Qurbani: Delivering Your Blessed Sacrifice
Hazrat Husain bin Ali (Radiyallahu Anhu) roportod Allah’s Messonger Sallallahu Alaihi Wa Sallam) as saying He who offors sacrifice in a happy state of mind and has an intention of getting virtues, that sacrifice will become a shield for him from Hell.” (Tibraani, Kabeer) Hazrat Abu Huraira (Radiyallahu Anhu) reported Allah’s Messenger Sallallahu Alaihi Wa Sallam) as saying, “Make your sacrificial animals healthy because on the Bridge of Siraat Poolsirat) they will be your convey ance.” (Kanzul Ummal) Here we present, in brief, information about sacrifice It is in a tradition that there is nothing dearer to Allah the Almighty than offer- ing sacrifice during the scheduled days of offering sacrifice. In these days of- fering sacrifice is most rewarding than all other virtues. The sacrifice is ac- cepted by Allah, even before the first drop of blood of the sacrificed animal falls on the ground. In another tradition it is stated that he who offers sacrifice gets one virtue for each hair which is on the body of the sacrificed animal. In this manner he who offers sacrifice of an animal gets innumerable virtues. While offering sac- rifice one should intend to gain more vir- tues.
One can offer sacrifice for himself, for his living and dead elders and on behalf of Allah’s Messenger (Sallallahu Alaihi Wa Sallam) Qurbaani is of two types: (1) Wajib, (2) Mustahab. Wajib has certain conditions 1. If someone vows to offer Qurbaani then because of that vow Qurbaani becomes Wajib, the one who has vowed may be poor or rich 2. If a poor, with an intention to sacrifice, buys an animal then Qurbaani be- comes Wajib on him. 3. If someone wills and also leaves an amount through which an animal can be bought then because of that will, the heir or the one who executed the will, should do Qurbaani. 4. Every man and woman who is adult and sensible and is resident and is Sahib-e-Nisaab The meat of the sacrifice offered due to a vow should be given to deserving (meaning poor). Same order applies for the sacrifice offered due to a will (It means that the one who offers sacrifice of vow or will should not eat out of it but should distribute it amongst the deserv- ing poor). Rest of the sacrifice which are Wajib, one can eat and distribute its meat to one’s relatives, poor and rich. Sacrifice is not necessary on a mad person or if one is not adult and mature.
It is not correct to offer sacrifice from the possession of above names catego- res. However, if the parents or guard- ian want to offer sacrifice from their wealth, they may do so. It is not the responsibility of a father to offer sacritice for his adult and major children. If the children are affluent then they should offer sacrifice or give per- mission to their father to do so. After their permission, the father can offer sacri-i fice on their behalf. Same applies to the wife. It is not the responsibility of a hus- band to offer sacrifice for his wife. How- ever, a husband can offer sacrifice on behalf of his wife after her permission. If a man is wealthy and Sahib-e-Nisaab but is a traveller then sacrifice is not Wajib on him. However, if it is conve- nient, then he should offer sacrifice. The days to offer sacrifice is tenth eleventh and twelfth of Zil Hajj. If some- ne returns from his journey on the twelfth day then offering sacrifice will be Wajib on that Sahib-e-Nisaab. Offering sacrifice becomes necessary on him who has his own residential house, food provision, clothes, other necessary things and has 87.480 gms gold or 612.350 gms silver or cash equivalent to that amount. MAKE A GIFT A MOST V MOST PRECIOUS GIFT TO Dl ANNUAL G
It is not necessary that a year should have passed on the possession. If one has in his possession such things at the time of the day of sacrifice he should offer sacrifice. Sacrifice is to be offered from the morning of tenth Zil Hajj until before the sunset of twelfth of Zil Hajj. If one does charity of the amount which is meant to be used for sacrifice it will not be correct and will not be con- sidered as sacrifice and Sahib-e-Nisaab will be offender of not offering sacrifice. It is better that the animal which is of- fered for sacrifice is healthy, beautiful and without any blemish. The sacrificial animals are of two types: Small animals (1) Goat and sheep. Big animals: (1) Buffalo (2) Ox (3) Camel old. two years. be less than five years. A goat should not be less than a year A buffalo or ox should not be less than A camel (male or female) should not It is desirable to give one third of meat o the poor, one third to relatives and ends, and keep one third for oneself (Only Allah is All Knowing) VALUABLE, MOST USEFUL, YOUR NEAR AND DEA
THE FEARLI The period : The reign of Hazrat Ali (Radiyallahu Anhu) as the Caliph. The scene: The court of law. The judge, Shooraih, is occupying the chair of justice.The Caliph is making a complaint before the court that a Jew has taken his armour. Before making the complaint, Hazrat Ali (Radiyallahu Anhu) tried to persuade the Jew to return his armour. But the Jew refused. Hence he went to court. After hearing the complaint, the judge said, “Do you have any witnesses to prove your claim? You must produce two witnesses to prove your claim.” The Caliph said, I have two witnesses to support my claim. My first witness is my son, Hasan, and the second witness is my slave Qambar. The judge said, “Hasan is your son and a sons’s testimony in his fathers favour is not acceptable. In the same manner a slave’s testimony in favour of his master would not be acceptable. The Caliph said, “You decline to accept Hasan’s testimony ? Don’t you know that he is one of two who would be chief of the youths in Paradise ?” The judge said, “At the moment we are on earth, so, let us not talk of Paradise. If you have any other witnesses besides these two, then produce them.” The Caliph did not have any other
JUDGE witnesses, so the judge rejected his claim. The Jew was very surprised and impressed to see that a judge, a person appointed by the head of state was not showing any extra favours and without any fear gave judgement against the head of state. This was a very unique experience for him. He not only returned the armour of Hazrat Ali (Radiyallahu Anhu) but also embraced Islam. The character of the head of state, the characters of the officials of government were very high. The rulers never acted as one above all, and the government officials and servants performed their duties sincerely. In this incident, the judge fulfilled his duty without any fear or favour. That sincerity and simplicity attracted people towards Islam. Those personalities were indeed great. Their greatness brought welfare to the state.