Qurbani Fatwas

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Relevant Material

Rulings of Qurbani and Aqeeqah
(Shaykh Ashraf Ali Thanwi)

Fatwas on Aqeeqah
(Maulana A S Desai)

Various Fatwas on Hajj
(Maulana A S Desai)


Q. Please could you mention some of the Masaa-il for Qurbaani.

A. * It is better to make Sadqah of the skin of the Qur’baani animal. It is also permissible to keep the skin for one’s own use. However, if the skin is sold, then it is Waajib to contribute the money to Sadqah. It is not permissible to use the money of one’s own Qur’baani animal’s skin for oneself.

* If someone had failed to make Qur’baani, and the Days of Qur’baani expire, he should incumbently give the amount of a sheep/goat in Sadqah. In addition he has to repent for the major sin he had committed.

* It is permissible to give of the Qur’baani meat to non-Muslims (according to the Hanafis).

* The wool/hair of the animals should not be shorn prior to sacrificing the animals. If it was cut, it is then incumbent to give it in Sadqah or sell it and give the money in Sadqah.

* After slaughtering a cow, a live calf was extracted from it. The calf should also be sacrificed.

* It is permissible to include Aqeeqah in a Qur’baani animal of seven shares (cow, camel, buffalo).

* It is permissible to can Qur’baani meat in tins for future distribution to the poor.

* It is prohibited to slaughter one animal in front of another animal.

* It is not permissible to sacrifice animals whose tails have been cut off.

* The minimum age of sacrificial oxen is two years. A cow/bull less than two years may not be sacrificed.

* The Days of Qur’baani are three (10th, 11th, and 12th), not four. The 13th Zil Hajj although one of the days of Tashreek, is not a day of Qur’baani.

* If mistakenly an animal of one person was sacrificed in the name of another person, the Qur’baani is valid and the person whose animal it is has the right to claim the meat. The one in whose name it was slaughtered does not have any right to the meat.

* In a place where Eid Salaat is valid (city or town), Qur’baani may commence only after the Eid Khutbah. It is not permissible to begin the slaughtering before the Khutbah.
Close Answer


Q. Is it compulsory for those who are performing Hajj to make their Qur’baani in Makkah or can they do it anywhere else?

A. The usual Qur’baani which is made every year may be made anywhere in the world. The animal which is sacrificed as a ritual of Hajj has to be incumbently made in the Haram. 


Q. If a person has no cash, but has money on investment , will Qur'baani be incumbent?

A. Qur’baani is Waajib on the person who has the Zakaat Nisaab even on investment. He should acquire a loan and discharge his Qur’baani obligation.


Q. In Bosnia it is the custom for the father/ husband to slaughter one animal for Qur’baani on behalf of all the members in the house. It is said that one animal suffices for the entire family, hence it does not remain Waajib for everyone in the family to make Qur’baani. Is this valid?

A. The practice of slaughtering one animal for the household is baatil. It is baseless. It is not Qur’baani. The practice in vogue in Bosnia is bid’ah. Qur’baani is Waajib on everyone who has the Zakaat Nisaab amount during the Days of Qur’baani (10th, 11th and 12th Zil Hajj). 


Q. Is it permissible to give Qur'baani meat to non-Muslims?

A. According to the Hanafi Math-hab it is permissible to give Qur’baani meat to even non-Muslims. But this is not permissible for Shaafis. 


Q. Can Qurbani meat be given to non-Muslims?

A. Yes. However, it is preferable to give it to Muslims. Also remember, Qurbani meat cannot be given in lieu for services rendered. 


Q. Which are the best animals for Qur’baani – sheep, goats or cattle?

A. All animals are the ‘best’ for slaughtering as long as they are healthy.


Q.During the current Qur'bani season a man purchased several sheep from a Darul Uloom which does Qur'baani on a big scale every year. The sheep were small, not more than 5 or 6 months old. I am aware that if a six-month old sheep is big and fat, and if let loose in a flock of one-year old sheep, it will be the same in size, then Qur'baani of such a sheep is valid. However, these 5 and 6 month old sheep were very small. They could never pass for one-year olds. The meat yield was about 8 kg. Is the Qur'baani of such sheep valid? Is there perhaps another fatwa governing such animals if slaughtered by a Darul Uloom? When I brought this fact to the attention of the man, he said that it was not his concern if the Qur'baani was valid or not because the senior Ulama of the Darul Uloom condoned and legalized the Qur'baani. What is the Shar'i ruling on this issue? Also advise about a big six month old goat which has the appearance of a year-old goat. Is Qur'baani of such a goat valid?

A. Qur’baani of the small lambs described by you is most certainly not valid. There is no separate law for Darul Ulooms. The Qur’baani obligations were not discharged by slaughtering such small lambs. If any of these animals were for Waajib Qur’baani, then it is incumbent on the respective persons to make qadha of their Qur’baani by giving a live animal to the poor or the price of an animal. If an animal is slaughtered to compensate for the corrupted Qur’baani, all the meat and every item of the slaughtered animal will be Waajibut Tasadduq, i.e. it will be compulsory to distribute everything of the animal to only the Fuqara and Masaakeen. The person whose Qur’baani it is and the wealthy may not consume of the meat.

The vindication for this haraam act of slaughtering deficient animals which invalidate the Qur’baani, is satanic. Such logic is severely castigated by Allah Ta’ala. In regard to this man’s Yahudi-type justification of haraam, the Qur’aan Majeed states: “They (the laity – the ordinary people of Bani Israaeel) take their Ulama and their Mashaaikh as gods besides Allah, (and they take for their god) Isaa, the son of Maryam.” When the Sahaabi, Hadhrat Abdullah Bin Salaam (radhiyallahu anhu), who was among the leading Ulama of the Tauraah, asked Rasulullah (sallallahu alayhi wasallam) for the tafseer of this aayat, Nabi (sallallahu alayhi wasallam) explained that when the ulama-e-soo’ of Bani Israeel would make halaal into haraam, and vice versa, the laity would accept such mutilation of the Ahkaam and follow it. This they did because it well-suited their nafsaani desires.

Thus, the brother who sought to shrug off his Deeni responsibility and Waajib obligation by passing the buck to the errant Ulama of the Darul Uloom cast himself into the mould of the laity (awaam) of Bani Israaeel. He made the Ulama of the Darul Uloom his arbaab min dunillaah (gods besides Allah). Allah Ta’ala expects that all Muslims utilize the treasure of Aql bestowed to them. Basic masaa-il of Istinja, Tahaarat, Salaat, Zakaat, Qur’baani, etc. are known to all Muslims. Even the juhala quickly understand these masaa-il (rules) when they read them in  elementary text books prepared for Maktab kids.

This brother despite being aware of the one year requirement for sheep, soothed his conscience by having appointed the Ulama of the Darul Uloom his ‘gods’ besides Allah Ta’ala. He utilized the Darul Uloom’s Ulama as a scapegoat for his shirk – his assignment of partners with Allah Azza Wa Jal by citing the miscreant Ulama in derogation of Allah Azza Wa Jal, and in abrogation of the Ahkaam of Allah’s Shariah. May Allah Ta’ala save us from the kufr and shirk of our nafs.
Close Answer


Q. If a sheep less than six months old is sufficiently big to pass as a one-year sheep, will it be permissible for Qur’baani?

A. A sheep for Qur’baani must be one year. The only time when a six month old sheep will be valid for Qur’baani is if it is placed among one-year old sheep, it will look the same in size. If it is less than six months, it will not be valid for Qur’baani even if it passes off as a year-old.


Q. A ghair muqallid (Salafi) claims that there is no basis for saying that a cow has to be two years old for qur’baani purpose. What proof of the Qur’aan or Hadith is there to substantiate the two year view?

A. The ghair muqallideen are deviates. They are astray and wonder around in confusion like India’s ‘holy’ cows and bulls. We are not Mujtahideen. It is not the wazeefah (function) of Muqallideen such as us to provide Hadith for substantiating the Shariah. That was the task and function of the Aimmah Mujtahideen. We follow the Aimmah Mujtahideen who have ruled on the basis of the Qur’aan and Hadith every mas’alah of the Shariah. According to the Shariah as we have acquired it from the Aimmah of Khairul Quroon, the minimum age for the validity of Qur’baani of a bull is two years. Don’t be misled by the ghair muqallid juhala.


Q. How should the meat, etc. of an animal (bull, camel, etc.) be divided if all seven shareholders will be taking their share of the meat?

A. If several people are taking shares in the same Qur’baani cow/bull, and if they stipulate that they want to take their full share, then it is Waajib for the meat to be weighed. They must be given their share by weight. When each one wants to take his/her share, then any extra given to a shareholder will be riba, hence haraam. The meat should be apportioned out equally. However, the one who takes any other part, e.g. liver, lungs, trotters, skin, etc., should be given less meat. The meat in this case may be any amount, but less than the amount the others will receive.

Example: The total weight of the meat alone is 350 kg. If there are seven participants, each one’s share will be 50 kg. Before distributing the shares, it should be determined who will take the skin or any other part which is not meat. If, for example, one shareholder is given the skin and something else, and another shareholder is given the trotters, etc., then these two should be given less than 50 kg of meat. If, for example, each one of the two is given 40 kg meat, then the balance of the meat will be 270 kg. Now this 270 kg meat should be divided equally to the five remaining shareholders. If the shareholders will not be taking their full shares, but want their meat, etc. to be distributed to others and the poor, then exactitude is not necessary.

Close Answer


Q. A relative does Qur'baani for us. However, we pay him for the animals only after the Qur'baani has been made. The price for the animals is arranged only after the animals have been slaughtered. Is our Qur'baani valid?

A. When the price is not specified, there is jahaalat (ambiguity) in the sale. There are two types of jahaalat regarding sale transactions. Such jahaalat, the consequence of which is dispute (mufdhi ilat tanaazu’), and jahaalat which does not lead to dispute. In the first type of jahaalat which leads to dispute, the sale is faasid (corrupt), and it is Waajib to cancel it. If the jahaalat does not lead to any dispute, then the sale will not be faasid. Assuming that the jahaalat in the transactions arranged with your relative does lead to dispute, then obviously the sale will be bay’ faasid, cancelling of which is Waajib. Failing to cancel it is sinful.

In the scenario you are in, even if the sale is faasid the question of cancellation does not arise since the animals have already been sacrificed. The question now is: Is the Qur’baani valid? When the sale is faasid, the buyer becomes the owner of the asset when he takes possession of it. Thus, the animal purchased by way of bay’ faasid became the property of the buyer when he either physically took possession of it, or allowed his Qur’baani to be made. Since he made Qur’baani of an animal which is his property, the Qur’baani is valid. But he has to make Taubah for the haraam act of entering into a faasid transaction and abstaining from cancelling the sale.
Close Answer


Q. Can any part of the Qur’baani animal be given as pay for skinning the animal?

A. It is haraam to give any part of the Qur’baani animal as wages for skinning, etc.


Q. Is it permissible to buy Qur’baani animals by weight?

A. The Qur’baani animal or even if not for Qur’baani should be purchased per animal. If it is sold by weight, then it will be Waajib to be present when buying it and seeing the weight on the scale. It will not be permissible to buy by weight if one does not see the actual weight on the scale. 


Q. Who has to pay for the Qur’baani for the wife?

A. She has to pay for her own Qur’baani. Her husband may pay it for her with her consent. 


Q. If a wife is wealthy but her husband pays for her Qur’baani animal, will her Qur’baani be valid?

A. Her Qur’baani is valid as long as she was aware and gave her consent before the Qur’baani was made. 


Q. Is it compulsory for the husband to make Qur'baani for his wife?

A. It is not the obligation of a man to make Qur’baani for his wife and adult children. If a husband makes Qur’baani for his wife who is alive, he requires her consent for the validity of the Qur’baani. If the adult children do not have the Zakaat Nisaab amount, then Qur’baani is not Waajib on them. 


Q. I did not make Qur’baani for a few years although it was Waajib. Could these qadha Qur’baanis be made at any time of the year or must it be during the Days of Qur’baani?

A. Qadha Qur’baani could be made throughout the year. It is not necessary to make such Qur’baani during the days of Qur’baani. 


Q. How much am i to allocated and send for the qazaa qurbani that may not have been performed in the past. Is it one qurbaani share per year? If so I would like to make qazaa qurbaani for myself for the past 15 years. How much am i to pay for this?

A. When a person sets out to make amends for past errors, it indicates the mercy of Allah Ta’ala. May Allah Ta’ala increase you in your Deeni concern. When Qur’baani of past years is made, the meat cannot be distributed as the meat of the Qur’baani animal sacrificed at its proper time. The meat of ‘qaza’ Qur’baanis has to be compulsorily distributed to only the Fuqara and Masaakeen (poor Muslims). It is not permissible to distribute the meat to persons who are not poor.

Our advice therefore is that your past unfulfilled Qur’baanis be made in some country where it is easy to find numerous really poor people. Besides the animals being substantially cheaper, the truly poor people benefit from the meat. Yes, it is one share per year. For 14 years it will be two cows. The cost of a cow in Bangladesh/Pakistan is now approximately R3,000. In one cow there are seven shares. In South Africa one goat/sheep costs about R700 and even more. We advise that the Qur’baani be done overseas. If you wish, we could arrange it for you. If you are not by the means to afford two cows at the same time, you could have the Qur’baani made at different times. One cow now, and one whenever you are by the means.

May Allah Ta’ala increase the barkat in your earnings and may He increase you in the knowledge, understanding and practice of the Deen. May He keep you with aafiyat.
Close Answer


Q. A Minnat (vow) was made to make Qur’baani of a cow. Will it be permissible to make Qur’baani of seven sheep/goats instead?

A. It is permissible to make Qur’baani of seven goats/sheep instead of a cow. The Qur’baani has to be made during the Days of Qur’baani, and this meat must be distributed to only the Fuqara (the poor). It may not be distributed as the normal Qur’baani meat. 


Q. After purchasing an animal for qur’baani, it was not sacrificed. This was an error. After the days of Qur’baani had passed, the sheep was discovered. What should be done?

A.The living animals should be given in Sadqah to the poor. If the animal was slaughtered (which should not have been done), then all the meat should be given to only the poor. The meat may not be distributed as qur’baani meat is distributed. 


Q. I’m following Shafi’e Mazhab. From Shafi’e point of view, can I perform Aqiqah and Qurban at the same time , i.e niyyat of Qurban and Aqiqah simultaneously. From Shaf’ie point of view, what is recommended sunnah method for meat from Qurban and Aqiqah , do we treat them differently?

A. (1) According to the Shaafi’ Math-hab it is Sunnat to make Aqeeqah on the 7th day. If it was not made on the 7th day. It should still be done. Two goats/sheep for boy and one for a girl. If one cannot afford two for a boy, then one will also suffice. Aqeeqah is separate from Qur’baani. The two cannot be made with a single intention. (2) It is Sunnat to cook the meat and send of it in a container (plate/tray) to the Fuqara (poor Muslims). Although the meat may be given uncooked too, it is more meritorious to cook it and then send it as gift to the poor. The bones should be separated at the joints and not broken. The distribution of the meat may be in any way. Eating it, giving to relatives and friends and to the poor. 


Q. Is it valid to sacrifice one animal for both Qur’baani and Aqeeqah?

A. Qur’baani and Aqeeqah are two separate acts of ibaadat which cannot be combined in one animal. Separate animals have to be sacrificed if goats/sheep, and if the animal is a cow/camel, then separate shares in the same animal will be permissible. 


Q. If castrated animals are valid for Qur’baani why are animals whose tails were cut not valid for qur’baani? Castration is done for health reasons, and the tails of sheep are also cut for producing healthy sheep.

A.The Deen is the product of Wahi (Revelation from Allah Ta’ala), not the product of human reasoning. Castrated animals are permissible because of the Shariah’s permission. Animals without tails or with cut tails are not permissible because of the Shariah’s prohibition. Your reasoning and our reasoning are of no consequence.


Many people write to query about the validity of Qur’baani of animals whose tails have been cut off. Some Ulama permit this type of animal for Qur’baani. However, this ruling is erroneous. When the Shariah has issued a categorical ruling, it is not permissible to override it with logic. Innumerable masaa-il of the Shariah are ostensibly in conflict with our logic and we fail to understand the Divine Rationale underlying these masaa-il.

It is our obligation to only submit and follow without seeking to abrogate the ruling which contradicts our logic or appears to cause some inconvenience. The argument that all sheep today are without tails since it is the practice of farmers to lop off the tails for ‘health’ reasons, is spurious. Firstly, the ‘health’ rationale is in diametric conflict with the Divine Rationale. Allah Ta’ala has bestowed the bounty of the tail to sheep for extremely good and valid reason. The contention that tails cause disease is a symptom of Satanism and twaddle peddled by the kuffaar farmers.

Secondly, the argument that sheep with tails are not available is fallacious. Thousands of sheep with tails are slaughtered throughout the country every year at the time of Qur’baani. Many farmers who have been made aware of the Shar’i requirement, abstain from the foul practice of cutting off the tails.

Thirdly, assuming that sheep with tails are not available, then too, there is no need for animals without tails. Goats and cattle are available. Fourthly, we respectfully draw the attention of the Ulama who proclaim the permissibility of making Qur’baani of animals without tails to the fact that our Deen with its Shariah does not tolerate change in the Mansoos Ahkaam. Such change and mutilation of the Ahkaam are the hallmarks of other religions. It is precisely the nafsaani latitude introduced by the Yahood and the Nasaara into their religions that today there does not exist a semblance of the Shariats of Nabi Musaa (alayhis salaam) and Nabi Isaa (alayhis salaam).

Since the Shariah of Islam has been zealously guarded from its very inception, we can proudly proclaim its original existence in its state of supreme pristinity. If unbridled interpolation of the Ahkaam is condoned, this Deen will suffer the same fate as the Shariats of the previous Ambiya (alayhimus salaam). There is no scope for invoking the principle of dhuroorah (dire need) for the issue of sheep without tails. There is simply no such dire need for substantiating a change on the basis of this principle.
Close Answer


Q. In what kind of situation will it be permissible to make Qur’baani of animals without tails?

A. It is not permissible to make Qur’baani of an animal without a tail or with one third or more of the tail cut off. In no circumstances can an animal without tail be offered for Qur’baani.


Q. Is it permissible to make qur’baani of very healthy sheep which have no tails?

A. It is not permissible. Qur’baani of animals whose tails are cut off is not valid. 


Q. Is it permissible to make qur’baani of animals without tails? Some Ulama say that it is permissible?

A. Qur’baani of an animal without a tail is not valid. All the arguments they cite in the abortive bid to legalize qur’baani of tailless animals are baatil.


Q. Qur'baani of an animal without a tail was made. What is the ruling?

A. It is not permissible to slaughter for Qur’baani an animal without tail. If such an animal was slaughtered, and if he realized his error after the days of Qur’baani, than the price of an animal should be given as Sadqah to the poor.


Q. In the process of dropping a cow for Qur'baani one horn broke off at the base and the wound bled. Nevertheless the cow was slaughtered for Qur'baani. Was the Qur'baani valid?

A. In view of the horn having broken off at the root, the Qur’baani of the cow is not valid. If people had Waajib Qur’baani shares in the cow, they have to make qadha of their Qur’baani. Qadha of Qur’baani can be made in any one of the following ways: (a) An animal (goat or sheep) has to be slaughtered, and all the meat, offal, skin, etc. must be compulsorily given as Sadqah to only the Fuqara and Masaakeen. It is not permissible to distribute the meat as is normally done with Qur’baani meat. The person himself may not eat of his Qadha Qur’baani. A share in a cow is not valid for Qadha Qur’baani. (b) An animal may be given alive to a poor person. (c) The cash price of an animal may be given to the Fuqara and Masakeen. It is not necessary to give it to one poor person. It may be distributed to several persons.


Q. Is it permissible to make qur’baani of dehorned animals?

A. If the horns are cut off at the roots, then qur’baani of such an animal is also not valid. If the horn is only broken, but not from the root, then qur’baani is valid. Qur’baani of dehorned animals is not valid.


Q. If due to government law in Europe it is not permissible to sacrifice animals on the occasion of Eidul Adha because of the animal diseases, will it be permissible for Muslims to abstain from Qur’baani?

A. It is not permissible for those on whom Qur’baani is Waajib to refrain from the sacrifice. If the authorities prevent the Qur’baani, the money should be sent to another country where the Qur’baani can be made. 


Q. Do the bones of a qur’baani animal have to be buried?

A.It is not necessary to bury the bones. 


Q. Is an animal halaal if slaughtered by a Muslim who is not circumcised?

A. It is a grave sin to remain uncircumcised. Nevertheless the animal slaughtered by such a person is halaal. 


Q. The Qur’baani animals of a few people were kept together. When sacrificing the animals some persons mistakenly slaughtered animals which did not belong to them. Zaid slaughtered Amr’s sheep and vice versa. Is their Qur’baani valid?

A. The Qur’baani in this case is valid regardless of the mix-up. 


Q. Qur’baani of a number of animals was made on a farm. The owner stored the carcasses in his fridge. There was a power failure and the meat went off. Is he liable for the loss? Should he reimburse the owners?

A. The Qur’baani of all the animals is valid. The owner is not to be blamed for the power failure. The carcases in his fridges were amaanat. He cannot be held liable for the loss of the carcasses due to the power failure. The Waajib obligation of Qur’baani has been discharged. However, the Masnoon distribution of the meat did not take place, and this was not due to the negligence of the owner of the farm. The loss of the meat does not affect the Qur’baani obligation in anyway whatsoever.


Q. If one has received a large amount of Qur’baani meat, is it permissible to sell it?

A. Qur’baani meat received from others may be sold. It is not permissible to sell the meat of one’s own Qur’baani animal. If it is sold, it will be Waajib to give the money in Sadqah to the poor.


Q. My Qur'baani was done in another town where the Eid Salaat was performed an hour before we performed Eid Salaat in our town, Immediately after Eid Salaat in the other town my Qur'baani was done. Is my Qur'baani valid? It was done before I had performed Eid Salaat.

A. Your Qur’baani is valid. It is permissible to effect the Qur’baani of a person in another town after the Eid Salaat in that town regardless of whether the person whose Qur’baani is being made has not yet performed Eid Salaat in the city where he resides. Since the Qur’baani was made after Eid Salaat, it is valid.


Q. Is it correct that in outlying areas or villages where there is no Eid Salaat, it is permissible to make Qur’baani after Fajr?

A. Yes, Qur’baani can commence immediately after Fajr in villages where Eid Salaat is not valid. 


Q. Is it permissible to distribute Qur’baani meat as part of a cooked meal?

A. It is permissible to distribute Qur’baani meat as part of a prepared meal.


Q. Is it obligatory to distribute all the meat of Qur'baani animal to the poor if one makes the Qur'baani on behalf of a deceased relative?

A. If you are making the Qur’baani with your own funds, it will be permissible to distribute the meat in any way you wish. It is not obligatory to distribute all the meat to the poor. However, if the deceased had made wasiyyat to make Qur’baani on his behalf, and funds from his estate are used to execute the wasiyyat (bequest), then it is Waajib to distribute all the meat to the Fuqara (poor Muslims).


Q. Is it permissible for a woman in her Haidh periods to slaughter a fowl or any other Halaal animal?

A.It is permissible.


Q. I had neglected cutting my nails and removing the underarm, etc. hairs. I am aware that it is haraam to retain these items beyond 40 days. My problem now is that the 40th day will fall during the first 10 days of Zil Hajj, and I shall be making Qur’baani. I have been told that it is not permissible for those making Qur’baani to cut nails and remove hairs during these ten days. This may be done only after the Qur’baani. What should I do?

A. It is Mustahab to abstain from cutting nails and removing the hair during the first 10 days of Zil Hajj if one is making Qur’baani, and it is haraam to refrain from cutting the nails and hair for more than 40 days. The conflict is now between observance of a Mustahab and commission of haraam. You have to discard the Mustahab and cut your nails and remove the hairs to avoid committing the haraam act.


Q. Is it Waajib to refrain from cutting nails and hair during the first 10 days of Zil hajj?

A. It is Mustahab to refrain from cutting nails and hair during the 10 days of Zil Hajj if you are making Qur’baani.


Q. Is it not permissible to eat anything until after the Eid Salaat, and if one is making Qur'baani, then one has to eat from one's Qur'baani animal?

A. It is preferable (Mustahab) not to eat anything before the Eid Salaat on Eidul Adha, and to eat something from your Qur’baani animal. If it is difficult to practise on this Mustahab, then there is nothing wrong if one eats something else after Eid Salaat. It is quite possible that one may have to wait for many hours or even until the next day or the third day to obtain some meat from one’s animal, especially if the Qur’baani is done by someone else who is catering for numerous people.


Q. Some people have dressed their Qur'baani animals and place even hats on their heads. The animals are also painted in an assortment of colours. It is all part of the fun of the Day of Eid, they say. Please comment.

A. Qur’baani is in commemoration of the supreme sacrifice of Hadhrat Nabi Ibraaheem (alayhis salaam) who had laid his son at the altar of sacrifice for the Pleasure of Allah Ta’ala. It was an occasion when the illustrious father drove the knife on the throat of his illustrious son at the command of Allah Ta’ala. Qur’baani is not a merry-making kaafir practice to be enacted in the manner in which the kuffaar behave during their Christmas festival season. Qur’baani is a serious and a holy practice. Dressing up Qur’baani sheep as if they are clowns to be subjected to mirth and laughter is haraam. It is an absolute mockery of the ahkaam (laws) as well of the spirit and ethos of Qur’baani to make clowns of the sacred Qur’baani animals. These are such animals which will transport us as swift as lightning over the Siraat (Bridge) over Jahann um.

About these animals Rasulullah (sallallahu alayhi wasallam) said that every hair on their bodies and every strand of wool on their bodies is the equivalent of a virtuous deed. Rasulullah (sallallahu alayhi wasallam) said that even before the blood reaches the ground, Allah Ta’ala accepts the intention of Taqwa which underlies the sacrifice. The blood of these animals are being shed in commemoration of the Blood of Hadhrat Ismaaeel (alayhis salaam) who was offered as the supreme sacrifice of love and devotion.

How then can a true Mu’min’s Imaan tolerate this satanic mockery – making a mockery and making clowns of the holy Qur’baani animals? It is not permissible to paint these animals and to transform them into clowns The spirit of Qur’baani demands responsibility, dignity, decorum and devotion permeated by some grief in consonance with the natural sadness which Hadhrat Ibraaheem (alayhis salaam) must have undergone when he was taking his little son for the sacrifice, and at the time when he drove the knife on his son’s throat.
Close Answer


Q. When slaughtering, should the animal be laid on its right or left side facing the Qiblah? In a kitaabs is mentioned that it should be on its left side.

A. The animal’s right or left side is a relative issue. Which exactly is the right or left side of the animal? If the animal faces you, its side on your right will be its right side in relation to you. If the animal’s tail is towards you, the other side will be its right side. Thus, both sides can be either its right or its left depending on how the animal is positioned to you. When the animal is laid down for slaughter, its head should be on your left side to enable you to slaughter with your right hand whilst holding its head with the left hand. If its head is on your right side, then you will be unable to slaughter because its head will be free to move about since you will be having the knife in your right hand and your left hand will be on its body. When the animal is laid down with its head on your left side, it will be on its left side in relation to the slaughterer. This is the meaning of the left side mentioned in the Kitaab. 


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