Qurbâni is wajib on the person upon whom sadaqatul
fitr is wajib. If the person does not have wealth which equals the nisâb of
sadaqatul fitr, qurbâni will not be wajib on him. But if he makes qurbâni despite
it not being wajib on him, he will be greatly rewarded.
Qurbâni is not wajib on a musafir.
The time of qurbâni commences from the day of eid
ul-ad'hâ, i.e. the 10th of Zil Hijjah until the sunset of the 12th of Zil
Hijjah. Qurbâni could be made on any of these three days. However, the best day for
qurbâni is the day of eid ul-ad'hâ, followed by the 11th and then the 12th of Zil
Hijjah.
It is not permissible to make qurbâni prior to the eid
salât. Qurbâni should be made when the people complete offering their eid salât.
However, it is permissible for those who live in the villages and on farms to make their
qurbâni from the commencement of fajr time. But the inhabitants of cities and
towns should make their qurbâni after the eid salât.
If a city dweller sends his sacrificial animal to the village
or farm, it will be permissible for this qurbâni to be made before the eid salât
even if this person is still in the city. Once the sacrificial animal is sent to the
village, it becomes permissible to sacrifice it before the eid salât. Once it has
been slaughtered, the person can bring it back and consume its meat.
It is permissible to make qurbâni on the 12th of Zil
Hijjah provided this is done before sunset. It is not permissible to make the qurbâni
once the sun has set.
Qurbâni could be made at any time between the 10th and 12th
of Zil Hijjah. One has the choice of making it at night or during the day. However,
it is not good to make the qurbâni at night as there is the danger of not cutting one of
the veins and thereby making the qurbâni invalid.
A person was a musafir on the 10th, 11th, and 12th but
returned before sunset on the 12th. Alternatively, he made the intention of stopping over
at a place for more than 15 days. In both cases, qurbâni will be wajib on him.
Similarly, qurbâni was not wajib on a person due to his not having the nisâb
which makes qurbâni wajib. However, he received some money before sunset on the
12th. Qurbâni will therefore become wajib on him.
It is best to make one's qurbâni with one's own hands.
However, if a person cannot slaughter an animal, he should appoint someone to do so and
also present himself at the time when the animal is being slaughtered. But if a woman
cannot be present there due to purdah, then there is no harm in her not being
present when her animal is being slaughtered.
At the time of slaughtering the animal, it is not necessary
to make a verbal intention or dua. If the person has the intention in his heart
that he is making qurbâni and thereafter makes qurbâni after having said Bismillahi
Allahu Akbar, the qurbâni will be valid. But if the person remembers the dua
that has been mentioned above, it will be best to recite it.
Qurbâni is only wajib on one's own behalf. It is not wajib
on behalf of one's children. In fact, if one's immature children are rich, even then
qurbâni is not wajib on their behalf - neither from one's own wealth nor from
their wealth. If a person makes qurbâni on their behalf, it will be considered to be an
optional (nafl) qurbâni. However, this qurbâni will have to be made from one's
own wealth. Under no circumstances should it be made from their wealth.
Qurbâni is permissible with the following animals: goats,
sheep, bulls, buffaloes, camels. The females of each could also be used for qurbâni.
Apart from these, qurbâni is not permissible with any other animal.
It is permissible for seven people to take shares from one
bull, buffalo or camel. However, the condition for this is that no person's share should
be less than one seventh of the total. In addition to this, the intention of all of them
should be that of qurbâni or aqeeqah and no one should have the intention of
merely consuming the meat. If anyone's share is less than one seventh, the qurbâni of all
seven persons will not be valid.
If less than seven persons share one bull, e.g. if six
persons share one animal and none of their shares is less than one seventh, this qurbâni
will be valid. But if eight persons share one animal, the entire qurbâni will be invalid
and no one's share will be accepted.
A person purchased a bull for the purpose of qurbâni. At the
time of purchasing the animal, he made the intention that if anyone wishes to share the
animal with him he will allow them to do so. Later, a few people joined him in sharing the
bull. This qurbâni will be valid. But if at the time of purchasing the animal, he did not
intend sharing it with anyone else and decided to keep the entire animal for himself, then
it will not be good to share the animal with anyone else. If this person does happen to
share the animal with someone else, we will have to see if this person who originally
purchased the animal for himself is a rich person or a poor person. If he is a rich person
and qurbâni was wajib on him, it will be permissible to do so. But if he is a poor
person and qurbâni was not wajib on him, it will not be permissible for him to
share this animal with anyone else if he did not make the intention to do so at the time
of purchasing the animal.
A qurbâni animal got lost. The person therefore purchased
another animal. Thereafter, he found the first animal. If this happened to a rich person,
the qurbâni of only one animal is wajib on him. But if this happened to a poor
person, the qurbâni of both animals will be wajib on him.
If seven persons share one animal, the meat should be equally
distributed by weighing it in the proper manner. It should not be distributed by mere
estimation. If the meat is not properly weighed and there is a difference in the amount of
shares, this will be regarded as interest and also a sin. However, if the head, hooves and
skin are also shared, it will be permissible to give less meat to the one who received the
head, feet or skin. If a person receives the same amount of meat as the others and also
receives the head, feet or skin, this will also be regarded as interest and a sin.
A goat that is less than a year old is not permissible. When
it completes a full year, qurbâni of it will be permissible. Bulls and buffaloes have to
be at least two years old. Camels have to be at least five years old. Sheep that are fat
and healthy and appear to be one year old and if kept with one year old sheep cannot be
distinguished, then in such a case a sheep that is even six months old can be used for
qurbâni. But if this is not the case, then the sheep will have to be at least one year
old.
An animal that is blind or more than one third of it's eye
sight is lost, or one third or more of it's ear is cut off, or one third or more of it's
tail is cut off cannot be used for qurbâni.
An animal that is lame and only walks on three feet without
placing the fourth foot on the ground or places it's fourth foot on the ground but does
not walk with it cannot be used for qurbâni. But if it uses it's fourth foot as a support
and walks in a lame fashion, it's qurbâni will be valid.
An animal that is extremely frail to such an extent that
there is no meat on its bones cannot be used for qurbâni. But if an animal is not so
frail and is merely thin by nature, then the qurbâni of such an animal will be valid.
However, it is best to use an animal that is strong and healthy.
Qurbâni of an animal that has no teeth at all is not
permissible. But if a few teeth have fallen off and a major portion of the teeth are still
intact, then such an animal will be permissible.
Qurbâni of an animal that was born without ears is not
permissible. However, if an animal has very small ears, it will be permissible to make
qurbâni of it.
It is permissible to make qurbâni of an animal that was born
without horns or an animal whose horns were broken off. However, if the horns are removed
from their roots, such an animal cannot be used for qurbâni.
The qurbâni of castrated goats, sheep, etc. is permissible.
An animal that is mangy (afflicted with a skin disease) can also be used for qurbâni.
However, if this animal has become absolutely frail due to this manginess, then it cannot
be used for qurbâni.
If an animal was purchased for qurbâni and later it
developed a certain defect whereby qurbâni is not permissible, another animal should be
purchased in place of this animal. However, if a poor person upon whom qurbâni was not wajib
purchased such an animal, he does not have to purchase another animal. He could use the
same animal that he had originally purchased.
The meat of qurbâni should be consumed by oneself, it should
be given to one's friends and relatives, and also given to the poor and needy. It is best
to give at least one third away as charity. One should not give less than one third.
However, if a person gives even a very little amount to the poor, there will be no harm in
this.
The skin of the animal could be given as it is, or one could
sell the skin and give the money derived from it as charity. This money should be given to
people who are entitled to receive zakât. Furthermore, the same money that one received
for the skin should be given. It is not good for a person to use that money for some other
purpose even if he gives that same amount at a later time. However, if he does so, his
obligation will be fulfilled.
The amount received for the skin cannot be used for the
upkeep of a musjid or any other noble deed. It will have to be given in charity.
The qurbâni skin could be used for one's personal use, e.g.
it could be used to make a water bag, leather socks, musallah, etc.
No meat, fat or scraps of meat should be given to those who
help in the skinning and cutting of the animal as a form of payment. They should be paid
separately for the work which they have done.
The strings, ropes, chains, etc. of qurbâni should be given
in charity.
Qurbâni was not wajib on a person. However, he
purchased an animal with the intention of qurbâni. Qurbâni now becomes wajib on
him.
Qurbâni was wajib on a person. However, he did not
make qurbâni so much so that the three days of qurbâni also expired. He should therefore
give the value of one goat or sheep in charity. But if he bought a goat and did not
sacrifice it within those three days, he should give that very goat as it is in charity.
That is, he should give it without slaughtering it.
A person took an oath that if a certain work of his is
fulfilled, he will make a qurbâni. If his work is fulfilled, qurbâni will become wajib
on him irrespective of whether he is a poor or a rich person. The meat of such a qurbâni
will have to be given to the poor. The person cannot consume it himself nor can he give it
to any rich people. If he happens to consume some of that meat or gives some to any rich
person, he will have to give that same amount in charity again.
. If a person makes qurbâni on behalf of a dead person out
of his own will in order to send the rewards to the deceased person, it will be
permissible for this person to consume the meat himself, feed others, and also distribute
it to whomsoever he wishes. In other words, he can use it as he would with his own
qurbâni.
However, if a deceased person had made a bequest that
qurbâni be made on his behalf from his wealth, and qurbâni was made according to this
wish of his, it will be wajib to give all the meat in charity.
If a person is not present and someone makes qurbâni on his
behalf without his orders, this qurbâni will not be valid. And if a share was included in
an animal on behalf of a person without his orders, the qurbâni of all the other shares
will also not be valid.
If a person gives his animal to someone to take care of it,
this animal does not fall under the ownership of this person who is taking care of it. It
remains under the ownership of the original person. Therefore, if a person purchases this
animal from the person who is taking care of the animal, the qurbâni will not be valid.
If one wishes to purchase such an animal, one should go to the original owner.
There are several persons sharing one animal and they do not
wish to divide the animal among themselves. Instead, they decide to distribute the entire
animal among the poor, friends, relatives, or wish to use it for cooking and feeding. It
will be permissible for them to do so. However, if they wish to distribute it amongst
themselves, they will have to do so justly and on an equal basis.
It is not permissible to give the value of the skin as a form
of payment to anyone because it is necessary to give it in charity.
It is permissible to give the meat of qurbâni to non-Muslims
on condition that it is not given as a form of payment.
The qurbâni of a pregnant animal is permissible. If it's
young one comes out alive, it will be necessary to slaughter it as well.
