If we have a Qurbânî animal whose tail is severed more than the acceptable amount (one-third) because of ‘health reasons,’ will the Qurbânî of such an animal be valid?
The Qurbânî of such an animal is not permissible, regardless of whether it was cut for health reasons or otherwise. (Fatâwâ Rahîmiyyah, v.1 p.48)
Is it Sunnah to eat from the Qurbânî animal?
Yes, it is Sunnah to partake of the Qurbânî animal. It is narrated from Hadrat Buraidah Radiyalaahu anhu that Rasûlullâh Sallahu alai wasalm would not leave home on the day of ‘Idul Fitr (For the ‘Id Salâh) until he had eaten something. However on the day of ‘Idul Adhâ he would not eat anything (before ‘Id Salâh). Upon returning he would eat of his Qurbânî animal. {I’lâus Sunan vol.17 p.267} In one narration it is reported that he would eat from the liver of the animal. {Ibid}
Which defects in an animal render it impermissible to slaughter for Qurbânî?
The following defects will render an animal impermissible for Qurbânî:
- An animal whose horn has broken off from the root. (If only part of the horn breaks off it would be permissible, similarly it will be permissible if it was born without horns (Bahishti Zewar)
- An animal is blind in one or both eyes (or more than one third of its eyesight is lost-Ibid)
- A lame animal that cannot walk to the place of slaughter.
- An animal that is so severely sick that it cannot walk to the place of slaughter.
- If more than one third of the tail or ear is cut off.
- An animal born without ears.
- An animal with no teeth at all or if most of its teeth have broken off.
How should the meat of the qurbânî animal be distributed?
It is narrated from Hadrat Aishah radiallâhû anhâ that Rasûlullâh Sallahu alai wasalm said; “Eat (from the animal), feed others and (you may also) store the meat.” {Sahîh Bukhârî} From this Hadîth it is understood that Rasûlullâh Sallahu alai wasalm encouraged feeding others also from the Qurbânî animal. While it is permissible to keep the entire animal for one’s personal use, it is preferable that at least one third should be given to the poor. Similarly, it is preferable that one should reserve one third for relatives and friends. {Shâmî}
Please explain the Shar’î method of slaughtering an animal?
Hadrat Anas Radiyallahu anhu narrates that Rasûlullâh Sallaahu alai wa salam slaughtered two rams, black and white in colour and I saw him putting his foot on their sides and mentioning Allâh’s name and the Takbîr. He then slaughtered them with his own hands. {Sahîh Bukhârî v.2 p.834} The Ulama explain that the animal should be laid down in such a manner that the throat faces the Qiblah.
The slaughterer will place his foot on the animal’s side so that it is easy to slaughter and will then slaughter with his right hand (taking Allâh’s name) whilst holding the head of the animal down with his left hand.” {Fatâwâ Mahmûdiyyâ v.4 p.336}. One should ensure that the veins/passage ways of the neck are cut thoroughly.
It is Mustahab (preferable) for a person to slaughter the animal himself (if he knows how to slaughter), otherwise he should appoint someone to slaughter for him. In this case too where someone else slaughters for him, it will be mustahab for him to be present when the animal is being slaughtered. While slaughtering one should recite: “Bismillaahi Allaahu Akbar”
Is it permissible to give Qurbânî meat to non-Muslims?
In terms of Sharî’ah, it is permissible to give Qurbânî meat to non-Muslims. [Fatâwâ Mahmûdiyyâ, v. 4, p. 304]. However, this should not be given as a wage for services rendered.
Can a foetus found in the slaughtered animal be consumed?
If the foetus was found alive, it should be slaughtered along with the mother. It will then be lawful for consumption. If it is found dead, it should be discarded. (Âp ke Masâil aur un kâ hal, v.4 p.190)
Is it permissible to utilise the skin of the Qurbânî animal for one’s personal use?
Yes, it is permissible to use the skin of the Qurbânî animal for any personal benefit such as using it as a mat etc. If one sells the skin it is Wâjib to give the proceeds as Sadaqah (charity). In fact the skin can only be sold with the intention of giving the proceeds as Sadaqah. Similarly, it is not permissible to give the skin to any person as remuneration for any services rendered by him.
And Allâh Ta’ala Knows best
Note: The above answers are according to the Hanafi school of thought.
Answers taken from previous issue of AskFatwa N.Z-Al-Haq Newsletter.
