Qurbani: Delivering Your Blessed Sacrifice – Barkate Raza

Mahmood E Hazrat Husain bin Ali (Radiyallahu Anhu) reported Allah’s Messenger Sallallahu Alaihi Wa Sallam) as saying He who offers 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 conveyance.” (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 offering sacrifice during the scheduled days of offering sacrifice. These days offering sacrifice is most rewarding than all other virtues. The sacrifice is ac- accepted 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 a sacrifice of an animal gets innumerable virtues. While offering sacrifice one should intend to gain more virtues.

 

 

 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, buy an animal then Qurbaani be- comes to 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). The same order applies for the sacrifice offered due to a will (It means that the one who offers a sacrifice of a vow or will not eat out of it but should distribute it amongst the deserving poor). Rest of the sacrifices 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 a sacrifice from the possession of the above names category- res. However, if the parents or guardians want to offer a sacrifice for their wealth, they may do so. It is not the responsibility of a father to offer sacrifice for his adult and major children. If the children are affluent then they should offer sacrifice or give permission to their father to do so. After their permission, the father can offer sacrifice fice on their behalf. The same applies to the wife. It is not the responsibility of a husband 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 traveler then sacrifice is not Wajib on him. However, if it is convenient, then he should offer sacrifice. The days to offer a sacrifice are the tenth eleventh and twelfth of Zil Hajj. If someone 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.
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 the tenth Zil Hajj until before the sunset of the twelfth of Zil Hajj. If one does the charity of the amount which is meant to be used for sacrifice it will not be correct and will not be considered as sacrifice and Sahib-e-Nisaab will be the offender of not offering sacrifice. It is better than the animal which is offered 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)
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 armor. Before making the complaint, Hazrat Ali (Radiyallahu Anhu) tried to persuade the Jew to return his armor. 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’ testimony in his fathers’ favor is not acceptable. In the same manner, a slave’s testimony in favor 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

 

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 favors and without any fear gave judgment against the head of state. This was a very unique experience for him. He not only returned the armor 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 favor. That sincerity and simplicity attracted people towards Islam. Those personalities were indeed great. Their greatness brought welfare to the state.

 

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