…..If a person made a bequest for Qurbaani and he left wealth for this purpose with which Qurbaani can be done, then it becomes compulsory upon the executor to fulfill this bequest.
…..If Qurbaani is compulsory upon a person and he cannot do it, so it will be necessary upon him to make a bequest. If he made a bequest and passed away, then it will be necessary upon the heirs to make Qurbaani from his wealth. If he did not make a bequest, then it is not compulsory for the heirs to make Qurbaani on his behalf. If a person makes Qurbaani on his behalf, then it will be optional Qurbaani. The compulsory Qurbaani will not be fulfilled, but the deceased will attain the reward of the optional Qurbaani.
…..If a person made a bequest that Qurbaani should be made from his wealth and passed away, then it is compulsory to give all the meat to the poor and needy. It is not permissible for the wealthy to eat of a Qurbaani animal that was made out of fulfilling a vow.
….. Seven people can get together and have a share each in the Qurbaani of a camel. There is consensus on seven people having shares in the Qurbaani of a camel while the participation of more people, ten people sharing is subject to a difference of opinion. Therefore, there is greater precaution in acting upon the unanimous point of view.
A CASTRATED ANIMAL
….. It is permissible to slaughter a castrated, sheep, goat or ox for Qurbaani. There is no form of abhorrence in this even if both the testicles have been removed or suppressed. Qurbaani of both will be in order. The reduction of the organ or its being crushed to uselessness is equal. This act is resorted to in order to improve the quality of the meat due to which there is no abhorrence.
….. Nabi made Qurbaani of a castrated animal, therefore there is no fault in doing so. This leads to an improvement in the quality of the meat and eradicates the odour. The meat develops well and is delicious to eat. The animal remains strong and healthy and is not aggressive toward people.
CASTRATING AN ANIMAL
….. It is permissible to castrate an animal in order to improve its condition, to make it plumper or with the intention of any other benefit. If the process of castration is not for some beneficial purpose but merely for fun, it is Haraam to do so.
….. If one’s children are Sahib-e-Nisaab, It will be Waajib on them to make Qurbaani and if they are not Sahib-e-Nisaab, it is not necessary for the father to make Qurbaani on their behalf. Yet, if the father wants to make Qurbaani on their behalf, he will be rewarded for this.
MAKING QURBAANI ON BEHALF OF CHILDREN
….. It is not Waajib for parents to make Qurbaani for their children, for example, a person has ten children and they all live together, Qurbaani will only be Waajib on the father, i.e. he will make Qurbaani on his name and not on the names of his children.
….. If children are matured and all of them are wealthy, they are Sahib-e-Nisaab, in this case Qurbaani will be Waajib on all of them. Each of them will have to have a share. If the father makes Qurbaani on their behalf with their permission, then too, the Qurbaani will be in order and the father will receive the reward for having done so. If the father does not do it on their behalf, it will then be compulsory for each of them to make Qurbaani otherwise they will be sinful.
…..If the children are immature, then Qurbaani is not compulsory upon them.
QURBAANI ON BEHALF OF MATURED CHIDLREN
….. It is not the responsibility of a father to make Qurbaani on behalf of his matured children. If matured children are wealthy, they should make their own Qurbaani or give permission to the father to do so on their behalf. A father can make Qurbaani of matured children with their permission.
….. Even if a child is wealthy, Qurbaani is still not Waajib on him due to which it is not necessary for a guardian to make Qurbaani on his behalf because for Qurbaani to become Waajib one has to be matured.
….. If children are at an age of understanding they can be taken to the Eidgah otherwise they must not be taken along.
….. The custom of collective Qurbaani has become common these days and there are many institutions providing this service. There is nothing disliked in doing this as far as the Shariah is concerned. In fact, if there is some danger to one’s life as far as the skin of the animal goes, it will be better in such cases to give preference to participation in collective Qurbaani so that the Qurbaani is completed, there is no cause for concern either and the skin reaches the rightful recipients as well.
….. A special point necessary to bear in mind while participating in collective Qurbaani is not to knowingly participate in Qurbaani with such individuals whose earnings one know is Haraam, otherwise one’s Qurbaani will not be valid. Therefore, it is necessary for institutions providing this service to bear this factor in mind. An easy way of doing this is to have huge placards wherever the booking for Qurbaani takes place announcing, ‘Those whose earnings are Haraam, for example, through interest, gambling, Insurance, robbery and theft should not participate in collective Qurbaani otherwise they are responsible themselves.’
….. In the case of collective Qurbaani it will be necessary for those seven people participating together to be specified and to make an intention on their behalf, otherwise, if such specification is not made, the Qurbaani will not be in order.