* The sacrifice is defined in Sharia as: what is offered to God - the Almighty - of livestock under specific conditions, and at a specific time, and it was prescribed in the second year of the Hijra, which is the year in which several other acts of worship were initiated, such as the two Eid prayers and Zakat, and that legitimacy was established in the Book of God.  And the Sunnah of the Prophet - upon him be blessings and peace - and consensus.  From the Book of God: He says - the Almighty -: (So pray to your Lord and deviate),

 -Ocolh also: (and the body made it to you from the rituals of God), and the Sunnah is narrated by Imam Bukhari in his Saheeh from Anas bin Malik, may Allah be pleased with him: (sacrificed the Prophet peace be upon him Bkpshin Omlhin, I saw him putting his foot on Cefahama, called and grow up  So he slaughtered them with his own hand), just as the sacrifice is one of the unanimous consensus of the Islamic community, and it is a Sunnah on the authority of God’s Prophet Ibrahim - upon him be peace - who said - the Almighty -: (And we sacrificed him with a great sacrifice).

 - The Sunnah in distributing sacrifices It is desirable for the sacrifice to make his sacrifice three parts.  Part for the poor, part to give, part to eat;  As evidence for the words of God Almighty: (So eat of it and feed the poor and the poor), and it is not permissible for the sacrifice to sell the sacrifice or sell any part of it, such as the skin, except that Abu Hanifa - may God have mercy on him - has mercy on him.  To give its price in alms, or to buy what is needed in the house,

 It is also permissible to transport the sacrificial animal from the country in which it was slaughtered to another country.  For distribution to the people of that country, it is not permissible to give any of the meat of the sacrifice to the slaughterer in exchange for his work, unless it is out of charity, or an exchange for what is used.  Detailed views of the schools of thought regarding the distribution of sacrifice.

 The opinions of the fiqh schools differed in explaining how sacrifices should be distributed, and they went to three sayings in that.

 - The first saying: The Hanafis and Hanbalis said that it is desirable to divide the sacrifice into three parts.  A third is for the poor, a third is for the one who is sacrificed, and a third is for the sacrifice, and the Hanafiyya said that it is better for the one who is sacrificed if he is well off to give two-thirds in charity, and to eat a third.

 - The second saying: “The Shafi’i said that it is preferable to distribute the sacrifice to the poor and needy, and to eat it from the small sacrifice.  The third saying: 'The Malikis said that there is no specific division in the distribution of sacrificial animals.  The sacrifice has complete freedom to divide it and distribute it as he wishes.  So he eats from it as he wants, gives charity as he wants, and gives what he wants. They quoted as evidence for what Imam Muslim provided in his Sahih on the authority of Thauban, the Prophet, may God’s prayers and peace be upon him: (The Messenger of God, may God’s prayers and peace be upon him, slaughtered his victim, O, then he said:  From this, I still fed him from it until as old as the city).

 * The scholars differed regarding the ruling on giving charity from the sacrifice, and they went to two opinions regarding that:

 - The first saying: The Shafi’is and Hanbalis said that it is obligatory to give charity from the meat of the sacrificial animal.  As an inference by the words of God Almighty: (So eat of it and feed the needy poor), and based on that, the sacrifice is not sufficient for someone who did not give any part of it in charity.

 - The second saying: The Hanafis and Malikis said that it is desirable to give charity from the sacrifice, and that it is not obligatory, and that the command to give alms and to feed from the sacrifice does not benefit the obligation and the necessary command.  And they quoted their saying that God Almighty prescribed the sacrifice.  To draw close to Him - glory be to Him - and to thank Him, for it is not like the obligation of zakat that was enacted for several purposes, including: giving alms to the poor and needy.  So whoever slaughtered a sacrifice, and ate all of it, and did not give any charity from it, it is permissible for him to do that, that is sufficient on his behalf.

 Likewise, it is not possible to oblige the victim to give alms.  As this may be a constraint on him, and it can only be ruled by peremptory evidence that is not opposed by another.  Ruling on eating from a non-obligatory sacrifice The scholars have agreed that it is desirable for the sacrifice to eat one of his non-obligatory sacrifices.  They quoted as evidence for that with the texts of the Noble Qur’an and the Sunnah of the Prophet.  From the Noble Qur’an the words of God Almighty: (So when it becomes obligatory for its south, eat of it and feed the contented one and the mourning for it.) We mocked you as well.

 - The inference from the verse is that God Almighty has prescribed eating from a sacrifice, and sacrifice is measured against it.  Considering that both of them are close to God - glory be to Him - and from the Sunnah of the Prophet - may God bless him and grant him peace -: (If one of you sacrifices, let him eat from his sacrifice), and scholars have also agreed on the desirability of feeding others from it.

 - The scholars differed regarding the ruling on the sacrifice eating from an obligatory sacrifice, such as the sacrifice because of a vow, despite their agreement that it is desirable to eat it from an unnecessary sacrifice, and they differed in their disagreement regarding the ruling on the obligatory one, into three opinions.

 - The first saying: Both the Shafi’is and the Hanbalis said that it is not permissible to eat from the obligatory sacrifice.  As it is ennobled to the appointment, and by analogy to it according to the sacrificial guidance.

 - The second view: The Maliki said that it is permissible for the sacrifice to eat from the obligatory sacrifice, and to feed others from it.  They quoted as evidence the measurement of the obligatory sacrifice over other legal sacrifices that may be eaten.  They are identical in their characteristics with other sacrifices, and they differ from them only in the ruling.  It is obligatory.

 - The third view: detail the Hanafis in the ruling on eating from the obligatory sacrifice.  It is permissible for the rich to eat from the sacrifice he owes due to the vow if his goal is to tell about what he must do, and it is not permissible for him to eat from the obligatory sacrifice if the vow was to begin with, as Ibn Abidin detailed that from the Hanafi, and Imam Al-Kasani said:  - That is, when the Hanafi Fiqhs - ​​Eating from the sacrificial animal, whether it is a naafil or an obligatory one.