I. Introduction to Al-Udhiyyah: Definition, Significance, and Methodology
The term Al-Udhiyyah, often referred to as Qurbani, denotes the specific ritual slaughter of permissible livestock performed by Muslims on the day of Eid al-Adha and the ensuing Days of Al-Tashrīq. Lexically, Udhiyyah derives its root from Duha, referring to the forenoon, specifying the time when the sacrifice is ideally performed. The term Qurbani originates from the Arabic word Qurb, signifying closeness or proximity, thereby emphasizing the purpose of the act: drawing nearer to the Divine through sincere devotion. Technically, Udhiyyah is defined in Islamic jurisprudence as the shedding of blood from a qualified animal belonging to the an'aam class (camels, cattle, sheep, and goats) during the specific prescribed days of celebration, following the tradition established by Prophet Ibrāhīm (Abraham) and perpetually reinforced by the Prophet Muhammad (Peace be upon him, PBUH).
This report establishes the foundation of the Udhiyyah through meticulous reference to primary Islamic sources—the Holy Quran and the authenticated Sunnah—and analyzes the detailed structure of its legal requirements. The methodology employed herein relies on the established frameworks of Fiqh (Islamic Jurisprudence), drawing extensively from the interpretations and divergences (Khilāf) among the four major Sunni schools of law: the Hanafi, Maliki, Shafi’i, and Hanbali schools. This approach is necessary to provide a nuanced understanding of the ritual’s binding nature, required conditions (Shurūt), and procedural minutiae.
II. The Scriptural Mandate: Evidences from the Quran and Sunnah
The institution of Udhiyyah is rooted firmly in direct Quranic injunctions that establish it as an indispensable act of devotion, intrinsically linked with prayer (Salāh).
The Quranic Injunctions and Theological Basis
The primary scriptural mandate is articulated in Surah Al-Kawthar (Chapter 108, Verse 2), where Allah states (interpretation of the meaning): “Therefore turn in prayer to your Lord and sacrifice (to Him only)” [Al-Kawthar 108:2]. This succinct command places the act of sacrifice (Nahr) directly adjacent to the fundamental ritual of prayer, establishing Udhiyyah not merely as a charity or custom, but as a critical act of worship (‘Ibādah) and a testament to pure devotion (Tawhid). The directive is absolute, emphasizing that the sacrifice must be dedicated to Allah alone.
Further theological reinforcement is found in Surah Al-An’aam (Chapter 6, Verse 162), where the believer is commanded to declare (interpretation of the meaning): “Verily, my prayer, my sacrifice, my living and my dying are for Allah, the Lord of the 'Aalameen (mankind, jinns and all that exists)”. This verse elevates the ritual sacrifice to an extension of one’s entire life—a comprehensive dedication of existence and resources to the Divine Creator. The sacrifice thereby becomes a microcosm of complete submission to Islamic monotheism.
The purpose and specific type of offering are detailed in Surah Al-Hajj (Chapter 22, Verse 34), which explains the ritual (interpretation of the meaning): "...that they may mention the Name of Allah over the beast of cattle that He has given them for food. And your God is One God, so you must submit to Him Alone (in Islam)…”. This verse specifies that the animals must be from the an'aam class (beast of cattle) and establishes that the ritual is fundamentally an act of gratitude for the provision bestowed by God.
Prophetic Establishment and the Sacralization of Time
The practical implementation of Udhiyyah is established through the Sunnah of the Prophet Muhammad (PBUH). A crucial narration setting the timing of the ritual is the Hadith of Jundub (May Allah be pleased with him), reported in Al-Saheehayn, who relates that the Messenger of Allah (PBUH) stated: “Whoever slaughtered his sacrifice before he prays, let him slaughter another one in its place, and whoever did not slaughter a sacrifice, let him do so in the name of Allah”.
This instruction, mandating the repetition of a prematurely performed sacrifice, legally establishes that the validity of Udhiyyah is not solely dependent on the physical act of slaughter but is contingent upon its occurrence within a specific consecrated period. The Eid prayer, which initiates the religious festival, thus functions as the efficient cause (causa efficiens) for the commencement of the legal permission to sacrifice. This dependency forces the schools of jurisprudence to develop complex legal rules later on, particularly concerning the timing for communities where the communal prayer, led by an Imam, is not available, ensuring that the temporal condition is met even in remote settings.
III. The Juridical Status (Al-Hukm): Obligatory (Wajib) vs. Emphasized Sunnah (Sunnah Mu’akkadah)
The legal ruling (Al-Hukm) of Udhiyyah constitutes one of the most significant jurisprudential differences (Khilāf) among the recognized schools of Fiqh. This divergence hinges upon how different scholars interpret the weight and scope of specific prophetic narrations.
Arguments for Wujūb (Obligation) - The Hanafi Position
The Hanafi school maintains that Udhiyyah is an obligation (Wajib) upon every adult Muslim who possesses the necessary means (sa‘ah), regardless of whether they are a city-dweller or not, provided they are not traveling. This position is primarily supported by the strong warning narrated in the Hadith: “One who has ample wealth to offer sacrifice but does not do so, let him not approach our place of prayer” (Ahmad, Ibn Majah). The Hanafi scholars interpret the severity of this prohibition—the denial of access to the prayer ground—as a conclusive indication of compulsion (Wujūb) for those who meet the criteria of wealth. Furthermore, the Hanafi position typically views the obligation as resting on the individual who possesses the means, although a single sacrifice may suffice for the entire household.
Arguments for Sunnah Mu’akkadah (Emphasized Sunnah) - The Majority Position
In contrast, the Maliki, Shafi’i, and Hanbali schools unanimously categorize Udhiyyah as Sunnah Mu’akkadah (an emphasized, highly recommended practice), which is not legally binding in the same manner as Wajib. They hold that it is intensely disliked (Makrūh Tahrimiyah) for an individual who is able to perform the sacrifice to neglect it, but its omission does not constitute a sin punishable by law.
The core evidence supporting the majority view is a Hadith in which the Prophet Muhammad (PBUH) distinguished between his own obligations and those of his followers, stating that Udhiyyah, alongside the Witr prayer and the Duha prayer, was “compulsory for me to do but voluntary for you to do” (Ahmad). For the majority schools, this explicit designation as "voluntary" for the general community takes precedence in establishing the legal categorization of the act. The Shafi’i school holds a specific sub-classification, stipulating that it is an individual Sunnah, incumbent upon a person to perform at least once in their lifetime.
The fundamental divergence between the status of Wajib and Sunnah Mu’akkadah arises from the analytical process of weighing textual authority in legal interpretation. The majority view accepts the Prophet’s explicit categorization of the act as voluntary for the public as the definitive legal ruling (Hukm). Consequently, they interpret the severe prohibition ("do not approach our place of prayer") cited by the Hanafis as strong disapproval rather than a literal mandate of obligation. The Hanafi school, by prioritizing the prohibitive and exclusionary language of the warning, elevates the act to a binding duty for those with financial capacity. This synthesis of conflicting texts explains the significant variation in Udhiyyah practice across different Muslim demographics worldwide, reflecting the adherence to divergent schools of Usul al-Fiqh (principles of jurisprudence).
IV. Conditions Governing the Validity of the Sacrificial Animal (Shurūt al-Udhiyyah)
For the Udhiyyah to be legally valid and accepted as an act of worship, the animal must fulfill six mandatory conditions (Shurūt al-Udhiyyah), covering its species, age, physical integrity, ownership, rights, and timing.
Species Requirement (Min al-An'aam)
The sacrifice must be drawn exclusively from the an'aam class of animals, which are camels, cattle, sheep, and goats. This requirement is derived from the Quranic verse (Al-Hajj 22:34) that refers to the "beast of cattle" and is confirmed through the perpetual practice of the Prophet (PBUH).
Age Stipulation (Jadh’ah and Thaniyy)
The age of the animal is a vital condition. The default rule is that the animal must be Thaniyy (an adult of sufficient age, which varies by species, typically meaning the animal has shed its first set of teeth) for all types of livestock except sheep. However, an explicit allowance exists for sheep, permitting the sacrifice of a Jadh'ah (a six-month old lamb). The Prophet (PBUH) specified this condition: “Do not sacrifice anything but an adult animal, unless it is difficult for you, in which case you may slaughter a six-month old lamb (jadh’ah)” (Narrated by Muslim). This allowance provides flexibility while maintaining the minimum acceptable maturity for the sacrifice.
Freedom from Disqualifying Defects (Salāmat al-'Uyūb)
The sacrificial animal must be physically pristine and free of any faults that would render it unsuitable for sacrifice. The core set of disqualifying defects are enumerated in the Hadith of Al-Bara’ ibn ‘Aazib (recorded by Maalik in Al-Muwatta’), specifying four primary faults:
- Obvious Lameness: A condition that clearly impedes the animal’s ability to walk normally.
- Obvious Eye Defect: This includes blindness, a sunken eye socket, or an eye that protrudes like a button or is distinctly white and visibly defective.
- Obvious Sickness: A disease whose symptoms are clearly apparent, such as a fever severe enough to prevent grazing or cause appetite loss, or deep wounds affecting the animal’s general health.
- Severe Emaciation: An animal that is so thin and weak that no one would choose it for its meat or general health.
Scholars extend this ruling through analogy (Qiyas) to include any defect that is similar to or more severe than these four. Examples include total blindness in both eyes, being unable to walk due to a permanent defect, or having an entire limb severed. Furthermore, an animal that has suffered an injury that could prove fatal (such as strangulation or a fall) is considered disqualified unless the immediate danger has conclusively passed.
The extreme specificity of these disqualifying defects highlights a fundamental ethical principle within the ritual. The regulations ensure that the offering presented to the Divine must represent high quality wealth. The prohibition against sacrificing the sick, lame, or severely emaciated animal prevents the sacrificer from offering livestock they would otherwise discard due to poor health or low economic value. This strict requirement safeguards the integrity of the worship and simultaneously ensures that the meat distributed, particularly to the poor, is wholesome and ethically sourced, thereby connecting ritual purity with ethical provision.
V. Timing and Procedure of the Sacrifice
The ritual must be executed within the specific, time-bound framework defined by Shari’ah.
Commencement Time: Variation Based on Location and Fiqh School
The time for commencing the Udhiyyah is universally set to begin after the completion of the Eid al-Adha prayer and sermon. However, the exact calculation of this start time varies slightly based on the geographical location of the sacrificer and the followed school of jurisprudence.
The Hanafi school draws a distinction between urban centers and rural areas. For city dwellers, the slaughter starts after the Eid prayer and sermon, usually following the Imam’s own sacrifice. However, recognizing practical limitations, the Hanafi school permits villagers who do not have a designated Imam to start their sacrifice after dawn on the Day of Sacrifice.
The Maliki school holds that the time starts after the Eid prayer and the sermon, specifically after the Imam has performed his sacrifice. The Shafi’i scholars define the commencement time as the duration required to perform two units of prayer and two brief sermons following the actual Eid prayer. The Hanbali school maintains a similar ruling for city dwellers, requiring the slaughter to begin after the prayer and sermon, while allowing others to begin after the equivalent time required for the prayer and sermon.
These subtle distinctions concerning the moment of commencement, particularly the Hanafi provision for villagers , illustrate the legal system’s inherent adaptability. Sharia recognizes that its temporal rules must be pragmatically adjusted for communities lacking centralized ritual infrastructure, ensuring that such populations are not disenfranchised from performing the time-sensitive worship correctly and conveniently.
Duration of the Sacrifice and Ritual Pronouncement
The window of time during which the sacrifice is valid extends beyond the Day of Eid al-Adha, encompassing the subsequent Days of Al-Tashrīq, which the Prophet (PBUH) designated as "the days of eating, drinking and remembering Allah".
A highly contested aspect of the procedure concerns the necessity of saying Bismillah (In the Name of Allah) at the time of slaughter. The jurisprudential views on this ritual pronouncement are significantly divergent.
- Shafi'i Position: Bismillah is considered Sunnah (recommended practice). Its omission, whether intentional or accidental, does not invalidate the permissibility of the meat.
- Hanafi and Maliki Position: Bismillah is considered a condition for permissibility if it is remembered. However, if it is omitted due to forgetfulness, the meat remains permissible for consumption.
- Hanbali Position: The most prominent view in the Hanbali school is that Bismillah is necessary (Wajib). If it is omitted intentionally, the meat is legally considered Maitah (carrion) and unfit for halal consumption.
This pronounced variance, especially between the lenient Shafi'i position and the strict Hanbali view, represents a significant difference in the law of Dhabihah (ritual slaughter). The conflict centers on the weight assigned to the required ritual pronouncement against the underlying sincerity of the sacrificer's intent, offering a powerful example of divergence in the application of Usul al-Fiqh.
VI. Rules of Partnership and Proxies (Al-Ishtirāk)
Islamic law provides clear guidance regarding participation in Udhiyyah, differentiating between the sufficiency of a single sacrifice for a household and the rules governing the sharing of larger animals.
Sufficiency for the Household
In general, regardless of the difference in legal status (whether Wajib or Sunnah Mu’akkadah), the majority scholarly opinion holds that a single sacrifice performed by the head of the household is sufficient to fulfill the duty or recommended practice on behalf of all household members. The intention is sufficient to extend the spiritual reward to those dependent on the sacrificer.
The Rules of Sharing Large Animals
Sharing in a sacrifice is permissible only if the animal is a camel or cattle; it is not permissible to share a single sheep. The established ratio for partnership is that up to seven individuals may share one camel or one cow.
This specific ruling is confirmed by the authenticated Sunnah. Jabir ibn ‘Abd-Allah (May Allah be pleased with him) reported that during Hajj and at the Treaty of Hudaybiyyah, "We sacrificed a camel on behalf of seven and a cow on behalf of seven". Furthermore, the Prophet (PBUH) is reported to have explicitly stated: “A cow on behalf of seven and a camel on behalf of seven” (Narrated by Abu Dawud, authenticated as Sahih by Al-Albani). Scholars have clarified that one-seventh of a large animal is equivalent in sufficiency to one entire sheep for the purposes of the sacrifice, confirming that one share fulfills the obligation or recommended practice for a single person.
The precise 1:7 rule for large animals is not merely a quantitative ruling; it operates as an essential economic mechanism that expands the accessibility of the ritual. By enabling individuals to pool resources, this regulation ensures that those with limited means can still participate in the Sunnah. Furthermore, it promotes the efficient utilization of larger livestock, which ultimately maximizes the total quantity of meat available for necessary distribution to the poor and needy segments of the community.
VII. Conduct of the Sacrificer (Al-Mudhahhī) during the Ten Days of Dhu al-Hijjah
The sacrificer (Al-Mudhahhī) is subject to specific behavioral constraints during the first ten days of Dhu al-Hijjah until the sacrifice is completed, aimed at inducing a temporary, partial state of ritual consecration.
The Prohibition on Personal Grooming
The primary rule dictates that for anyone intending to offer the sacrifice, the removal of any hair or clipping of nails is prohibited starting from the sighting of the new moon of Dhu al-Hijjah until the animal has been ritually slaughtered. This ruling is based on the direct command narrated by Umm Salamah (RA), recorded in Sahih Muslim, where she reports the Prophet (PBUH) saying: “When the new moon of Dhul-Hijjah appears and one of you wants to do the sacrifice, let him not take anything from his hair and nails”.
Exceptions and Jurisprudential Disputes
This prohibition is subject to mitigation if adhering to it would cause physical harm. If leaving a nail or hair causes difficulty, such as a torn nail or a wound covered by hair, its removal is permitted without incurring sin. This legal allowance is established by analogy (Qiyas) to the muhrim (a person in the ritual state for Hajj or Umrah) who is likewise permitted to shave or remove hair if leaving it would result in harm.
While the ruling is clearly documented in authenticated Hadith collections, a historical and contemporary jurisprudential debate exists regarding its binding nature. This debate is exemplified by the difference in practice observed among some scholars, such as Imam al-Layth b. Sa’d, and the traditional practice of many communities who follow the Hanafi school. Some views regard this prohibition as an emphasized recommendation (Makrūh Tanzeeh) rather than an absolute, binding prohibition. The intention behind the prohibition is to establish a connection between the sacrificer and the pilgrim in Ihram, but the scholarly disagreement arises from whether this ritual imitation is a mandatory obligation or simply a desirable act. This particular disagreement reflects a recurring tension in Fiqh: balancing the aspiration for maximal ritual adherence against the necessity of ease and practicality (Takhfif) in daily life. Washing the hair, however, is not included in the prohibition and is permitted for both men and women during these days, as the prohibition only specifically addresses the removal of hair, not cleansing it.
VIII. Conclusion and Synthesis of Fiqh Principles
Al-Udhiyyah stands as a crucial ritual in Islam, mandated by the Quran and detailed extensively in the Sunnah, symbolizing the ultimate dedication of the believer’s life and wealth to the Divine. The juridical analysis reveals both convergence and divergence across the major schools of thought, each rooted in rigorous textual interpretation.
Convergence is observed in key areas, including the requisite species (an'aam), the necessity for the animal to be free of four major disqualifying defects, and the established ratio of seven shares per camel or cow. These points underscore the uniformity of the ritual's core structure and economic adaptability, fostering communal participation through efficient sharing practices.
Divergence, however, is most pronounced in two critical areas: the legal status (Wujūb versus Sunnah Mu’akkadah) and the ruling concerning the ritual pronouncement (Bismillah). The debate over the legal status centers on whether a severe prophetic warning implies a binding obligation or merely strong disapproval, reflecting fundamentally different approaches to weighing legal evidence. The conflict over the Bismillah requirement further highlights the variance in how schools prioritize ritual purity—with the Hanbali position strictly requiring the oral utterance for meat permissibility—compared to schools that weigh sincere intention more heavily.
Ultimately, Udhiyyah is a powerful testament to the principle of sacrificing one’s means for spiritual proximity. The detailed legal structure governing its performance ensures that the worship is executed with precision, quality, and equitable distribution, adhering to the foundational Islamic principle that the best of one's possessions must be offered to God.
Masha'Allah 👏
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