Dought & clear, - sacrifice, - His sacrificial animal fell and he slaughtered it before it died; does it still count as a sacrifice?.

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

Dought & clear, - sacrifice, - If the sacrificial animal becomes damaged after selecting it.

I bought a sacrificial animal, and at the time of slaughtering it
jumped from on top of the roof. We caught up with it and slaughtered
it before it died. Is that counted as a sacrifice?.
Praise be to Allaah.
Firstly:
If a person has selected a sacrificial animal, then some damage
befalls it that is not caused by any wrongdoing or negligence, then he
slaughters it at the time of slaughtering, then it is valid and is
counted as a sacrifice.
Ibn Qudaamah (may Allaah have mercy on him) said inal-Mughni(13/373):
If the sacrificial animal is sound and free of faults, then something
happens to it that renders it unsuitable, it should be slaughtered and
it still counts as a sacrifice. This was narrated from 'Ata',
al-Hasan, al-Nakha'i, al-Zuhri, al-Thawri, Maalik, al-Shaafa'i and
Ishaaq. End quote.
The evidence for that is the report narrated by al-Bayhaqi from Ibn
al-Zubayr (may Allaah be pleased with him), according to which a
one-eyed she-camel was brought to him as a sacrificial animal, and he
said: If this happened to it after you bought it, then go ahead (and
sacrifice it), but if it happened to it before you bought it, then
offer another one instead of it." Al-Nawawi said inal-Majmoo'(8/328):
its isnaad is saheeh.
Shaykh Ibn 'Uthaymeen said in his essayAhkaam al-Udhiyah(Rulings on
the Sacrifice) concerning the rulings on selection of the sacrificial
animal:
If the animal has a fault that renders it unsuitable for sacrifice,
one of two scenarios must apply:
1 – That was caused by the owner's wrongdoing or negligence, in which
case it must be replaced with another animal that is the same or more
perfect, because if the damage was caused by him, he must replace it
with another one to be slaughtered instead, and the damaged animal
still belongs to him, according to the sound scholarly opinion; he may
do whatever he wants with it, sell it or whatever.
2 – The fault was caused without any wrongdoing or negligence on the
owner's part. In that case he should sacrifice it and it counts as a
sacrifice, because it is a trust that is in his keeping but it got
damaged through no action or negligence on his part, so there is no
sin on him and he does not have to replace it. End quote.
Secondly:
How is a sacrificial animal selected?
The selection of the sacrificial animal may be verbal, such as saying,
"This is a sacrificial animal."
If they buy it with the intention of offering it as a sacrifice, Abu
Haneefah and Maalik (may Allaah have mercy on them) are of the view
that the selection has been made thereby. Al-Shaafa'i and Ahmad are of
the view that the selection is not made thereby.
The scholars of the Standing Committee are of the view that the
selection is made when one buys the animal with the intention of
offering it as a sacrifice.
It says inFataawa al-Lajnah al-Daa'imah, 11/402:
The sacrificial animal is selected when one buys it with the intention
of offering it as a sacrifice or when one selects it. End quote.
Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him) said
inMajmoo' al-Fataawa(26/304):
If a person buys a sacrificial animal and it gets damaged before
slaughter, it may be slaughtered according to one of the two scholarly
opinions. End quote.
Based on the above, if you bought this sheep with the intention of
offering a sacrifice, then it gets damaged without any wrongdoing or
negligence on your part, then it is counted as a sacrifice, in sha
Allaah.
And Allaah knows best.

Dought & clear, - sacrifice, - What should the one who wants to offer a sacrifice refrain from doing?

With regard to a Muslim who is not performing Hajj, what should he do
during the first ten days of Dhu'l-Hijjah? Is cutting the nails and
hair not permissible? Is putting on henna or wearing new clothes not
permitted until after the sacrifice has been slaughtered?.
Praise be to Allaah.
If the onset of Dhu'l-Hijjah has been proven and a person wants to
offer a sacrifice, it is haraam for him to remove anything from the
hair on his body or to cut his nails or any part of his skin. It is
not forbidden for him to wear new clothes or to put on henna or
perfume, or to be intimate with his wife or have intercourse with her.
This ruling applies only to the one who is going to offer the
sacrifice, and not to the rest of his family, and not to the one whom
he appoints to slaughter the sacrifice on his behalf. None of these
things are forbidden for his wife or children, or for his deputy.
No differentiation is made between men and women with regard to this
ruling. If a woman wants to offer a sacrifice on her own behalf,
whether she is married or not, then she should refrain from removing
any hair from her body or cutting her nails, because of the general
meaning of the texts which state that that is not allowed.
This is not called ihraam, because there is no ihraam except during
the rituals of Hajj and 'Umrah, and the one who is in ihraam wears the
ihraam garments and refrains from wearing perfume, having intercourse,
and hunting, but all of these things are permissible for the one who
wants to offer a sacrifice after the month of Dhu'l-Hijjah begins. He
is not forbidden to do anything except cut his hair, trim his nails or
remove anything from his skin.
It was narrated from Umm Salamah (may Allaah be pleased with her) that
the Prophet(peace and blessings of Allaah be upon him) said: "When you
see the new moon of Dhu'l-Hijjah, and one of you wants to offer a
sacrifice, let him refrain from (removing anything) from his hair or
nails." Narrated by Muslim, 1977. According to another version: "Let
him not remove anything of his hair or skin."
The scholars of the Standing Committee said:
It is prescribed for the one who wants to offer a sacrifice, when the
month of Dhu'l-Hijjah begins, that he should not remove anything from
his hair, nails or skin until he has offered the sacrifice, because of
the report narrated by the group apart from al-Bukhaari (may Allaah
have mercy on them), from Umm Salamah (may Allaah be pleased with
her), that the Messenger of Allaah(peace and blessings of Allaah be
upon him) said: "When you see the new moon of Dhu'l-Hijjah, and one
of you wants to offer a sacrifice, let him refrain from (removing
anything) from his hair or nails." According to a version narrated by
Abu Dawood, Muslim and al-Nasaa'i: "Whoever has a sacrifice to offer,
when the new moon of Dhu'l-Hijjah begins, let him not remove anything
from his hair or nails until he has offered the sacrifice" – whether
he is going to slaughter the sacrifice himself or has asked someone
else to slaughter it on his behalf. As for the one on whose behalf the
sacrifice is being offered, that is not prescribed in his case,
because there is no report to that effect. That is not called ihraam,
rather ihraam refers to the one who enters ihraam for Hajj or 'Umrah
or both. End quote.
Fataawa al-Lajnah al-Daa'imah, 11/397, 398
The scholars of the Standing Committee were asked:
In the hadeeth it says, "Whoever wants to offer a sacrifice or appoint
some else to slaughter the sacrifice for him, from the beginning of
the month of Dhu'l-Hijjah, let him not remove anything from his hair,
skin or nails, until he has offered the sacrifice." Does this
prohibition apply to all the members of a household, old and young, or
does it apply to the adults only and not the children?
They replied:
We do not know of a version of the hadeeth which appears as mentioned
in the question. The version which we know is narrated from the
Prophet(peace and blessings of Allaah be upon him), as reported by the
group apart from al-Bukhaari from Umm Salamah (may Allaah be pleased
with her), according to which the Messenger of Allaah(peace and
blessings of Allaah be upon him) said: "When you see the new moon of
Dhu'l-Hijjah, and one of you wants to offer a sacrifice, let him
refrain from (removing anything) from his hair or nails." According to
a version narrated by Abu Dawood – which was also narrated by Muslim
and al-Nasaa'i – "Whoever has a sacrifice to offer, when the new moon
of Dhu'l-Hijjah begins, let him not remove anything from his hair or
nails until he has offered the sacrifice." This hadeeth indicates that
it is not allowed to remove anything from the hair or nails after the
first ten days of Dhu'l-Hijjah begin, for the one who wants to offer a
sacrifice. The first report includes a command to refrain, which
basically implies that refraining is obligatory, and we do not know of
any reason to interpret it otherwise. The second report includes the
prohibition on removing anything, which basically implies that it is
haraam, and we do not know of any reason to interpret it otherwise.
Thus it is clear that this hadeeth applies only to the one who wants
to offer the sacrifice. As for the one on whose behalf the sacrifice
is being offered, whether he is old or young he is not forbidden to
remove anything from his hair, skin or nails, based on the basic
principle, which is that these actions are permitted. We do not know
of any evidence to the contrary. End quote.
Fataawa al-Lajnah al-'Daa'imah, 11/426, 427
Secondly:
None of these things are haraam for the one who does not intend to
offer a sacrifice because he is unable to. Whoever removes anything
from his hair or nails although he plans to offer a sacrifice does not
have to offer any fidyah (ransom), but he has to repent and seek
forgiveness.
Ibn Hazm (may Allaah have mercy on him) said:
Whoever wants to offer a sacrifice, it is obligatory for him, once the
month of Dhu'l-Hijjah begins, not to remove anything from his hair or
nails until he has offered the sacrifice, whether that is by shaving,
trimming or any other means. Whoever does not plan to offer a
sacrifice is not obliged to adhere to that.
Al-Muhallah, 6/3
Ibn Qudaamah (may Allaah have mercy on him) said:
Once this is established, then he should forego cutting his hair or
clipping his nails. If he does that, he should ask Allaah for
forgiveness, but he does not have to offer any fidyah, according to
scholarly consensus, whether he did that deliberately or out of
forgetfulness.
Al-Mughni, 9/346
Note:
Al-Shawkaani said:
The reason behind this prohibition is so that all parts will remain to
be ransomed from the Fire, or it was said that it is so that he will
resemble the one who is in ihraam. Both views were narrated by
al-Nawawi, but he narrated from the companions of al-Shaafa'i that the
second view is a mistake, because (the person who wants to offer a
sacrifice) does not keep away from women or stop putting on perfume or
wearing regular clothes, and other things which the person in ihraam
refrains from.
Nayl al-Awtaar, 5/133
And Allaah knows best.

PRACTICE OF THE PROPHET (SAAS)

One of the most important characteristics, frequently mentioned with
regards to the Prophet (saas) in the Qur'an, is that he only practiced
what Allah revealed and asked of him, with no concern about what
others might think. Important figures and members of other religions
at the time wanted him to impose rules that would benefit them.
Although these people were more numerous and powerful, the Prophet
(saas) was punctilious about abiding by Allah's commandments and the
Qur'an. Allah tells us the following in one verse:
When Our Clear Signs are recited to them, those who do not expect to
meet Us say, "Bring a Qur'an other than this one or change it." Say:
"It is not for me to change it of my own accord. I follow nothing
except what is revealed to me. I fear, were I to disobey my Lord, the
punishment of a Dreadful Day." Say: "Had Allah so wished, I would not
have recited it to you nor would He have made it known to you. I lived
among you for many years before it came. Will you not use your
intellect?" (Surah Yunus: 15-16)
In a number of verses of the Qur'an, Allah warned the Prophet (saas)
about the conduct of his people. For instance:
And We have sent down the Book to you [Muhammad] with truth,
confirming and conserving the previous Books. So judge between them by
what Allah has sent down and do not follow their whims and desires
deviating from the Truth that has come to you. We have appointed a law
and a practice for every one of you. Had Allah willed, He would have
made you a single community, but He wanted to test you regarding what
has come to you. So compete with each other in doing good. Every one
of you will return to Allah and He will inform you regarding the
things about which you differed. Judge between them by what Allah has
sent down and do not follow their whims and desires. And beware of
them lest they lure you away from some of what Allah has sent down to
you. If they turn their backs, then know that Allah wants to afflict
them with some of their wrong actions. Many of mankind are deviators.
(Surat al-Ma'ida: 48-49)
The Prophet (saas) told people repeatedly and determinedly to do
nothing but that which Allah had revealed to him. One verse concerning
this superior morality of the Prophet (saas) reads:
Say: "I do not say to you that I possess the treasuries of Allah, nor
do I know the Unseen, nor do I say to you that I am an angel. I only
follow what has been revealed to me." Say: "Are the blind the same as
those who can see? So will you not reflect?" (Surat al-An'am: 50)
Alongside that determination and constancy in the way of Allah, the
Prophet (saas) told people about the true religion in the best and
most pleasing manner. Comparing the Prophet (saas) to the great
majority of people will be very helpful in understanding his superior
qualities. Most people, now as in the past, are consumed with desires,
longings and passions. Although the great majority believe in
religion, they are unable to overcome those obsessions. Instead of
giving up those desires, they make concessions when it comes to their
religious obligations. They fail to carry out some of those
obligations out of concern, for instance, over what their spouses,
relatives or friends might say. Or, they are unable to give up habits
that are unacceptable to the religion. They therefore interpret
religion according to their own interests, accept those rules which
suit them, and reject those which do not.
The Prophet (saas) never made any concessions to what such people
wanted. He conveyed the Qur'an to mankind with no alteration to what
Allah had revealed, taking no one's personal interests into account,
and did so simply in the spirit of fear of Allah. Allah speaks of the
Prophet (saas)'s godliness (taqwa) in the Qur'an:
By the star when it descends, your companion is not misguided or
misled; nor does he speak from whim. It is nothing but Revelation
revealed, taught him by one immensely strong, possessing power and
splendour [i.e., Gabriel]...(Surat an-Najm: 1-6)
Know that the Messenger of Allah is among you. If he were to obey you
in many things, you would suffer for it.However, Allah has given you
love of faith and made it pleasing to your hearts, and has made
disbelief, deviance and disobedience hateful to you. People such as
these are rightly guided. (Surat al-Hujurat: 7)