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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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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

56

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

57

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