Qurbaani Laws – Part 3

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….. There will never be a shortage of animals in the world. The system of Allaah’s provisional power is such that He provides items in keeping with the necessity for them. When there is a decline in need for something, it decreases as well as in the case of a well, proportionate to the amount of water removed from the well, that much is still to be found.


….. Definition: A Jersey cow is not born in the natural way with a bull and cow having intercourse but when the cow is in heat and she needs a bull as is understood by experts, who then impregnate her with the sperm of an imported bull artificially. The calf born in this way is called a Jersey cow. The cow is not mounted as normally happens.

Since the sperm is that of an imported bull which is artificially impregnated into the cow and the calf is born in this way, it will be termed a calf, the baby of a cow and its consumption is Halaal and it will also be permissible to make Qurbaani with such an animal. Nonetheless, Qurbaani is a great form of Ibaadat and it is better to use such an animal for sacrifice in which there is absolutely no form of doubt. When one is able to procure an animal which is free of doubt there will be greater caution than in using such a doubtful animal. Therefore, it is not advisable to use such a doubtful animal when there is no helplessness in doing so.


When Qurbaani is compulsory upon a person, it will be valid for him if he sends the money to another country and tells somebody to perform the Qurbaani. It will be valid for him to do it in such a way. There is no dislike regarding this in the light of Shari’ah. The only necessary aspect is that the days of Qurbaani should be the same in both countries, i.e. the day on which the Qurbaani is done, that day should be the day of Qurbaani in both countries, otherwise the Qurbaani will not be valid.

For example, the days of Qurbaani begin a day earlier in Saudi Arabia as compared to Pakistan, and in Pakistan it begins a day later. So, the Qurbaani of the Saudi Arabian resident will be valid in Pakistan on the first and second day, not on the third. This is because the third day in Pakistan is not a day of Qurbaani in Saudi Arabia. Similarly, if a Pakistani resident’s Qurbaani is being done in Saudi Arabia, then it will not be valid on the first day because this day is not a day of Qurbaani for the people of Pakistan. For this reason, it should be done on the second and third day.


Generally, it is a custom to look at the teeth of the animal for Qurbaani at the time of buying the animal. If it is crooked, then they are not taken, and if they are not crooked, then they are taken. In Shari’ah, consideration is given to age and not to the teeth. This has been discussed under ‘the ages of animals’.

However, the Grand Mufti of India, Mufti Kifaayatullaah  is of the view that the ages of animals are stipulated for Qurbaani. Due to the fact that generally the true age of animals cannot be known, therefore we learn their age from their teeth and this command has been given in order to practice upon precaution. The sign of teeth is that they do not come out in young animals. It is possible to come out in elder animals. There is no problem in this. So, if a goat was born on the 1st of Dhul Hijjah and it grew up there, then the following Dhul Hijjah, on the 10th day, it will be one year and nine days old. Now, if the permanent teeth have not come out properly, then too one can slaughter it because it is definite that its age is one year and nine days. However, we cannot give the ruling that every goat can be slaughtered for Qurbaani whether one has conviction that it has reached one year or not.

According to me, this is valid that the meaning of ‘Musanna’ is an animal that has teeth and it can also refer to an animal that is a year old. However, it is not possible to learn the age of an animal whose date of birth is not known or one is unsure of it except by two teeth being present. For this reason, it is appropriate to give this ruling. [Kifaayatul Mufti vol.8 p.217]


It is not permissible to make Qurbaani of an animal that eats dirt and filth until and unless it is tied (kept in a confined area). If the animal is tied for a few days and is fed fodder, and it is prevented from roaming freely so that it does not put dirt and filth in its mouth, then it will be valid to slaughter it for Qurbaani. If it is a camel, then it should be tied for forty days. If it is a cow or bull, then for twenty days and a goat should be kept confined and fed fodder for ten days.


It is Makruh to take benefit from the Qurbaani animal. According to the authentic view, this ruling applies to the wealthy and the poor person.


It is valid to use an animal for Qurbaani if the person specified it from before or he bought it during the days of Qurbaani. However, if the person who specified the animal or the one who bought the animal is not a sahib-e-nisaab, then it becomes compulsory upon him to slaughter that very same animal. If he is a sahib-e-nisaab and he bought an animal before the days of Qurbaani and he specified the animal as a vow, then it becomes compulsory upon him to make Qurbaani of that very same animal. By possessing nisaab, a second Qurbaani becomes compulsory. If he did not specify the animal as a vow, then he is responsible to slaughter only one animal and the responsibility of Qurbaani falls off him by slaughtering that animal.


If a person cut the hair of the animal, or milked it before Qurbaani, then he should not use it himself. It is necessary for him to give it in charity. However, the hair cut after Qurbaani and the milk taken out from the udders will be permissible to use after Qurbaani because the purpose for which the animal was slaughtered has been attained. It is permissible to make use of the hair, the milk and skin just as it is permissible to use the meat.


…..There are three types of Qurbaani animals:

The first type: A male or female camel.

The second type: A male and female goat, a ram and ewe

The third type: Cows and Bulls

It is not permissible to make Qurbaani of any animal besides these. It is also a condition that these animals should not be of the wild, but they should be tame and used to humans.

…..It is not permissible to slaughter a horse, chicken, deer etc. because it is not proven from Rasulullaah  neither by action or word.


If the butcher is a Muslim, then the animal slaughtered by him is Halaal. It is permissible to eat of its meat.


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