Islamic Fiqh > Udhiya and aqiqa > Sacrificing for a deceased person: udhiya in a dead person's name
May one sacrifice the udhiya for a deceased relative or dedicate it to several living persons? The texts and schools on the sacrifice's intention.
Contents
Updated on 06 October 2026 at 10:50 PM
Slaughtering for a deceased person: the encyclopedia divides the question in 2. What is agreed upon is the sacrifice requested by the deceased himself.
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 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 2 rams for the Prophet on his order, « I will do so all my life » (reported by Abu Dawud, judged weak in its chain).
The broadest path remains charity in the name of the deceased; the dedicated sacrifice without a will divides the schools.
Al-Mughni by Ibn Qudama · Hanbali school
And the companions of al-Shafi'i said: it does not suffice, for consideration is given to its state at the time of obligation, and because its increase was destined for the poor, just as its decrease after being made obligatory upon them does not prevent it from being an udhiya. And for us, this is an udhiya whose equivalent suffices, so it suffices as if he had made it obligatory only after the disappearance of its substance.
Question 1758; he said: "The udhiya of the deceased is not sold in (settlement of) his debt, and his heirs eat it".
That is: if he obligated an udhiya and then died, its sale is not permitted, even if there is upon the deceased a debt with no other means of payment. Upon this agreed Abu Thawr, and it resembles the school of al-Shafi'i. And al-Awza'i said: if he leaves a debt with no means of payment other than it, it is sold. And Malik said: if the heirs dispute over it, they sell it.