A SAHIB-E-NISAAB PASSES AWAY DURING THE DAYS OF QURBAANI
#…..Qurbaani was compulsory upon a person. However, he did not make the Qurbaani and before the days of Qurbaani could pass, he passed away. The Qurbaani falls off such a person. It would have not been compulsory for him to bequest nor is it necessary upon the heirs to make Qurbaani on his behalf.
#…..If a sahib-e-nisaab passes away during the days of Qurbaani and he did not perform the Qurbaani of that year, then the compulsion of Qurbaani falls off from him.
A PERSON IN DEBT PERFORMING QURBAANI
The person who is in debt should worry about fulfilling his debt. He should not perform Qurbaani. However, if he did perform Qurbaani, he will be rewarded.
DOWRY AND QURBAANI
#…..If a woman does not own nisaab but her deferred dowry that her husband is responsible for is more than nisaab which has not yet received. So the woman will not be a sahib-e-nisaab because of that dowry and Qurbaani is not compulsory upon her.
#…..If immediate dowry is the right of the woman and it equals or exceeds nisaab, then Qurbaani is compulsory because of it and one share of Qurbaani is necessary upon the woman to make.
MAKING QURBAANI FOR ESAAL-E-THAWAAB
#….. It is permissible to make Qurbaani in order to convey Thawaab (reward) to those who have passed away and by doing so the deceased will benefit. In fact, it will be valid to even include more than one person in a single share, so much so, that even if one makes Qurbaani on behalf of the entire Ummah in one share it will be in order. In such a case, the entire Muslim Ummah will receive reward because the person making this intention for Esaal-e-Thawaab is the owner of the animal or of the share in the animal being slaughtered and since the reward is being conveyed to either the dead or the living, it will be valid to include more than one person in a single share.
#….. If the deceased has made Wasiyat (a bequest) for Qurbaani to be made on his behalf, then only a single share can be allocated for him and to make an intention for more than one person in such a share will not be valid.
#….. The Qurbaani of an animal which is blind, squint, or a third or more of its sight is lost is not permissible.
#….. It is permissible to make Qurbaani of an animal which has a glare in its sight.
#…..Qurbaani of an animal that was born without ears is not valid. If there are ears, but a third or more of it is cut, then it will not be permissible for Qurbaani.
#…..If the animal was born with ears but they are very small, then it is valid to use it for Qurbaani. [Shaami]
#…..It is permissible to slaughter an animal for Qurbaani whose ears are cut length wise or it is torn towards the face and is hanging, or it is cut from behind, although it is not better.
It is not valid to slaughter an animal that is one-eyed.
#….. It is not permissible to sell the fat of a Qurbaani animal. If the person making Qurbaani or his agent sold the fat, it will be compulsory to give the proceeds as Sadaqah to someone who is eligible for receipt of Zakaat.
#….. When collective Qurbaani is made, a large amount of fat is gathered. The valid way to dispose of it is to sell it with the permission of all the shareholders and to donate the amount materialized towards the upkeep of poor students in a Madrasah or to make a deserving person the owner thereof.
A FAULT DEVELOPS WHILE WAITING TO SLAUGHTER
If a fault was made while preparing for slaughter, the leg broke or the eye became damaged, then there is no problem. The Qurbaani of such an animal is valid.
It is not permissible to slaughter faulty animals. However, if it has become faulty due to falling, jumping etc. at the time of slaughtering, then there is no problem. (It would be slaughtered.)
#…..If a wealthy person that possesses nisaab bought an animal with the intention of Qurbaani, then it became faulty, then it is necessary upon him to make Qurbaani of another animal that is not faulty.
#…..If a poor person bought an animal with the intention of Qurbaani, then the animal became faulty, then the faulty animal will be sufficient for the poor person. It is not necessary for the poor person to slaughter another animal in its place.
#…..If a person bought an animal that did not have any defect for Qurbaani, but it became defective, with such a fault that prevents the Qurbaani from being valid, so, if the Qurbaani was that of a vow or oath, then it is necessary that he slaughters an animal that does not have any fault in its place. It does not matter whether he is rich or poor. If the Qurbaani is not of a vow or oath, then it is sufficient for the poor person to slaughter that animal and it is necessary upon the rich person to slaughter an animal that does not have any fault in its place.
#…..If a fault was created in the animal while preparing for slaughter, e.g. the legs broke or the eyes were hurt, then there is no problem. The Qurbaani of the animal is valid.
THE DEFECT CREATED AT THE TIME OF QURBAANI
#…..There is no consideration given to a defect created in the animal at the time of Qurbaani. The Qurbaani will be valid.
#…..If a person laid the animal down for Qurbaani and before he could stroke the knife, the animal’s eye came out on its own, then the Qurbaani will be valid. [‘Inaayah alal Hidaayah vol.8 p.435]
If a farmer has extra wealth over and above his harvesting tools and animals, and it equals nisaab, then Qurbaani becomes compulsory upon him. If he is not in these circumstances and he does not have extra wealth, then Qurbaani is not compulsory upon him.
SICKNESS IS APPARENT
It is not valid to make Qurbaani of an animal upon which sickness is apparent.