Qurbani & Aqeeqah - NooriAllah’s Name (we) begin with, and Allah is the Greatest)’ After...
Transcript of Qurbani & Aqeeqah - NooriAllah’s Name (we) begin with, and Allah is the Greatest)’ After...
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The Virtues & Rules of
Qurbani
& Aqeeqah
Translated Through the Blessings of Ghaus ul Waqt Huzoor Mufti e Azam Hind ◌
By A Humble Servant of Allah
Muhammad Afthab Cassim Al Qaadiri Razvi Noori
Published By Imam Mustafa Raza Research Centre Overport, Durban, South Africa
A Noori Publication
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All Rights Reserved
No part of this publication may be produced, stored in a retrieval system or transmitted in any form or
by any means, electronic, mechanical photocopying or otherwise without the prior permission of the
Copyright Owner.
Name: The Virtues & Rules of Qurbani & Aqeeqah
Translator: Muhammad Afthab Cassim al-Qaadiri Razvi Noori
Extracted & Translated From: Bahaar e Shariat Volume 15
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Contents
Udhiy’ya (Qurbani) 5
Laws of Jurisprudence 12
The Qurbani Animal 26
Partnership (shares) in A Qurbani Animal 32
Some Mustahab Practises in Qurbani 34
Zabiha of the Ahle Kitaab 35
The Meat & Skin of the Qurbani Animal 38
Benefitting From The Qurbani Animal before Zibah 41
Slaughtering the Qurbani Animal without Permission 42
Miscellaneous Laws 47
Summarised Method of Qurbani 49
Beneficial Note 52
Aqeeqah 53
Laws of Jurisprudence 55
Zibah, Qurbani and Deviants 60
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Translator’s Note
All Praise is due to Allah, The Rub of the Worlds. Durood and Salaams upon the
most perfect and exalted of Allah’s creation, Sayyiduna Rasoolullah . Peace
and blessings upon his Noble Family and distinguished Companions, and upon all
those who have followed their path of guidance, especially the great Awliyah and
Ulama who have kept us firmly guided on the path of righteousness.
Over the past few days, I have received many of our brothers and sisters
requesting information on the virtues and laws of Qurbani. I thus realised that
there was no English book in my sight, which explained the in-depth yet
essential laws concerning Qurbani (Animal Sacrifice during Eid ul Adha). I thus
decided to extract and translate the entire section pertaining to Qurbani and
Aqeeqah from Bahaar e Shariat Volume 15. This is the distinguished work of
Huzoor Sayyidi Sadrush Shariah Allama Qadi Mufti Mohammed Amjad Ali Qaadiri
Razvi Azmi Alaihir Rahma, who is the illustrious Khalifa, mureed and student of
Aala Hazrat Ash Shah Imam Ahmed Raza Khan Qaadiri Barakaati Radi Allahu
Anhu. We have named this book, ‘The Virtues & Rules Pertaining to Qurbani &
Aqeeqah’. May Allah through the Wasila of Nabi Kareem accept his humble
effort and allow this book to be a means of benefit to the Ummah. Aameen.
Like all my other humble efforts, this book as well is through the blessings of
Huzoor Sayyidi Taajush Shariah Allama Mufti Mohammed Akhtar Raza Khan
Qaadiri Azhari Qibla and Huzoor Sayyidi Muhad’dith e Kabeer Hazrat Allama Zia
ul Mustafa Qaadiri Amjadi Qibla. I would like to thank my beloved parents for
their continuous Duas, and my wife and children for their constant support. I
would also like to thank all those who have assisted in proof-reading and making
valuable suggestions to this translation, especially brother Rukhsar, Brother
Ahmed Sabir, and my daughter. Any error in this book should be regarded as the
error of the translator and should not be attributed to the esteemed author.
Sag e Mufti e Azam
Muhammad Afthab Cassim Al-Qaadiri Razvi Noori
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بسم اهللا الرمحن الرحيم
Udhiy’ya (Qurbani) Customary Animal Sacrifice
Qurbani is to sacrifice a particular animal on a specified day with the
Niyyat (intention) of Taqar’rub (i.e. to fulfil that which is the right of
Allah), and sometimes this animal which is being sacrificed is also
referred to as Udhiy’ya or Qurbani. Qurbani is the Sunnat of Hazrat
Ibrahim (Alaihis salaam) which has been kept established for this Ummah
as well, and Nabi Kareem was commanded to perform Qurbani.
Almighty Allah commanded
لربک والنحر فصل
‘So keep Namaaz established for your Rub,
and perform sacrifice (Qurbani)’
We will first present few Ahadith related to this (i.e. Qurbani), which will
be followed by the laws of Jurisprudence.
Hadith 1: Abu Dawud, Tirmizi and Ibn Majah report from Ummul
Momineen A’isha عنها تعاىل اهللا that Rasoolullah said, ‘There is no action of ر"
the children of Adam on the ‘Day of Nahr’ (10th of Zil-Hijjah) which is
more dearer to Allah, than the spilling of blood (i.e. sacrificing an animal
for the pleasure of Allah). On the day of Qiyaamat that animal will come
forth with its horns, hair (wool) and hooves, and even before the blood of
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the sacrifice falls onto the ground, it (the Qurbani) will be accepted, so
perform it (Qurbani) with a content heart.’
Hadith 2: Tabrani reports from Hazrat Imam Hasan bin Ali عنه تعاىل اهللا امر"
that Rasoolullah said, ‘One who performed Qurbani (sacrifice) with a
content heart (willingly) and for the sake of attaining Thawaab (reward
from Allah), it will serve as a veil (i.e. shield) from the fire of hell.’
Hadith 3: Tabrani reports from Ibn Ab’bas عنهما تعاىل اهللا that Rasoolullah ر"
said, ‘There is no money more cherished than that money which is
spent for Qurbani on the day of Eid (i.e. on Eid Al Adha).’
Hadith 4: Ibn Majah reports from Abu Hurairah ◌ that Rasoolullah
said, ‘One who can afford it, but (still) does not perform Qurbani; he
should not come near our Eid Gah (Place of Eid Prayer).’
Hadith 5: Ibn Majah reported from Zaid ibn Arqam ◌ that the Sahaba
e Kiraam ر" اهللا تعاىل عنهم enquired, Ya Rasool’Allah ! What are these sacrifices?
He said, It is the Sunnah of your father (forefather) Ibrahim (Alaihis
salaam). The people asked, Ya Rasool’Allah ! What Thawaab (reward) is
in it for us? He said, There is a virtuous deed for every hair. They
asked, Ya Rasool’Allah ! What about the wool? He said, There is a
reward (good deed) for every hair of wool.
Hadith 6: It is reported in Sahih Bukhari from Bar’ra ◌ that Nabi
Kareem said, ‘The first thing which we will do today, is to perform
Namaaz, and after that we shall return to perform sacrifice (Qurbani).
Whosoever does according to this, he has acted according to our Sunnat
(i.e. our way). And whosoever sacrificed first (i.e. before Namaaz), then it
is (merely) meat, which he has prepared in advance for his family, and it
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has no connection to sacrifice (i.e. it is not counted as Qurbani).’ (On
hearing this) Abu Burdah bin Niyar ◌ stood up, for he had already done
his Qurbani (before Namaaz and he did this so that he could give the meat
to his neighbours who were poor) and he said, ‘Ya Rasool’Allah ! I have
a six month old baby goat.’ He said, ‘you may sacrifice it, and except
for you (i.e. after you), a six-month-old goat will not suffice for anyone
else.’
Hadith 7: Imam Ahmed etc. reported from Bar’ra ◌ that Rasoolullah
said, ‘The first thing which we will do today, is to perform Namaaz,
and after that we shall return to perform the sacrifice. Whosoever acted
accordingly, has acted upon our Sunnah, and for the one who sacrificed in
advance (i.e. before Namaaz), then it is merely meat which he prepared
for his family. It has no connection with ‘Nasak’ (i.e. sacrifice).’
Hadith 8: Imam Muslim reports from Sayyidatuna A’isha ر" اهللا تعاىل عنها that
Rasoolullah commanded that a horned ram should be brought to him,
which walks on black, sits on black, and looks through black. (In other
words, it should have black hooves, a black belly and black eyes). So, it
was brought to him . The Beloved Rasool said, ‘A’isha! Give me the
knife. He then said, sharpen it on a stone. He then took the knife
and placed the ram on the ground, and then sacrificed it. He then said,
بسم ا&% ا د و تقبل من حمم من ام اللهم د و د ة ل حمم حمم
Allah’s Name (we) begin with. O Allah accept this from Muhammad
and on behalf of the family of Muhammad and on behalf of the
Ummah of Muhammad .
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Hadith 9: Imam Ahmed, Abu Dawud, Ibn Majah and Daarmi report
from Hazrat Jabir ◌ that, (On the day of sacrifice), Nabi Kareem
slaughtered two horned, castrated rams, which were a mixture of white
and black (in colour). When turning their face towards Qibla, he read,
هت وج3 اىن موت واالرض :9 فطر ال ی للذ وج س ما حBيفا ابراهيم ة مل ان املشرکني من انا و Iو صال Lحميای و نس Iومما العلم &% يک الشر ني رب من املسلم ‘ هل ني وبذلک امرت وانا %هم و لک منک الل ه امت د و م عن حم بسم ا&% اکرب وا&%
‘I have turned my attention towards Him, Who created the skies and the
earth; adhering to the way of Ibrahim (Alaihis Salaam), in devotion to Him
alone, and I am not from amongst the polytheists. Indeed, my Namaaz
(Prayer) and my sacrifices (Qurbani), and my life and my death, are for
Allah, The Rub of the worlds, Who is without any partner. It is that which
I have been commanded to do, and I am of the Muslims. O, Allah! This is
through You (i.e. through your Divine Guidance), and it is for You alone,
from Muhammad and His Ummah. Bismillahi Wa-Allahu Akbar
(Allah’s Name (we) begin with, and Allah is the Greatest)’ After reciting
this, he performed the sacrifice.
It is mentioned in another narration that Rasoolullah said, ‘O Allah!
This is from me and from him, who did not perform the sacrifice
(Qurbani).’
Hadith 10: Imam Bukhari and Muslim have reported from Hazrat
Anas ◌ that Rasoolullah sacrificed with his sacred hands, two horned,
rams, which were a mixture of white and black (in colour) by saying
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‘Bismillahi Allahu Akbar.’ He says I saw Rasoolullah keep his blessed
leg on their sides, and then said ‘Bismillahi Allahu Akbar.’
Hadith 11: It is in Tirmizi from Hanash. He says I saw Hazrat Ali ◌
slaughtering two rams. I asked, what is this (i.e. why two)? He said that
Rasoolullah advised me that I should perform Qurbani on his behalf, so
I am performing Qurbani on behalf of Rasoolullah .
Hadith 12: Abu Dawud and Nasa’i report from Hazrat Abdullah ibn
Amr عنهما تعاىل اهللا that Rasoolullah said, ‘I have been commanded to ر"
celebrate the Day of Adha. Allah Almighty has made this the day of Eid
(rejoicing) for this Ummah.’ A person said, ‘Ya Rasool’Allah except a
Muniha, if I have no other animal, then should I then sacrifice it?’ He
said, ‘No! However, you may trim your hair and nails, and shorten your
moustache, and remove the pubic hair. By doing this, your sacrifice will
be achieved in the court of Almighty Allah.’
In other words, if you did not have the opportunity to make Qurbani, and
if you fulfil these actions, then you will receive the reward of performing
Qurbani.
Translator’s Note: A Muniha refers to that animal which has been
given to you by someone else, so that he may benefit from its milk etc. for
a certain period, and after that he should return it to the owner.
Hadith 13: Muslim, Tirmizi, Nasa’i and Ibn Majah report from Umme
Salama ر" اهللا تعاىل عنها that Rasoolullah said, ‘One who sees the crescent of Zil-
Hijjah and he intends to perform Qurbani, then until he does not carry
out the sacrifice (Qurbani), he should not take anything from his hair and
nails.’ In other words, he should not trim them.
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Hadith 14: Tabrani reports from Abdullah ibn Mas’ud ◌ that
Rasoolullah said that in sacrifice (Qurbani) a cow is from seven people
(i.e. it has seven shares), and a camel is from seven people.
Hadith 15: Abu Dawud, Nasa’i and Ibn Majah report from Mujashi’ ibn
Mas’ud ◌ that Rasoolullah said that a lamb (baby sheep of six months)
is equal to a one-year-old goat.
Hadith 16: Imam Ahmed reported that Rasoolullah said that the
finest Qurbani is that which is expensive in price, and very fat (i.e. well
built).
Hadith 17: Tabrani reports from Ibn Ab’bas عنهما اهللا تعاىل that Rasoolullah ر"
forbade us from performing sacrifice (Qurbani) at night.
Hadith 18: Imam Ahmed etc. report from Hazrat Ali ◌ that
Rasoolullah said, Four types of animals are not valid for sacrifice
(Qurbani);
1. A one-eyed animal (i.e. defective eye) the defectiveness of which
is visibly evident
2. A sick animal whose sickness is visibly apparent
3. A crippled (lame) animal whose lameness is visibly apparent
4. A weak animal which has no marrow in its bones (i.e. meaning
visibly frail)
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Similar narrations are reported by Imam Malik, Imam Ahmed, Tirmizi,
Abu Dawud, Nasa’i, Ibn Majah and Daarmi from Bar’ra ibn Aazib ◌.
Hadith 19: Imam Ahmed and Ibn Majah report from Hazrat Ali ◌ that
Rasoolullah forbade the sacrifice (Qurbani) of (an animal) whose ear is
cut and the horn is broken.
Hadith 20: Tirmizi, Abu Dawud, Nasa’i and Daarmi report from Hazrat
Ali ◌ that Rasoolullah said that we should carefully inspect the ears
and eyes of the animals, and we should not sacrifice (make Qurbani) of
the animal whose frontal portion of the ear is severed (cut). Or the one
whose rear portion (side) of the ear is severed, or the one whose ear has
been split, or the one who has a hole in its ear.
Hadith 21: Imam Bukhari reports from Ibn Umar عنهما تعاىل اهللا that ر"
Rasoolullah used to sacrifice camels and sheep at the place of Eid
Prayer.
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Laws of Jurisprudence
Sacrifice (Qurbani) is of various types;
1. That which is Waajib (compulsory) upon both the Ghani
(financially able person) and upon the Faqeer (one in need)
2. That which is Waajib upon the Faqeer and not upon the Ghani
3. That which is Waajib upon the Ghani and not upon the Faqeer
• In the case where it is Waajib upon both (i.e. the Ghani and the
Faqeer), it is when they have taken the Man’nat (vow) to perform
a sacrifice (Qurbani). In other words, they have said that it is upon
me to do a Qurbani of a goat or cow for Allah, or (by saying) I have
to make the Qurbani (sacrifice) of this cow or this goat.
• In the case where it is Waajib upon a Faqeer and not upon a
Ghani, is when a Faqeer purchased an animal for the purpose of
sacrifice. So now the sacrifice of that animal is Waajib upon him,
and if a Ghani had to purchase it, then just purchasing it does not
make it Waajib upon him.
• In the case where it is Waajib upon the Ghani and not upon the
Faqeer, is when the sacrifice being Waajib upon him is not due to
him purchasing (the animal). Or due to making a Man’nat, but it is
Waajib upon him as gratitude for the fact that Almighty Allah has
kept him alive, and for the sake of keeping established (alive) the
Sunnat of Hazrat Ibrahim والسالم ةالصلو ه:لي . This type is only Waajib upon
the Ghani. [Alamgiri]
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Law: Qurbani is not Waajib upon a Musafir (i.e. a traveller). If a Musafir
performs the Qurbani, it is ‘Tataw-wa’ (i.e. Nafil – Optional). If a Faqeer
did not make a Man’nat or he did not purchase the animal with the
intention of Qurbani, then even his Qurbani (sacrifice) is also regarded as
Tataw-wa’ (optional). [Alamgiri]
Law: If a person was the owner of a goat, and he made the intention of
sacrificing it (making Qurbani of it), or when purchasing it, he did not
have the intention of Qurbani. And only made the intention later, then
due to this Niyyat (intention) it does not make it Waajib. [Alamgiri]
Law: These are the conditions for Qurbani to be Waajib (compulsory);
1. Islam (in other words, one must be a Muslim). Qurbani (Sacrifice)
is not Waajib upon a non-Muslim.
2. Iqaamat (i.e. Resident), meaning the person must be a Muqeem
(resident) (i.e. a not a Musafir), as Qurbani is not Waajib upon a
Musafir.
3. He must be financially able, in other words, he must be Malik e
Nisaab (meet the threshold). Here being financial able is the same
which causes Sadqa and Fitrah to becoming Waajib. It does not
refer to that which makes Zakaat Waajib.
4. Hurriyat, in other words, he must be a freeman (i.e. not a slave).
Qurbani is not Waajib upon one who is not a freeman, for a slave
does not have any wealth (financial means), so ‘Ibaadat e Maaliya’
(to fulfil acts of worship through financial means) is not Waajib
upon him.
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It is not a condition to be a male to do it (i.e. to perform Qurbani). It is
Waajib upon females just as it is Waajib upon men. As to whether
‘Buloogh’ (i.e. having reached the age of puberty) is a condition or not, is
a matter in which there is a difference of opinion. If it is regarded as
Waajib upon a Na-Baaligh (i.e. one who has not reached the age of
puberty) then, in this case, will the Qurbani be done from his own wealth
or from the wealth of his father? The evident meaning of the text (Zaahir
Al Riwaya) is this, that neither is it personally Waajib upon the Na-
Baaligh, nor is it Waajib upon his father on his behalf and the Fatawa
(Decree) is based on this. [Durr e Mukhtar etc.]
Law: Even though it (Qurbani) is not Waajib upon a Musafir, but if he
wishes to do it as Nafil (optional), he is permitted to do so, and he will be
rewarded for it. It is not Waajib upon those Musafirs who are performing
Hajj, but if he is a Muqeem (who is performing Hajj) then it is Waajib upon
him, such as in the case when those who live in Makkah perform Hajj, so
because they are not Musafir, it will be Waajib upon them. [Durr e
Mukhtar, Raddul Muhtar]
Law: For the conditions to be established at any given time is not
necessary, but it is sufficient for the conditions to be established within at
least some of the time (duration) which has been stipulated for Qurbani.
For example, if a person was an unbeliever in the initial time (stipulated)
for Qurbani, and then later he became a Muslim, and there is still time
remaining for Qurbani, then Qurbani is Waajib upon him if all the other
conditions of Qurbani are also present. Similarly, if a person was a slave
and later was freed, then the ruling for him is also the same. In the same
way, if at the initial time (of Qurbani) if he was a Musafir, and within the
stipulated time (of Qurbani) he became a Muqeem (i.e. resident), then
Qurbani is now also Waajib upon him. Or in the case where a person was a
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Faqeer, and within the stipulated time (of Qurbani) he acquired financial
means, then Qurbani is also Waajib upon him as well. [Alamgiri]
Law: The cause (i.e. reason) for Qurbani to become Waajib is the time
(i.e. stipulated time frame for Qurbani). When that time comes and all the
conditions of it becoming Waajib are present, the Qurbani becomes
Waajib, and the ‘Rukn’ (essential requirement) for it (i.e. Qurbani), is to
sacrifice any animal from the animals stipulated for this purpose. To
sacrifice (make Qurbani) of any other animal (which has not been
stipulated for this purpose), such as poultry (a bird, fowl, etc.) with the
Niyyat (intention) of Qurbani is not permissible. [Durr e Mukhtar]
Law: That person who is the owner of 200 Dirhams or 20 Dinars, or with
the exception of Haajat-e-Asliyah (i.e. a person’s basic
essentials/expenses), he is the owner of such a thing, the value of which
is 200 Dirhams or 20 Dinars (i.e. equivalent to current Nisaab), he is
regarded as a ‘Ghani’ (financially able person). Hence Qurbani is Waajib
upon him. Haajat-e-Asliyah, (refers to those things which a person
requires to live his life) such as a house; household necessities; an animal
for transport purposes (i.e. a mode of transport); a servant, and clothes to
wear. Except these, all other things are regarded as being over and above
the basic necessities. [Alamgiri etc]
Translator’s Note: 200 Dirhams or 20 Dinars used to be the Nisaab
threshold then, so wherever this is mentioned refers to the current
Nisaab threshold as per current calculations.
Law: If a person is in debt and if from his wealth, after that amount is
deducted, he will not be left with the Nisaab amount (Threshold), then
Qurbani is not Waajib upon him. If the wealth of a person is not present
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with him, and he will only receive his wealth (finances) after the days of
Qurbani expire, Qurbani is not Waajib upon him. [Alamgiri]
Law: If a person had with him 200 Dirhams, and when the year was
completed, he paid five Dirhams (i.e. 2.5%) from it as Zakaat, and was now
only left which 195 Dirhams, and the days of Qurbani came, then (in this
case), Qurbani is Waajib upon him. However, if he had spent five Dirhams
for the said of his basic necessities, then Qurbani would not have been
Waajib upon him. [Alamgiri]
Law: If a Malik-e-Nisaab purchased a goat for Qurbani, and it was lost,
and his wealth has become less than that of Nisaab, then when the days of
Qurbani come, then it is not necessary for him to purchase another
animal and then sacrifice it; but if that (lost) goat was found during the
(stipulated) days of Qurbani, and this person is still not Malik-e-Nisaab,
then the Qurbani of that goat is not Waajib upon him. [Alamgiri]
Law: The Mahr (dowry) of a woman is still owed by her husband, and the
husband is financially able, then the woman will not be regarded as being
Malik-e-Nisaab by that (outstanding) Mahr, even if it is Mahr e Mu’ajjal
(i.e. prompt payment of Mahr). Except that, if the woman does not have
sufficient wealth which reaches the threshold of Nisaab, then Qurbani will
not be Waajib on her. [Alamgiri]
Law: If a person has in his possession a Mushaf Shareef (i.e. Qur’an e
Majeed) which is of the value of 200 Dirhams, then (in this case) if by
looking at it, he can recite (make Tilaawat) correctly, then Qurbani is not
Waajib upon him (on the basis of owning a Mushaf Shareef which equals
the value of Nisaab), be this whether he recites from it or not. If he cannot
recite it correctly by looking at it, then it (the Qurbani) is Waajib upon
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him. The same ruling applies to Kitaabs (Books), in other words, if they
are of use to him, then Qurbani is not Waajib upon him (due to having
them in his possession), otherwise it (the Qurbani) is Waajib upon him (if
he has them but they are not of any use to him). [Alamgiri]
Law: To have one house for the summer and one for the winter is
regarded as being from Haajat (i.e. necessity). Except this, if one has a
third house, which is more than which he requires, then if it is equal to
200 Dirhams (or more), then Qurbani is Waajib upon him. Similarly, the
bedding for summer and winter are from basic necessities, and the third
set of bedding which is over and above the necessary requirement will be
taken into consideration (i.e. if these are equal to the value of Nisaab or
more, then Qurbani is Waajib upon him, and if not then it is not Waajib
upon him). For a soldier, two horses are regarded as within necessity, and
the third will be regarded as above the basic requirement. Weapons are
counted as being within the necessary requirements of a soldier. If he has
of each type, two weapons, then the second will be counted as more than
the necessary requirement. If the landlord (owner) of a village (rural
land) has one horse, it is counted as a necessary requirement, and if he
has two, then the second will be counted as extra. Clothes which one
wears at home, and clothes which one wears for work, and clothes which
one wears for Jummah and Eid, and clothes which one wears for other
occasions, are all counted as being within necessary requirements. If
except these (categories of clothing), if one has a fourth set of clothes
which is equal to 200 Dirhams (or more), then Qurbani becomes Waajib.
[Alamgiri, Raddul Muhtar]
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Law: If a person wishes to do Qurbani on behalf of his Baaligh daughter
or his wife, he must take their permission. If he performed it on their
behalf without them asking him to do so, then their Waajib has not been
discharged. Even though it is not Waajib to perform it (Qurbani) on behalf
of a Na-Baaligh, but it is better (more virtuous) to do it. [Alamgiri]
Law: The Ruling for Qurbani is that, by one performing the Qurbani
which is Waajib upon him, he becomes absolved of this responsibility. If
he performed it with a pure intention and there is no Riya (showiness)
etc. in him doing this, then he should have hope in the Grace of Allah, of
receiving its reward in the hereafter. [Durr e Mukhtar etc.]
Law: It is not necessary to perform the Qurbani only on the 10th (of Zil-
Hijjah). One has room to perform it during any of the stipulated days
whenever he wishes to. Hence, if he did not have the capability to
perform it in the beginning time because the conditions which make it
Waajib were not applicable to him, but in the end time, if he became
capable of performing it, in other words, the conditions which make it
waajib became applicable to him, then it (Qurbani) has become Waajib
upon him. If in the beginning it was Waajib upon him, and he has not as
yet performed it, and in the end time, the conditions did not remain
established, then it is not Waajib any longer. [Alamgiri]
Law: If a person was a Faqeer, but he still performed Qurbani. After that,
there was still time remaining for Qurbani, and he became Ghani (i.e. he
reached the threshold of Nisaab), then he should perform the Qurbani
again because the one which he initially did was not Waajib, and now it is
Waajib. Some Ulama have said that the initial Qurbani is sufficient. If a
person, even though he was Malik-e-Nisaab, did not perform the Qurbani,
and after the time had expired, he became a Faqeer, it is Waajib upon him
19
to give as Sadaqa the value (amount) for the price of a goat. In other
words, even though the time has expired, the Qurbani is not regarded as
being a cause to lapse. If a Malik-e-Nisaab dies within those days without
performing Qurbani, his Qurbani is caused to lapse. [Alamgiri, Durr e
Mukhtar]
Law: At the time (i.e. During the Days stipulated for Qurbani), to perform
the Qurbani is Waajib. Nothing can be regarded as a substitute for it. For
example, instead of Qurbani, if he gave a goat or its value in Sadaqa, it is
insufficient. However, to nominate someone else to fulfil it is allowed. In
other words, you do not have to do it by yourself, but you may permit
someone else to do it on your behalf, as this is allowed. [Alamgiri]
Law: When the aforementioned conditions of Qurbani are established,
then to make Qurbani (sacrifice) a goat (i.e. goat, sheep, etc.) or to take a
share in the seven shares of a camel or cow is Waajib. To take less than a
seventh of the share (in a cow or camel etc.) is not valid. If in a cow or
camel if any one of the shareholders has less than one-seventh share in it,
none of the seven persons Qurbani is discharged. In other words, even the
Qurbani of the one who has a full seventh share or more will not be
discharged. One may take more than a one-seventh share, in a camel or
cow. For example, if one cow is made Qurbani on behalf of six, five or four
persons, it is allowed. It is not necessary that all the shares of the partners
should be equal, but it can be more or less as well. However, it is
necessary that the share of the one, who has a lesser share, should not be
less than one-seventh. [Durr e Mukhtar, Raddul Muhtar]
Law: If five people made the Qurbani of five cows, then this is also
allowed, because, in every cow, each person has received a one-seventh
share. If eight people by equal shares, partnered in five or six cows, then
20
this is impermissible, as each will receive less than one-seventh share. If
seven people partnered together to do seven goats, in other words, each
one has a one-seventh share in each goat, then ‘Istihsanan’ (i.e. based on
Juristic Preference & Discretion, in other words, by it being regarded as
something good) the Qurbani will be done. In other words, one full goat
will be allocated for each person. Similarly, if two people did Qurbani of
two goats together, then as ‘Istihsan’ (i.e. on Juristic Preference &
Discretion) the Qurbani of each person will be valid. [Durr e Mukhtar]
Law: If Qurbani was done of a cow in partnership, then it is necessary to
weigh the meat and share it. It should not be shared by estimating
because it is possible that someone will get more while someone else will
get less, and this is not permissible. Here it should not be thought that if it
is more, or less, then each one will make it permissible for the other. In
other words, he will say, if anyone got more, then I have pardoned it;
because here it being regarded impermissible is the Right (stipulation) of
the Shariah, and hence, one does not have the right to pardon it. [Durr e
Mukhtar, Raddul Muhtar]
Law: The Time for Qurbani is from the rising of Subho Saadiq of the 10th
of Zil-Hijjah until the setting of the sun on the 12th of Zil-Hijjah. In other
words, three days and two nights, and these days are known as the ‘Ayam
e Nahar’ (i.e. the days of sacrifice). The three days from the 11th until the
13th are known as the ‘Days of Tashreeq’. So, the middle two days are both
the days of Nahar and days of Tashreeq, and the first day, in other words,
the 10th of Zil-Hijjah is only the Day of Nahar, and the last day, meaning
the 13th of Zil-Hijjah is only the day of Tashreeq. [Durr e Mukhtar etc.]
21
Law: The two nights after the 10th are included in the Days of Nahar.
Qurbani can also be done in them, but to make Zibah (slaughter) at night
is Makruh. [Alamgiri]
Law: The first day, in other words, the 10th is the most exalted (i.e. the
best day to perform Qurbani), followed by the 11th and then the last day,
being the 12th is of the least level (of all three days). If there is a doubt in
the dates, whereby it was taken as the moon of the 30th but there is a
doubt that it could have been on the 29th. For example, if one assumed
that the moon will be sighted on the 29th but due to it being overcast etc.
it was not seen, or if the Shahaadat was presented by was not accepted for
some reason, so in such a situation and due to this, there is a doubt
concerning the 10th that probably today is the 11th, then it is best not to
delay the Qurbani (sacrifice) until the 12th. In other words, it should be
done before the 12th because one will have doubt regarding the 12th being
the 13th, and this doubt will be there that it was done after the (stipulated)
date. In this situation, if one performed the Qurbani on the 12th
concerning which doubts that it could be the 13th, then it is best to give
out all the meat as Sadaqa. If there is a disparity in the price of the
sacrificed goat and a live goat, that the live goat is more expensive, then
the extra amount should also be given as Sadaqa. [Alamgiri]
Law: During the days of Nahr, to perform Qurbani is greater (more
virtuous) than giving that amount (of money) in Sadaqa (on those days),
because Qurbani is Waajib or Sunnat and to do Sadaqa is merely optional.
Thus, Qurbani is more virtuous. [Alamgiri] In the case of it being
compulsory, without doing the Qurbani, one cannot fulfil this
responsibility.
22
Law: If Qurbani is performed in the city (town), the condition is that it
should be after the Namaaz has been done. Thus, Qurbani cannot be done
in a city (or town) before Eid Namaaz, and in a rural area, because there is
(actually) no Eid Namaaz there, Qurbani can be done here immediately
after the commencement of Fajr. It is, however, better in the rural areas
to perform the Qurbani after sunrise. In a city it is better to perform the
Qurbani after the Khutbah of Eid has been completed. [Alamgiri] In other
words, if the Namaaz has been completed and the Khutbah has not been
delivered as yet then, in this case, the Qurbani (which is done) is valid, but
to do this is Makruh.
Law: The difference which is being mentioned concerning a city and a
rural area is by the place of Qurbani, and not by the person who is doing
the Qurbani. In other words, if the Qurbani is done in a rural area, then
this is the time for it, even if the one whose Qurbani is being done (there)
is in the city, and if it is done in a city, then it should be after Eid Namaaz,
even though the one whose Qurbani is being done (there), is in the rural
area. Therefore, if a person living in a city wishes for his Qurbani to be
done early in the morning before Namaaz, he should send his animal to
the rural area (to be sacrificed). [Durr e Mukhtar]
Law: If in one city Eid Namaaz takes place at many places, then Qurbani
is permissible to do after the first Eid Namaaz has been done. It is not
necessary that the Namaaz should happen at the Eid Gah and then only
can Qurbani be done, but no matter if it has been done at any Masjid (i.e.
Sunni Masjid), and even if has not happened at Eid Gah as yet, it (Qurbani)
can be done. [Durr e Mukhtar, Raddul Muhtar]
23
Law: If on the tenth (for some reason) the Eid Namaaz did not take place,
then for Qurbani (to be valid), it is necessary that the time for Namaaz
should expire. In other words, the time of Zawaal should come. Now, the
Qurbani can be done, and on the second or third day, it can be done
before the Eid Namaaz. [Durr e Mukhtar]
Law: Since Eid Namaaz does not take place in Mina. Therefore those who
wish to do Qurbani there, are permitted to do so from after the
commencement of Fajr. The ruling there is the same as that which is
applicable in a rural area. If in any city Eid Namaaz does not take place
due to some strife (fitna), then there on the morning of the 10th after the
commencement of Fajr, the Qurbani can be done. [Durr e Mukhtar, Raddul
Muhtar]
Law: If the Imam is still in Namaaz, and someone made Zibah
(slaughtered the animal), even if the Imam was in the Qaadah, and he has
already sat for Tashahud, but he has not turned the Salaam as yet, the
Qurbani will not be done. If the Imam has turned Salaam, the first Salaam
and still needed to turn the second Salaam and someone made Zibah
(slaughtered the animal), the Qurbani is valid, but it was better to
perform the Qurbani after the Imam has completed the Khutbah.
[Alamgiri]
Law: The Qurbani was done after the Imam performed the Namaaz, but
then later one came to know that the Imam had performed Namaaz
without Wudu, the Namaaz should be repeated, but there is no need to
repeat the Qurbani. [Durr e Mukhtar]
24
Law: One was under the impression that today is the day of Arafa (i.e.
the 9th of Zil-Hijjah), and someone did Qurbani after the sun descends
from Zawaal, but then they realised it was not the Day of Arafa, but it was
the 10th, then (in this case) the Qurbani was valid. Similarly, if one the 10th,
Qurbani was done before the Eid Namaaz, but then one came to know that
it was not the 10th, but it was the 11th, then even his Qurbani is valid.
[Alamgiri]
Law: Concerning the 9th (of Zil-Hijjah) some people testified to it being
the 10th (of Zil-Hijjah), and by this, Namaaz was performed, and Qurbani
was done. After that it was ascertained that the testimony was incorrect,
and it was, in fact, the 9th (of Zil-Hijjah), then (in this case) the Namaaz
and the Qurbani will be regarded as done. [Durr e Mukhtar]
Law: (If) the Days of Nahr have passed and the one on whom Qurbani
was Waajib, did not discharge his Qurbani, then the Qurbani has lapsed,
can now it cannot be done, but if he had already set aside an animal for
Qurbani. For example, he had taken a Man’nat to make Qurbani of a
particular animal, then be this person a Ghani or a Faqeer, in any
condition, he will have to give the animal away alive as a Sadaqa. If he has
slaughtered it (after the days of Nahr), then he must give all the meat
away as Sadaqa. He should not eat anything from it. If some of it has been
eaten, then he should give the cost of whatever amount he has eaten as
Sadaqa. If the price of the slaughtered animal is a bit less than the live
animal, then whatever amount is less, he should give that as Sadaqa as
well. If a Faqeer purchased an animal with the intention of Qurbani and
the days of Qurbani have expired, then because the Qurbani of that
particular animal is also Waajib upon him, therefore he should give the
live animal as Sadaqa. And if he slaughtered it already, then the rule is the
same as mentioned above in the case of the Man’nat. This ruling is only in
25
the case if he specifically purchased it for Qurbani. If he already had an
animal in his possession from before, and he made the Niyyat of making
Qurbani of it, or if he only made the Niyyat of Qurbani after purchasing it,
then it will not be Waajib upon him (in such a situation) to sacrifice it. If a
Ghani purchased an animal for the purpose of Qurbani, then he should
give the same animal away as Sadaqa, and if he slaughtered it, then ruling
is the same which has been mentioned above. If he has not purchased it as
yet, he should give as Sadaqa the price of the goat. [Durr e Mukhtar,
Raddul Muhtar, Alamgiri]
Law: If the days of Qurbani have passed and neither did he perform the
Qurbani, nor did he give the animal or its price in Sadaqa, until the next
Baqr Eid (Eid ul Adha) arrived, and he now wishes to do the Qaza of last
year’s Qurbani in this year, then this cannot be done. Even now, the
ruling (for the past Qurbani) is the same. In other words, he must give the
animal or its price as Sadaqa. [Alamgiri]
Law: If one sold the animal which was to be made Qurbani, after the days
of Qurbani have passed, then (in this case) it is Waajib upon him to give
the Sadaqa of that amount which he acquired is Waajib. [Alamgiri]
Law: If someone made a bequest that Qurbani should be done on his
behalf, but neither did he stipulate which animal should be sacrificed, or
whether it should be a cow or a goat, nor did he stipulate the price, i.e. he
did not say that the animal should be purchased for such and such price
and should be sacrificed. This bequest is permissible and slaughtering a
goat will fulfil this bequest. If someone was appointed as the Wakeel
(representative) that you should do the Qurbani on my behalf, and in
doing so, he did not stipulate whether it should be a cow or a goat, and he
26
did not even mention the price, then this appointment is improper.
[Alamgiri]
Law: If one took a Man’nat of performing Qurbani, but did not stipulate
whether he will do the Qurbani of a cow or a goat, then the Man’nat is
(still) proper. To do the Qurbani of a goat is sufficient. If one took a
Man’nat of making Qurbani of a goat, then even if he makes Qurbani of a
camel or cow, it will be valid. One should not eat anything from the
Qurbani of a Man’nat, but all the meat, etc. should be given as Sadaqa, and
if one ate anything from it, then whatever he has eaten, he should give
the value of it as Sadaqa. [Alamgiri]
The Qurbani Animal
Law: The Qurbani Animal is of three types
1. Camel
2. Cow (i.e. cattle)
3. Goat In this category are all the different species related to it, be
it male, female, castrated, non-castrated. The ruling for all is the
same. Water-Buffalo falls into the category of a Cow. It can also be
sacrificed. Sheep and fat-tailed sheep fall within the category of
goats. They too can be used for Qurbani. [Alamgiri etc]
Law: Wild animals such as white antelope and deer cannot be sacrificed
as Qurbani. If a baby (animal) was born after a wild animal mated with a
tame animal, in other words, a cross between a buck and a female goat,
then it this case consideration is given to the mother. In other words, if
27
the baby’s mother is a goat, then it is permissible (for Qurbani). If a baby
was born from a goat and a doe, then it is impermissible (for Qurbani).
[Alamgiri]
Law: This should be the age of the Qurbani animal;
1. Camel – Five years
2. Cow (Cattle) – Two years
3. Goat (sheep etc.) One year
It they are younger than these stipulated ages, then their Qurbani is
impermissible. It they are older it is permissible, and that is better.
However, if the baby of a sheep or a fat-tailed sheep is of such a size that
by looking at it from a distance it looks like a one-year-old, then to make
Qurbani of it is permissible. [Durr e Mukhtar]
Law: If the price and meat of a goat is equivalent to that of one-seventh
of a cow, then to sacrifice a goat is more virtuous, and if in the one-
seventh of a cow, there is more meat than a goat, the Qurbani of the cow
is more virtuous. In other words, if both are the same price and the
weight (quantity) is also the same, then the one whose meat is better is
more virtuous. If there is a difference in the quantity of the meat, then
the one which has more meat is better. A ram is better than a sheep, and
fat-tailed ram is better than a fat-tailed ewe if both their prices are the
same, and the quantity of the meat from both is the same. A female goat
(i.e. a nanny) is better than a male goat (i.e. Billy), and female camel is
better than a male camel, and a cow is better than an ox (or bull), whereas
they are equal in price and meat. [Durr e Mukhtar, Raddul Muhtar]
28
Law: The Qurbani animal must be free from defects, and if it has a very
slight defect, then it will be permissible for Qurbani, but it is still Makruh,
and if it has a severe defect, then the Qurbani will not be done at all. The
Qurbani of an animal which does not have horns from birth, is
permissible, but if it had horns and they broke off, and it is broken up to
the base (of the horn), then it is impermissible (for Qurbani), and if it is
broken off less than this, then it is permissible. If an animal is senseless to
the extent that it does not even graze, then its Qurbani is impermissible,
and if it has not reached this level, then (it’s Qurbani) is permissible. The
Qurbani of a castrated animal, in other words, one who has been sterilised
(testicles have been removed), or an animal which is ‘Majbub’ i.e. it has
been castrated, and its penis has also been cut-off, is permissible. The
Qurbani of such an old animal that cannot bear children, or a branded
animal, or an animal whose milk does not fill up, are all permissible for
Qurbani. Qurbani of animals which have mangy scab (such as sheep scab)
is permissible, as long as they are fat and healthy, and if they are so weak
that they have no marrow in their bones anymore, then their Qurbani is
impermissible. [Durr e Mukhtar, Raddul Muhtar, Alamgiri]
Law: The Qurbani of a cross-eyed animal is permissible. Qurbani of a
blind animal is impermissible, and the Qurbani of a one-eyed (squint)
animal whose one-eyed-ness is visibly apparent is not permissible.
The Qurbani of all the following animals is impermissible;
• An animal which is so weak, that it has no marrow in its bones
• A lame animal which cannot go to the slaughter area on its legs
• A sick animal whose sickness is visibly evident
29
• An animal whose ear, tail or short flat tail is cut. In other words,
more than one-third of that part is cut off.
If the ear or tail or the short flat tail, is cut off one-third or less than that,
then it is permissible (for Qurbani). The Qurbani of an animal which does
not have ears from birth, or an animal that does not have one ear, is
impermissible. The Qurbani of an animal which has small ears is
permissible. The Qurbani of an animal whose vision is gone more than
one-third, is also impermissible. If vision in both eyes of the animal is less,
then it is something which is easy to recognise, but if it has little vision in
only one eye, then the manner in which to ascertain this, is to keep the
animal hungry for a day or two, then a patch should be placed over the
eye which has less vision, and the good eye should be left open, and the
fodder should be kept so far away from the animal, where it is unable to
see it. The fodder should then be brought closer until it is at a distance
where it can see the fodder. Place a marker at this spot, and place a patch
over the good eye and open the other eye, and continue bringing the
fodder closer, until it can see it with that eye. Now place a marker here as
well. Now measure both the places, if this area is one-third less than the
first area, then it can be noted that the vision is one-third less, and if it is
(less by) half, then it can be noted that compared to the good eye, the
vision in this eye is half less than the first eye. [Hidaya, Durr e Mukhtar,
Alamgiri]
Law: The Qurbani of an animal which has no teeth (i.e. it is not capable
of eating grass), and an animal whose udder is cut off, or it is dry, is
impermissible. In a female goat (ewe), just one of the udders being dry is
sufficient to render it impermissible for Qurbani. In a cow or water
buffalo, it is regarded impermissible (for Qurbani) if both are dry. The
Qurbani of an animal whose nose is cut off, or an animal whose milk has
30
been dried by way of some treatment, and an animal which has signs of
both male and female organs, and a ‘Jallaala’ animal, i.e. an animal which
eats impurity, are all impermissible. [Durr e Mukhtar]
Law: If the wool of a sheep or fat-tailed sheep has been sheared, its
Qurbani is (still) permissible. The Qurbani of an animal, whose one leg has
been cut off, is impermissible. [Alamgiri]
Law: When the animal was purchased, it did not have any such defect
which would render it impermissible for Qurbani, but that defect
occurred afterwards, then (in this case) if the person is a Malik-e-Nisaab,
he should do Qurbani of another animal, and if he is not a Malik-e-Nisaab,
then he may do Qurbani of the same animal. This applies when the Faqeer
has not already made it Waajib upon himself to do the Qurbani, and if he
took a Man’nat that he will do the Qurbani of a goat. And he purchased a
goat to fulfil this Man’nat, and at the time of purchase there was no such
defect evident in the goat. And the defect later occurred then, in this case,
the same rule applies to a Faqeer as well, in other words, he should make
the Qurbani of another animal. [Hidaya, Raddul Muhtar]
Law: When the Faqeer purchase an animal, it already had such a defect
which renders it impermissible for Qurbani, and that defect remained
until the time of Qurbani, then (in such a case) he may perform Qurbani
of that animal. If a Ghani buys a defective animal and if he then makes
Qurbani of the defective animal, this is impermissible. If an animal with a
defect was purchased but later on this defect did remain anymore, then
the Qurbani of such an animal is permissible for both, a Ghani and a
Faqeer. For example; if he purchased such a weak animal which is
impermissible for Qurbani, and the animal became fat and healthy at his
31
place (i.e. at his home), then even a Ghani can use it for Qurbani. [Durr e
Mukhtar, Raddul Muhtar]
Law: If while doing the Qurbani (i.e. slaughtering), the animal jumped,
which caused a defect, then such a defect is not a hindrance. In other
words, the Qurbani will be valid. If while jumping around, a defect was
caused, and it became free and ran away, and if it was caught immediately
and brought back and made Zibah, then the Qurbani will still be valid.
[Durr e Mukhtar, Raddul Muhtar]
Law: If a Qurbani animal dies, then it is necessary for the Ghani to make
the Qurbani of another animal, and another animal is not Waajib upon the
Faqeer. If the Qurbani animal is lost or was stolen, and another animal
was purchased to replace it, and now that animal has been recovered,
then the Ghani has a choice of doing Qurbani of whichever one of the two
he wishes to, and it is Waajib upon the Faqeer to make Qurbani of both of
them. [Durr e Mukhtar] If the Ghani made Qurbani of the first animal,
then even if it is lesser in the price of the second animal, there is no
objection. If he made the Qurbani of the second animal and it is lesser in
price than the first animal, then whatever amount is less, he must give
that amount away as Sadaqa. However, if he sacrificed the first one as
well, then now he does not have to give that in Sadaqa. [Raddul Muhtar]
32
Partnership (shares) in A Qurbani Animal
Law: If seven people bought a cow (together) for Qurbani, and one of
them passed away, and the heirs of that person said to the partners (in
the cow) that, you may make Qurbani of the cow on yours and his behalf,
and if they did this, then all their Qurbani is done. However, if the
partners performed the Qurbani without taking the permission of his (the
deceased’s) heirs, then none of their Qurbani was done. [Hidaya]
Law: If among the partners in the cow, one is an unbeliever or one of the
partners has not intended Qurbani, but his aim is to merely acquire the
meat, then in this case none of their Qurbani is done; but if from among
the partners, there is a slave or a Mudab’bir, then (in this case as well) the
Qurbani will not be valid, because even if they do make the Niyyat of
Qurbani, this Niyyat is not proper. [Durr e Mukhtar, Raddul Muhtar]
Translator’s Note: A Mudab’bir refers to slave released by his
master, whereby he declares that he should only be free after his death.
Law: If from the partners, one of them intends Qurbani for the current
year and the others intended Qurbani for the previous year, then the
Qurbani of the one who has intended Qurbani for this year will be valid,
and the Niyyat of the others is void, because the Qurbani of the previous
year, cannot be done in this current year. The Qurbani of the others is
Tataw‘wa, in other words, it is regarded a Nafil (optional), and it is
necessary upon them to give the meat away as Sadaqa. Rather, their
companion whose Qurbani was valid should also give all the meat away as
Sadaqa. [Raddul Muhtar]
33
Law: All the partners in the Qurbani should have the Niyyat of Taqar’rub
(i.e. to fulfil that which is the Right of Allah). In other words, none of their
intentions should be for the meat. It is also not necessary that this
Taqar’rub should be of one particular type, for example; it is not
necessary that all are intending Qurbani, but if they intend different types
of Taqar’rub, be it if this Taqar’rub is waajib upon all of them or just upon
some of them, or even if it is not Waajib upon some. In all cases, the
Qurbani will be valid. For example, if one is doing it as Dum of Ihsar (i.e.
Dum done from being prevented from completing Hajj or Umrah), or for
the penalty for hunting in the state of Ehraam, or if Dum has become
Waajib due to removing the hair (in a state of Ehraam), or the Dum of the
Tamut’tu (Hajj) or the Qiraan (Hajj), then in all these cases, one may
partner with all of them in Qurbani. Similarly, those doing Qurbani and
Aqeeqah can also partner, because Qurbani is also a form of Taqar’rub.
[Raddul Muhtar]
Law: If three people purchased animals. If one purchased it for ten and
another for twenty and the third for thirty, and the Waajib price also of
what each one purchased it for, is also the same. Now, all three animals
have become mixed together, and it cannot be ascertained as to which
animal belongs to whom. Then, all of them agreed that each will sacrifice
one animal, so they did accordingly, so (in this case) all their Qurbani has
been done, but the one who bought his animal for 30 Rupees, will give 20
Rupees as Khayraat (charity), because there is a possibility that he did
Qurbani of the animal which was worth 10 Rupees, and the one who
purchased the animal for 20 Rupees, should give 10 Rupees as Khayraat,
and as for the person who purchased the animal for 10 Rupees, it is not
Waajib upon him to give anything as Sadaqa; and if each gave the other
the permission to make Zibah, then the Qurbani will be done, and nothing
will be Waajib upon them (to pay). [Durr e Mukhtar]
34
Some Mustahab Practises In Qurbani
Law: It is Mustahab (desirable/recommended) that the Qurbani animal
should be well built (fat), good looking and big, and if one wishes to do
Qurbani from the species of goats, then a horned, castrated ram which is a
mixture of white and black (in colour) is best, because it is mentioned in
the Hadith Shareef that such a ram was sacrificed by the Beloved Nabi .
[Alamgiri]
Law: Before performing Zibah, the knife should be sharpened. After the
Zibah (slaughtering), until the animal is not cold (i.e. completely dead),
and until its entire body does not become lifeless, neither should its fore
and hind legs be cut off, nor should its skin be removed.
It is best to perform your Qurbani with your hands if you are well
acquainted with the manner of making Zibah. If you are not well
acquainted with the manner of making Zibah, then you should authorise
someone else to do the Zibah, but in this case, it is better for you to be
present there.
It is mentioned in the Hadith Shareef that Rasoolullah said to Hazrat
Faatima Zahra عنها تعاىل اهللا ,Stand-up, and come near your Qurbani (animal) ر"
for when its first drop of blood is spilt, any sin that has been committed,
all will be forgiven.
On hearing this, Hazrat Abu Sa’eed Al Khudri ◌ said, Ya Nabi’Allah ! Is
this specific to your family, or is it for your family and the Muslims in
general? He said it is specific to my family, and general for all the
Muslims as well. [Alamgiri, Zail’i, Shalbiyah]
35
Law: The Qurbani animal must be slaughtered by a Muslim. If the
Qurbani animal was slaughtered by a fire-worshipper or any other
mushrik (polytheist), the Qurbani will not be done, but the animal will be
regarded as Haraam and carrion.
To get a Kitaabi (person of the Book) to slaughter the animal is Makruh, as
Qurbani is done for the pleasure and closeness to Allah, and assistance
should not be taken from an unbeliever in this. In fact, according to some
of the A’ima (Great Imams) even in this case, the Qurbani will not be done,
but (the ruling of) our Madhab is the initial one, that it will be done, but it
is Makruh. [Zail’i, Shalbiyah]
Translator’s Note Concerning the Zabiha of the Ahle Kitaab (People of the Book)
According to the Holy Qur’an and Hadith, only the Yahud (Jews) and
Nasaara (Christians) are referred to as the ‘People of the Book’. Except
them, no kaafir in the world can claim to have brought Imaan on any
Book or Nabi of Almighty Allah. There has been a difference of opinion
amongst the Ulama on whether their Zabiha (animal sacrificed by them)
is Halaal or not.
Most of the Masha'ikh (Learned Scholars) declared their Zabiha as
Haraam, whereas a few of them have declared their Zabiha to be Halaal.
The former view is the principle of the Hanafi Madhab, and the proof
pertaining is stronger in this argument. Imam ibn Humaam has stated in
‘Fathul Qadeer’: ‘Except in the case of extreme necessity, the Zabiha of the
Ahle Kitaab should not be consumed.’
36
It is stated in ‘Majma-ul-Anhur’ as follows: ‘The Christians of our present
day and age openly declare Hazrat Esa � the son of Allah and we have no
dire need for their Zabiha, thus to avoid (their Zabiha) is Waajib
(Compulsory). Since the Ulama have difference of opinion concerning
their Zabiha and because there is no consensus in this regard, it will be
regarded as forbidden to eat.’
The difference of opinion of the Ulama is on this condition that the
slaughter should be by the conditions of Zibah, meaning that all the
necessary vessels should be severed and that the Zibah must be made
only and only in the Name of Allah. Even the Zabiha of a Muslim will not
be regarded as being Halaal if he does not adhere to the proper conditions
of Islamic Zibah. How then will the Zabiha of the Christians be considered
as Halaal?
The Zibah of the Christians has not been by the Shariah for years since
they neither say Takbeer nor do they slaughter it by the laws of Zibah.
They usually consume the Zabiha of Muslims. They either strangle the
poultry and birds or stab a knife through the neck of the sheep, thus not
allowing the prescribed vessels to be severed. This makes their Zibah
unacceptable.
It is in ‘Fatawa Qazi Khan’ as follows: ‘Christians do not make Zibah but
they either strangle the animal, or they consume the Zabiha of Muslims.’
Aala Hazrat ◌ quoted his personal experience as follows:
‘In Zil-Qaadah, 1295 A.H. I saw a ram on board the ship which belonged to
a Christian from Samur. He was selling the ram for 40 Rupees. I desired to
eat meat and thus requested to purchase the animal in cash. He refused to
37
sell the animal to me but said that I should purchase the meat after Zibah.
When slaughtering, he stabbed the knife through one side of the neck not
even allowing the required vessels to be severed. I then said that this
meat was now as bad as swine and was not good enough for our
consumption.’ [Fatawa Razviyah, Vol. 8, page 331]
Thus the Zabiha of Christians of the present age is lacking in this regard,
thereby making their Zabiha totally Haraam. As for the Jews, they to leave
out the Takbeer and change the method of Zibah. Thus even their Zabiha
is Haraam. If there is no dire need for the consumption of meat, then it is
Makruh to consume their Zabiha. Another reason for their Zabiha to be
Haraam is that many Christians of this age have either become Mulhid
(atheists) or Communists. For further detail, peruse Fatawa Razviyah
volume 8, pages 329-331.
The above footnote has been extracted from the book, ‘The Law of
Shariah Regarding Mechanical Slaughter’ written by the son and true
successor of Qadi Sadrush Shariah, Huzoor Muhad’dith-e-Kabeer Hazrat
Allama Zia ul Mustafa Qaadiri Amjadi Qibla. It must thus be noted that the
Jews and Christians of today are not truly regarded as being Ahle Kitaab,
so the ruling in regards to their Zabiha, and Nikah, etc. with them is not
currently applicable.
38
The Meat and Skin of A Qurbani Animal
Law: One may himself eat the Qurbani meat, and he may also give this
meat to a Ghani or a Faqeer. Actually for the person doing the Qurbani to
eat some of it is Mustahab. It is, however, better to make three shares of
the meat; one share for the needy, one share for friends and relatives and
one share for your family members. Less than one third should not be
given as Sadaqa (if you wish to give it as Sadaqa). If you give away all of it
as Sadaqa, it is also permissible, and you keep all of it for your house, is
also permissible. It is even permissible to keep it for your consumption
and the consumption of your family for more than three days, as for those
Ahadith in which this has been disapproved, that (rule) is now
inapplicable. If a person has a large family and he is not financially very
strong, it is best for him to keep all of the meat for himself and his family.
[Alamgiri]
Law: The Qurbani meat should not be given to unbelievers as the
unbelievers here are ‘Harbi.’
Law: If the Qurbani was done as a Man’nat, then neither can you eat it
personally and nor can it be given to those who are Ghani (financially
able), but it is actually Waajib to give all away as Sadaqa, be this whether
the one who took the Man’nat is a Faqeer or a Ghani. The ruling
concerning both is the same, that neither can they consume it personally
nor can they feed it to a Ghani. [Zail’i]
Law: If Qurbani was done on behalf of a deceased, then the ruling is also
the same regarding its meat. In other words, you may personally eat from
it, and give it to friends and relatives, and even to the needy. There is no
39
need to give all away only to the needy because the meat is his belonging
(i.e. of the person who is doing the Qurbani) and he may do whatever he
wishes with it. However, if a deceased had said (before passing away) that
Qurbani should be done on his behalf, then one should not eat anything
from this, but all of the meat should be made Sadaqa. [Raddul Muhtar]
Law: The skin of Qurbani and its covering and rope and if a garland was
put on its neck, then that garland with everything else must be given as
Sadaqa. One may use the skin of the Qurbani for himself, in other words,
he can preserve it, and use it for any of his work, for example; he may
make a prayer mat (i.e. a Musalla) with it. He may even use it to make a
strainer, a bag, a leather water jug, an eating mat, or a bucket, etc. He may
also use it to make the cover of a Kitaab. He may use it for all of these
things. [Durr e Mukhtar] If he makes a bucket from the skin, then it must
be for personal use and cannot be given in lieu of payment, and if he has
done so, then he must give that money away as Sadaqa. [Raddul Muhtar]
Law: He may exchange the skin of the Qurbani for something which he
will keep, but still benefit from it, such as a Kitaab. He cannot change it
for something which can only be benefitted from by devouring (finishing
it), such as bread, meat, vinegar, money and coins, etc. If he has received
any of these things in payment for the skin, then he must give them away
as Sadaqa. [Durr e Mukhtar]
Law: If the skin of Qurbani was sold in lieu of money, but it was not so
that he may use it personally or for his children and family, but he did so,
to give it away as Sadaqa, then to do so is permissible. [Alamgiri] Similar
to nowadays, where many people give the skin away to the Deeni
Madrassas, and sometimes it becomes difficult to sell the skin there, so
they sell the skin and then send the money to the Madrassa, or if it needs
40
to be given to many people, so then it is sold, and its amount is
distributed amongst the needy. This kind of transaction is permissible.
There is no objection to this. The Hadith which mentions this to be
forbidden is if it is sold and the money is used for personal gain.
Law: The same rule applies to the meat, which applies to the skin. In
other words, if it is sold in lieu of something which can only be benefitted
from after devouring (finishing it), then that thing should be given as
Sadaqa. [Hidaya]
Law: The rule concerning the fat from the Qurbani animal, and its head
and trotters, and its wool, and its milk which was milked out after it was
made Zibah, is the same. In other words, words if it is sold in lieu of
something which can only be benefitted from after devouring (finishing
it), then that thing should be given as Sadaqa. [Alamgiri]
Law: The skin or the meat of the Qurbani animal cannot be given as
payment to the butcher or the slaughterer because to give this as
payment, is the same as selling it. [Hidaya]
Law: If it was given to the butcher just as you give to other Muslims, and
not as payment, and if you give something else from your side as a
payment to him, then this is permissible.
Law: If some wool was sheered from a sheep as a sign (to recognise it
etc.), then to throw away that wool or gift it to someone is not
permissible. Rather, it must be given as Sadaqa. [Alamgiri]
41
About Benefitting from the Qurbani Animal before Zibah
Law: To shear the hair (or wool etc.) of the Qurbani animal for your use,
before the Qurbani, or to milk it, is Makruh and not allowed. To ride on a
Qurbani animal, or to load something on it, or to rent it out for payment,
in other words, to take any such benefit from it is disallowed. If its wool
has been sheared or it has been milked, it should be given away as Sadaqa,
and if the animal was rented out for payment, then this amount must be
given as Sadaqa. If one sat on the animal or loaded something on it, and
due to this there is some weakness in the animal (i.e. in weight, etc.) then
something should be given equal to that amount (weight) as Sadaqa. [Durr
e Mukhtar, Raddul Muhtar]
Law: If the animal is one that gives milk, then cold water should be
poured on its udder so that the milk may dry up. If this does not work,
then the animal should be milked, and the milk should be given as Sadaqa.
[Alamgiri]
Law: If the animal has already been slaughtered, then now its hair (wool)
can be kept for your personal use, and if there is milk in its udder, it can
be milked, because the objective has now been fulfilled. It now belongs to
him, and he may now utilise it for himself. [Alamgiri]
Law: If an animal was purchased for Qurbani but before doing the
Qurbani it gave birth, then the lamb should also be sacrificed. If the lamb
was sold, then its payment must be given as Sadaqa, and if it was neither
made Zibah nor sold, and the days of Nahr (sacrifice) has passed, then it
must be given alive as Sadaqa, and if he did not do anything and the lamb
remained with him, and the time of Qurbani came again, and he now
42
wishes to make it Zibah as Qurbani for the current year, then he cannot
do this. If he still made Qurbani of this lamb, then he should make
Qurbani again because that Qurbani was not valid, and that lamb which
he made Zibah must be given as Sadaqa, and whatever of its value has
depreciated by Zibah, should also be given as Sadaqa. [Alamgiri]
Law: If Qurbani was done and a live foetus was found in the stomach,
then this too should be made Zibah, and it should be utilised, and if a dead
one was found in the stomach then it should be discarded, as it is
regarded as carrion.
Slaughtering the Qurbani Animal Of someone else without Permission
Law: If by error two people slaughtered the goat (or sheep etc.) of each
other, in other words, each person made Zibah of the other person’s
animal by error thinking of it as his animal. So the Qurbani of the person
whose goat it was is valid and since both of them did this, then both their
Qurbani is valid. In this case, neither one of them is liable for payment as
remuneration. Rather, each one should take his goat which has been
already made Zibah. Let us assume that each one of them only realised
this after they have already utilised the goat, then because each ate the
goat (or sheep) of the other, then each should let the other pardon him,
and if he is not willing to pardon this, then because each one of them ate
the Qurbani meat of the other without his permission, each should take
the amount of remuneration from the other and that remuneration
should be given as Sadaqa, because this is the rule for the compensation
for the meat of Qurbani.
43
All these are only applicable when each is fine with the situation that the
other person has made Zibah of his goat, so the Qurbani of the one whose
goat it was, is valid. However, if he is not fine (i.e. in agreement with what
happened), then he may take the remuneration for the price of the goat.
In this situation, the Qurbani of the one who performed the Zibah will be
regarded as discharged. In other words, if remuneration was taken for the
goat, then the goat has become the property of the Zaabih (i.e. the one
who slaughtered it), and the Qurbani has been discharged from him, and
he is the owner of the meat from it as well. [Durr e Mukhtar, Raddul
Muhtar]
Law: If one person intentionally slaughtered the Qurbani goat (i.e.
Qurbani animal) of another person, then in this situation there are two
cases;
1. Either he did Qurbani on behalf of the owner, or
2. He did it on behalf of himself
• If he did the Qurbani intending it on behalf of the owner, then his
(the owners) Qurbani is done, because that animal was meant for
Qurbani, and the Qurbani has been made. In this case, the owner
cannot claim remuneration from him.
• If he did the Qurbani on behalf of himself, and the owner is
willing to take the already sacrificed goat, then the Qurbani will
be regarded as having being done on behalf of the owner, and (in
this case) the intention of the Zaabih (one slaughtering) will not
be given consideration. If the owner is not pleased with this, but
rather he claims the remuneration for the goat, then the Qurbani
44
of the owner has not been done, and the Qurbani of the
slaughterer has been done. By him paying the remuneration he
has become the owner of the goat, and his own Qurbani has been
done. [Durr e Mukhtar, Raddul Muhtar]
Law: If the goat (i.e. Qurbani animal) is not stipulated (fixed) for
Qurbani, then if another person does its Qurbani without the permission
of the owner, the Qurbani will not be valid. For example; if a person
purchased five goats, and he thought to make only one goat Qurbani from
all of them, but he did not stipulate one particular goat from among them,
then another person cannot do the Qurbani on behalf of the owner. If he
does so, then remuneration is necessary. If after the Zibah, if the owner
makes the Niyyat of Qurbani, it is futile. In other words, (even) in this, the
Qurbani is invalid. [Raddul Muhtar]
Law: If someone usurped (i.e. unlawfully took) the goat of someone else,
and he then sacrificed it, then (in this case) if the owner takes the
remuneration of a live goat from him, then the Qurbani is done. However,
that person is sinful, and it is necessary for him to make Tauba and
Istighfaar (i.e. to sincerely repent). If the owner did not take the
remuneration, but rather he took the sacrificed goat, and due to it being
already slaughtered, he took remuneration for whatever shortfall is due,
then (in this case) the Qurbani is not done. [Raddul Muhtar]
Law: If one slaughtered his goat on behalf of someone else, be this on his
command or without his command, then in both cases, his Qurbani is not
done because it would only be counted as his Qurbani if he was the owner
of the animal. [Shalbiyah]
45
Law: Someone else’s goat was kept as Amaanat (in trust) with one
person. The one to whom it was entrusted sacrificed it (made Qurbani
with it), then this Qurbani is not valid. Neither is it counted as being from
the owner nor from the side of the one to whom it was entrusted, even
though the owner has taken the remuneration for his goat from the one
to whom it was entrusted. Similarly, if one has the animal of someone else
with him as Ijarah or Aariyat, and he sacrificed it (as Qurbani), then this
Qurbani is not permissible. If a ‘Marhun’ (pledged property) was made
Qurbani by the ‘Raahin’ (Pledger), it will be regarded as valid, because the
animal is his property. If it was done by the ‘Murtahin’ (Pledgee), then
there is a difference of opinion in this regard. [Raddul Muhtar]
Translator’s Note: Ijaarah and Aariyat refer to types of renting,
leasing or taking on contract.
Law: Ranch animals are auctioned after some fixed time, and some
people purchase them. The Qurbani of these animals is impermissible
because this animal is not his property.
Law: If an animal (i.e. a goat or its category), was co-owned by two
people, it cannot be sacrificed, because in a co-owned entity, both
partners have a share, and the one person’s share is regarded as Amaanat
with the other person. However, if two people are partners (co-owners)
equally, and each one made Qurbani of one animal, then (in this case)
both, both their Qurbani will be done. [Raddul Muhtar]
Law: If a person has nine children and family members plus himself, so
he made the Qurbani of ten goats, but he did not make the intention of
which goat was for which person. However, it is necessary to make this
46
Niyyat that these ten goats are from ten of us. This Qurbani is permissible;
everyone’s Qurbani will be done. [Alamgiri]
Law: If a person made Qurbani of a cow (i.e. animal in the category of
cattle) on behalf of himself and his children, then if they are Na-Baaligh,
then all the Qurbanis are permissible (i.e. done). And, if they are Baaligh
and all of them, have agreed to it, then it is valid on behalf of all of them;
and if they did not authorise it, or only some of them did not authorise it,
then (in this case) none of their Qurbani was done. [Alamgiri]
Law: If a goat was purchased through ‘Bai-e-Fasid’ (i.e. a standing sale
which is void due to defect), and it was also made Qurbani, then this
Qurbani is valid, because in Bai-e-Fasid, taking possession of the entity
makes one the owner, and the ‘Baa’i’ (the seller), has the right if he took
the mandatory price from the buyer, then now nothing is compulsory
upon him. If the Baa’i took the already slaughtered animal, then the one,
who sacrifice it, should give as Sadaqa the price of the already sacrificed
goat. [Alamgiri]
Law: If one person gifted a goat to someone else (i.e. he made it Hibah),
and the ‘Mawhub lahu’ (the one to whom the goat was gifted, i.e. the
recipient) sacrificed it. And now after this, the ‘Wahib’ (the one who gave
the gift, i.e. a benefactor) wishes to take it back, then he may take it back,
but the Qurbani of the Mawhub Lahu will (still) be valid, and he is also not
liable for any Sadaqa. [Alamgiri]
47
Miscellaneous Laws
Law: If one got someone else to slaughter his animal, and now after the
Zibah he says, I have intentionally not proclaimed the Bismillah. (In such
a case) he will have to give the price of that animal, and if the time of
Qurbani is still remaining, another animal must be purchased with that
amount, and it should be made Qurbani, and its meat should be given as
Sadaqa, and he should personally not eat from it. If the time is not
remaining, then he should give that amount away as Sadaqa. [Alamgiri]
Law: If three persons purchased three goats for Qurbani purposes, then
these goats became mixed up, and it cannot be ascertained as to which
one belongs to whom. Then in this, case each should make the other
person, his Wakeel (representative) for making Zibah so, in this case, all
of their Qurbani will be done, because even if he made his own goat Zibah,
it is still permissible (i.e. valid), and if he made the animal of the other
persons Zibah, it is still permissible, because he is now his Wakeel.
Law: If one got someone else to do the Zibah, but he also placed his hand
on the knife, whereby both of them slaughtered together, then it is
Waajib upon both of them to proclaim the Bismillah. If even one of them
intentionally left it out, or if he did not proclaim it, thinking that the
other one has proclaimed it, so what need do I have to proclaim it, then in
both cases the animal is not considered being Halaal. [Durr e Mukhtar]
Law: If a person purchased a cow for Qurbani and then (later) he made
six people partners in it, all their Qurbani will be done, but to do so is
Makruh. However, at the time of purchasing it, he already had the
intention of making others partners in it, then it is not regarded as being
Makruh. If the partnership is done before purchasing it, then this is best
48
(most appropriate). If one who is not a Malik-e-Nisaab purchased a cow
for Qurbani, then the Qurbani of that cow has become Waajib upon him
from the moment he purchased it. He may now not take anyone as a
partner in it. [Alamgiri]
Law: If five persons purchased a cow for Qurbani, then if another person
comes forth and says, allow me to also be a shareholder in this. However
four agreed, and one did not agree, and the Qurbani was done, then the
Qurbani is valid as the sixth person is a partner with the four, and each of
their share is more than one-seventh, and the meat will be distributed in
this manner that, one fifth is the share of the one who refused, and the
remaining four shares will be shared equally amongst the other five, or
this can also be done whereby, twenty-five shares are made, and five
shares should be given to the one who refused, and all the rest should
receive four shares each. [Alamgiri]
Law: If a goat was purchased for Qurbani, and the Qurbani was done, but
later it was ascertained that the goat has a defect, but it is not such a
defect that hinders it from Qurbani, then one has the choice, to claim
some amount from the seller which is due to this defect, and for him to
make this amount Sadaqa is not Waajib upon him. If the seller says that
he will take the already slaughtered animal, and he will return the
payment, then (in this case) the buyer must give that amount away as
Sadaqa, and he can only retain that amount, which can be discounted, due
to the defect. [Alamgiri]
Law: If an already slaughtered Qurbani animal was usurped, then one
may claim the remuneration from the usurper, but to give that
remuneration away as Sadaqa is necessary because this is the
compensation for that Qurbani. [Alamgiri]
49
Law: If a Malik-e-Nisaab took a Man’nat of Qurbani, then two Qurbanis
are Waajib upon him. One which is Waajib upon a Ghani (Financially able
person) and the other due to the Man’nat (vow/undertaking). If he took
one Man’nat of two or more than two Qurbanis, then all those Qurbanis
which he took Man’nat for are Waajib. [Durr e Mukhtar, Raddul Muhtar]
Law: If one made more than one Qurbani, then all the Qurbanis are
permissible. One is Waajib, and all the others are Nafil (optional), and if
one made Qurbani of an entire cow, then the entire cow will be counted
as Waajib. It is not so that one-seventh will be Waajib and the remaining
shares will be Nafil. [Durr e Mukhtar, Raddul Muhtar]
Summarised Method of Qurbani
The rules of Qurbani have already been explained in detail. Now, its
method is being explained in a summarised form, so that it may be easy
for the general public.
The Qurbani animal should be by the conditions of Qurbani which have
been mentioned earlier. In other words, it should not be younger than the
age which has been stipulated, and it should be free from all the defects
which cause it to become impermissible for Qurbani, and it is best for it to
be a well-built healthy animal.
• Before performing the Qurbani feed it water and fodder. In other
words, do not make it Zibah in a hungry and thirsty state.
• Do not slaughter one in front of the other.
50
• Sharpen the knife in advance. The knife should not be sharpened
in front of the animal after dropping it.
• Place the animal on its left side in this manner, that its face is in
the direction of the Qibla, by keeping your left leg on its side, and
then slaughter it with a sharp knife.
• Before making Zibah (i.e. before slaughtering it) read this Dua. In
other words, read it and then make the Zibah.
موت واالرض هت وج3 للذی فطر الس وج ما حBيفااىن ان املشرکني من انا و Iو صال Lحميای و نس Iومما %& الشريک ل العلمني وبذلک امرت وانا من املسل ‘هرب مني
%هم منک و لک الل ا بسم ا&% اکرب &%
‘I have turned my attention towards Him, Who created the skies and the
earth; in devotion to Him alone, and I am not from amongst the
polytheists. Indeed, my Namaaz (Prayer) and my sacrifices (Qurbani), and
my life and my death, are for Allah, The Rub of the worlds, Who is without
any partner. It is that which I have been commanded to do, and I am of
the Muslims. O, Allah! This is for You alone, given through your Divine
Guidance. Bismillahi Allahu Akbar.
If the Qurbani is from your side, then read this Dua,
کما تقبلت من خليلک ابراهيم :لي تقبل مىن %هم د ه الل الم وحبXبک حمم الس
‘O Allah! Accept from me (this Qurbani), as you have accepted from Your
Khaleel (Dear one, Nabi) Ibrahim (Alaihis Salaam), and from Your Habeeb
(Beloved Nabi) Muhammad .’
51
• It should be made Zibah (slaughtered) in a manner whereby all
four vessels are cut, and a minimum of three vessels must be cut.
Do not cut more (i.e. deeper) than this, or the knife will reach the
vertebra of the neck, and this would be causing undue pain (to the
animal)
• Until the animal does not become cold i.e. until it is not
completely lifeless, neither should its limbs be cut off, nor should
it be skinned.
• If you are performing Qurbani on behalf of someone else, then
instead of مىن Min’ni, say من Min and then mention the person’s
name.
• If the animal is one which has shares in it like a cow or camel, the
meat should be distributed by weight and not merely by
estimating (i.e. guessing).
• Separate the meat into three portions, giving one-third to the
needy, one-third for friends and relatives, and keep one-third for
your family. You should also eat from it. If you have a large
family, then you may keep more than one-third, and you may
keep all of it for home use.
• The Qurbani skin can also be used for personal use, and it can also
be given (donated) for some virtuous work, for example; it can be
given to a Masjid or Madrassah or the needy. In some places, this
is given to the Imam of the Masjid. If this is not given to him as a
salary, but as a form of assistance, then there is no harm in this.
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• It is written in Bahrur Ra’iq that on the day of Qurbani, the one
doing Qurbani should first to eat the Qurbani meat, and he should
not eat anything else before this. This is Mustahab
(desirable/recommended). However, if one does different from
this, there is still no harm. Beneficial Note
It is proven from the Hadith Shareef that the Sayyid e Aalam Hazrat
Muhammadur Rasoolullah performed Qurbani on behalf of the
Ummah. This is just one generous favour from amongst the countless
generous favours of Rasoolullah that even at this time he
remembered the Ummah, and Nabi did Qurbani for those people who
could not do Qurbani. This uncertainty as to how just one ram was done
on behalf of all of them, and as for those who were not even born as yet,
how was there Qurbani also done? The answer to this is that this is from
the Unique attributes of Rasoolullah , just as Rasoolullah made
permissible the Qurbani of a six-month-old goat for Hazrat Abu Burdah
◌, and outlawed it for others. Similarly, this is unique to Rasoolullah .
The point to be noted here is that Nabi Kareem did Qurbani on behalf
of the Ummah, so how blessed and fortunate is that financially capable
Muslim who does a Qurbani in the name of Sayyiduna Rasoolullah !
Best, is to do the Qurbani of a horned ram, which is a mixture of white
and black (in colour), like the rams which Nabi Kareem made Qurbani
of.
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Aqeeqah
Few Ahadith are being presented related to this
Hadith 1: Imam Bukhari reported from Salman bin Aamir Dhabi ◌. He
says, ‘I heard Rasoolullah saying that, Aqeeqah should be done for a
boy (new-born). So spill blood on his behalf (i.e. sacrifice an animal), and
grant him relief from his discomfort.’ In other words, shave his head.
Hadith 2: Abu Dawud, Tirmizi, and Nasa’i have reported from Umme
Kurz عنها تعاىل اهللا She says I heard Rasoolullah saying that there are two .ر"
goats on behalf of a boy and one goat on behalf of a girl. It does not
matter whether it is a male or female (goat).’
Hadith 3: Imam Ahmed, Abu Dawud, Tirmizi, and Nasa’i report from
Samurah ◌ that Rasoolullah said, ‘a boy (i.e. child) is pledged in his
Aqeeqah. Sacrifice an animal on his behalf on the seventh day, and keep
his name, and remove his hair.’ Being pledged means that he will not
attain full benefit until the Aqeeqah is not done. Some have mentioned
that a child’s safety and his development, and he having good qualities
are related to the Aqeeqah.
Hadith 4: Tirmizi reported from Ameerul Momineen Hazrat Ali ◌ that Rasoolullah slaughtered a goat as Aqeeqah on behalf of Imam
Hasan ◌, and he said, O Faatima عنهار" اهللا تعاىل ! Remove his hair and give as
Sadaqa the weight of his hair in silver. We weighed the hair, so it was one
dirham or slightly less.
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Hadith 5: Abu Dawud reports from Ibn Ab’bas عنهما تعاىل اهللا that ر"
Rasoolullah sacrificed a ram each on behalf of Imam Hasan and Imam
Husain تعاىل اهللا عنهمار" . According to the narration of Nasa’i, that he did two
rams each (for them).
Hadith 6: Abu Dawud reports from Buraidah ◌. He says that during
the day Jaahiliyah (ignorance), when a child was born to anyone, he
would sacrifice a goat and then paint the head of the child with the blood.
Now when Islam came (to us), then we sacrifice a goat on the seventh day,
and we shave the child’s head, and we apply saffron on the head.
Hadith 7: Abu Dawud and Tirmizi report from Abu Raafi’ ◌ that when
Hazrat Imam Hasan the son of Hazrat Ali عنهما تعاىل اهللا was born, then I saw ر"
that Rasoolullah called out the same Azaan in his ears, which is called
out for Namaaz.
Hadith 8: Imam Muslim reports from Hazrat A’isha ر" اهللا تعاىل عنها that when
children would be brought to Rasoolullah , Huzoor would make Dua
for Barkat (abundant blessings) for them. In other words, he would
chew on something like a date, and then place it against the pallet of the
child (with his blessed saliva), so that first thing to enter his stomach
would be the sacred saliva of Rasoolullah .
Hadith 9: Bukhari and Muslim report from Hazrat Asma bint Abi Bakr
عنهما تعاىل اهللا that before Hijrat (migration), while still in Makkah, Hazrat ر"
Abdullah ibn Zubair ◌ was in my stomach (womb). After Hijrat, he was
born in Quba. I brought him to the Beloved Rasool , and I placed him on
the lap of Rasoolullah . Huzoor then asked for a date, and he
chewed on it and placed it into his mouth, and made Dua for Barkat for
him. After Hijrat (the migration), he was the first child to be born to the
Muslim Muhajireen (migrants).
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Laws of Jurisprudence
The animal which is made Zibah (i.e. slaughtered/sacrificed) to show
gratitude on the birth of a child is called ‘Aqeeqah.’ According to the
Hanafis, Aqeeqah is Mubah (Lawful) and Mustahab
(desirable/recommended). Some of the Books which say that Aqeeqah is
not Sunnat means that it is not Sunnat e Mu’akkadah. Otherwise it is
clearly proven from the blessed practice of Rasoolullah , so to reject it
being Sunnah is incorrect. Some Kitaabs have mentioned this has become
(Mansookh) i.e. inapplicable by Qurbani. This means that it being
compulsory has become inapplicable; just as it is said that Zakaat has
made the right of the wealth inapplicable; in other words, it (the right of
wealth) being Fard has become inapplicable.
When a child is born, it is Mustahab to proclaim the Azaan and Iqaamat in
his ears. By proclaiming the Azaan, In’sha Allah (Allah Willing), all the
evils will be warded off. It is best (most virtuous) proclaim the Azaan four
times in the right ear and the Iqaamat three times in the left ear. It is
some tradition in many people that when a boy is born they proclaim the
Azaan, but when a girl is born, they do not do so. This should not be so.
Even if a girl child is born, the Azaan and Iqaamat must be proclaimed.
The name should be kept on the seventh day, and his head should be
shaved, and the Aqeeqah should be done at the time of shaving the head.
The hair should be weighed, and the weight of the hair should be given in
gold or silver as Sadaqa.
Law: In India, when the child is born, people generally celebrate the
sixth day (i.e. they celebrate the birth of the child on the sixth day). Some
people perform impermissible customs at this time, such as women
singing with music, etc. We should abstain from such things, and to leave
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such (customs) is necessary. Muslims should do that which is proven from
the sayings and practices of Rasoolullah . People spend much more on
futile customs, but they do not perform the Aqeeqah. In performing the
Aqeeqah, one is fulfilling a Sunnah, and at the same time meat is available
to feed the guests.
Law: A child should be given a good name. Here in India, many people
have such names which have no real meaning, or they have malicious
meanings. We must abstain from (keeping) such names. Keep names upon
the names of the Ambia e Kiraam ��������� and upon the names of Sahaba,
the Taabi’een, and The Pious Predecessors, as this is more virtuous. We
have hope that their blessings will benefit the condition of the child.
Law: Abdullah and Abdur Rahman are very blessed names, but in this
time and age it is often seen that instead of calling the person Abdur
Rahman, many people say Rahman, and to refer to anyone but Allah as
Rahman is Haraam. Similarly, someone with the name Abdul Khaliq is
called Khaliq and Abdul Ma’bood is called Ma’bood. Such impermissible
alterations should not be made to such names. Similarly, there are many
names that are shortened, in other words, the names are altered to such
an extent that it displays a contemptuous meaning, and such names
should never be shortened. Hence, if you feel that a certain name will be
shortened, then it is best to avoid keeping that name. Rather, keep
another name. [Alamgiri etc]
Law: ‘Muhammad’ is a very beautiful name. This name has been praised
immensely in the Ahadith. If there is no fear of it being shortened, then
this name should be kept. Another method is to keep this name at
Aqeeqah and then to have another calling name, and this happens very
commonly in India, that one person has many names. In this way, one will
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receive the blessings of the name (Muhammad) and at the same time, one
will be saved from shortening it.
Law: If a child was born dead, then there is no need to keep a name for
the child. He may be buried without giving a name. If the child was born
alive, he should be named, even if he was born alive and then passed
away.
Law: The seventh day is more virtuous for the Aqeeqah, and if one is
unable to do it on the seventh day, one may do it whenever he wishes.
The Sunnat will be fulfilled. Some have said that it should be done on the
seventh, fourteenth or twenty-first days etc. In other words,
consideration should be given to seven days. This is better, and if one
cannot remember (how many days have passed), then one should
remember the day on which the child was born, and the day that comes
one day before that is the (next) seventh day. For example, if the child
was born on a Friday, then the following Thursday is the seventh day, and
if the child was born on a Saturday, then the seventh day is on a Friday. In
the first case on whichever Thursday one makes the Aqeeqah, and in the
second instance on whichever Friday one makes the Aqeeqah, he will
surely get the counting of the seventh day.
Law: The Aqeeqah for a boy is to sacrifice two goats (or sheep or of that
category), and for a girl is one goat. It is appropriate to do a male animal
for a boy and a female animal for a girl. If female (goats/sheep) etc. are
done for a boy, and a male (goat/sheep) is done for a girl, there is no harm
in this. If a cow is slaughtered for Aqeeqah, then for a boy will be two
shares and for a girl will be one share is sufficient. In other words, one
should take two shares or one share from the seven shares.
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Law: If Qurbani of a cow was made, Aqeeqah can be included in its
shares. This has been explained in the discussion on Qurbani.
Law: After shaving the child’s head, it is better to grind saffron and
apply it on the head.
Law: The animal of Aqeeqah should be under the same conditions as that
of the Qurbani animal. Its meat can be distributed to the needy, friends
and relatives and immediately household, be it raw or cooked. It can also
be used to prepare a meal or feast and feed it. All these options are
permissible.
Law: It is better not to break its bones. It is better to debone the animal.
This is a good sign for the safety of the child, and if the bones are broken
to make pieces of the meat, then there is also no objection to this. The
meat may be cooked as one wishes, but if it is cooked sweet, it is a sign of
the child having good ethics.
Law: Some have said that the head and trotters should be given to the
barber, and one thigh (leg of lamb) should be given to the Daa’i (wet-
nurse). And the remaining meat should be share as three portions, one-
third to the needy, one-third to the friends and relatives and one-third
for the people of the house to eat.
Law: It is commonly said amongst the general public that the Aqeeqah
meat should not be consumed by the child’s parents, and by the child’s
paternal and maternal grandparents (Dada and Dadi and Nana and Nani).
This is simply incorrect, and there is no evidence of this.
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Law: If for a boy instead of doing two goats (sheep etc.) if one did only
one goat, then this is also permissible. In one Hadith it apparently seems
that as Aqeeqah only one ram was sacrificed.
Law: The ruling concerning the skin (of the Aqeeqah animal) is the same
as that of the skin for Qurbani animal. One may use it personally or give it
to the needy, or use it for some virtuous work, such as giving it to a
Masjid or Madrassa.
Law: There is a Dua which is read at the time of slaughtering the
Aqeeqah animal. This Dua can be read, and if one cannot remember it,
then one may make the Zibah even without reciting that (particular) Dua
and the Aqeeqah will be valid.
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Zibah, Qurbani and Deviants
It has been observed that nowadays people have stopped paying attention
to the destructive and corrupt beliefs of the Bud-madhabs. Even many
Sunnis take this very lightly and during times like Eid ul Adha and even
during other times the do not mind eating that which is slaughtered by
deviants. The great scholars have clarified that neither is their Zibah
permissible and nor is their Qurbani etc regarded as Qurbani.
We should thus abstain from partaking with them in Qurbani and any
other act of Ibaadat. Aala Hazrat Imam Ahmed Raza Khan ◌ has clarified
and very clearly mentioned that their Zabiha is not Halaal, and that their
meat is like the carrion.
If such people take the name of Allah a hundred thousand times when
making Zibah, it will still not make that animal Halaal for consumption.
This is clearly mentioned in Volume 20 of Fatawa Razviyah, in Ahkaam e
Shariat and in many other books of Fiqh.
We must thus totally abstain from sharing Qurbani activities or sharing
meat with deviants. We should neither slaughter with them nor give our
Qurbani to them or taken from them.
May Allah keep us away from the bud-madhabs and keep them away from
us, so that they may not plunge us into strife and corruption. Aameen