Question : What is the ruling on sacrificing to anyone other than God? Is it valid, for instance, to slaughter [an animal] to pious people when visiting their tombs, or if it is our intention to bequeath the meat of the offering among people living near the tombs, or the domes?

Fatwa in Brief: Whoever slaughters a sacrifice for something other than God, be this for a pious man, or on the anniversary of the birthday of such a man, is guilty of major polytheism.

The Standing Committee for Research and Opinion 1/134

Response:

This opinion maliciously accuses the Muslim public of [acts of] apostasy. While the meat may be dedicated to a pious person [be it saint, Prophet or jurist] and thereafter distributed among the poor, average Muslims usually intend their sacrifices, ultimately, for God and ask God to dedicate its reward of this charity to the pious. Thus, while they may lack the ability to articulate this matter, its legitimate meaning is always borne in mind. The mufti should not misinterpret such matters beyond their original level, nor should he aim to find such groundless means by which he could accuse Muslims of betraying their faith.

Commentary:

It is illegal for anyone to glorify anything other than God by offering sacrifice, whether loudly or silently dedicated. The [pre-Islamic] polytheists used to call upon their various gods when slaughtering a sacrifice, seeking their pleasure. This is witnessed by a Qur’anic verse:

“And that which hath been immolated to (the name of) anything other than Allah”. (Q. 2:173)

However, the sacrifices made by the public to pious people in various Muslim countries, and the offerings they distribute at their tombs, are invariably intended for distribution as sadaqa amongst the family and staff who maintain these tombs; the merit for which acts is believed to be received by the spirit of the deceased from God. When a person makes an offering in order then to distribute its meat among the poor, and to benefit the spirits of the deceased, then such an offering is valid. However, if the intention [of the sacrifice] is to draw near to the deceased person through the act of sacrifice, as is the case among many ignorant ones, then this offering is invalid.

There is no objection to slaughtering an animal with the intention to distribute its meat amongst the poor as almsgiving for a deceased person. Since a Prophetic hadith answers the question of how to express filial respect to one’s deceased parents by recommending: give alms on behalf of them and offer supplication.

Ibn Hajar al-Haithami was asked about the judgment of votive offerings to the tombs of pious people, he replied: “Votive offerings for a pious man are often intended as [a form of] almsgiving to the servants of the tomb, his relatives, and poor people. If this is the intention of the person making the votive offering, then the sacrifice is valid. If however, he means to become closer to the [spirit] of the deceased, as is generally the case among ignorant people, then his sacrifice is not valid.”[1]

Nevertheless, even if we know that certain people are offering sacrifices to the deceased in order to feel close to them, we must not rush to proclaim this person a non-Muslim. For, this may occur simply because someone is unaware that such acts are forbidden in Islam – indeed, that they are indications of disbelief.

In this respect, Shaykh Ibn al-‘Uthaymin observes that:

Most texts allow for the excuse of ignorance. No one can find evidence to the effect that, when ignorant of his wrongdoing, a man should still be blamed. In the Qur’an, God Almighty says:

“We never punish until We have sent a Messenger”. (Q. 17:15)

And:

“Messengers of good cheer and of warning, in order that mankind might have no argument against Allah after the messengers”. (Q. 4:165)

If ignorance was not a valid excuse, there would be no need for Prophets, and we would all be judged according to our actions. The idea that ignorance is a mitigating factor in the judgment of these actions, however, is clearly stated in the Qur’an and in the Sunna. It is recognized as such by all Muslim scholars. Our judgment must not, then, depend upon our emotions; rather it should depend upon the principles of Islamic law. Accordingly, God Almighty observes: “My Compassion precedes My Wrath”. Thus, how can we recklessly judge a man solely on his actions, when it never occurs to him that these actions are forbidden by religion?[2]

And God knows best.

Dr. Muhammad Fouad