Will the sacrifice be made on the day of sacrifice?
It is enough to make the intention of the sacrifice from the heart. It is not necessary to say it with the tongue. If the animal was bought with the intention of sacrifice or if the intention of the sacrifice was made on the day of sacrifice or if the intention of the sacrifice was made at the time of sacrifice The sacrifice will be paid. But in the case of buying an animal with the intention of sacrifice. The sacrifice will be performed even if the intention of the sacrifice is not taken into consideration while slaughtering. (Islamic Education Online)
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A person does not offer Qurbani. He says that Qurbani is a Sunnah of Abraham.
I will pay Zakat. Zakat is obligatory and is one of the pillars of Islam. Sacrifice is not one of the pillars of Islam.
Zakat is one of the five pillars of Islam, the denial of which makes a person a disbeliever and the sacrificial Islam is not for you to deny, but the denial of which is a sign of Islam This does not mean that this practice is Sunnah. Not obligatory, but it does mean that the method adopted by Abraham (peace be upon him) was adopted by the command of God. Strict promises have been made, which can only be fulfilled.
I have some questions about the sacrifice.
Please guide me.
1. Is it permissible to sacrifice a buffalo or its offspring? What is the condition for a sacrificial animal? Why do non-Muslims object to the sacrifice?
2. Is the slaughter of a Shia halal? If the slaughter was done by a Muslim but the meat was made by a Shia, is it halal?
3. Bought meat from the bazaar in normal days and the butcher does not know whether he is a Muslim or not, so what is his opinion about the use of this meat?
4. The knife to be slaughtered has three nails on it. Does it have any origin ??
- The sacrifice of a buffalo and a goat is permissible, provided that each of them is two years old and free from any defect that prevents it from being permissible. Write the whole thing and ask a question!
- If the Shia beliefs are Kufr, then its sacrifice is not halal, and if the Muslim slaughtered and the Shia made meat, then the sacrifice will be halal.
- If it is bought from a Muslim area or from a Muslim shop, then it will be considered halal.
- It has no origin, it is wrongly known.
The problem is that almost in the middle class it is seen that no matter how rich we are, the head of the family owns all the black and white. While everyone earns.
Other earners do not have the option of sacrificing their share or going on Hajj or fulfilling the Shari’ah duties on behalf of their wives and adult children while all are equal partners in the earnings. What are the rules in this case? About Hajj and Sacrifice That is, each part will be different – or one animal will be enough for all.
If the father is alive and the children work together, then the children are considered to be the property of the father. And the father is the owner of this earnings according to sharee’ah. So he has to make a sacrifice on his own behalf, in which case the father himself should make the sacrifice and send all the children for Hajj. And when the father is not alive. Then as much as the brothers are working together, zakat, hajj. Qurbani will all be obligatory on these children if they become the masters of the syllabus or can afford it. This is the principle according to Shari’ah, ie Are equally entitled.
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A woman is a widow and she has a daughter, she works as a daily wage earner.
I have collected a gold towel for the girl’s marriage? The question is, will this woman have to make a sacrifice?
If this woman does not have more than gold, silver, cash and basic necessities, the total value of which is about 613 grams of silver, then the sacrifice is not obligatory on her.
If a sacrifice is obligatory on someone and he participates in the waqf sacrifice, is it obligatory for him to do so?
Participating in the waqf qurbani will also pay the obligatory qurbani.
Can the sacrificial meat be given to the sacrificer?
It is right to give the sacrificial meat to those who are sacrificing themselves.
However, in the distribution of sacrificial meat, it is mustahab to divide it into three parts, one part for oneself and one’s family, the other part for relatives and friends, and the third part is to give charity to the needy. Therefore, if it is necessary to give meat to the sacrificers, it is better to give it from one’s own share or that of one’s relatives, not from the share of charity.
I asked a question that if a goat is sacrificed, if it dies, then only a goat has to be sacrificed or a camel can be sacrificed in return. The answer has not been given yet. Please send a reply soon.
If you have a syllabus, ie the sacrifice is obligatory on you and the goat died before the sacrifice, then the obligation remains on you even after the goat has died Do it, and if the days of sacrifice have passed and he cannot offer the sacrifice, then the charity of the price is obligatory.
Dear Mufti, I wanted to know the problem of collective sacrifice, that most people here in Pakistan make sacrifices through various institutions,
so can the institution impose any conditions on its own?
For example, will you be able to get only a certain amount of meat and on certain days? If an institution stipulates that 3 kg of meat can be obtained by showing a receipt within 3 days of Eid and the sacrifice will be made on all three days, then it is correct to do so from the Shariah point of view.
Giving less than their share makes the sacrifice of all the participants valid and no one’s valid? And when the sacrifice is for three days and the meat can only take 3 days, then it will not necessarily be our share, nor will it be every kind of meat, some will have some share and some will have some, so that the participants are equal.
There will also be no segments, while as far as I know all participants should be equal. Purpose Explain in detail the solution to this problem. What is the ruling on sacrifice in such an institution?
It is also to be asked that the said institution also appeals to the people to submit the sacrificial skins, and if the money of the skins is used for burial, bathing etc. of the deceased corpses, then this consumption of skins is correct?
The sacrificial institution or the person making the sacrifice can fix the compensation for their labor in advance. Then each participant will own the meat and skin according to his share. It is not permissible to dispose of the sacrificial institution without his consent and permission. There is scope for setting the time and day of handing over the meat for management, for example. The meat will be distributed at such and such a time.
But it is not permissible to give less than the share of meat or to give less by force. The fact is that the meat of each animal should be distributed separately among its shareholders. But if the meat of two animals gets mixed up. Then it is inevitable that it will be forced to be divided between the shareholders of both the animals. Due to which the meat of the other animal will not reach the shareholders of one animal.