Rasulullah said, "On no days is the worship of Allah desired more than in the first ten days of Zil Hijjah. The fast of each of these days is equal to the fast of a whole year, and the Ibaadat (worship) of each of these nights is equal to the Ibaadat of Laylatul Qadr." (Tirmizi 6, Ibn Maajah)
It is related from Ibn Abbas that Rasulullah said, "No days are as weighty with Allah and so liked by Him for good deeds than the first ten days of Zil Hijjah. So in these days increasingly read:
TAHLEEL (Lailaha Illallah)
TAKBEER ( Allahu Akbar)." (Tabraani)
Hazrat Abu Qataadah al-Ansari relates that Rasulullah was asked about the Saum (fast) on the day of Arafah (i.e. the 9th Zil Hijjah). He said, "It compensates for the minor sins of the past year and the coming year." Muslim.
Rasulullah has said, "The most acceptable Du'aa is that which is made on the day of Arafah, and the best Du'aa which the Prophets before me, and I have made is:
It is related that Rasulullah said, "Whoever stays awake and makes Ibaadat on the nights of Eidul Fitr and Eidul Adhaa, his heart will not die on the day when all the hearts will be dead." Targheeb.
Hazrat Muaaz ibn Jabal relates that Rasulullah said, "Jannat is Waajib for those who stay awake with the intention of making Ibaadat on the following nights: 8th, 9th and l0th of ZiI Hijjah, the night of Eidul Fitr and the night of the l5th of Sha'baan." Targheeb.
1. It is not their meat, nor their blood that reaches Allah. It is your piety that reaches Him. Quran
2. It is related from Hadrat Ayesha that Rasulullah has said. There is nothing dearer to Allah during the days of Qurbani than the sacrificing of animals. The sacrificed animal shall come on the day of Qiyamah with its horns, hair and hooves (to be weighed in Sawaab). The sacrifice is accepted by Allah before the blood reaches the ground. Therefore sacrifice with an open and happy heart.
3. Hadrat Zaid ibn Arqam relates that the companions of Rasulullah asked, "O
Rasulullah what is Qurbani?" He replied: "It is the Sunnah of your father Ibrahim." They asked again: "What benefit do we get from it?" He answered, "A reward for every hair of the sacrificed animal." "And what reward is there for animals with wool? they asked. "A reward for every fibre of the wool," replied the Holy Prophet ."
4. Rasulullah has said, "The person who makes Qurbani with a willing heart and with the niyyat of Sawaab, then on the day of Judgment that Qurbani will shield him from the fires of Hell." Every Muslim should take advantage of this opportunity and sacrifice as many animals as he can afford. The wealthy should make Nafil Qurbani for Rasulullah his Ummat, and for their own living or deceased relatives. Permission for Nafil Qurbani is not necessary.
There is a tradition related from Hazrat Abu Hurairah that Rasulullah said that the person who has the means of performing Qurbani but does not do so should not even come NEAR our EIDGAH (place of Eid Namaaz).
1. Qurbani is Waajib on all Muslims (male and female) who are sane, baaligh (have reached the age of puberty) and are the possessers of minimum Zakaatable wealth (Nisab) i.e. about R230.00. It is not necessary that the ownership of such wealth be for a full year.
2. Qurbani is Waajib on a man for himself only, not for his wife and children. However, it is his duty to see that his wife’s and grown-up (baaligh) children’s Qurbani are made if they are possessers of his wealth with their permission, their Qurbanis will be valid.
3. Qurbani is not Waajib on poor people (who do not possess wealth equal to Nisaab) nor on travellers (Musaafirs) nor on minors. If a minor reaches the age of puberty or a poor person becomes rich or a Musaafir becomes a Muqeem i.e. by completing his journey or intending to stay in one place for 15 days or more before the sunset of the 12th Zil Hijjah then Qurbani is Waajib on them.
4. Qurbani on behalf of a deceased person is Waajib if he had made a Wasiyyat that it should be undertaken form his wealth, provided the cost does not exceed one third of his net estate.
5. Qurbani is Waajib on a person who makes a Nazr (Vow) i.e. if a certain work of mine is carried out I will make Qurbani, then Qurbani becomes Waajib on him when that task is accomplished. This Qurbani must be carried out in the days of Qurbani, unless it is generally excepted and understood that merely slaughtering an animal on ANY DAY is referred to as Qurbani, and this had been the intention of the person who made a vow, then it will be permissible for him to sacrifice an animal on any day.
6. If a poor person buys an animal during the days of Qurbani, with the intention of s Qurbani, then it becomes Waajib upon him to sacrifice this animal. However, if this animal dies or gets lost, Qurbani will not remain Waajib on him. It will not be necessary for him to buy another animal. If he buys another animal and thereafter the first one is found, it becomes Waajib upon him to sacrifice both animals.
7. A person on whom Qurbani is Waajib, purchased an animal for sacrifice. Thereafter this animal was lost, stolen or died. In such a case it will be Waajib to sacrifice another animal in its place. If after purchasing the second animal the first one is found, the sacrificing of only one animal is Waajib upon him. If he sacrifices the second animal then it is preferable to give as charity the difference in price between the two animals, if there be any e.g. the 1st animal had cost him R100 and the second had cost him R80. He should now give R20 as charity. However, it is preferable to make Qurbani of both the animals.
8. A person on whom Qurbani is Waajib, bought an animal for sacrifice. Due to some reason he did not slaughter it on the fixed days of Qurbani. It is now compulsory upon him to give the animal away, alive, as charity. If he did not purchase the animal and Qurbani was Waajib on him, it is obligatory for him to give as charity, the value of an animal.
9. If a person, on whom Qurbani was Waajib, failed to carry it out for a number of years, should give the value of that number of animals as charity. Slaughtering of that amount of animals during the days of Qurbani will not compensate for the missed Qurbani, but will instead be regarded as voluntary Qurbani.
10. If a person carries out Qurbani on behalf of a person on whom Qurbani is Waajib, without his permission and without his knowing, this Qurbani will not be valid. If it is done with his permission or instruction it is permissible.
11. It is Mustahab (preferable) for those intending to make Qurbani not to cut their hair or clip their nails (from the time the moon for Zil Hijjah is sighted until after Qurbani).
12. Qurbani is an Ibaadat that has to be carried out every year on whom it is Waajib. Being a Hajee is not a condition for Qurbani becoming Waajib.
1. The time for Qurbani begins after Eid Salaat on the l0th of Zil Hijjah and ends at the setting of the sun on the l2th of Zil Hijjah.
2. It is better to make Qurbani on the first day, then the second day and lastly the third day.
3. Qurbani is allowed during the two intervening nights, but it is preferable during the day because of the possibility of not slaughtering correctly.
4. People living in remote village areas where Eid Salaat is not performed, may slaughter after Fajr time (Subah Saadiq-early dawn) has set in on the morning of the l0th Zil Hijjah.
5. If a person residing in a town (where Eid Salaat is performed) sends his animal to the village (where Eid Salaat is not performed), it is permissible that his animal be slaughtered before the Eid Salaat.
6. If a doubt occurs as to whether it is the l2th or the l3th, it is Mustahab (preferable) to give away all the meat in sacrifice after slaughtering the animal.
7. If an animal bought for Qurbani was not slaughtered during these days, it must be given away alive as charity.
8. These days, i.e. the l0th, 11th and the l2th of Zil Hijjah are known as AYYAAMUN NAHR (the days of slaughtering).
1. Qurbani can be made of goats, sheep, cattle and camels, male or female. No other type of animal is allowed for Qurbani.
2. Castrated animals may be used for Qurbani. This type of animal is preferable.
3. Qurbani of barren animals is also allowed.
4. Goats and sheep have to be at least one year old. However, very healthy sheep that looks one year old may also be used.
5. Cattle must be at least two years old.
6. Camels must be at least five years old.
7. Sheep and goats count as one share per animal. Cattle and camels are divided into seven shares per animal, i.e. the Qurbani of seven persons is allowed with one cow and camel.
8. If a person sacrifices one cow or camel (without sharing with others), his Qurbani will be accomplished by the whole animal. If he sacrifices several animals instead of one, his Waajib Qurbani will be accomplished by one animal and the other animals will be counted as Nafl (voluntary) Qurbani.
9. If less than seven persons make Qurbani of a cow or camel, it is permissible. If any person's share is less than one seventh, the Qurbani of all the persons will not be valid.
10. If more than seven persons share one cow or camel, the Qurbani of none of them will be valid.
11. When more than one person makes Qurbani a cow or camel, it is a condition for the validity of the Qurbani of all the persons that each one of them have the Niyyat of Qurbani or Aqueeqa. If any one of them has an intention of merely eating meat, the Qurbani of all the share-holders will not be valid.
12. When buying a cow or camel one made an intention that he will share this animal with others. After purchasing the animal he finds others to share this animal with him. This Qurbani will be proper.
13. At the time of purchasing a cow or camel, one makes the intention that he will not share this animal with others. It is now, not good for him to share that animal with theirs, but if he does, the Qurbani of the share-holders will be valid. His Qurbani will also be valid if he is a person upon whom Qurbani is Waajib, i.e. a rich person. if he is a poor person, then he will have to make Qurbani for that number of shares that he s given to others. If the days of Qurbani have passed, then he must give the value of that amount of shares to the poor.
14. The animals chosen for Qurbani should be healthy, free from faults and defects.
1. An animal that was born without horns or the horns had broken off from the middle, can be used for Qurbani. If the horn has broken off from the root, it cannot be used for Qurbani.
2. Those animals that are totally blind or have lost one-third or more of their eye-sight, or one-third or more of one ear is cut, or one-third or more of the tail is cut, are not allowed for Qurbani.
3. An animal which limps and walks on three legs and cannot put the injured (4th) leg onto the ground, or that it can put the injured leg onto the ground, but is unable to walk on it, cannot be used for Qurbani. However, if it is unable to walk on it, but can still take support from it, then Qurbani is allowed with it, even though it is limping.
4. Animals having no teeth at all cannot be used for Qurbani. If an animal has lost some teeth only, and has most of the teeth, Qurbani is permissible with it. If most of the teeth are lost, Qurbani is not proper with that animal.
5. Animals born without ears cannot be used for Qurbani. Animals with very small ears can be used for Qurbani.
6. Animals that are so thin and weak or sick that they are unable to walk to the place of slaughtering, cannot be used for Qurbani.
7. lf an animal sustains an injury whilst slaughtering, e.g. a leg breaks or an ear is cut, etc. the Qurbani of such an animal will be valid.
8. An animal was bought in a healthy and perfect state. After purchasing it, an accident occurred which rendered the animal unfit for Qurbani. In such a case, if the purchaser is not wealthy (Saahibe Nisaab) it will be permissible to offer the same animal for Qurbani. If the purchaser is Saahibe Nisaab, then it is compulsory upon him to obtain another animal in place of the injured animal.
9. lf an animal bought for Qurbani gives birth (before being slaughtered), then this newly born animal should also be slaughtered.
1. It is allowed for a person who performs Qurbani (Waajib or Nafl), to either eat the flesh or to give it to whomsoever he pleases, rich or poor, Muslim or non-Muslim.
2. It is preferable that the meat be divided into three parts. One part for the home, one part for relatives and friends and one part for the poor and needy.
3. The meat or skin cannot be given to an employee or to a butcher in payment of his labour. It may he given to them as a gift.
4. The skin of the Qurbani could be kept for one's personal use or could be given to anybody else for their personal use. It could be used as a water bag, Musalla, etc.
5. The Qurbani skin cannot be given in lieu of any type of services. Thus, the skin cannot be given to an Imaam or Mu'azzin in lieu of their services.
6. If the skin is sold, the amount received for it cannot be used by oneself. It is Waajib to give it away as Sadaqah (charity) to the poor and needy.
7. It is not permissible for one to eat the meat of the following types of Qurbani:-
a. Qurbani that is made as a Kaffaarah for a Jinaayat (error) committed during Haj.
b. Qurbani performed for a deceased person due to his Wasiyyat, i.e. his instruction before his death.
c. Qurbani performed due to a Nazr (vow) one had made.
The meat of the above-mentioned types of Qurbani has to be distributed to the poor and needy ONLY.
8. The meat of Nafl (voluntary) Qurbani which one had made for the deceased can be eaten by all, similar to one's own Qurbani.
9. If more than one person participates in the Qurbani of an animal that has seven shares and each share-holder requests for his share of the meat, then it is necessary that the meat be distributed equally, by weight. If one person's share is more than the others, it will not be permissible as this will become interest.
10. If one person's share of meat is less than the others, but with the meat, he is given the skin or the head or legs of the animal, it will now be permissible. Great care should be taken in order to distribute the meat EQUALLY.
1. It is Mustahab (preferable) that the person to whom the Qurbani animal belongs slaughters it personally, provided he is able to slaughter (make Zabah) properly.
2. If the owner is unable to slaughter, it is better to delegate the Zabah to another Muslim who is acquainted with the requirements of proper Islaamic Zabah.
3. A Muslim woman, who knows how to make Zabah, is also permitted to slaughter.
4. If the Zabah has been delegated, it is desirable that the person for whom the Qurbani is being made, be present.
5. The Islamic Zabah requires that the throat, the external jugular veins and the wind-pipe of the animal to be swiftly and clearly severed with a very sharp knife, iogether with the recital of BISMILLAHI ALLAHU AKBAR .
6. If only two of the passages and veins are cut, the Zabah will be incorrect. Yes, if any three of the four are cut, the zabah will be in order.
7. It is Mustahab (preferable) to face the Qiblah while slaughtering.
8. It is preferable to sharpen the knife before slaughtering in order to ease the suffering of the animal. After slaughtering, the animal should not be skinned or cut up into pieces before it turns completely cold. An animal should not be slaughtered in the presence of another animal. Du'aa for slaughtering:
Lay the throat of the animal towards the Qiblah and recite:
While slaughtering the animal read
In the name of Allah . Allah is the Greatest."
Du'aa to be read after Zabah (sacrifice)
"O Allah accept from me this sacrifice like you have accepted from your beloved Muhammad and your friend Ibrahim. Peace be upon them"
If these Du'aas are not memorised then make intention of Qurbani and merely recite
BISMILLAH ALLAHU AKBAR . The Qurbani will be correct
1. It is Waajib for every adult Muslim to recite the Takbeeraat of Tashriq after every Farz Salaat, which is performed with Jamaat, from the Fajr Salaat on the 9th of Zil Hijjah until after the Asr Salaat on the l3th Zil Hijjah (23 Namaazes).
2. The Takbeer should be recited once after each of the 23 Namaazes.
3. It should be recited in an audible tone, not silently and not very loudly.
4. It is desirable for those who perform their Salaat alone (men or women) and Musaafirs (travellers), to recite these Takbeeraat softly.
5. The Takbeeraat to be recited are as follows:
Allahu Akbar, Allahu Akbar. Laa Ilaha illallahu wallahu Akbar. Allahu Akbar wa Lillahil Hamd.
1. Awaken earlier than usual.
2. Brush the teeth with Miswaak.
3. Have a Ghusl (bath).
4. Be well dressed in an Islamic manner.
5. Dress in one's best clothes, not necessarily new.
6. Use Itr.
7. Perform Eid Salaat at the Eidgaah.
8. Avoid eating before Eid Salaat.
9. Go to the place of Namaaz early.
10. Walk to the place of Eid Namaaz (if it is within walking distance).
11. Recite the Takbeeraat aloud on the way to the place of Eid Namaaz.
12. Use different routes to and from the place of Eid Salaat.
MAS'ALAH No 1: When a child is born, male or female, it should be given a name on the seventh day of birth. When the hair of the head of the baby is shaved, a sacrifice is also offered which is called AQUEEQA. By Aqueeqa all impurities of the child are removed and the child is saved from all calamities by Allah.
MAS'ALAH No.2: The method of performing Aqueeqa is that for a male child , two goats or sheep and for a girl one goat or sheep is sacrificed. If an animal of seven shares (cow or camel) is used for Aqueeqa, then two shares will be taken for a male and one for a female. The hair of the head is then shaved. Silver, equal to the weight of the shaved hair is also given in charity. However, this is not compulsory.
Mas'alah No.3: Aqueeqa is performed on the seventh day of the birth of a child. If not done on the seventh day, then, whenever it is done, it should be the seventh day, e.g. if the child was born on a Friday, then Aqueeqa should be performed on the following Thursday (the 7th day after birth). If it is not performed on this Thursday, then any other Thursday.
MAS'ALAH No 4: That animal which is not permissible for Qurbani is also not permissible for Aqueeqa. Requirements for the animals of Qurbani and Aqueeqa are the same.
MAS'ALAH No.5: It is permissible to distribute the meat of an animal of Aqueeqa raw or cooked, and can also be served to guests.
MAS'ALAH No. 6: If one does not possess sufficient money, then it is permissible for such a person to sacrifice only one goat for a male child. There is no harm if Aqueeqa is not performed, provided one does not have the means for Aqueeqa.
MAS'ALAH No.7: Before sacrificing the animal (for Aqueeqa), the following Du'aa may he recited:-
If the aqeeqa is for a girl then in place of say and mention the name of the child boy or girl at this point .
Du'aa for slaughtering: Lay the throat of the animal towards the Qiblah and recite:
While slaughtering the animal read:
ON WHOM IS SADAQATUL FITR WAAJIB:
Sadaqatul Fitr is Waajib upon one who possesses so much that Zakaat is due on him.
A person (on whom Zakaat is not due) possesses items more than his daily needs (for the purpose of trade or otherwise). The value of these items adds up to the Nisaab (amount for Zakaat being Waajib). Sadaqatul Fitr will be Waajib. upon such a person as well, even though a whole year may not have passed on such items.
A person should discharge his Sadaqatul Fitr in respect of himself and all those who are dependent upon him like his wife and his minor children (who do not possess any wealth). If they do, then Sadaqatul Fitr may be given from their wealth.
It is not Waajib to give Sadaqatul Fitr on behalf of a child born on the day of Eid (after the time of Fajr sets in).
It is not Waajib to give Sadaqatul Fitr on behalf of one's mature children. Yes, one may give on behalf of one's insane child.
NOTE: One upon whom Sadaqatul Fitr is Waajib, must discharge this duty whether he has observed the Rozas of Ramadhaan or not.
Sadaqatul Fitr is not Waajib on one for whom it is permissible to take Zakaat and Sadaqatul Fitr.
Sadaqatul Fitr becomes Waajib on the day of Eid as the time of Fajr Salaah arrives. If one dies before the time of Fajr Salaah, Sadaqatul Fitr will not be Waajib upon him. Neither should it be taken nor paid from his property.
It is better to give Sadaqatul Fitr before reaching the Eidgaah. However, if it is not given before, it may then be given after the Eid Salaah.
If one discharges this duty before the day of Eid, i.e. during Ramadhaan, the duty will be regarded as discharged and will not have to be repeated.
If one did not give Sadaqatul Fitr on Eid day, he will not be absolved of this duty. He should thus give it on any subsequent day.
The following could be given as Sadaqatul Fitr:
1. Saa' wheat, flour, bran or raisins;
2. or One Saa' dates or barley; or
3. The equivalent of either one in cash kind.
One Saa' equals approximately 3.828kg
The recipients of Sadaqatul Fitr are the same as that of Zakaat.
Further, the Sadaqatul Fitr of one person be given to just one rightful recipient or be distributed between a few recipients Sadaqatul Fitr.
It is also permissible that the Sadaqatul Fitr of a group of people be collectively given to just individual (recipient of Sadaqatul Fitr).
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