Sacrificing for a deceased person: udhiya in a dead person's name

Slaughtering for a deceased person: the encyclopedia divides the question in two. What is agreed upon is the sacrifice requested by the deceased himself.

What is agreed upon

All the jurists hold that if the deceased recommended by will that a sacrifice be made for him, or if he vowed it, the sacrifice is carried out: it is the execution of his will, charged to his estate.

Without a will: the divergence

Without will or vow, the majority (Hanafis in the view sahih among them, Malikis, Shafi'is in the mazhab) deem the sacrifice for the deceased unrecommended, or even invalid. The Malikis argue: nothing of the sort is reported from the Prophet, the Companions or the early generations, and the ordinary motive of this practice is display. The Shafi'is cite the verse « man obtains only what he strives for » (an-Najm 39).

Conversely, Hanbalis and Shafi'is in one view allow it, as a charity whose benefit reaches the dead. Abu Yusuf admits it by reasoning of equity: the dead may be the object of an offering, since one may give charity and perform pilgrimage on his behalf; and it is established that the Prophet slaughtered a ram for those of his community who do not slaughter, among whom were dead people. Ibn Abbas also reports that Ali slaughtered two rams for the Prophet on his order, « I will do so all my life » (reported by Abu Dawud, judged weak in its chain).

Practical note

The broadest path remains charity in the name of the deceased; the dedicated sacrifice without a will divides the schools.