ablution is not invalidated. Thus, if ritual impurity returns to a man, it returns to all his limbs. Whether this applies when there is a valid excuse is disputed, as noted above.

A prescribed order may also be a condition that is not waived through ignorance or forgetfulness, as in the authentic hadith:

“Whoever slaughters before the prayer has merely slaughtered a sheep for meat.”

For the Eid sacrifice to be valid, the prayer must therefore precede its slaughter. Abū Burdah ibn Niyār, may Allah be pleased with him, was unaware of this, yet the Prophet did not excuse his ignorance; rather, he instructed him to slaughter another animal.

This contrasts with those who, during Hajj, slaughtered before throwing the pebbles, or shaved their heads before performing the preceding rites. To them he said:

“Do so; there is no blame.”

These are two rulings established by the Sunnah: an Eid sacrifice slaughtered before the prayer is not valid, whereas a pilgrimage offering slaughtered before throwing the pebbles out of ignorance is valid. The difference between them—and Allah knows best—is that the pilgrimage offering had become a ritual offering through being driven to the Sacred Precinct, garlanded, and marked with an incision. It had thus reached its appointed place and time. If its slaughter was brought forward out of ignorance, it did not cease to be a pilgrimage offering.

The Eid sacrifice, however, is indistinguishable before the prayer from a sheep slaughtered for meat. As the Prophet, may Allah bless him and grant him peace, said:

“Whoever slaughters before the prayer has merely slaughtered a sheep for meat, which he has provided for his family.”

It becomes a ritual sacrifice only after the prayer, as Allah Most High says:

“So pray to your Lord and sacrifice.”

And He says:

“Indeed, my prayer and my sacrifice”

Performing it before this time is therefore like performing a prayer before its appointed time.