجازات نأتي إلى المدينة التي بها أهلي . وفي عيد الأضحى هذا أتيت أنا وأولادي قبل العيد بخمسة أيام ولم نضحّ على الرغم من أنني قادر ولله الحمد.
فهل يجوز لي أن أضحي ؟ وهل تجزئ أضحية الوالد عني وعن زوجتي وأولادي ؟ وما حكم الأضحية على من كان قادرًا ؟ وهل تجب على غير القادر ؟ وهل يجوز أخذ الأضحية دينا على الراتب ؟
فأجاب : الأضحية سنة وليست بواجبة ، وتجزئ الشاة الواحدة عن الرجل وأهل بيته ؛ لأن النبي صلى الله عليه وسلم كان يضحي كل سنة بكبشين أملحين أقرنين يذبح أحدهما عنه وعن أهل بيته ، والثاني عمن وحد الله من أمته صلى الله عليه وسلم.
وإذا كنت في بيت مستقل أيها السائل فإنه يشرع لك أن تضحي عنك وعن أهل بيتك ، ولا تكفي عنك أضحية والدك عنه وعن أهل بيته ؛ لأنك لست معهم في البيت ، بل أنت في بيت مستقل. ولا حرج أن يستدين المسلم ليضحي إذا كان عنده قدرة على الوفاء. وفق الله الجميع " انتهى من "مجموع فتاوى الشيخ ابن باز" 18/37.
رابعًا :
بناء على ما سبق ، فأضحيتك لا تجزئ عن أخيك ، ولو اجتمعتما في أيام العيد ، وكذلك العكس .
وأما والدتك ، فتجزئ أضحيتها عن نفسها وعن أهل البيت الذي هي جالسة فيه .
وينظر إجابة السؤالين : 41766 و 45768 .
والله أعلم .
المصدر: الإسلام سؤال وجواب . سؤال رقم : 96741 .
_____________________

Is it permissible for two brothers to share one udhiyah (sacrifice) although they live separately?

Question

Is it permissible for my brother and I to share in one Udhiyah while both of us have our own homes in different cities? Our mother lives sometimes with me, and sometimes with my brother and our father has passed away. If the mother buys an Udhiyah from her own money, is it adequate for me and my brother?.
Answer
Praise be to Allah.
Firstly:
Udhiyah is a confirmed Sunnah (Sunnah mu’akkadah) and is not obligatory, according to the majority of fuqaha’. Some scholars are of the view that it is obligatory for the one who is able to offer it. This is the view of Abu Haneefah and of Ahmad according to one report, and it is the view favoured by Shaykh al-Islam Ibn Taymiyah.
Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) said: The view that it is obligatory is stronger that the view that it is not obligatory, but that is subject to the condition that one be able to do it. End quote from al-Sharh al-Mumti’ (7/422).
Secondly:
A sacrifice is valid on behalf of a man and the members of his household, because of the report narrated by al-Tirmidhi (1505) and Ibn Majaah (3147) from ‘Ata’ ibn Yasaar who said: I asked Abu Ayyoob al-Ansaari: How were sacrifices offered among you at the time of the Messenger of Allaah SAWS (peace and blessings of Allaah be upon him)? He said: A man would sacrifice a sheep on behalf of himself and the members of his household, and they would eat some of it and give some to others. Classed as saheeh by al-Albaani in Saheeh al-Tirmidhi.
It says in Tuhfat al-Ahwadhi: This hadeeth clearly states that one sheep is sufficient on behalf of a man and the members of his household, even if they are many, and that is the correct view.
Al-Haafiz Ibn al-Qayyim said in Zaad al-Ma’aad: It was the teaching of the Prophet SAWS (peace and blessings of Allaah be upon him) that one sheep would be sufficient on behalf of a man and the members of his household, even if they were many in number.
Al-Shawkaani said in Nayl al-Awtaar: The correct view is that one sheep is sufficient for the members of a household, even if they are one hundred or more, as is indicated by the Sunnah. End quote.
Thirdly:
Members of the household include one's wife and children, and other relatives if they live in the same house and the head of the household spends on them or they share household expenses and food and drink.
But the one who lives in a separate house or has his own income cannot be included in the udhiyah and it is prescribed for him to offer his own sacrifice separately.
Maalik (may Allaah have mercy on him) said, concerning the members of a household who share in the sacrifice: They are the people on whom he spends, whether they are few or many. Muhammad ibn Maalik added: And his child and parents, if they are poor. Ibn Habeeb said: He may include in his sacrifice adult children, even if they are independent of means, and his brother, brother’s son and other relatives if he spends on them, and the members of his household. That is permitted for three reasons: ties of kinship, shared accommodation and spending on him. Muhammad said: He may include his wife in his udhiyah because the wife has the strongest bond with him.
End quote from al-Taaj wa’l-Ikleel Sharh Mukhtasar Khaleel (4/364).
Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) was asked: Is it permissible to offer one udhiyah for two brothers living in one house with their children and sharing their food and drink?
He replied: Yes, that is permissible. It is permissible for the members of one household to offer only one sacrifice, even if they are two families, and they will attain thereby the virtue of sacrifice. End quote from Fataawa Noor ‘ala al-Darb.
Shaykh Ibn Baaz (may Allaah have mercy on him) was asked: I am married, praise be to Allaah, and I have children. I live in a city other than the city in which my family live, but on holidays I go to the city where my family are. On Eid al-Adha my children and I came five days before the Eid but we did not offer a sacrifice despite the fact that I am able to, praise be to Allaah.
Is it permissible for me to offer a sacrifice? Is my father’s sacrifice valid on behalf of myself and my wife and children? What is the ruling on sacrifice for the one who is able? Is it obligatory for the one who is not able? Is it permissible to take a loan in order to offer the sacrifice?
He replied: The sacrifice is Sunnah, not obligatory, and one sheep is sufficient on behalf of a man and the members of his household, because the Prophet SAWS (peace and blessings of Allaah be upon him) used to sacrifice two horned rams that were white speckled with black every year, one on behalf of himself and the members of his household, and the other on behalf of those among his ummah who believed in the Oneness of Allaah (Tawheed).
If you live in a separate house, then it is prescribed for you to offer the sacrifice on behalf of yourself and the members of your household, and the sacrifice offered by your father on behalf of himself and the members of his household is not sufficient for you, because you are not living with them in the same house, rather you live in a separate house. There is nothing wrong with a Muslim taking a loan to offer a sacrifice if he is able to repay it. May Allaah help us all.
End quote from Majmoo’ Fataawa al-Shaykh Ibn Baaz (18/37).
Fourthly:
Based on the above, your sacrifice is not sufficient for your brother, even if you get together on the days of Eid, and vice versa.
With regard to your mother, her sacrifice is sufficient on behalf of herself and the members of the household with whom she is staying.
See the answers to questions no. 41766 and 45768.
And Allaah knows best.

Source: Islam Q&A

________________

لا تجزئ أضحية الوالد عن ولده إذا كان يعيش في بيت مستقل

س :هل تجزئ الأضحية من والدي عني وعن أهلي ، مع العلم أنني أعيش في بيت مستقل ؟.
ج :الحمد لله
المشروع أن يضحي كل أهل بيت بأضحية عنهم .
سُئِلَ الشيخ ابن باز رحمه الله : عن رجل متزوج ويسكن في مدينة غير المدينة التي يسكن فيها والده ، فهل تجزئ أضحية والده عنه وعن أولاده ؟
فأجاب :
" إذا كنت في بيت مستقل أيها السائل فإنه يشرع لك أن تضحي عنك وعن أهل بيتك ، ولا تكفي عنك أضحية والدك ، عنه وعن أهل بيته ، لأنك لست معهم في البيت ، بل أنت في بيت مستقل " انتهى .
وسُئلت اللجنة الدائمة :
يوجد لدي أسرتان ، وكل أسرة ساكنة في بيت مستقل بها ، وكل بيت يبعد عن الآخر بحوالي :200 متر ، وهي أسرتي وأسرة والدي ، مع العلم أن والدي على قيد الحياة وسؤالي هو : هل يجوز لنا أن نضحي أنا ووالدي عن البيتين بضحية واحدة من الماعز أم لا ؟
فأجابت :
" المشروع أن يضحي أهل كل بيت بأضحية خاصة بهم " انتهى ."فتاوى اللجنة الدائمة" 11/406 .
المصدر: الإسلام سؤال وجواب .
سؤال رقم: 41766.


A father’s sacrifice on behalf of his son does not count if he lives in a separate house

Question

Does my father’s sacrifice on behalf of himself and his family count for me, knowing that I live in a separate house?.
Answer
Praise be to Allah.
What is prescribed is for each household to offer its own sacrifice.
Shaykh Ibn Baaz (may Allaah have mercy on him) was asked about a married man who lived in a different city than his father – would his father’s sacrifice count on behalf of him and his children?
He replied:
If you live in a separate house, then it is prescribed for you to offer a sacrifice on behalf of yourself and the members of your household, and your father’s sacrifice does not count for you, which is on behalf of him and the members of his household, because you do not live in the same house with them, rather you live in a separate house. End quote.
The Standing Committee was asked:
I have two families, each living in a separate house, and the houses are 200m apart. They are my family and my father’s family, and my father is still alive. My question is: is it permissible for my father and me to offer one goat as a sacrifice on behalf of the two households, or not?
They replied:
What is prescribed is for each household to offer its own sacrifice. End quote.
Fataawa al-Lajnah al-Daa’imah, 11/406.
Source: Islam Q&A

__________________

هل يجوز إعطاء الكافر من الأضحية ؟

س : هل يجوز إعطاء الكافر من الأضحية ؟.
ج : الحمد لله
قال الشيخ ابن عثيمين :
يجوز للإنسان أن يعطي الكافر من لحم أضحيته صدقة بشرط أن لا يكون هذا الكافر ممن يقتلون المسلمين فإن كان ممن يقتلونهم فلا يعطى شيئاً لقوله تعالى "لا يَنْهَاكُمْ اللَّهُ عَنْ الَّذِينَ لَمْ يُقَاتِلُوكُمْ فِي الدِّينِ وَلَمْ يُخْرِجُوكُمْ مِنْ دِيَارِكُمْ أَنْ تَبَرُّوهُمْ وَتُقْسِطُوا إِلَيْهِمْ إِنَّ اللَّهَ يُحِبُّ الْمُقْسِطِينَ * إِنَّمَا يَنْهَاكُمْ اللَّهُ عَنْ الَّذِينَ قَاتَلُوكُمْ فِي الدِّينِوَأَخْرَجُوكُمْ مِنْ دِيَارِكُمْ وَظَاهَرُوا عَلَى إِخْرَاجِكُمْ أَنْ تَوَلَّوْهُمْ وَمَنْ يَتَوَلَّهُمْ فَأُوْلَئِكَ هُمْ الظَّالِمُونَ " الممتحنة /8-9 اهـ .
المصدر: فتاوى الشيخ ابن عثيمين .2/663.
سؤال رقم : 36376 .
Is it permissible to give a kaafir any of the udhiyah meat?

Question

Is it permissible to give a kaafir any of the udhiyah meat?.

Answer
Praise be to Allah.
Shaykh Ibn ‘Uthaymeen said:
It is permissible to give a kaafir some of the udhiyah meat in charity so long as this kaafir is not one of those who are killing the Muslims. If he is one of those who are killing them, then he should not be given anything, because Allaah says (interpretation of the meaning):
“Allaah does not forbid you to deal justly and kindly with those who fought not against you on account of religion nor drove you out of your homes. Verily, Allaah loves those who deal with equity.
It is only as regards those who fought against you on account of religion, and have driven you out of your homes, and helped to drive you out, that Allaah forbids you to befriend them. And whosoever will befriend them, then such are the Zaalimoon (wrongdoers those who disobey Allaah)”
[al-Mumtahanah 60:8-9]

Source: Fataawa al-Shaykh Ibn ‘Uthyameen, 2/663
_________________


هل تضحي أو تعق عن نفسها لأن أباها لم يعق عنها؟

السؤال امرأة عمرها 39 تريد أن تضحي ، وقيل لها أول شيء عقي عن نفسك ، لأن والدها لم يعق عنها ، وزوجها لم يعق عن أولادها ، عندها بنت وولد ؛ هل تعق عن أولادها ونفسها ، أم والدهم يعق عنهم ، علما أن عمر بنتها خمس عشرة سنة ، وولدها ست عشرة سنة ، وهل العقيقة واجبة أم تسقط عن المولود إذا بلغ الرشد ؟
ج: الحمد لله
أولًا :
العقيقة سنة مؤكدة على الراجح ، وقد سبق بيان ذلك في جواب السؤال :20018، والمخاطب بها هو الأب ، فلا تطالب الأم بها ولا الأولاد .
ولا تسقط العقيقة ببلوغ الولد ، فإذا كان الأب قادرا استحب له أن يعق عن أبنائه الذين لم يعق عنهم .
وإذا لم يعق الوالد عن ولده ، فهل يشرع للولد أو لغيره أن يعق عن نفسه ؟ خلاف بين الفقهاء ، والذي يظهر أنه يشرع ذلك ويستحب .
قال ابن قدامة رحمه الله في المغني :9/364 " وإن لم يعق أصلا , فبلغ الغلام , وكسب , فلا عقيقة عليه . وسئل أحمد عن هذه المسألة , فقال : ذلك على الوالد . يعني لا يعق عن نفسه ; لأن السنة في حق غيره .
وقال عطاء والحسن : يعق عن نفسه ; لأنها مشروعة عنه ، ولأنه مرتهن بها , فينبغي أن يشرع له فكاك نفسه .
ولنا , أنها مشروعة في حق الوالد , فلا يفعلها غيره , كالأجنبي , وكصدقة الفطر " انتهى .
وقال ابن القيم رحمه الله في "تحفة المودود في أحكام المولود" : " الفصل التاسع عشر : حكم من لم يعق عنه أبواه هل يعق عن نفسه إذا بلغ ، قال الخلال : باب ما يستحب لمن لم يعق عنه صغيرا أن يعق عن نفسه كبيرا ، ثم ذكر من مسائل إسماعيل بن سعيد الشالنجي قال : سألت أحمد عن الرجل يخبره والده أنه لم يعق عنه ، هل يعق عن نفسه ؟ قال : ذلك على الأب .
ومن مسائل الميموني قال : قلت لأبي عبد الله : إن لم يُعق عنه ، هل يَعُق عنه كبيرا ؟ فذكر شيئا يروى عن الكبير ضعّفه, ورأيته يستحسن إن لم يعق عنه صغيرا أن يعق عنه كبيرا . وقال : إن فعله إنسان لم أكرهه ، قال : وأخبرني عبد الملك في موضع آخر أنه قال لأبي عبد الله : فيعق عنه كبيرا ، قال : لم أسمع في الكبير شيئا ، قلت : أبوه معسر ثم أيسر فأراد ألا يدع ابنه حتى يعق عنه ، قال : لا أدري ولم أسمع في الكبير شيئا ، ثم قال لي : ومن فعله فحسن ، ومن الناس من يوجبه " انتهى .
قال الشيخ ابن باز رحمه الله بعد نقل هذا الكلام " والقول الأول أظهر ، وهو أنه يستحب أن يعق عن نفسه ؛ لأن العقيقة سنة مؤكدة ، وقد تركها والده فشرع له أن يقوم بها إذا استطاع ؛ ذلك لعموم الأحاديث ومنها : قوله صلى الله عليه وسلم " كل غلام مرتهن بعقيقته تذبح عنه يوم سابعه ويحلق ويسمى " أخرجه الإمام أحمد ، وأصحاب السنن عن سمرة بن جندب رضي الله عنه بإسناد صحيح ، ومنها : حديث أم كرز الكعبية عن النبي صلى الله عليه وسلم: أنه أمر أن يُعق عن الغلام بشاتين وعن الأنثى شاة أخرجه الخمسة ، وخرج الترمذي وصحح مثله عن عائشة , وهذا لم يوجه إلى الأب فيعم الولد والأم وغيرهما من أقارب المولود " انتهى من "مجموع فتاوى الشيخ ابن باز" 26/266.
وعلى هذا فيقال للأخت المسئول عنها : لك أن تعقي عن نفسك ، أو عن أولادك إذا لم يعق عنهم والدهم .
ثانيًا :الأضحية سنة مؤكدة ، تشرع للرجل والمرأة ، وتجزئ عن الرجل وأهل بيته ، وعن المرأة وأهل بيتها .
فلهذه المرأة أن تذبح أضحية ، سواء ذبح زوجها أو لم يذبح .وإذا ضحّت ، أجزأها ذلك عن عقيقتها .
قال ابن القيم رحمه الله " الفصل الثامن عشر في حكم اجتماع العقيقة والأضحية :
قال الخلال : باب ما روي أن الأضحية تجزىء عن العقيقة :أخبرنا عبد الملك الميموني أنه قال لأبي عبد الله - أي الإمام أحمد- يجوز أن يضحى عن الصبي مكان العقيقة ؟ قال لا أدري ثم قال : غير واحد يقول به . قلت من التابعين ؟ قال نعم . وأخبرني عبد الملك في موضع آخر قال ذكر أبو عبد الله أن بعضهم قال فإن ضحى أجزأ عن العقيقة .
وأخبرنا عصمة بن عصام حدثنا حنبل أن أبا عبد الله قال : أرجو أن تجزىء الأضحية عن العقيقة إن شاء الله تعالى لمن لم يعق .
وأخبرني عصمة بن عصام في موضع آخر قال حدثنا حنبل أن أبا عبد الله قال : فإن ضحى عنه أجزأت عنه الضحية من العقوق . قال : ورأيت أبا عبد الله اشترى أضحية ذبحها عنه وعن أهله وكان ابنه عبد الله صغيرا فذبحها ، أراه أراد بذلك العقيقة والأضحية وقسم اللحم وأكل منها " انتهى من "تحفة المودود".
وينظر إجابة السؤالين :38197 و 20018.
والله أعلم .

المصدر: الإسلام سؤال وجواب سؤال رقم : 96462 .




Should she offer a sacrifice (udhiyah) or offer ‘aqeeqah for herself, as her father did not offer ‘aqeeqah on her behalf?

Question

A 39 years old woman wants to sacrifice an animal. It was said to her that she should make ‘Aqeeqah (the sacrifice which has to be done after the birth of a son) for herself first as her father did not do it for her when she was born. Her husband did not do ‘Aqeeqah for their children either. They have a daughter and a son. Should she make ‘Aqeeqah for her children and herself? Or as for the children it should be done by their father? She has a 15 years old daughter and a 16 years old son. Is ‘Aqeeqah compulsory or it becomes cancelled if the child reaches adulthood?.
Answer

Praise be to Allah.
Firstly:
‘Aqeeqah is a confirmed Sunnah (Sunnah mu’akkadah) according to the correct view. This has been explained in the answer to question no. 20018. The one who is addressed here is the father; it is not required of the mother or the children.
The duty to offer ‘aqeeqah is not waived when the child reaches puberty. If the father is able then it is mustahabb for him to offer ‘aqeeqah on behalf of his children for whom he did not yet offer ‘aqeeqah.
If the father did not offer ‘aqeeqah for his child, is it prescribed for the child or anyone else to offer ‘aqeeqah on his behalf? The fuqaha’ differed concerning that, but the correct view is that this is prescribed and is mustahabb.
Ibn Qudaamah (may Allaah have mercy on him) said in al-Mughni (9/364): If ‘aqeeqah was not offered at all and the child reaches puberty and earns a living, then he does not have to offer ‘aqeeqah. Ahmad was asked about this matter and he said: That applies to the father, i.e., he should not offer ‘aqeeqah for himself; the Sunnah has to do with someone else (namely the father).
‘Ata’ and al-Hasan said: he may offer ‘aqeeqah for himself, because it is prescribed for him and because he is held in pledge for it, so it should be prescribed for him to release himself.
And we think that it is prescribed for the father and no one else should do it. End quote.
Ibn al-Qayyim (may Allaah have mercy on him) said in Tuhfat al-Mawdood fi Ahkaam al-Mawlood: Chapter nineteen: The ruling on one whose parents did not do ‘aqeeqah for him; should he offer ‘aqeeqah for himself when he reaches puberty? Al-Khallaal said: Chapter on what is recommended for one for whom ‘aqeeqah was not done when he was small and he may offer ‘aqeeqah for himself when he is an adult. Then he quoted some of the discussion of Ismaa’eel narrated from Sa’eed al-Shaalinji who said: I asked Ahmad about a man whose father told him that he had not offered ‘aqeeqah for him, could he offer ‘aqeeqah for himself? He said: That is the duty of the father.
Al-Maymooni said: I said to Abu ‘Abd-Allaah: If ‘aqeeqah was not done for a person, could it be done for him when he is an adult? He mentioned something that was narrated concerning (‘aqeeqah for) an adult, but he classed it as da’eef (weak). But he regarded it as something good, if ‘aqeeqah was not done for him when he was small, for it to be done for him when he is an adult. He said: If a person does that, I would not disapprove of it. He said: ‘Abd al-Malik told me elsewhere that he said to Abu ‘Abd-Allaah: Should ‘aqeeqah be offered for him when he is an adult? He said: I did not hear anything about an adult. I said: His father was poor then he became well off and he does not want to leave his son without offering ‘aqeeqah for him. He said: I do not know and I did not hear anything with regard to an adult. Then he said to me: But if someone who does it, that is good, and there are some people who regard it as obligatory. End quote.
Shaykh Ibn Baaz (may Allaah have mercy on him) said, after quoting these words:
The first view is more correct, which is that it is mustahabb to offer ‘aqeeqah on behalf of oneself, because ‘aqeeqah is a confirmed Sunnah but the father omitted to do it, so it is prescribed for him to do it if he is able. That is because of the general meaning of the ahaadeeth, such as the words of the Prophet (peace and blessings of Allaah be upon him): “Every child is in pledge for his ‘aqeeqah which should be sacrificed for him on the seventh day, and his head should be shaved and he should be given a name.” Narrated by Imam Ahmad and the authors of al-Sunan from Samurah ibn Jundub (may Allaah be pleased with him) with a saheeh isnaad. And Umm Karaz al-Ka’biyyah narrated that the Prophet (peace and blessings of Allaah be upon him) enjoined that ‘aqeeqah be done for a boy with two sheep and for a female with one sheep, as was narrated by the five. Al-Tirmidhi narrated and classed as saheeh a similar report from ‘Aa’ishah. This is not addressed only to the father; rather it also includes the child, the mother and other relatives of the newborn. End quote from Majmoo’ Fataawa al-Shaykh Ibn Baaz (26/266).
Based on this, it may be said to the sister who is asking this question: You may offer ‘aqeeqah on behalf of yourself, or on behalf of your children if their father did not offer ‘aqeeqah on their behalf.
Secondly:
Udhiyah is a confirmed Sunnah and is prescribed for both men and women. One udhiyah is sufficient on behalf of a man and the members of his household, or on behalf of a woman and the members of her household.
This woman may offer a sacrifice, whether her husband also offers a sacrifice or not.
If she offers a sacrifice, that will suffice for her ‘aqeeqah too.
Ibn al-Qayyim (may Allaah have mercy on him) said: Chapter eighteen on the ruling on combining ‘aqeeqah and udhiyah.
Al-Khallaal said: Chapter on what was narrated about the udhiyah sufficing for the ‘aqeeqah too.
‘Abd al-Malik al-Maymooni told us that he said to Abu ‘Abd-Allaah (i.e., Imam Ahmad): Is it permissible to offer the udhiyah on behalf of a child instead of the ‘aqeeqah? He said: I do not know. Then he said: More than one said that. I said: From among the Taabi’een? He said: Yes.
And ‘Abd al-Malik told me elsewhere that Abu ‘Abd-Allaah said that some of them said that if he offers an udhiyah that will suffice for the ‘aqeeqah too.
‘Usmah ibn ‘Isaam told us: Hambal narrated to us that Abu ‘Abd-Allaah said: I hope that the udhiyah will suffice for the ‘aqeeqah too, in sha Allaah, for the one who did not offer ‘aqeeqah.
‘Usmah ibn ‘Isaam told us elsewhere: Hanbal told us that Abu ‘Abd-Allaah said: If a sacrifice (udhiyah) is offered on his behalf, the udhiyah will suffice for the ‘aqeeqah. He said: And I saw Abu ‘Abd-Allaah buying an udhiyah that he sacrificed on behalf of himself and his family, and his son ‘Abd-Allaah was small when he sacrificed it. I think he intended thereby to do the ‘aqeeqah and the udhiyah, and he shared out the meat and ate some of it. End quote from Tuhfat al-Mawdood.
See also the answers to questions no.38197 and 20018.
And Allaah knows best.

Source: Islam Q&A


الأفضل في الأضحية الإبل ثم البقر ثم الغنم ثم الاشتراك

س: ما الأفضل في الأضحية ، أن أذبح شاة أم أشترك في بقرة ؟. .
ج :
الحمد لله
" أفضل الأضاحي : البدنة - البعير -, ثم البقرة , ثم الشاة , ثم شِرْكٌ - اشتراك - في بقرة . وبهذا قال أبو حنيفة والشافعي . لقول النبي صلى الله عليه وسلم في الجمعة " مَنْ راح في الساعة الأولى فَكَأَنَّمَا قَرَّبَ بَدَنَةً ، وَمَنْ رَاحَ فِي السَّاعَةِ الثَّانِيَةِ فَكَأَنَّمَا قَرَّبَ بَقَرَةً ، وَمَنْ رَاحَ فِي السَّاعَةِ الثَّالِثَةِ فَكَأَنَّمَا قَرَّبَ كَبْشًا أَقْرَنَ ، وَمَنْ رَاحَ فِي السَّاعَةِ الرَّابِعَةِ فَكَأَنَّمَا قَرَّبَ دَجَاجَةً ، وَمَنْ رَاحَ فِي السَّاعَةِ الْخَامِسَةِ فَكَأَنَّمَا قَرَّبَ بَيْضَةً "رواه البخاري :881- ومسلم :850.
ولأنه ذبح يتقرب به إلى الله تعالى , فكانت البدنة فيه أفضل , كالهدي .
والشاة أفضل من شِرْكٌ - أي : الاشتراك- في بدنة ; لأن إراقة الدم مقصودة في الأضحية , والمنفرد يتقرب بإراقته كله . والكبش أفضل الغنم ; لأنه أضحية النبي صلى الله عليه وسلم وهو أطيب لحما " انتهى من "المغني" باختصار 13/366 .
وسئلت اللجنة الدائمة : أيهما أفضل في الأضحية : الكبش أم البقر ؟
فأجابت :
" أفضل الأضاحي البدنة ، ثم البقرة ، ثم الشاة ، ثم شرك في بدنة - ناقة أو بقرة - ؛ لقوله صلى الله عليه وسلم في الجمعة " مَنْ راح في الساعة الأولى فَكَأَنَّمَا قَرَّبَ بَدَنَةً . . . إلخ الحديث " .
ووجه الدلالة من ذلك : وجود المفاضلة في التقرب إلى الله بين الإبل والبقر والغنم ، ولا شك أن الأضحية من أعظم القرب إلى الله تعالى ، ولأن البدنة أكثر ثمناً ولحماً ونفعاً ، وبهذا قال الأئمة الثلاثة أبو حنيفة ، والشافعي ، وأحمد . وقال مالك : الأفضل الجذع من الضأن ، ثم البقرة ، ثم البدنة ؛ لأن النبي صلى الله عليه وسلم ضحى بكبشين ، وهو صلى الله عليه وسلم لا يفعل إلا الأفضل .
والجواب عن ذلك : أن يقال : إنه صلى الله عليه وسلم قد يختار غير الأولى رفقاً بالأمة ؛ لأنهم يتأسون به ، ولا يحب صلى الله عليه وسلم أن يشق عليهم ، وقد بين فضل البدنة على البقر والغنم كما سبق . والله أعلم " انتهى .
"فتاوى اللجنة الدائمة" 11/398 .
وقال الشيخ ابن عثيمين في "أحكام الأضحية" :
" الأفضل من الأضاحي : الإبل ، ثم البقر إن ضحى بها كاملة ، ثم الضأن ، ثم المعز ، ثم سُبْع البدنة ، ثم سبع البقرة " انتهى .

المصدر: الإسلام سؤال وجواب .سؤال رقم : 45767 .

The best animals to be sacrificed are camels, then cows, then sheep, then to share in a sacrifice

Question

What is best for the sacrifice – to slaughter a sheep or to have a share in a cow?.
Answer

Praise be to Allah.
The best sacrifice is a camel, then a cow, then a sheep, then to have a share in a cow. This is the view of Abu Haneefah and al-Shaafa’i, because the Prophet (peace and blessings of Allaah be upon him) said concerning Jumu’ah: “Whoever comes at the earliest hour, it is as if he sacrificed a camel. Whoever comes in the second hour, it is as if he sacrificed a cow. Whoever comes in the third hour, it is as if he sacrificed a horned ram. Whoever comes in the fourth hour, it is as if he sacrificed a chicken. Whoever comes in the fifth hour, it is as if he sacrificed an egg.” Narrated by al-Bukhaari, 881; Muslim, 850.
It is a sacrifice by means of which one draws closer to Allaah, so the best (to be offered) is a camel, as in the case of the hadiy (sacrifice offered by the pilgrim on Hajj).
A sheep is better than sharing in a camel, because the aim of the sacrifice is to shed blood. A ram is better than a sheep (ewe), because that is what the Prophet (peace and blessings of Allaah be upon him) sacrificed and the meat is better.
End quote from al-Mughni, 13/366
The Standing Committee was asked: Which is better for sacrifice, a ram or a cow?
They replied:
The best sacrifice is a camel, then a cow, then a sheep, then a share of a camel or cow, because the Prophet (peace and blessings of Allaah be upon him) said concerning Jumu’ah: “Whoever comes at the earliest hour, it is as if he sacrificed a camel…”
The point here is that there is an order of preference between camels, cows and sheep in drawing close to Allaah through the sacrifice. Undoubtedly sacrifice is one of the greatest acts of worship through which we may draw closer to Allaah. A camel is more valuable and more useful. This is the view of the three imams – Abu Haneefah, al-Shaafa’i and Ahmad. Maalik said: The best is a young sheep, then a cow, then a camel, because the Prophet (peace and blessings of Allaah be upon him) sacrificed two rams, and he (peace and blessings of Allaah be upon him) did not do anything but that which was best.
The response to that is that the Prophet (peace and blessings of Allaah be upon him) sometimes chose the option that was not the best option out of kindness to his ummah, because they follow his example. He (peace and blessings of Allaah be upon him) did not want to make things difficult for them. He stated that the best is a camel, then a cow, then a sheep, as stated above. And Allaah knows best. End quote.
Fataawa al-Lajnah al-Daa’imah, 11/398.
Shaykh Ibn ‘Uthaymeen said in Ahkaam al-Udhiyah:
The best sacrifice is a camel, then a cow, if one offers the whole animal, then a sheep, then a goat, then one-seventh of a camel, then one-seventh of a cow. End quote.
Source: Islam Q&A


سقطت الأضحية فذبحها قبل موتها ، فهل تعد أضحية ؟


س :وقعت الأضحية من سطح من بيتنا فقام أهلنا بذبحها قبل أن تموت فهل يجوز ذلك ؟ .
ج :الحمد لله.

أولًا :الظاهر من السؤال أنكم ذبحتم " الذبيحة " قبل صلاة العيد ، فإن كان الأمر كذلك فإنها لا تكون أضحية ، لأن شرط الأضحية أن تذبح في أيام الذبح ، وهي يوم العيد وثلاثة أيام بعده .
عن جندب بن سفيان رضي الله عنه قال : شهدتُ الأضحى مع رسول الله صلى الله عليه وسلم ، فلما قضى صلاته بالناس نظر إلى غنم قد ذُبحت فقال " مَن ذبح قبل الصلاة فليذبح شاة مكانها ، ومن لم يكن ذبح فليذبح على اسم الله " . رواه البخاري :942- ومسلم : 1960 .
وعلى هذا ، لو كانت هذه الأضحية منذورة فيجب عليكم بدلها .
وأما إن كان ذبحكم لها في وقت الذبح ، وكنتم قد اشتريتموها بنية الأضحية ، فإنها تجزئ وتكون أضحية ، ولو انكسرت بسبب سقوطها من السطح ، وانظر السؤال 39191.
ثانيًا :
وأما صحة ذبحكم لها ، فإنه صحيح إذا أدركتموها قبل الموت .
وقد حرَّم الله عز وجل المنخنقة والموقوذة – وهي التي تموت بضربها بخشبة أو حديدة - والمتردية – كحال ذبيحتكم – وما أكل السبُع ، وهذا في حال أن تموت ، فإذا أُدركت قبل موتها وذكِّيت الذكاة الشرعية : صارت حلالاً .
قال الله تعالى " حُرِّمَتْ عَلَيْكُمُ الْمَيْتَةُ وَالدَّمُ وَلَحْمُ الْخِنْزِيرِ وَمَا أُهِلَّ لِغَيْرِ اللَّهِ بِهِ وَالْمُنْخَنِقَةُ وَالْمَوْقُوذَةُ وَالْمُتَرَدِّيَةُ وَالنَّطِيحَةُ وَمَا أَكَلَ السَّبُعُ إِلا مَا ذَكَّيْتُمْ "المائدة/3 .
قال ابن كثير :
وقوله " إلا ما ذكيتم " عائد على ما يمكن عوده عليه مما انعقد سبب موته فأمكن تداركه بذكاة وفيه حياة مستقرة ، وذلك إنما يعود على قوله " والمنخنقة والموقوذة والمتردية والنطيحة وما أكل السبع " ."تفسير ابن كثير" 2/11، 12 .
وعن كعب بن مالك رضي الله عنه أنه كانت لهم غنم ترعى بسلْع - جبل بالمدينة -، فأبصرت جارية لنا بشاة من غنمنا موتاً فكسرت حجراً فذبحتْها به ، فقال لهم : لا تأكلوا حتى أسأل النبي صلى الله عليه وسلم ، وأنه سأل النبي صلى الله عليه وسلم عن ذاك فأمره بأكلها . رواه البخاري :2181 .والله أعلم .
المصدر: الإسلام سؤال وجواب .سؤال رقم : 69917 .

His sacrificial animal fell and he slaughtered it before it died; does it still count as a sacrifice?

Question

The sacrificial animal fell from the roof of our house and we slaughtered it before it died; is that permissible?.
Answer

Praise be to Allah.
Firstly:
It appears from your question that you slaughtered the sacrificial animal before the Eid prayer. If that is the case, then it is not a sacrifice (udhiyah), because the condition of the sacrifice is that it should be slaughtered on the days of sacrifice, which are the day of Eid and the three following days.
It was narrated that Jundub ibn Sufyaan (may Allaah be pleased with him) said: I was present on Eid al-Adha with the Messenger of Allaah (peace and blessings of Allaah be upon him). When he had finished leading the people in prayer, he looked at a sheep that had been slaughtered and said, ‘Whoever slaughtered (his sacrifice) before the prayer, let him slaughter a sheep in place of it, and whoever has not yet slaughtered (his sacrifice), let him do so in the name of Allaah.” Narrated by al-Bukhaari, 942; Muslim, 1960.
Based on this, if this sacrifice was in fulfilment of a vow, then you have to offer another sacrifice in its stead.
But if you slaughtered it at the time of sacrifice, and you bought it with the intention of sacrificing it, then it is valid and is a sacrifice (udhiyah), even if it was damaged as the result of its fall from the roof. See also question no. (39191).
Secondly:
With regard to the validity of your slaughtering it, it is valid if you managed to do it before it died.
Allaah has forbidden that which has been killed by strangling, and that which has been killed by a violent blow – which is an animal that dies from a blow with a piece of wood or metal – and that which has been killed by a headlong fall – like your sacrifice – and that which has been partially eaten by wild animals. This applies if the animal dies, but if people catch up with it before it dies and slaughter it in the manner prescribed in sharee’ah, then it becomes halaal.
Allaah says (interpretation of the meaning):
“Forbidden to you (for food) are: Al‑Maitah (the dead animals — cattle — beast not slaughtered), blood, the flesh of swine, and that on which Allaah’s Name has not been mentioned while slaughtering (that which has been slaughtered as a sacrifice for others than Allaah, or has been slaughtered for idols) and that which has been killed by strangling, or by a violent blow, or by a headlong fall, or by the goring of horns — and that which has been (partly) eaten by a wild animal — unless you are able to slaughter it (before its death)”
[al-Maa’idah 5:3]
Ibn Katheer said:
The phrase “unless you are able to slaughter it” refers to that which you are able to reach and slaughter in the proper manner when there is still evidently life in it. That refers to the phrase, “that which has been killed by strangling, or by a violent blow, or by a headlong fall, or by the goring of horns — and that which has been (partly) eaten by a wild animal”.
Tafseer Ibn Katheer, 2/11, 12
It was narrated from Ka’b ibn Maalik (may Allaah be pleased with him) that they had sheep that used to graze at Sal’ (a mountain in Madeenah): a girl of ours saw a sheep that was dying, so she broke a stone and slaughtered it with it. He said to them: “Do not eat it until I ask the Prophet (peace and blessings of Allaah be upon him).” He asked the Prophet (peace and blessings of Allaah be upon him) about that and he told him to eat it. Narrated by al-Bukhaari, 2181.
And Allaah knows best.

Source: Islam Q&A


إصابة الأضحية بعيب قبل الذبح


س :اشتريت خروفًا سليمًا لأضحية العيد قبل العيد بكم يوم....وعند نزوله على السلالم للذبح أصيب في قدمه - قبل الذبح بساعة-هل يعتبر هذا عيب في الأضحية .؟.

ج :الحمد لله
قال صاحب زاد المستقنع " وإن تعيَّبت - أي الأضحية - ذبحها وأجزأته ."
قال الشيخ ابن عثيمين : مثال ذلك : اشترى رجل شاة للأضحية ثم انكسرت رجلها ، وصارت لا تستطيع المشي مع الصحاح بعد أن عيَّنها ، فإنه في هذه الحال يذبحها وتجزئه ، لأنها لما تعيَّنت صارت أمانة عنده كالوديعة ، وإذا كانت أمانة ولم يحصل تعيُّبها بفعله أو تفريطه فإنه لا ضمان عليه وتجزئه .

المصدر: انظر الشرح الممتع ج/7 ص/515. هنا =

سؤال رقم : 20875 .
The sacrifice was injured before it was slaughtered.

Question

A few days before Eid, I bought a lamb which was sound and healthy, to offer it as a sacrifice on Eid. When it was being brought down the stairs on the way to be sacrificed, it suffered an injury to its leg (one hour before being sacrificed)… is this considered to be a flaw in the sacrifice?


Answer
Praise be to Allah.
The author of Zaad al-Mustaqni’ said: “If it (the sacrifice) gets injured (develops a flaw), it may still be slaughtered and this will do…”
Shaykh Ibn ‘Uthaymeen said: an example of that is when a man buys a sheep to sacrifice it, then it breaks its leg and is unable to walk and keep up with the rest of the flock, after he has selected it for sacrifice. In this case it may be slaughtered and this will do, because when it was selected it became a trust, like something that was entrusted to him. Because it is something entrusted and the injury was not the result of his action or his negligence, so he is not obliged to offer any guarantee, and it will do.
Source: See al-Sharh al-Mumti’, part 7, p. 515



الخروف المقطوع الألية لا يصلح أضحية

س :الخروف المقطوع الذيل - الإلية- من صغر، بقصد أن تعم السمنة جسده، هل يجزئ للأضحية والعقيقة ؟.
ج :الحمد لله لا يجزئ في الأضحية ولا في الهدايا ولا العقيقة مقطوع الذيل - الإلية ؛ لما روى أمير المؤمنين علي رضي الله عنه قال "أمرنا رسول الله صلى الله عليه وسلم أن نستشرف العين والأذن ، ولا نضحي بعوراء ولا مقابلة ، ولا مدابرة ، ولا خرقاء ، ولا شرقاء" أخرجه أحمد 2/210 برقم :851- والأربعة ، وصححه الترمذي وابن حبان .
والمقابلة : ما قطع من طرف أذنها شيء وبقي معلقاً .
والخرقاء : مخروقة الأذن .
والشرقاء : مشقوقة الأذن .
هذا كله إذا كان مقطوعًا ، أما إذا كان الخروف لم يخلق له ذيل أصلًا فإنه في حكم الجماء والصمعاء ، والحكم في ذلك هو الإجزاء .

المصدر: اللجنة الدائمة للبحوث العلمية والإفتاء .

= هنا = سؤال رقم : 37039 .

A sheep whose fatty tail has been cut off is not fit to be offered as a sacrifice

Question

If a sheep’s fatty tail is cut off when it is small for the purpose of making its body grow more fat, is it fit to be offered as a sacrifice (udhiyah) or slaughtered for the ‘aqeeqah?.

Answer
Praise be to Allah.
A sheep whose fatty tail has been cut off is not fit to be offered as a hadiy, udhiyah or ‘aqeeqah, because of the report narrated by Ameer al-Mu’mineen ‘Ali (may Allaah be pleased with him) who said: “The Messenger of Allaah (peace and blessings of Allaah be upon him) commanded us to check the eyes and the ears, and not to sacrifice any sheep that was one-eyed or whose ears had been cut and some of it left hanging, or any whose ears had been cut from the back, or any whose ears had been torn or split.”
Narrated by Ahmad, 2/210, no. 851, and by the four. Classed as saheeh by al-Tirmidhi and Ibn Hibbaan.
This applies if it has been cut, but if the lamb was born without a tail in the first place, then it comes under the ruling of one that is created without horns and one that has a small tail. The ruling is that these animals are good enough for sacrifice.
And Allaah is the Source of Strength.
Source: Al-Lajnah al-Daa’imah Li’l-Buhooth al-‘Ilmiyyah wa’l-Iftaa


هل يستدين لشراء الأضحية؟

س : هل يجب الاستدانة من أجل شراء الأضحية ؟.

ج : الحمد لله
سبق في جواب السؤال 36432 ذكر اختلاف العلماء في حكم الأضحية ، وهل هي واجبة أم مستحبة .
قال الشيخ ابن باز رحمه الله :
" ولم يرد في الأدلة الشرعية ما يدل على وجوبها ، والقول بالوجوب قول ضعيف " انتهى .
"مجموع فتاوى ابن باز" 18/36 .
ثم الذين قالوا بوجوبها اشترطوا لوجوبها الغنى .
انظر حاشية ابن عابدين :9/452 .
فعلى القولين جميعًا – القول بالوجوب والقول بالاستحباب – لا يجب الاستدانة من أجل شراء الأضحية ، لأنها ليست واجبة على غير الغني باتفاق العلماء .
ثم بقي السؤال : هل يستحب أن يقترض أم لا ؟
والجواب : أنه يستحب أن يقترض إذا كان يرجو وفاء ، كما لو كان موظفًا واقترض حتى يأخذ راتبه آخر الشهر ، أما إذا كان لا يرجو الوفاء فالأولى له عدم الاقتراض ، لأنه يشغل ذمته بهذا الدَّيْن في شيء غير واجب عليه .
وسئل شيخ الإسلام ابن تيمية رحمه الله عمن لا يقدر على الأضحية ، هل يستدين ؟
فأجاب :
" إن كان له وفاء فاستدان ما يضحي به فحسن ، ولا يجب عليه أن يفعل ذلك " انتهى .
"مجموع الفتاوى" 26/305 .
هذا ، وشيخ الإسلام رحمه الله يقول بوجوبها .
وسئل الشيخ ابن باز رحمه الله : هل تجب الأضحية على غير القادر ؟ وهل يجوز أخذ الأضحية دَيْناً على الراتب ؟
فأجاب :
" الأضحية سنة وليست واجبة . . . ولا حرج أن يستدين المسلم ليضحي إذا كان عنده القدرة على الوفاء " انتهى .
"فتاوى ابن باز" 1/37.

المصدر: الإسلام سؤال وجواب.

سؤال رقم : 41696 .
" فتاوى ابن باز " 1 / 37 .

Should he take out a loan in order to buy the udhiyah (sacrificial animal)?


Question

Is it obligatory to take out a loan in order to buy the udhiyah?.
Answer

Praise be to Allah.
In the answer to question no. 36432 we stated that the scholars differed concerning the ruling on udhiyah and whether it is obligatory or mustahabb.
Shaykh Ibn Baaz (may Allaah have mercy on him) said:
There is nothing in the shar’i evidence to indicate that it is obligatory. The view that it is obligatory is a weak view. End quote.
Majmoo’ Fataawa Ibn Baaz, 18/36
Moreover, those who say that it is obligatory state that being rich is a condition of it being obligatory.
See Haashiyat Ibn ‘Aabideen, 9/452.
According to both opinions – the view that it is obligatory and the view that it is mustahabb – there is no need to take out a loan in order to buy the sacrificial animal, because it is not obligatory for one who is not rich, according to scholarly consensus.
Then there remains the question: is it mustahabb to take out a loan or not?
The answer is that it is mustahabb to take out a loan if there is the hope that one can pay it back, such as if a person has a job and takes out a loan until he gets his salary at the end of the month. But if there is no hope of paying it off, then it is better not to take out a loan, because then he is taking on a commitment for something that he is not obliged to do.
Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him) was asked about a person who is not able to offer the udhiyah – should he take out a loan?
He replied:
If he can repay and he takes out a loan so that he can offer a sacrifice, that is good, but he is not obliged to do that. End quote.
Majmoo’ al-Fataawa, 26/305.
However, Ibn Taymiyah (may Allaah have mercy on him) was of the view that it is obligatory.
Shaykh Ibn Baaz (may Allaah have mercy on him) was asked: Is the sacrifice obligatory for one who cannot afford it? Is it permissible to buy the sacrifice on credit until a person gets his salary?
He replied:
The sacrifice (udhiyah) is Sunnah and is not obligatory… there is no sin on a Muslim taking out a loan to offer the sacrifice if he is able to repay it. End quote.
Fataawa Ibn Baaz, 1/37.
Source: Islam Q&A


هل يضحي أم يسد ما عليه من الدين

س :هل للمديون أن يضحي في العيد ، أم الأفضل أن يسدد دينه ؟
ج :
الحمد لله
أداء الدَّيْن أولى وأوجب من التضحية في أيام العيد ، لعدة أسباب :
1- أداء الدَّيْن واجب ، والأضحية سنة مؤكدة ، فلا تقدم السنة على الواجب ، وحتى على قول من رأى أن الأضحية واجبة ، من أهل العلم ، فإن سداد الدين مقدم عليها ؛ لأن الأضحية إنما تجب – عند من يقول بالوجوب – على القادر ، والمدين غير قادر .
2- في سداد الدَّيْن إبراء للذمة ، وفي تعيين الأضحية شغل لها ، ولا شك أن إبراء الذمة أولى وأوجب من شغلها .
3- الدَّيْن حق للعباد ، والأضحية حق موسع مندوب لله تعالى ، فيقدم حق العباد في هذه الحالة .
4- ثم إن في بقاء الدَّيْن مخاطرة عظيمة ، إذ يخشى على المَدِين أن يؤدِّيَ دينَه يوم القيامة من حسناته إذا لم يؤد الله عنه ، وفي ذلك خطر عظيم ؛ لأن المسلم أحوج ما يكون يومئذ إلى حسنة واحدة .
فيتبين بذلك أن أداء الدَّيْن أوجب من ذبح الأضحية ، ولا يستثنى منه إلا إذا كان الدَّيْنَ مؤجَّلا بعيدَ الأمد ، بحيث يغلب على ظن المَدين أنه سيتمكن من سداد الدَّيْن في وقته إذا ذبح أضحيته الآن ، أو كان قد رهن في دَينِه ما يتمكن به من السداد إن عجز في حينه ، فلا حرج عليه حينئذ من ذبح الأضحية بما ييسر الله له ، ويكون له الأجر والثواب عند الله تعالى.
جاء في "اللقاء الشهري" رقم/53، سؤال رقم 24 :
" السؤال : ما حكم الأضحية إذا كانت بدين مؤجل ؛ هل تجزئ أو لا بد من الاستئذان من صاحب الدين ؟
الجواب :
لا أرى أن يضحي الإنسان وعليه دين إلا إذا كان الدين مؤجلاً ، وهو عالم من نفسه أنه إذا حل الدَّيْن تمكن من وفائه ، فلا بأس أن يضحي ، وإلا فليدخر الدراهم التي عنده للدَّيْن، الدَّيْن مهم - يا إخواننا - ، كان الرسول عليه الصلاة والسلام إذا قدم إليه رجل يصلي عليه ترك الصلاة عليه ، حتى إنه في يوم من الأيام قُدِّم إليه رجل من الأنصار فخطا خطوات ثم قال :
" هل عليه دَين ؟ قالوا : نعم . قال : صلوا على صاحبكم ، ولم يصل عليه ، حتى قام أبو قتادة رضي الله عنه وقال : الديناران عليَّ . فقال : حق الغريم وبرئ منه الميت . قال : نعم يا رسول الله ! فتقدم وصلى" ، ولما سئل عن الشهادة في سبيل الله وأنها تكفر كل شيء قال:
( إلا الدَّيْن ) الشهادة لا تكفر الدَّيْن ، فالدَّيْن ليس بالأمر الهين - يا إخواننا - أنقذوا أنفسكم ، لا تصاب البلاد بمصيبة اقتصادية في المستقبل ؛ لأن هؤلاء الذين يستدينون ويستهينون بالدَّيْن سيفلسون فيما بعد ، ثم يفلس مَن وراؤهم الذين ديَّنوهم ، فالمسألة خطيرة للغاية ، وما دام الله عز وجل يسر للعباد العبادات المالية ألا يقوم بها الإنسان إلا إذا كان عن سعة فليحمد الله وليشكر " انتهى.
ويقول في "الشرح الممتع" 8/455 :
" إن كان عليه دين ينبغي له أن يبدأ بالدين قبل الأضحية " انتهى.
وانظر جواب السؤال رقم : 41696.
والله أعلم .
المصدر: الإسلام سؤال وجواب سؤال رقم : 112426 .




Should he offer the udhiyah or pay off the debts that he owes?

Question

Can a person who is in debt offer the udhiyah on Eid? Or is it better for him to pay off his debts?
Answer
Praise be to Allah.
Paying off debt takes precedence and is more important than offering the udhiyah during the days of Eid, for a number of reasons:
1.
Paying off debt is obligatory, whereas offering the udhiyah is a confirmed Sunnah. What is Sunnah does not take precedence over what is obligatory. Even according to the view of those scholars who say that the udhiyah is obligatory, paying off debts takes precedence over it, because the udhiyah is only obligatory – according to those who say that it is obligatory – for the one who is able to afford it, and the one who is in debt is not able to afford it.
2.
Paying off debt discharges one’s obligations, and offering an udhiyah will lead to one remaining under obligation, and undoubtedly discharging one’s obligations takes precedence over remaining under obligation.
3.
Paying off debt is a duty that is owed to other people, whereas offering the udhiyah is something that is recommended to be done for Allah, may He be exalted, and the dues owed to people take precedence in this case.
4.
Moreover, leaving the debt exposes one to grave danger, because there is the fear that the debtor would have to pay off his debt on the Day of Resurrection from his hasanaat (good deeds), if Allah does not pay it off on his behalf. That is a matter of grave danger, because on that Day the Muslim will be in the greatest need of every single hasanah.
Thus it becomes clear that paying off debt is more important than offering the udhiyah, and no exception is made from that except in the case where the debt is deferred for a lengthy period, in such a way that the debtor thinks it most likely that he will be able to pay off the debt when that time comes, if he offers the udhiyah now, or he has given some collateral for his debt that will make it possible to pay it off if he is unable to do so when the time comes. In that case it is permissible for him to offer whatever udhiyah Allah enables him to, and he will have the reward for that with Allah, may He be exalted.
It says in al-Liqa’ ash-Shahri (no. 53; question no. 24):
Question: What is the ruling on offering the udhiyah if a person owes a debt to be repaid in the future? Is it acceptable, or must he seek permission from the one to whom he owes the debt?
Answer:
I do not think that a person should offer the udhiyah when he owes a debt, unless the debt is to be paid in the future, and he knows in his heart that when the time for repaying the debt comes, he will be able to pay it off. In that case there is nothing wrong with him offering the udhiyah; otherwise he should save the money that he has in order to pay off the debt. Debt is a serious matter, my brothers. If a man (who had died) was brought to the Messenger (blessings and peace of Allah be upon him) for him to offer the funeral prayer for him, he would refrain from offering the funeral prayer for him. Then one day one of the Ansaar (who had died) was brought to him, and he took a few steps, then he said:
“Did he owe a debt?” They said: Yes. He said: “Offer the funeral prayer for your companion.” And he did not offer the funeral prayer for him until Abu Qataadah (may Allah be pleased with him) stood up and said: I will pay the two dinars (that he owed). He said: “Are you paying these two dinars to the creditor to absolve the deceased of his debt?” He said: Yes, O Messenger of Allah. So he came forward and offered the prayer.
When he was asked about martyrdom for the sake of Allah and whether it would expiate everything, he said:
“Except debt.” Martyrdom does not expiate debt, so it is not an insignificant matter. So save yourselves and do not let the country be struck by financial calamity in the future, because those who take on debts and take the matter lightly will go bankrupt later on, then after them those who lent them money will also become bankrupt. The matter is extremely serious. Allah, may He be glorified and exalted, has stipulated that financial duties (as prescribed in Islam) are not obligatory unless a person can afford to do them, so one should praise and thank Allah for that. End quote.
It says in ash-Sharh al-Mumti‘ (8/455):
If he owes a debt then he should start by paying it off before offering the udhiyah. End quote.
See also the answer to question no. 41696
And Allah knows best.

Source: Islam Q&A

هل تضحي المرأة الغنية عن زوجها؟

س :هل يجوز للمرأة المقتدرة أن ضحى عن زوجها لأن زوجها غير قادر على الأضحية ؟
ج :
الحمد لله
الأضحية مشروعة للرجل والمرأة ، فمن كانت لديها القدرة على الأضحية استحب لها ذلك . وإذا ضحت المرأة فلتجعل أضحيتها عن نفسها وعن أهل بيتها ، فيدخل في ذلك زوجها .
وقد سئل الشيخ ابن باز رحمه الله : الأضحية هل هي للأسرة ككل أم لكل فرد فيها بالغ ، ومتى يكون ذبحها ؟ وهل يشترط لصاحبها عدم أخذ شيء من أظافره وشعره قبل ذبحها ؟ وإذا كانت لامرأة وهي حائض ما العمل ؟ وما الفرق بين الأضحية والصدقة في مثل هذا الأمر؟
فأجاب : "الأضحية سنة مؤكدة ، تشرع للرجل والمرأة ، وتجزئ عن الرجل وأهل بيته ، وعن المرأة وأهل بيتها ؛ لأن النبي صلى الله عليه وسلم كان يضحي كل سنة بكبشين أملحين أقرنين أحدهما عنه وعن أهل بيته، والثاني عمن وحد الله من أمته . ووقتها يوم النحر وأيام التشريق في كل سنة ، والسنة للمضحي أن يأكل منها ، ويهدي لأقاربه وجيرانه منها ، ويتصدق منها . ولا يجوز لمن أراد أن يضحي أن يأخذ من شعره ولا من أظفاره ولا من بشرته شيئا ، بعد دخول شهر ذي الحجة حتى يضحي ؛ لقول النبي صلى الله عليه وسلم : (إذا دخل شهر ذي الحجة وأراد أحدكم أن يضحي ، فلا يأخذ من شعره ولا من أظفاره ولا من بشرته شيئا حتى يضحي) رواه الإمام مسلم في صحيحه ، عن أم سلمة رضي الله عنها . أما الوكيل على الضحية ، أو على الوقف الذي فيه أضاحي ، فإنه لا يلزمه ترك شعره ولا ظفره ولا بشرته ؛ لأنه ليس بمضح ، وإنما هذا على المضحي الذي وكله في ذلك ، وهكذا الواقف هو المضحي . والناظر على الوقف وكيل منفذ وليس بمضح ، والله ولي التوفيق " انتهى من "مجموع فتاوى ابن باز" 18/38.
وأما إذا أرادت أن تضحي عنه بحيث تكون الأضحية له فلا بد من إذنه ؛ لأنه لا تجوز النيابة عن الغير في العبادة إلا بإذنه سواء كان النائب رجلاً أو امرأة ، لأن الأضحية عبادة ، والعبادة لا بد لها من نية .
والله أعلم .


المصدر: الإسلام سؤال وجواب


سؤال رقم : 112264 .

Can a rich woman offer the udhiyah on behalf of her husband?

Question

Is it permissible for a woman who can afford it to offer the udhiyah on behalf of her husband who cannot afford to offer the udhiyah?

Answer


Praise be to Allah.
The udhiyah is prescribed for both men and women. If a woman can afford to offer the udhiyah it is prescribed for her to do so, and if a woman offers the udhiyah, she should do it on her own behalf and on behalf of the members of her household, which includes her husband.
Shaykh Ibn Baaz (may Allah have mercy on him) was asked: Is the udhiyah for the family as a whole or is it for each adult family member? And when should it be slaughtered? Is it stipulated that the one who is going to offer it should not remove anything from his nails or hair before slaughtering it? If it is being offered by a woman and she is menstruating, what should she do? What is the difference between udhiyah and charity in this regard?
He replied:
Offering the udhiyah is a confirmed Sunnah which is prescribed for men and women alike. One udhiyah is acceptable on behalf of a man and the members of his household, and on behalf of a woman and the members of her household, because the Prophet (blessings and peace of Allah be upon him) used to offer udhiyah every year, sacrificing two horned rams that were white speckled with black, one on behalf of himself and the members of his household, and the second on behalf of all those who affirmed the Oneness of Allah among his ummah. The time for offering the udhiyah is the Day of Sacrifice and the days of at-Tashreeq every year. The Sunnah for the one who offers an udhiyah is to eat some of it, give some of it as a gift to his relatives and neighbours, and to give some of it in charity. It is not permissible for the one who wants to offer an udhiyah to remove anything from his hair, nails or skin after the beginning of the month of Dhu’l-Hijjah until he offers his udhiyah, because the Prophet (blessings and peace of Allah be upon him) said: “When the month of Dhu’l-Hijjah has begun, if one of you wants to offer an udhiyah, let him not remove anything from his hair, nails or skin until he has offered his udhiyah.” Narrated by Imam Muslim in his Saheeh, from Umm Salamah (may Allah be pleased with her). With regard to someone who has been delegated to offer the udhiyah, or someone who is in a waqf (charitable organisation established to offer the udhiyah on behalf of anyone who wants to offer udhiyah), such a person does not have to refrain from removing anything from his hair, nails or skin, because he is not the one who is offering the udhiyah; Rather this is required of the one who is offering the udhiyah and appointed him to slaughter the animal on his behalf. The same applies for one who works for a charitable organisation that offers the udhiyah on behalf of others. He is a deputy acting on behalf of someone else, and is not the one who is offering the udhiyah. And Allah is the Source of strength.
End quote from Majmoo‘ al-Fataawa by Ibn Baaz (18/38)
But if you want to offer the udhiyah on his behalf, in the sense that the udhiyah is done for him, then it is essential to have his permission, because it is not permissible to do an act of worship on behalf of someone else except with his permission, regardless of whether the one who is doing it on his behalf is a man or a woman, because the udhiyah is an act of worship, and in all acts of worship there must be an intention.
And Allah knows best.

Source: Islam Q&A

السن الواجب مراعاته في الأضحية

س :هل هناك سن معين للأضحية ؟ وهل يجوز ذبح البقر أضحية وعمره سنة ونصف ؟.
ج : الحمد لله
أولًا :
اتفق العلماء رحمهم الله على أن الشرع قد ورد بتحديد سِنٍّ في الأضحية لا يجوز ذبح أقل منه ، ومن ذبح أقل منه فلا تجزئ أضحيته .
انظر : "المجموع" 1/176 للنووي .
وقد وردت أحاديث تدل على ذلك :
فمنها : ما رواه البخاري :5556/ ومسلم :1961: عَنْ الْبَرَاءِ بْنِ عَازِبٍ رَضِيَ اللَّهُ عَنْهُمَا قَالَ : ضَحَّى خَالٌ لِي يُقَالُ لَهُ أَبُو بُرْدَةَ قَبْلَ الصَّلاةِ ، فَقَالَ لَهُ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ " شَاتُكَ شَاةُ لَحْمٍ " . فَقَالَ : يَا رَسُولَ اللَّهِ ، إِنَّ عِنْدِي دَاجِنًا جَذَعَةً مِنْ الْمَعَزِ . وفي رواية : "عَنَاقًا جَذَعَةً " . وفي رواية للبخاري : 5563:

"فَإِنَّ عِنْدِي جَذَعَةً هِيَ خَيْرٌ مِنْ مُسِنَّتَيْنِ آذْبَحُهَا ؟" قَالَ" اذْبَحْهَا ، وَلَنْ تَصْلُحَ لِغَيْرِكَ " وفي رواية" لا تُجْزِئ عَنْ أَحَدٍ بَعْدَكَ " . ثُمَّ قَالَ " مَنْ ذَبَحَ قَبْلَ الصَّلاةِ فَإِنَّمَا يَذْبَحُ لِنَفْسِهِ ، وَمَنْ ذَبَحَ بَعْدَ الصَّلاةِ فَقَدْ تَمَّ نُسُكُهُ ، وَأَصَابَ سُنَّةَ الْمُسْلِمِينَ " .
ففي هذا الحديث أن الجذعة من المعز لا تجزئ في الأضحية ، وسيأتي معنى الجذعة .
قال ابن القيم في "تهذيب السنن" :
قَوْله " وَلَنْ تُجْزِئ عَنْ أَحَد بَعْدك " وَهَذَا قَطْعًا يَنْفِي أَنْ تَكُون مُجْزِئَة عَنْ أَحَد بَعْده " انتهى .
ومنها : ما رواه مسلم :1963. عَنْ جَابِرٍ رضي الله عنه قَالَ : قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ"لا تَذْبَحُوا إِلا مُسِنَّةً إِلا أَنْ يَعْسُرَ عَلَيْكُمْ فَتَذْبَحُوا جَذَعَةً مِنْ الضَّأْنِ " .
ففي هذا الحديث أيضًا التصريح بأنه لا بد من ذبح مسنة ، إلا في الضأن فيجزئ الجذعة .
قال النووي في "شرح مسلم" :
" قَالَ الْعُلَمَاء : الْمُسِنَّة هِيَ الثَّنِيَّة مِنْ كُلّ شَيْء مِنْ الإِبِل وَالْبَقَر وَالْغَنَم فَمَا فَوْقهَا , وَهَذَا تَصْرِيح بِأَنَّهُ لا يَجُوز الْجَذَع مِنْ غَيْر الضَّأْن فِي حَال مِنْ الأَحْوَال " انتهى .
وقال الحافظ في "التلخيص" 4/285 :
" ظاهر الحديث يقتضي أن الجذع من الضأن لا يجزئ إلا إذا عجز عن المسنة , والإجماع على خلافه , فيجب تأويله بأن يحمل على الأفضل , وتقديره : المستحب ألا يذبحوا إلا مسنة " انتهى .
وكذا قال النووي في "شرح مسلم" .
وقال في "عون المعبود" :
" هذا التَّأْوِيل هُوَ الْمُتَعَيِّن " انتهى .
ثم ذكر بعض الأحاديث الواردة والدالة على جواز الجذع من الضأن في الأضحية ، ومنها حديث عُقْبَة بْن عَامِر رضي الله عنه قال " ضَحَّيْنَا مَعَ رَسُول اللَّه صَلَّى اللَّه عَلَيْهِ وَسَلَّمَ بِجِذَعٍ مِنْ الضَّأْن " أَخْرَجَهُ النَّسَائِيُّ :4382 . قَالَ الْحَافِظ سَنَده قَوِيّ وصححه الألباني في صحيح النسائي .
وجاء في "الموسوعة الفقهية" 5/83- في ذكر شروط الأضحية :
" الشرط الثاني : أن تبلغ سن التضحية , بأن تكون ثنية أو فوق الثنية من الإبل والبقر والمعز , وجذعة أو فوق الجذعة من الضأن , فلا تجزئ التضحية بما دون الثنية من غير الضأن , ولا بما دون الجذعة من الضأن . . . وهذا الشرط متفق عليه بين الفقهاء , ولكنهم اختلفوا في تفسير الثنية والجذعة " انتهى .
وقال ابن عبد البر رحمه الله :
" لا أعلم خلافاً أن الجذع من المعز ومن كل شيء يضحى به غير الضأن لا يجوز ، وإنما يجوز من ذلك كله الثني فصاعدًا ، ويجوز الجذع من الضأن بالسنة المسنونة " انتهى من "ترتيب التمهيد" 10/267 .
قال النووي في "المجموع" 8/366 :
" أجمعت الأمة على أنه لا يجزئ من الإبل والبقر والمعز إلا الثني , ولا من الضأن إلا الجذع , وأنه يجزئ هذه المذكورات إلا ما حكاه بعض أصحابنا ابن عمر والزهري أنه قال : لا يجزئ الجذع من الضأن . وعن عطاء والأوزاعي أنه يجزئ الجذع من الإبل والبقر والمعز والضأن " انتهى .
ثانيًا :
وأما السن المشترط في الأضحية بالتحديد فقد اختلف في ذلك الأئمة :
فالجذع من الضأن : ما أتم ستة أشهر عند الحنفية والحنابلة ، وعند المالكية والشافعية ما أتم سنة .
والمسنة -الثني- من المعز : ما أتم سنة عند الحنفية والمالكية والحنابلة ، وعند الشافعية ما أتم سنتين .
والمسنة من البقر : ما أتم سنتين عند الحنفية والشافعية والحنابلة ، وعند المالكية ما أتم ثلاث سنوات .
والمسنة من الإبل : ما أتم خمس سنوات عند الحنفية والمالكية والشافعية والحنابلة .
انظر : "بدائع الصنائع" 5/70 ، "البحر الرائق" 8/202 ، "التاج والإكليل" 4/363 ، "شرح مختصر خليل" 3/34 ، "المجموع" 8/365 ، "المغني" 13/368 .
وقال الشيخ ابن عثيمين رحمه الله في " أحكام الأضحية" :
" فالثني من الإبل : ما تم له خمس سنين ، والثني من البقر : ما تم له سنتان . والثني من الغنم : ما تم له سنة ، والجذع : ما تم له نصف سنة ، فلا تصح التضحية بما دون الثني من الإبل والبقر والمعز ، ولا بما دون الجذع من الضأن " انتهى .
وجاء في فتاوى اللجنة الدائمة :11/377 :
" دلت الأدلة الشرعية على أنه يجزئ من الضأن ما تم ستة أشهر ، ومن المعز ما تم له سنة ، ومن البقر ما تم له سنتان ، ومن الإبل ما تم له خمس سنين ، وما كان دون ذلك فلا يجزئ هديًا ولا أضحية ، وهذا هو المستيسر من الهدي ؛ لأن الأدلة من الكتاب والسنة يفسر بعضها بعضًا " انتهى .
وقال الكاساني في "بدائع الصنائع" 5/70:
" وتقدير هذه الأسنان بما قلنا لمنع النقصان لا لمنع الزيادة ; حتى لو ضحى بأقل من ذلك سِنًّا لا يجوز ، ولو ضحى بأكثر من ذلك سِنًّا يجوز ، ويكون أفضل , ولا يجوز في الأضحية حَمَل ولا جدي ولا عجل ولا فصيل ; لأن الشرع إنما ورد بالأسنان التي ذكرناها وهذه لا تسمى بها " انتهى .
فتبين بذلك أن ذبح البقر وهو دون السنتين لا يجزئ عند أحد من الأئمة .
والله أعلم .

المصدر: الإسلام سؤال وجواب
الْحَمْدُ لِلَّهِ الَّذِي بِنِعْمَتِهِ تَتِمُّ الصَّالِحَاتُ

وصل اللهم على محمدٍ وعلى آله وصحبِهِ وسَلِّم .

How old should the sacrificial animal be?

Question

Is there a specific age for the sacrificial animal? Is it permissible to slaughter a cow as a sacrifice when it is one and a half years old?.


Answer

Praise be to Allah.
Firstly:
The scholars (may Allaah have mercy on them) are agreed that Islam has prescribed the age for sacrificial animals and it is not permissible to slaughter animals that are younger than that. Whoever slaughters an animal that is younger than that, it does not count as a sacrifice.
See al-Majmoo’ by al-Nawawi, 1/176.
For example, al-Bukhaari (5556) and Muslim (1961) narrated that al-Bara’ ibn ‘Aazib (may Allaah have mercy on him) said: A maternal uncle of mine whose name was Abu Burdah slaughtered his sacrifice before the prayer, and the Messenger of Allaah (peace and blessings of Allaah be upon him) said to him: “Your sheep is a sheep for meat (i.e., not a sacrifice).” He said: “O Messenger of Allaah, I have a young goat (according to another report: I have a young she-goat) (according to a report by al-Bukhaari (5563): I have a jadha’ah which is better than two musinnahs – shall I sacrifice it?)” The Prophet (peace and blessings of Allaah be upon him) said: “Sacrifice it, but that will not be valid for anyone but you.” According to another report: “It will not count for anyone after you.” Then he said: “Whoever slaughters (the animal) before the prayer has slaughtered it for himself, and whoever slaughters it after the prayer has offered the sacrifice and followed the way of the Muslims.”
This hadeeth indicates that a jadha’ah of goats (young goat) is not sufficient as a sacrifice. We will explain below what jadha’ah means.
Ibn al-Qayyim said in Tahdheeb al-Sunan:
The phrase “It will not count for anyone after you” is a definitive statement that it would not count for anyone after him. End quote.
Muslim (1963) narrated that Jaabir (may Allaah be pleased with him) said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Do not slaughter anything but a musinnah, unless it is too hard for you, in which case you should slaughter a young sheep (jadha’ah min al-da’n).
This hadeeth also clearly states that only a musinnah can be slaughtered, except in the case of sheep, where a jadha’ah may be offered.
Al-Nawawi said in Sharh Muslim:
The scholars said:
A musinnah is a thaniyyah of anything, camel, cow or sheep, or anything over that age. This clearly indicates that it is not permissible to slaughter a jadha’ah of any animal in any circumstances, except sheep. End quote.
Al-Haafiz said in al-Talkhees, 4/285:
The apparent meaning of the hadeeth suggests that a jadha’ah of sheep is not permissible except if one cannot find a musinnah. Scholarly consensus says something different, so this hadeeth should be understood as referring to what is better. So it is mustahabb not to slaughter anything but a musinnah. End quote.
Al-Nawawi said in Sharh Muslim:
It says in ‘Awn al-Ma’bood:
This interpretation is the one which is correct. End quote.
Then he quoted some of the ahaadeeth which indicate that it is permissible to offer a jadha’ah of sheep as a sacrifice, such as the hadeeth of ‘Uqbah ibn ‘Aamir (may Allaah be pleased with him) who said: “We slaughtered a jadha’ah of sheep with the Messenger of Allaah (peace and blessings of Allaah be upon him).” Narrated by al-Nasaa’i, 4382. al-Haafiz said: Its isnaad is qawiy (strong). It was classed as saheeh by al-Albaani in Saheeh al-Nasaa’i.
It says in al-Mawsoo’ah al-Fiqhiyyah (5/83) concerning the conditions of udhiyah:
The second condition is that it should have reached the age of sacrifice, by being a thaniyyah or older in the case of camels, cows and goats, and jadha’ah or older in the case of sheep. A sacrifice does not count if the animal is younger than a thaniyyah except in the case of sheep, or if it is sheep that is younger than a jadha’ah…. The fuqaha’ are agreed upon this condition, but they differed as to what is meant by thaniyyah and jadha’ah. End quote.
Ibn ‘Abd al-Barr (may Allaah have mercy on him) said:
I do not know of any dissent with the view that a jadha’ah of goats or anything else that is offered as a sacrifice apart from sheep is not permissible. Rather it is permissible to sacrifice a thaniyyah or anything older than of all of these. It is permissible to sacrifice a jadha’ah of sheep according to the Sunnah. End quote from Tarteeb al-Tamheed, 10/267.
Al-Nawawi said in al-Majmoo’ (8/366):
The ummah is agreed that with regard to camels, cows and goats, nothing will do except a thaniyyah, and with regard to sheep, nothing will do but a jadha’ah, and that these are all acceptable. But some of our companions narrated that Ibn ‘Umar and al-Zuhri said: A jadha’ah of sheep does not count. It was narrated from ‘Ata’ and al-‘Awzaa’i that a jadha’ah of camels, cows, goats and sheep does count. End quote.
Secondly:
With regard to the stipulated age of sacrificial animals, the scholars differed concerning that.
A jadha’ah of sheep is a sheep that has reached the age of six months, according to the Hanafis and Hanbalis. According to the Maalikis and Shaafa’is it is a sheep that has reached the age of one year.
The musinnah (or thaniyyah) of goats is one that has reached the age of one year according to the Hanafis, Maalikis and Hanbalis. According to the Shaafa’is, it is one that has reached the age of two years.
The musinnah of cows is one of the has reached the age of two years according to the Hanafis, Shaafa’is and Hanbalis; according to the Maalikis it is one that has reached the age of three years.
The musinnah of camels is one that has reached the age of five years according to the Hanafis, Maalikis, Shaafa’is and Hanbalis.
See Badaa’i’ al-Sanaa’i’, 5/70; al-Bahr al-Raa’iq, 8/202; al-Taaj wa’l-Ikleel, 4/363; Sharh Mukhtasar Khaleel, 3/34; al-Majmoo’, 8/365; al-Mughni, 13/368.
Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) said in Ahkaam al-Udhiyah:
The thaniyyah of camels is one that has reached the age of five years. The thaniyyah of cows is one that has reached the age of two years. The thaniyyah of sheep is one that has reached the age of one year. The jadha’ah is one that has reached the age of half a year. It is not acceptable to offer anything younger than a thaniyyah in the case of camels, cows and goats, or anything younger than a jadha’ah in the case of sheep.
It says in Fataawa al-Lajnah al-Daa’imah (11/377):
The shar’i evidence indicates that a sheep that has reached the age of six months may count as a sacrifice, as may a goat that has reached the age of one year, a cow that has reached the age of two years, and a camel that has reached the age of five years. Anything younger than that does not count as a hadiy or udhiyah. This is what the Qur’aan refers to when it says (interpretation of the meaning): “sacrifice a Hady (animal, i.e. a sheep, a cow, or a camel) such as you can afford” [al-Baqarah 2:196], because the texts of the Qur’aan and Sunnah explain one another. End quote.
Al-Kaasaani said in Badaa’i’ al-Sanaa’i’ (5/70):
These ages, as defined in sharee’ah, are minimum ages, not maximum ages. Sacrificing an animal that is younger than that is not permitted, but if an animal that is older than that is sacrificed, it is permitted and is better. It is not permitted to sacrifice a lamb, kid (young goat), calf or young camel, because the ages of animals that we have mentioned were narrated in sharee’ah and these were not mentioned among them. End quote.
So it is clear that slaughtering a cow that is younger than two years old will not count as a sacrifice according to any of the imams.
And Allaah knows best.
Source: Islam Q&A

رد مع اقتباس