31
AUG
2016

Qurbaani Laws – Part 9

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BURNING THE HAIR AND COOKING IT

….. It is permissible to burn the hair on the head and legs of the slaughtered animal after which the head and legs are cooked and eaten. The hair is thus discarded.

SLAUGHTERING AN ANIMAL WITH THE INTENTION OF SACRIFICING A LIFE FOR A LIFE

….. The exchanging of a life for a life, by sacrificing the life of an animal in exchange for the life of a person. In other words, asking Allaah  to accept the life of the animal being slaughtered in exchange for the life of a person. Such a thought has no foundation and is not proven from any source of the Shariah. Yes, the valid and permissible way of doing this is to slaughter an animal for the sake of Allaah  and to have this thought that just as monetary Sadaqah attracts the Mercy of Allaah  so too, will this sacrifice attract the Mercy of Allaah  and through His Mercy, Allaah and through His Mercy, Allaah  will grant Shifa-cure to the patient.

….. Some people consider the sacrifice of a life for a life to be necessary as Sadaqah and thereby leave the goat with the patient the entire night while other people pass the hand of the patient over it before giving it away in charity with this thought in mind that by passing the hand of the patient all the ailments and problems are passed over to the animal which then leave the patient when it is given away in charity. They believe that by sacrificing the life of the animal the life of the patient is saved. Such beliefs are contrary to the Shariah and it is not valid to harbor such beliefs.

….. If a Haaji is a Musaafir, Qurbaani is not Waajib on him. If he makes Qurbaani happily, he will be rewarded for it.

….. If a Haaji is a Muqeem and apart from his expenses for Hajj, he possesses the amount equal to Nisaab, it will be compulsory for him to make Qurbaani.

….. It is compulsory for the one who is making Hajj-e-Qiraan and Hajj-e-Tamattu to sacrifice as Dam-e-Shukr ; one part in a large Qurbaani animal, or a sheep or goat within the precincts of the Haram. This is over and above the normal Qurbaani that is slaughtered annually at one’s hometown. Both these are separate and to regard them as one and the same is invalid.

….. If the residents of Makkah are Sahib-e-Nisaab and are performing Hajj, then too, Qurbaani will be compulsory upon them.

TRIMMING/CUTTING THE HAIR

….. It is Mustahab for one performing Qurbaani to trim his hair only after having sacrificed his Qurbaani animal. This is not Mustahab for one who is not performing Qurbaani. Nonetheless, if he does so to imitate those who are making Qurbaani, his action will not go without reward.

 HARAAM THINGS

….. There are seven such things even in a Halaal animal which are not permissible to be eaten. They are:

….. Flowing blood.

….. The penis.

….. The testicles.

….. The anus.

….. The glands.

….. The bladder.

….. The spleen.

In both Kanz and Tahaawi it is stated that the marrow which runs between the spines from the lower back up to the neck is also Haraam.

HERMAPHRODITE

….. It is not permissible to make Qurbaani of an animal that is a hermaphrodite.

….. If an animal appears to have a gender but is genderless from birth and is a hermaphrodite, its Qurbaani is not in order.

THE RULE REGARDING THE QURBAANI ANIMAL’S HIDE

….. Before selling the Qurbaani animal’s hide, it can be used for oneself or even given to a wealthy person as a gift. It can also be given as Sadaqah to the poor and needy. If the hide has been sold, then no matter with what intention it was sold, it will be Waajib to give this money away as Sadaqah which can only be given to the poor and needy. It will not be permissible to give this money to the wealthy, to workers and teachers as a part of their salary.

 HORNS

…..The Qurbaani of such an animal that was born without horns or the horns broke is valid. However, if the horns broke from the root, then Qurbaani of such an animal will not be valid.

…..If the top part of the horn has come off, then Qurbaani of this animal is valid.

…..If the horn has come off and the effect of the wound has reached the brain, then it is not valid to slaughter such an animal for Qurbaani.

PRIVATE PARTS

It is Makruh Tahreemi to consume the private parts of the slaughtered animal, and it is Haraam if it is of a non-slaughtered animal.

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