Some Important Fiqh Concerning Udhiya/Qurbani

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#1 [Permalink] Posted on 31st October 2011 07:32

Question:

Can you please provide some details regarding Qurbani, especially the rules regarding having one's Qurbani done in UK slaughterhouses?

Answer:

In the name of Allah, Most Compassionate, Most Merciful,

'Udhiya' is an Arabic term which means 'sacrificing an animal', and 'Qurbani' is an Urdu and Persian word derived from the Arabic word 'Qurban' which literally means an act performed to seek Allah's pleasure. It is technically used for the sacrifice of an animal slaughtered for the sake of Allah.

Virtues of Udhiya (qurbani)

Allah Most High Says:

'So turn in prayer towards your Lord and sacrifice (animals).' (Qur'an 108:2)

There is nothing dearer to Allah during the days of Udhiya than the sacrificing of animals. The sacrificed animal shall come on the Day of Judgment with its horns, hair, and hooves (to be weighed). The sacrifice is accepted by Allah before the blood reaches the ground. Therefore sacrifice with an open and happy heart. (Sunan Tirmidhi and Sunan Ibn Majah)

Sayyiduna Zayd ibn Arqam (may Allah be pleased with him) relates that the Companions asked, 'O Messenger of Allah! What is Udhiya?' He replied, 'It is the Sunna of your father Ibrahim (peace be upon him).' They asked again, 'What benefit do we get from it?' He answered, 'A reward for every hair (of the sacrificed animal).' They asked 'And [what reward is there for animals with] wool, O Messenger of Allah?' He replied, 'A reward for every fiber of the wool.' (Sunan Ibn Majah)

When a person slaughters an Udhiya animal, he is forgiven at the fall of the first drop of blood, and verily, the animal shall be brought forward on the Day Of Judgment with its blood, meat etc., and shall be increased in weight seventy times more than its own weight, and thereafter it will be placed on the scale of deeds. (See: Kanz al-Ummal)

Who is required to Perform Udhiya?

Every adult Muslim, male or female, who owns 612.36 grams of silver or its equivalent in money, personal ornaments, stock-in-trade or any other form of wealth which is in excess of one's basic personal needs, is under an obligation to offer the ritual slaughter (Udhiya).

Each adult member of a family who owns the above-mentioned amount must carry out his or her own Udhiya separately. If the husband owns the required amount but his wife does not, then slaughtering will be obligatory on the husband only, and vice-versa. If both of them have the prescribed amount of wealth, then two separate Udhiyas will need to be performed.

If the adult children live with their parents, Udhiya is obligatory on each one of them possessing the prescribed amount. The ritual slaughter offered by a husband for himself does not fulfil the obligation of his wife, nor can the Udhiya offered by a father discharge his son or daughter from their obligation; rather, separate sacrifices will have to be carried out for each individual possessing the required amount. A husband or father, apart from offering his own ritual slaughter, may offer another on behalf of his wife or son, with their permission.

The Time of Udhiya

1) Udhiya is only valid during the three days of Dhu'l-Hijjah, namely the 10th, 11th and 12th, and cannot be performed in any other day of the year.

2) Although Udhiya is permissible on each of the above three days, the first day (i.e. the 10th of Dhu'l-Hijjah) is the most preferable and desired day.

3) Generally, Udhiya is not allowed before Eid Salat. If Udhiya is being done at a place where Eid Salat is not performed, the slaughter should commence after the completion of Eid Salat in the nearby town/city. However, according to the Hanafi School, in small villages where Eid prayer is not to be performed, Udhiya can be offered any time after the break of dawn on the 10th of Dhu'l-Hijjah.

4) Udhiya can be performed during night time. However, it is preferable to perform it during the daytime.

Conditions for the Slaughtered Animal

1) The animals eligible for Udhiya are goats, sheep, cattle and camels, male or female. No other type of animal is allowed for Udhiya.

2) Castrated animals may be used for Udhiya.

3) Barren animals may be used for Udhiya.

4) Goats and sheep have to be at least one year old. However, a healthy sheep that looks like a one year old may also be used, provided it is at least six months of age.

5) Cattle (cow, ox and buffalo) must be at least two years old.

6) Camels must be at least five years old.

Rulings on Defects in the Udhiya Animal

1) An animal that was born without horns or the horn is broken off from the middle is eligible for Udhiya. However, if the horn is broken off from the root, or the horn has been uprooted, then it will not be eligible for Udhiya.

2) An animal that is totally blind or has lost one-third or more of its eye-sight, or one-third or more of one of its ear is cut, or one-third or more of its tail is cut, is not eligible for Udhiya.

3) An animal which limps/walks on three legs and cannot put the injured (4th) leg onto the ground, or it is able to put the injured leg onto the ground, but is unable to walk on it, is not eligible for Udhiya. However, if it is unable to walk on it, but can still take support from it, then it is eligible for Udhiya, even though it is limping.

4) Animals having no teeth at all are not eligible for Udhiya. If an animal has lost some teeth only, and has most of its teeth, it is eligible for Udhiya. If most of the teeth are lost, it is not eligible for Udhiya.

5) An animal born without ears is not eligible for Udhiya. An animal with very small ears is eligible for Udhiya.

6) Thin and extremely weak animals, unable to walk to the place of slaughter, are not eligible for Udhiya.

7) If an animal sustains an injury whilst being slaughtered, the Udhiya is valid.

8) If an animal is purchased in a healthy and eligible state, and thereafter, an accident occurs which renders the animal unfit for Udhiya, then in such a case, if the purchaser is no longer wealthy (owner of the required amount) it will be permissible to offer the same animal for Udhiya. However, if the purchaser is wealthy, then it is necessary to obtain another animal in place of the injured animal.

9) If an animal purchased for Udhiya gives birth (before being slaughtered), then the newly born animal should also be slaughtered.

Specification of Animals for Individuals Performing Udhiya

In most Western countries such as the UK, rather than one slaughtering the animal himself, Udhiya is carried out at the slaughterhouse on one's behalf. In such a case, it is imperative that animals are specified prior to slaughter and that the specified carcass finally reaches the one performing Udhiya. To ensure this, whilst recognising the technicalities at abattoirs, the following steps should be adhered to:

1) It is important that the animal is purchased before the Udhiya is performed, or at least, specified for purchase and Udhiya on behalf of the one wishing to perform Udhiya. This should be done by tagging a label on the animal which displays the individual's name or an assigned number.

2) If multiple Udhiya orders are placed through an agent (such as the butcher), the agent should list all the names with exclusive numbers and keep them securely. The agent should also at this stage provide the customer with his assigned number for his information. Thereafter, the complete list should be forwarded to the abattoir before Udhiya commences.

3) It is then the responsibility of the slaughterer at the abattoir to specify animals for each agent or butcher according to the number given. Furthermore, a particular animal must be specified for each name or assigned number provided by the agent and labelled accordingly, as outlined in the example below:

a) Label or tag the animal with the name of the agent/butcher and his customer: e.g. (butcher/agent) XYZ & (customer) XYZ.

or for the purpose of simplicity:

b) Label or tag the animal with the name of the butcher/agent and specified Udhiya number: e.g. Butcher XYZ Customer No 1, Butcher XYZ Customer No 2, Butcher XYZ Customer No 3, and so on and so forth. As such, each animal must at least be numbered and this must be done before slaughter or at the latest when brought into the slaughter bay. Mere slaughter without specification is not sufficient even if the intention is to specify and number the carcasses at a later stage e.g. whilst loading.

4) Finally, care should be taken that each individual receives his specified and numbered carcass after slaughter and after implementation of the subsequent processess.

Case Scenario

'Abdullah Butchers' has an order of 50 Udhiyas. He makes a list of the names of customers who have placed an order with him and assigns a specific number for each individual customer, e.g. Muhammad - 1, Ismail - 2, etc. A copy of this list is then given to the slaughterhouse and one copy retained by the butcher. When each animal is about to be slaughtered, the slaughterers specify that this particular animal is for order number x of 'Abdullah Butchers'. The slaughterer then labels the animal accordingly to distinguish it as that particular Udhiya, so that when the order is collected or delivered, the butcher clearly identifies which customer's Udhiya it is, according to the list he had drawn up.

Dhabh (Slaughter) of the Udhiya Animal

1) It is recommended (mustahabb) that the owner of the Udhiya animal slaughters it personally, provided he is able to slaughter properly. If the owner is unable to slaughter, it is better to delegate the task to another Muslim who is acquainted with the requirements of a valid Islamic slaughter. If the slaughter has been delegated, it is desirable that the owner of the Udhiya animal is present at the time of slaughter.

2) The Islamic slaughter requires that the throat, the external jugular veins and the wind-pipe of the animal is swiftly and clearly severed with a sharp tool, together with invoking the name of Allah Most High. If only two of the passages and veins are cut, the slaughter will be deemed incorrect. If any three of the four are severed, the slaughter will be valid.

3) It is Mustahabb to face the Qibla while slaughtering.

4) It is preferable to sharpen the knife before slaughter to ease the suffering of the animal.

5) After slaughter, the animal should not be skinned or cut up into pieces before it turns completely cold.

6) It is disliked to slaughter an animal in the presence of another animal, although the slaughter is valid.

7) It is preferable to read the following whilst laying the throat of the animal towards the Qibla:

'For me, I have set my face firmly and truly towards Him, Who created the heavens and the earth. And never shall I give partners to Allah. Verily, my worship and my sacrifice, my living and my dying are for Allah; Lord of the worlds. O Allah this sacrifice is from you and is for you'

Whilst slaughtering the animal read, 'Bismillah Allahu Akbar' (In the name of Allah, Allah is the Greatest).

If the above are not memorized, then make intention of Udhiya and merely recite 'Bismillah' and the Udhiya will be valid.

The Meat and Skin of the Udhiya Animal

1) It is allowed for the one performing Udhiya to either eat off the meat or give it to whomsoever he pleases, rich or poor, Muslim or non-Muslim. It is preferable, however, that the meat is divided into three parts: One part for the home, one part for relatives and friends, and one part for the poor and needy.

2) The meat or skin of the animal cannot be sold, or given to an employee or butcher in payment of his labour. It may be given as a gift. The skin of the Udhiya animal can be kept for personal use or given to anyone else for their personal use. If the skin is sold, it is necessary to give the money accrued in charity as Sadaqah.

3) It is not permissible to eat the meat of the following types of sacrifices:

a) Sacrifice that is carried out as expiation (kaffara) for a mistake committed during Hajj.

b) Sacrifice carried out for a deceased person due to his bequest (wasiyya).

c) Sacrifice carried out due to a vow (nazr).

The meat of the above-mentioned 3 types of sacrifices must be distributed to the poor and needy only.

Distribution of the Meat

If an animal is sacrificed on behalf of more than one person, like a cow or camel, its meat should be divided equally among its owners based on weight, and not randomly or by mere conjecture. Even if all the partners agree on its distribution without weighing, it is still not permissible according to Shariah.

However, if the actual weighing is not practicable due to some reason, and all the partners agree to divide the meat without weighing, distribution by guess can be done with the condition that each share necessarily contains either a leg of the animal or some quantity of its liver.

No Alternative for Udhiya

Some people think that instead of offering a ritual slaughter (Udhiya), they can give its amount to the poor as charity. This attitude is totally wrong. In fact, there are different forms of worship obligatory on Muslims. Each one of them has its own importance and none of them can stand for the other. It is not permissible for a Muslim to perform Salat instead of fasting in Ramadhan, nor is it permissible to give some charity instead of observing the obligatory Salat. Similarly, Udhiya is an independent form of worship and cannot be discharged by spending money in charity.

However, if an individual, out of ignorance or negligence, could not offer it on the three prescribed days (10th, 11th and 12th of Dhu'l-Hijjah) then, in that case only, he can give the price of a ritual slaughter (Udhiya) as Sadaqah to those entitled to receive Zakat. But during the days of Udhiya, no Sadaqa can discharge this obligation.

Cutting and Clipping the Hair and Nails

It is Mustahabb (and not necessary) for the one intending to perform Udhiya to refrain from cutting hair or clipping nails from 1st of Dhu'l-Hijjah to the 10th of Dhu'l-Hijjah, (i.e. until the days of Udhiya have passed).

And Allah Knows Best

(Shaykh) Zakariyya ibn Yusuf

Edited and Approved by:
(Mufti)

[Mufti] Muhammad ibn Adam
Darul Iftaa
Leicester , UK

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#2 [Permalink] Posted on 1st November 2011 08:15

Selling the Skin of the Sacrificed Animal (udhiya/qurbani)

Question:

I have seen many times that when Qurbani is done and the animal is slaughtered at the slaughterhouse, the skin of the lamb or sheep is kept by the slaughterhouse owners who sell it on. The money is kept by them. Is this practice okay and if not, would any form of charity become necessary?

Answer:

In the name of Allah, Most Compassionate, Most Merciful,

Sayyiduna Abu Hurayra (Allah be pleased with him) narrates that the Messenger of Allah (Allah bless him & give him peace) said: "Whosoever sells the skin of his ritually slaughtered animal (udhiya or qurbani), he has no (reward for his) sacrifice." (Mustadrak of al-Hakim, p: 685 & Sunan al-Bayhaqi)

Sayyiduna Ali ibn Abi Talib (Allah be pleased with him) said: "The Messenger of Allah (Allah bless him & give him peace) ordered me to supervise the (slaughtering) of his camels (badana) and to distribute its meats, skins and covering sheets in charity and not to give anything to the butcher as wages for slaughtering." (Sahih al-Bukhari, no: 1630)

Sayyiduna Ali (Allah be pleased with him) narrates: "The Messenger of Allah (Allah bless him & give him peace) offered one hundred camels (badana) and ordered me to distribute their meat (in charity) and I did so. Then he ordered me to distribute their covering sheets in charity and I did so. Then he ordered me to distribute their skins in charity and I did so." (Sahih al-Bukhari, no: 1631)

Based on these narrations, the jurists of the Hanafi School have laid down a principle with regards to the annual ritual slaughter (udhiya), that no part of the sacrificed animal can be sold or given to the butcher as part of his wages.

It is stated in al-Hidaya: "One must give the skin of the sacrificed animal away in charity because the skin is part of the animal, or one may make out of it an item that is for personal use in the house such as a prayer-mat, water bag, etc, as keeping the skin for personal use is not unlawful." (Hidaya, 4/450)

The summary of what the Fuqaha state is that the meat, skin and all other parts of the slaughtered animal may be kept for personal use or given away to others as a gift or charity. However, it would not be permitted to sell any part of the animal or use it to pay an employee for his labour. The only dispensation is to exchange the skin of the animal in return for an item that is lasting and not consumable. It will not be permitted to exchange the skin in return for foodstuff, money and the like.

Thus, as long as one avoids selling the skin, meat or any other part of the animal, there is nothing wrong. One must also avoid giving any part of the animal to the butcher or the slaughterhouse as compensation, for that in essence is also selling. Other than that, one may keep the skin for personal use, give it as a gift to a friend or give it in charity. Just like the meat of the animal, the skin can be given to a poor individual or even a rich person. The person to whom the skin is gifted will be allowed to sell it and use the money for his personal benefit. (Culled from: Radd al-Muhtar, 6/328, al-Fatawa al-Hindiyya, 5/302, Hidaya, 4/450 & Imdad al-Fatawa, 3/533)

Despite this, if one was to sell the meat of the slaughtered animal or its skin, then the transaction would be complete and one would be obliged to give the accrued price in charity.

Imam al-Haskafi (Allah have mercy on him) states: "If the meat or skin of the animal was sold in return for consumables or money, the accrued price must be given in charity. This indicates that the transaction is considered valid but with detestability (karaha).' (See: Radd al-Muhtar, 6/328)

One should always keep in mind that the meat and skin of the animal can be given to any individual, whether poor, rich, a relative, friend, Muslim or non-Muslim. One may also keep the skin for personal use and eat of the slaughtered meat. However, once the skin or meat is sold, it becomes necessary to give the accrued price in charity. This giving in charity will be different to the giving of the actual meat and skin, in that it will no longer remain an optional charity. As such, like Zakat and other obligatory charities, it will only be permitted to give this money to poor Muslim individuals who are eligible to receive Zakat.

Hence, this money cannot be given to a Mosque, Madrasa, Islamic institutions or any other organization where the money fails to come into the ownership of a poor individual. One must make a poor individual owner of this money (tamlik), similar to the ruling of Zakat. The actual meat or skin of the animal, however, may be given to a Mosque, Madrasa or anyone else.

If the skin or meat is given as a gift to an individual and then he/she sells it off and gives the money away to a Mosque or Madrasa, then that would be technically allowed, but one should be careful of not using this as a way out. One should not expect the individual to whom the skin or meat is given to sell it and give the accrued price to a Mosque or Madrasa. Some people sell the skin and send the accrued money to a Mosque or Madrasa. This should be avoided, as selling the skin is Makruh. Thereafter, the money cannot be given as donation to a Mosque, although it may be given to poor students of Islamic knowledge studying at the religious institution who are eligible for Zakat. (See: Imdad al-Fatawa, 3/533-534)

In light of the above explanation, the answer to your specific question is as follows:

It is permitted to leave the skin of the sacrificed animal of Udhiya (qurbani) with the slaughterhouse owner or the butcher, provided it is not considered to be part of the payment. It must be purely a voluntary and charitable gift and must not affect the price of the animal in any way. If that is the case, then there is nothing wrong in the slaughterhouse owner or the butcher selling the skin and benefiting from its price. However, if the skin of the animal is left at the slaughterhouse with the intention of compensating them, then that would not be allowed, hence one will need to pay the price of the skin in charity.

And Allah knows best

[Mufti] Muhammad ibn Adam
Darul Iftaa
Leicester , UK

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#3 [Permalink] Posted on 3rd November 2011 08:32

Virtues and Rulings of Dhul Hijjah and Qurbani

By Shaykh ul Hadeeth Abdur Raheem Abu Nauman

Halalified YT Audio

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#4 [Permalink] Posted on 7th November 2011 13:02

Making Up For Udhiya (Qurbani)

Question:

I only found out Qurbani was wajib not long ago. According to Mufti Muhammad's answer I must make qadha for my past years. Now I am a student and I have the money but it will slightly inconvenience me next year when I hope to broaden my studies. My father has been giving his qurbani every year. He lives here in the UK but he sends money to his brother in Pakistan who purchases a goat from there and sacrifices it for him. The goat is a lot cheaper there which is why he buys it from there; however it is still very expensive for me to accumulate my 5 outstanding years. Can I take countries with low exchange rates (i.e., some place like Iraq, Yemen) and accumulate the amount equivalent of my 5 years according to these rates and then distribute the sadaqa wherever necessary?

Answer:

In the name of Allah, Most Compassionate, Most Merciful,

Performing a ritual slaughter (udhiya) is necessary (wajib) upon every adult Muslim male and female who is sane, resident and owns 613.35 grams of silver or its equivalent in any form, which is in excess of one's personal needs. As such, if an individual has in his/her ownership the equivalent of the above-mentioned amount in cash, stock, personal ornaments or in any other form, provided it is surplus to one's basic needs, then this individual will be under an obligation to offer the ritual slaughter (udhiya).

Udhiya can only be performed in the days designated for it, namely the three days of Eid al-Adha. These three days are the 10th, 11th, and 12th of Dhu'l Hijjah. Slaughtering an animal with the intention of Udhiya outside these three days (and nights) will not be valid or recognised. (Fatawa al-Hindiyya, 5/291-294)

It should also be remembered that it is incorrect and invalid to give in charity instead of slaughtering an animal. The Shariah has prescribed different forms and modes of worship; hence, each one them holds its importance and special merit. Just as one is not allowed to give in charity in place of observing a fast in Ramadhan or give money to a poor person instead of travelling for Hajj, it is similarly not permitted to give some money in charity as an alternative to the ritual slaughter. Udhiya is an independent form of worship and cannot be substituted with something else. (See: Islamic Months by Mufti Taqi Usmani, P: 145)

However, if an individual, out of ignorance or laxity, did not carry out the obligation of Udhiya during the time designated for it, then he must make up for this by giving the price of an Udhiya in charity to those poor individuals who are entitled to receive Zakat. This does not mean that giving in charity is an alternative; rather, this is only when one was not able to slaughter the animal during the prescribed days. During the three days of Eid, the obligation will only be discharged by slaughtering the animal.

With regards to making up (qadha) for the ritual slaughter, the renowned Hanafi jurist, Imam al-Haskafi (Allah have mercy on him) states: "If the ritual slaughter was not offered and the designated days have gone by, then one should give the live animal away in charity."

Imam Ibn Abidin (Allah have mercy on him) comments on the above by stating: "(His statement: "give the live animal away in charity" because one is now unable to acquire the rewards by sacrificing and slaughtering the animal. If one wishes to give the animal's price in charity, then that will also be sufficient..." (Radd al-Muhtar ala al-Durr al-Mukhtar, 6/320)

Imam Ibn Abidin (Allah have mercy on him) further states that a well-off individual must give the price of the animal in the case of not purchasing an animal. However, if he had already purchased an animal, then he has a choice between giving the price of the animal or the living animal itself in charity ..." (See: Radd al-Muhtar, 5/321)

Therefore, if the individual (upon whom Udhiya was Wajib) had already purchased an animal but was unable to slaughter it until the days of Udhiya had gone by, then he has an option between giving away the animal itself in charity without slaughtering it, and giving the price of the animal in charity. The second situation is where one had not purchased an animal for Udhiya. In this case, one only has the option of paying the price of an Udhiya animal in charity.

Now, what is the price that one is required to pay in charity? Imam al-Haskafi (Allah have mercy on him) answers this question by stating: "The meaning of "its price" is the price of a goat that is adequate."

Imam Ibn Abidin (Allah have mercy no him) explains the above by stating that if one had purchased the animal, then the price is obviously known to one. However, if one had not purchased an animal, then one will have to pay the price of a goat that is acceptable and adequate to be slaughtered as Udhiya. This goat should be of average type, as mentioned in other books.

Based on the above texts of Ibn Abidin and Haskafi, most scholars are of the opinion that only the price of an average goat that is worthy of being slaughtered will suffice as a make up for the ritual slaughter. It would not be permitted to give the price of a seventh of a camel or cow. (See: Imdad al-Ahkam, 4/274). Others, however, state that the responsibility will be discharged even if one paid the price of a seventh of a camel or cow (See: Fatawa Mahmudiyya, 14/343). As such, it would be better and precautionary to pay the price of an average and standard goat.

Finally, the price of this goat will be that of the country where one pays the charity. If one intends to give the charity in another country, then one must ascertain the market price of a goat in that particular country, and then give the money to those entitled to receive Zakat in that area.

In conclusion, you must first repent and seek Allah's forgiveness for not being able to perform the ritual slaughter (udhiya) for the previous years. Thereafter, you need to pay the price of an average standard goat as charity to poor individuals who are entitled to receive Zakat. You can make this payment in whichever country you wish, with the local market price of the goat being that which you need to pay. It will not be allowed to take the market price of a goat of one country and pay that price in another.

And Allah knows best

[Mufti] Muhammad ibn Adam
Darul Iftaa
Leicester , UK

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#5 [Permalink] Posted on 9th October 2013 08:24

Question
I would like to know can one make Udhiyya
using a credit card to purchase the sheep?

Answer
In the Name of Allah, the Most Gracious, the
Most Merciful.
As-salāmu 'alaykum wa-rahmatullāhi wa-
barakātuh.
It is permissible to purchase the animal of
Qurbānī using a credit card.[1] However, one
must ensure that he has a credit balance in his
account or he makes timeous payments to avoid
paying interest.
And Allah Ta'āla Knows Best
Nabeel Valli
Student Darul Iftaa
Lusaka, Zambia
Checked and Approved by,
Mufti Ebrahim Desai.

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#6 [Permalink] Posted on 11th October 2013 20:09

Salam

I have a question, if I'm getting qurbani done in a another country, am I supposed to not cut my hair and nails until Eid ??

I have heard this and that it's mustahab,

Thoughts ?

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#7 [Permalink] Posted on 11th October 2013 20:12

Normally these questions are meant to go to ulama, but this particular one has been asked over and over again, so I guess we'll let it go for now inshaAllah.

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#8 [Permalink] Posted on 11th October 2013 20:32

Jinn wrote:

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As far as I'm aware cutting of nails/hair can only be done after completion of qurbani and not Eid Salah, for this, the person performing qurbani in another country needs to inform you that your qurbani has taken place. Allah knows best

Would be good if someone could clarify this.

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#9 [Permalink] Posted on 11th October 2013 20:59

Taalibah wrote:

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Jazakala

Well I was having this conversation yesterday and was told that this act is mustahab, so I said mustahab means preferred but it's not a Sunnah, they replied that' mustahab means preferred and it's cones from daeef Sunnah but it's chain of narration is weak.

I'm a bit confused now. If someone could verify, that would be great.

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#10 [Permalink] Posted on 11th October 2013 21:16

www.askimam.org/public/question_detail/22940

www.askimam.org/public/question_detail/26626

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#11 [Permalink] Posted on 11th October 2013 21:18

I try to get everything from one place.

Alhumdulillah we have covered plenty of topics, some strange, some funny and some serious.

Khair there's more than just the forums/blogs on MuftiSays.

www.muftisays.com/qa/question/10/answered-qurbani-amp-rem...

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#12 [Permalink] Posted on 11th October 2013 23:21

Jazakala I got that but I'm still confused as to where 'mustahab', came from ?

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#13 [Permalink] Posted on 12th October 2013 00:17

Quote:

When each animal is about to be slaughtered, the slaughterers specify that this particular animal is for order number x of 'Abdullah Butchers'.

Is this agreed upon?

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Ansari

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#14 [Permalink] Posted on 12th October 2013 00:30

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This is how I see it looking at all the evidence.

According to the hanafi school, it is mustahab even the the Hadith clearly states that it is forbidden, however, what we don't do is take Hadith from face value as this is the job of the fuqaha.

The 4 schools have their reasons and evidence. Yet according to the Salafi, who take everything literally, they have taken the Hadith of Umme Salamah as solid proof and therefore made it Haram.

So all in all, using the evidence provided and the evidence not with us, I guess the fuqaha have used their evidence not to make it Haram nor make it a Sunnah and hence they have called it Mustahab.

There is a thread regarding taking Hadith literally and also how Hadith can also be a misguidance.

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Actions are judged by intentions, so each man will have what he intended.
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#15 [Permalink] Posted on 12th October 2013 00:36

Ansari wrote:

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Taking the name of a person or order number is not something I personally can comment on, but one thing is for sure, the prophet (saw)

would add the name of his beloved wife Khadija رضي الله عنه as part of a share in the sacrifice. If a name was taken or not, I don't know. But looks like the essence is there. Allahu alum.

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Actions are judged by intentions, so each man will have what he intended.
ابو محمد

Some Important Fiqh Concerning Udhiya/Qurbani

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