By Mufti Taqi Usmani Hafezahullah
Friday, 14 December 2007
is the last month of the Islamic calendar. Literally, it means "hajj."
Obviously, this name of the month indicates that the great annual worship of
"hajj" is performed in this month, which gives it special significance. Some
specific merits and rules relevant to this month are mentioned below:
First Ten Days
The first ten days of Zulhijjah are among the most magnificent days in Islamic
calendar. The Holy Prophet, Sall-Allahu alayhi wa sallam, has said, "One fast
during these days is equal to the fasting of one complete year, and the worship
of one night during this period is equal to the worship in the "Lailatul-Qadr".
Every Muslim should avail of this wonderful opportunity by performing during
this period as much Iba'dah (acts of worship) to Allah as he or she can.
The 9th day of Zulhijjah
The 9th day of Zulhijjah is called 'Youmul - "Arafah' (The Day of 'Arafah). This
is the date when the Hujjaj (Haji pilgrims, plural of Haajj) assemble on the
plain of 'Arafat, six miles away from Makkah al-Mukarramah, where they perform
the most essential part of the prescribed duties of hajj, namely, the 'Wuqoof
of'Arafat (the stay in 'Arafat).
The Fast of Youmul 'Arafah
For those not performing hajj, it is mustahabb (desirable) to fast on this day
according to their own calendar. It sometimes occurs that 9th Zuihijjah falls on
different days in different countries according to the sighting of the moon. In
such cases, Muslims of each country should observe 'Youmul 'Arafah according to
the lunar dates of their own country.
For example, if 'Youmul 'Arafah' is being observed in Saudi Arabia on Friday,
and in Pakistan on Saturday, Pakistani Muslims should treat Saturday as 'Youmul
'Arafah' and should fast on that day if they desire to benefit from the fast of
The fast of 'Youmul 'Arafah' has been emphasized by the Holy Prophet,
Sall-Allahu alayhi wa sallam, as a mustahabb (desirable) act. According to a
hadith, the fast of this day becomes a cause, hopefully so, of forgiveness for
sins committed in one year.
Beginning from the Fajr of the 9th Zulhijjah up to the 'Asr prayer of the 13th,
it is obligatory on each Muslim to recite the Takbir of Tashriq after every fard
prayer in the following words.
Allahu Akbar, Allahu Akbar,
La Ilaha Illallahu, Wallahu Akbar,
Allahu Akbar wa lillahilhamd.
(There is no god but Allah and Allah is the greatest, Allah is the greatest and
to Allah belongs all praise.)
According to authentic Islamic sources, it is obligatory on each Muslim, to
recite this Takbir after every fard salah. For women also, it is commendable
though not obligatory. Whether you are performing salah with Jama'ah
(collectively) or on your own (individually) makes no difference. You must
recite the Takbir. However, male Muslims should recite it in a loud voice, while
females should recite it in a low voice.
On the Eid day
The following acts are sunnah on the day of Eidul- adha:
1. To wake up early in the morning.
2. To clean one's teeth with a miswak or brush
3. To take bath.
4. To put on one's best available clothes.
5. To use perfume.
6. Not to eat before the Eid prayer.
7. To recite the Takbir of Tashriq in a loud voice while going to the Eid
How to Perform Eid Prayers (Hanafi School)
The Eid prayer has two raka'at performed in the normal way, with the only
addition of six Takbirs, three of them in the beginning of the first raka'ah,
and three of them just before ruku' in the second raka'ah. The detailed way of
performing the Eid prayer is as follows:
The Imam will begin the prayer without Adhan or iqamah. He will begin the prayer
by reciting Takbir of Tahrimah (Allahu Akbar). You should raise your hands up to
the ears, and after reciting the Takbir, you should set your hands on your
navel. The Imam will give a little pause during which you should recite Thana' (Subhanakallahumma
.:.). After the completion of Thana', the Imam will recite Takbir (Allahu Akbar)
three times. At the first two calls of Takbir you should raise your hands up to
the ears, and after reciting Takbir (Allahu Akbar) in a low voice, should bring
your hands down and leave them earthwards. But, after the third Takbir, you
should set them on your navel as you do in the normal prayers.
After these three Takbirs, the Imam will recite the Holy Qur'an, which you
should listen calmly and quietly. The rest of the raka'ah will be performed in
the normal way.
After rising for the second raka'ah, the Imam will begin the recitations from
the Holy Qur'an during which you should remain calm and quiet. When the Imam
finishes his recitation, he will recite three Takbirs once again, but this time
it will be just before bowing down for ruku'. At each Takbir you should raise
your hands up to the ears, and after saying 'Allahu Akbar', bring them down and
leave them earthwards. After these three takbirs have been called and completed,
the Imam will say another takbir for bowing down into the ruku' position. At
this takbir you need not raise your hands. You just bow down for your ruku'
saying, 'Allahu Akbar'. The rest of the salah will be performed in its usual
Khutbah: The Address of Eidul-Adha
In this salah of Eid, Khutbah is a sunnah and is delivered after the salah,
unlike the salah of Jumu'ah where it is fard and is delivered before the salah.
However, listening to the khutbah of Eid salah is wajib or necessary and must be
listened to in perfect peace and silence.
It is a sunnah that the Imam begins the first Khutbah by reciting takbir (Allahu
Akbar) nine times and the second Khutbah with reciting it seven times.
The way of Eid prayer described above is according to the Hanafi school of
Muslim jurists. Some other jurists, like Imam Shafi'i, have some other ways to
perform it. They recite Takbir twelve times before beginning the recitations of
the Holy Qur'an in both the raka'at. This way is also permissible. If the Imam,
being of the Shafi'i school, follows this way, you can also follow him. Both
ways are based on the practice of the Holy Prophet, Sall-Allahu alayhi wa sallam.
Sacrifice or Qurbani: Philosophy and Rules
The Urdu and persian word Qurbani (Sacrificial slaughter) is derived from the
Arabic word Qurban. Lexically, it means an act performed to seek Allah's
pleasure. Originally, the word Qurban included all acts of charity because the
purpose of charity is nothing but to seek Allah's pleasure. But, in precise
religious terminology, the word was later confined to the sacrifice of an animal
slaughtered for the sake of Allah.
The sacrifice of an animal has always been treated as a recognized form of
worship in all religious orders originating from a divine book. Even in pagan
societies, the sacrifice of an animal is recognized as a form of worship, but it
is done in the name of some idols and not in the name of Allah, a practice
totally rejected by Islam.
In the Shari'ah of our beloved Prophet, Sall-Allahu alayhi wa sallam, the
sacrifice of an animal has been recognized as a form of worship only during
three days of Zulhijjah, namely, the 10th, 1lth and 12th of the month. This is
to commemorate the unparalleled sacrifice offered by the Prophet Sayyidna
Ibrahim, Alayhi Salam, when he, in pursuance to a command of Allah conveyed to
him in a dream, prepared himself to slaughter his beloved son, Sayyidna Isma'il,
Alayhi Salam, and actually did so but, Allah Almighty, after testing his
submission, sent down a sheep and saved his son from the logical fate of
slaughter. It is from that time onwards that the sacrifice of an animal became
an obligatory duty to be performed by every well to do Muslim.
Qurbani is a demonstration of total submission to Allah and a proof of complete
obedience to Allah's will or command. When a Muslim offers a Qurbani, this is
exactly what he intends to prove. Thus, the Qurbani offered by a Muslim
signifies that he is a slave of Allah at his best and that he would not hesitate
even for a moment, once he receives an absolute command from his Creator, to
surrender before it, to obey it willingly, even if it be at the price of his
life and possessions. When a true and perfect Muslim receives a command from
Allah, he does not make his obedience dependent upon the command's
reasonability' as perceived through his limited understanding. He knows that
Allah is All-knowing, All-Wise and that his own reason cannot encompass the
knowledge and wisdom underlying the divine command. He, therefore, submits to
the divine command, even if he cannot grasp the reason or wisdom behind it.
This is exactly what the Prophet Ibrahim, Alayhi Salam, did. Apparently, there
was no reason why a father should slaughter his innocent son. But, when came the
command from Allah, he never asked about the reason for that command, nor did he
hesitate to follow it. Even his minor son when asked by his father about the
dream he had seen, never questioned the legitimacy of the command, nor did he
pine or whine about it, nor did he ask for one good reason why he was being
slaughtered. The one and only response he made was:
'Father, do what you have been ordered to do. You shall find me, God willing,
among the patient".
The present-day Qurbani is offered in memory of this great model of submission
set before us by the great father and the great son. So Qurbani must be offered
in our time emulating the same ideal and attitude of submission.
This, then, is the true philosophy of Qurbani. With this in mind, one can easily
unveil the fallacy of those who raise objections against Qurbani on the basis of
economic calculations and depict it to be a wastage of money, resources and
livestock. Unable to see beyond mundane benefits, they cannot understand the
spirit Islam wants to plant and nourish among its followers, the spirit of total
submission to Allah's will which equips man with most superior qualities so
necessary to keep humanity in a state of lasting peace and welfare.
Qurbani is nothing but a powerful symbol of the required human conduct vis-a-vis
the divine commands, however "irrational" or "uneconomic" they may seem to be in
their appearance. Thus, the distrustful quest for mundane economic benefits
behind Qurbani is, in fact, the negation of its real philosophy and the very
spirit underlying it.
No doubt, there are in every form of worship ordained by Allah, certain worldly
benefits too, but they are not the main purpose of these prescribed duties, nor
should they be treated as a pre-condition to submission and obedience. All acts
of worship, including Qurbani, must be carried out with a spirit of total
submission to Allah, irrespective of their economic, social or political
benefits. This is what Ibrahim, Alayhi Salam, did, and this is what every true
Muslim is required to do,
Keeping this in view, we are giving here some rules governing the worship of
Qurbani in our Shari'ah according to the Hanafi School.
The Time of Qurbani
Qurbani can only be performed during the three days of Eid, namely the 10th,
Ilth and 12th of Zulhijjah. It is only in these days that slaughtering of an
animal is recognized as an act of worship. No Qurbani can be performed in any
other days of the year.
Although Qurbani is permissible on each of the three aforesaid days, yet it is
preferable to perform it on the first day i.e. the 10th of Zulhijjah.
No Qurbani is allowed before the Eid prayer is over. However, in small villages
where the Eid prayer is not to be performed, Qurbani can be offered' any time
after the break of dawn on the 10th of Zulhijjah.
Qurbani can also be performed in the two nights following the Eid day, but it is
more advisable to perform it during daytime.
Who is Required to Perform Qurbani?
Every adult Muslim, male or female, who owns 613.35 grams of silver or its
equivalent in money, personal ornaments, stock-in-trade or any other form of
wealth which is surplus to his basic needs, is under an obligation to offer a
Qurbani. Each adult member of a family who owns the above mentioned amount must
perform his own Qurbani separately. If the husband owns the required quantity,
but the wife does not, the Qurbani obligatory on the husband only and
vice-versa. If both of them have the prescribed amount of wealth, both should
perform Qurbani separately.
If the adult children live with their parents, Qurbani is obligatory on each one
of them possessing the prescribed amount. The Qurbani offered by a husband for
himself does not fulfil the obligation of his wife, nor can the Qurbani offered
by a father discharge his son or daughter from their obligation. Each one of
them should care for his own.
However, if a husband or a father, apart from offering his own Qurbani, gives
another Qurbani on behalf of his wife or his son, he can do so with their
No Alternate for Qurbani
Some people think that instead of offering a Qurbani they should give its amount
to some poor people as charity. This attitude is totally wrong. Actually, there
are different forms of worship obligatory on Muslims. Each one of them has its
own importance and none of them can stand for the other. It is not permissible
for a Muslim to perform salah instead of fasting in Ramadan, nor is it
permissible for him to give some charity instead of observing the obligatory
Salah. Similarly, Qurbani is an independent form of worship and this obligation
cannot be discharged by spending money in charity.
However, if somebody, out of his ignorance or negligence, could not offer
Qurbani on the three prescribed days (10th, 1lth and 12th Zulhijjah) then, in
that case only, he can give the price of a Qurbani as sadaqah to those entitled
to receive Zakah. But during the days of Qurbani no Sadaqah can discharge the
The Animals of Qurbani
The following animals can be slaughtered to offer a Qurbani:
1. Goat, either male or female, of at least one year of age.
2. Sheep, either male or female, of at least six months of age.
3. Cow, ox buffalo of at least two years of age.
4. Camel, male or female, of at least five years of age.
One head of goat or sheep is enough only for one person's Qurbani. But as for
all other animals like cow, buffalo or camel, one head of each is equal to seven
offerings thus allowing seven persons to offer Qurbani jointly in one such
If the seller of animal claims that the animal is of the recognized age and
there is no apparent evidence to the contrary; one can trust his statement and
the sacrifice of such an animal is lawful.
Rules about Defective Animals
The following defective animals are not acceptable in Qurbani:
1. Blind, one eyed or lame animal.
2. An animal so emaciated that it cannot walk to its slaughtering place.
3. An animal with one-third part of the ear or the nose or the tail missing.
4. An animal that has no teeth at all, or the major number of its teeth are
5. An animal born without ears.
The following animals are acceptable in Qurbani:
1. A castrated he - goat. (Rather, its Qurbani is more preferable).
2. An animal that has no horns, or its horns are broken. However, if the horns
of an animal are uprooted totally so as to create a defect in the brain, its
Qurbani is not lawful.
3. An animal the missing part of whose ear, nose or tail is less than one third.
4. A sick or injured animal, unless it has some above mentioned defects
rendering its Qurbani unlawful.
The Sunnah Method of Qurbani
It is more preferable for a Muslim to slaughter the animal of his Qurbani with
his own hands. However, if he is unable to slaughter the animal himself, or does
not want to do so for some reason, he can request another person to slaughter it
on his behalf. In this case also, it is more preferable that he, at least, be
present at the time of slaughter. However, his absence at the time of slaughter
does not render the Qurbani invalid, if he has authorized the person who
slaughtered the animal on his behalf. It is a Sunnah to lay the animal with its
face towards the Qiblah, and to recite the following verse of the Holy Quran:
I, being upright, turn my face towards the One who has created the heavens and
the earth, and I am not among those who associate partners with Allah. (
But the most essential recitation when slaughtering an animal is: Bismillah,
Allahu Akbar. (In the name of Allah, Allah is the greatest). If somebody
intentionally avoids to recite it when slaughtering an animal, it does not only
make his Qurbani unlawful, but also renders the animal haram, and it is not
permissible to eat the meat of that animal. However, if a person did not avoid
this recitation intentionally, but he forgot to recite it when slaughtering the
animal, this mistake is forgiven and both the Qurbani and the slaughter are
If somebody is unable to recite "Bismillah Allahu Akbar" in the Arabic language,
he can recite the name of Allah in his own language by saying, "In the name of
Distribution of the Meat
If an animal is sacrificed by more than one person, like cow or camel, its meat
should be distributed equally among its owners by weighing the meat strictly and
not at random or by mere guess. Even if all the partners agree on its
distribution without weighing, it is still not permissible according to
However, if the actual weighing is not practicable due to some reason, and all
the partners agree to distribute the meat without weighing, distribution by
guess can be done with the condition that each share necessarily contains either
a leg of the animal or some quantity of its liver.
Although the person offering a Qurbani can keep all its meat for his own use,
yet, it is preferable to distribute one-third among the poor, another one-third
among his relatives and then, keep the rest for his personal consumption.
All parts of the sacrificed animal can be used for personal benefit, but none
can be sold, nor can be given to the butcher as a part of his wages. If somebody
has sold the meat of the Qurbani or its skin, he must give the accrued price as
sadaqah to a poor man who can receive Zakah.
The most important way of worship performed in this month is "hajj", one of the
five pillars of Islam. The Muslims from every part of the world assemble in
Arabia to perform this unique way of worship. Hajj is a worship, which requires
at least five days to be performed in its proper way. There are detailed rules
for different acts of hajj for which separate books are available, and the
present article does not aim at explaining all these details. However, some
basic information about its obligation is being given here:
1. Hajj is obligatory on every adult Muslim who can afford to go to Makkah
during the hajj season, whether on foot or by any other carriage.
2. If a person can travel to Makkah to perform hajj, but he cannot travel to
Madinah, hajj is obligatory on him also. He can perform hajj without visiting
3. A Muslim woman cannot travel for hajj unless she is accompanied by a mahram
(i.e. husband or relative of a prohibited degree like son, father, brother etc.)
If she does not find any mahram to accompany her, hajj is not obligatory on her
until she finds one. However, she must make a will that in case she dies before
performing hajj, his heirs should arrange for her hajj-e-badal out of her left
4. Hajj is obligated only once in one's life. After performing the obligatory
hajj; one is not required to perform it again. However, he can perform the nafl
(optional hajj as many times as he or she wishes.)
Friday, December 14, 2007