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