What to say when you decide on a sacrificial animal. Sacrifice for Kurban Bayram prayer. History and traditions of the Islamic holiday of sacrifice Eid al-Adha
Three days (that is, the 11th, 12th and 13th) are called "tashrik" days.
Beginning at sunset on the eve of Eid al-Adha, Muslims recite the Takbir loudly:
اَلله ُاََكْبَرْ اَلله ُاَكْبَرْ اَلله ُاَكْبَرْ لاَ إِلَهَ إِلاَّ الله ُوَالله ُاَكْبَرْ الله ُاَكْبَرْ وَللهِ الْحَمْدُ
لله اكبر الله اكبر الله اكبر
َلله ُاَكْبَرْ كَبِيرًا وَالْحَمْدُ للهِ كَثِيرًا وُسُبْحَانَ اللهِ بُكْرَةً وَأَصِيلاً
Allahu akbar, Allahu akbar, Allahu akbar Lailaha illallahu wallahu akbar, Allahu akbar wa lillahil hamd - three times.
Allahu Akbar, Allahu Akbar, Allahu Akbar. Allahu akbar kabiran walhamdulillahi kasiran wa subhanallahi bukratan wa asila.
Takbir is read in mosques, and at home, and on the street, and in the squares - everywhere men loudly, and women silently. In addition, takbir is also read after each prayer, before the start of azkars (prayers read after prayer), ending with the pre-sunset prayer of the last day of Tashriq, that is, on the 13th of the month of Zul Hijjah.
It is advisable to spend the night on Eid al-Adha in worship. On this night, the Almighty answers the prayers of his slaves. The Messenger of Allah (peace and blessings of Allah be upon him) said: “Whoever was awake on the night of conversation and the night of Kurban in the service of the Almighty, sadness will not befall his heart when sadness befalls others.” If you are unable to spend the whole night in worship, try in the last third of the night, or at least in a small part of it, if this is difficult, then try at least to perform night and morning prayers collectively (with jamaat) in the mosque.
After midnight before the holiday prayer, it is advisable to perform a full ablution on the occasion of the holiday (intention (niyyat) is pronounced like this: “I intend to bathe-sunnah, in the name of Allah”), cut hair and nails, that is, do personal hygiene.
In the morning, putting on clean clothes (if possible, then new ones), perfumed with incense, they go to the mosque to perform the festive prayer. The time for 'Eid-prayer comes 15-20 minutes after sunrise and lasts until lunch. In the mosque, Eid-namaz is performed approximately 45 minutes after sunrise (check with the imam of the mosque beforehand the time of its performance). If it is not possible to go to the mosque, then you can perform ‘id-namaz both at home with your family and separately.
Salat ul-id - holiday prayer
Eid-namaz is performed in the same way as on the day of Eid al-Fitr. Whoever does not know how the holiday prayer is performed, let him perform at least the usual sunnah prayer in two rak'ats, with the intention of performing the holiday prayer. But since such an opportunity appears once a year, you need to try not to miss it, and if you missed it, then even compensate it as missed. It is no exception for those who are on the road.
At the beginning of Eid-namaz, they say “Allahu Akbar” while mentally pronouncing the intention (niyyat): “I intend to perform a two-rakah Sunnah prayer on the occasion of Eid al-Adha, in the name of Allah.”
Then, who knows, let him read Vajahtu. After that, in the first rak'ah, they say "Allahu Akbar" 7 times, while raising their hands to the level of their ears. After each "Allahu Akbar", with the exception of the last, say:
سُبْحَانَ اللهِ وَالْحَمْدُ للهِ وَلاَ إِلَهَ إِلاَّ الله ُوَالله ُاَكْبَرْ
After the last "Allahu Akbar" they read the sura "al-Fatiha". In the second rak'ah, "Allahu Akbar" is read 5 times. After the holiday prayer, the imam delivers a holiday sermon.
On the day of Eid al-Adha, a sacrificial animal is slaughtered - kurban, and its meat is distributed to those in need, visit relatives, neighbors, friends, other fellow believers, visit the graves of relatives, receive guests, congratulate each other, express joy and fun on the occasion of the holiday.
Drinking alcohol and committing other actions condemned by Shariah on this day is blasphemy, a mockery of the principles of Islam.
Muslim sacrifice (kurban)
Sacrifice (kurban) on the day of Eid al-Adha or the next three days is an imperative Sunnah to which our Prophet Muhammad (peace and blessings of Allah be upon him) paid special attention (sunnat ul-muakkada).
Sacrifice these days is a highly rewarded act. In a hadith narrated from Ali-ashab (may Allah be pleased with him), it says: “Whoever leaves the house for an animal for kurban, 10 good deeds are written for each step and 10 sins are erased, his conversation during the sale and purchase will be recorded as tasbih (remembrance of Allah), for every dirham given for an animal, 700 good deeds are recorded. When he knocks the animal to the ground to cut it, all creatures, from this place to the seventh heaven, will ask for forgiveness of its sins, angels will be created from every drop of the blood of the animal, who will also ask for forgiveness of its sins until the Day of Judgment.
Pious Muslims try to cut the kurban every year. Therefore, we should find an opportunity for this. “The best of my ummah cut the qurbani, the worst ones do not cut it,” the hadith says. Imam Shafi'i said: "I do not approve (permission) not to cut the Qurbani to someone who has the ability to cut it." Ibn ‘Abbas (may Allah be pleased with him) recommends cutting at least a rooster if there is no other possibility, although this would not be considered a full qurban. The meaning of what has been said is that on this day it is desirable to sacrifice at least something, showing respect for this holiday. In sacrifice, the main manifestation of obedience to the Almighty.
A sacrifice is made for an adult Muslim with the appropriate intention.
Camels, cows (bulls), rams or goats can be used for sacrifice (other animals are not suitable). Their preference corresponds to the order of enumeration. At the same time, a camel and a cow can be slaughtered for seven, and a ram and a goat for only one Muslim. But it is better to sacrifice a ram or a goat for each than to slaughter one cow for seven.
If one ram or goat is slaughtered in a family, then the whole family receives a reward.
Sacrifice Conditions
1. It is necessary that the person directly cutting the animal be a Muslim and that he cut with a sincere intention for the sake of Allah.
2. It is necessary to have an appropriate intention (niyat) before the sacrifice. For themselves (men) it is better to cut by themselves, but you can authorize another (vakil - representative) to commit it. The intention should be done like this: “I intend to make a desirable (sunnah) sacrifice from myself (or from who made me a wakil), in the name of Allah.” ) sacrifice, in the name of Allah.
In the case when another cuts, it is desirable to be present at the same time. Our Prophet (peace and blessings of Allaah be upon him) said to his daughter Fatimah (may Allah be pleased with him): “You stand next to the sacrifice for you. As soon as the first drop of blood from the sacrificed animal falls on the ground, all your previous sins are forgiven.”
In the case when the sacrifice is performed for another person, it is necessary to have his permission.
3. The sacrificial animal must be an adult: a ram - one year old, in the second year of life; goat and cow (bull) - two years old, in the third year of life; camel - five years old, in the sixth year of life.
4. The sacrificial animal must be healthy, without significant defects.
The absence of several teeth or a small part (less than one third) of the ear is allowed, but an animal that is completely toothless or with an ear cut off by more than a third cannot be cut for obligatory kurban. The tail, eyes and other organs of the animal's body must also be intact. It is desirable that the animal be well-fed (a very thin animal cannot be cut), without signs of illness.
5. It is necessary to observe the timing of the sacrifice. The period of sacrifice begins after the Eid prayer and continues until sunset on the 13th of the month of Zul-Hijjah.
The animal must be cut with a well-honed knife, so you should first sharpen it. It is desirable to cut quickly, without lifting the knife blade from the throat of the animal. You should not show a knife to an animal or cut some animals in front of others.
First, they say:
بِسْمِ اللهِ الرَّحْمَنِ الرَّحِيمِ اَللَّهُمَّ صَلىِّ عَلىَ مُحَمَّدٍ وَعَلىَ آلِ مُحَمَّدٍ وَسَلِّمْ
اللهم هذا منك وإليك فتقبل مني
بِسْمِ اللهِ اَلله ُاَكْبَرْ اَللَّهُمَّ صَلىِّ عَلىَ مُحَمَّدٍ وَعَلىَ آلِى مُحَمَّدٍ وَسَلِّمْ
and simultaneously cut the trachea (behind the larynx, leaving it to the side of the head), the esophagus and both carotid arteries.
It is best to distribute all the raw meat to those in need, leaving a small piece at home for barakat. But you can give away a third or at least some part. The minimum requirement for Qurbani Sunnah is to give a piece of raw meat to a Muslim who is due zakat. In the case when the kurban was performed as nazru, i.e. kurban was obligatory, it is necessary to distribute all the meat.
May Allah Almighty accept our deeds and worship! Amine!
1 . What is sacrifice (udhya)?
Udhya, pl. the number of "adahi", linguistic meaning: "The sacrifice made in the morning after the sunrise (ad-Duha)". See al-Misbah al-munir 359.
In the definition of the faqihs, the word "udhiya" means: an animal slaughtered in order to approach Allah at a certain time. The name came from the first day of the time when the sacrifice begins - “ad-duha” (when the sun rose a little).
The basis for the fact that the sacrifice is established by Shariah is the Koran, the Sunnah and the unanimous confirmation of all the scholars of the Islamic Ummah. Allah Almighty in the Qur'an says: "We have made sacrificial camels (also cattle and small cattle) for you as ritual signs of Allah" . The Almighty also says in the Quran: “Therefore, pray for the sake of your Lord and slaughter the sacrifice”.
Aisha, may Allah be pleased with her, says that the Prophet, peace and blessings be upon him, said: “The best act before the Almighty in the days of the Feast of Sacrifice is the bleeding of a sacrificial animal. Indeed, this animal will come with its horns, hooves and wool on the Day of Judgment [a living witness to the perfect rite]. And his blood will be exalted before the Lord even before its drops have time to fall on the ground. May your souls be at peace" .
[“Tuhfat-ul Mukhtaj”]
2. Is it an obligation or a desirable action (fard or sunnah) to sacrifice an animal on the days of Eid al-Adha?
Slaughtering an animal on Kurban is a “sunnatu muakkad” (strongly recommended sunnah) in relation to all people, in addition to the Prophet, peace and blessings be upon him, for him it was a duty, referring to his words: “I was ordered to slaughter a sacrifice, but for you it is sunnah”. Another verse says: “I was obliged to perform a sacrifice, but you do not have such an obligation”. It is also narrated that “Abu Bakr and Umar, may Allah be pleased with them, did not slaughter a sacrifice on Kurban, fearing that people would think that this was an obligation” .
Sacrifice for Kurban is not obligatory, except for the case when a person took upon himself to perform it, i.e., made a vow (made nazra) to slaughter an animal on Kurban.
[“Mugn-il mukhtaj”]
3. For whom is sacrifice a Sunnah?
Sacrifice is Sunnah for a free (from slavery), adult, reasonable Muslim who is able to make a sacrifice, having funds for this, in excess of those funds that should go to provide for the family and himself on this day, whether he is in safari, on Hajj in the area of Mina or a desert dweller - a nomad. The reason for this is that “The Prophet, peace and blessings be upon him, during the Hajj in the area of Mina sacrificed a cow from his wives”.
4 . What actions are desirable for one who intends to make a sacrifice?
For one who intends to sacrifice an animal during the days of Kurban, it is Sunnat - unless, of course, he is performing Hajj at that time - not to remove either hair or nails from his body in the first ten days of the month of Zul-Hijj until he kill the sacrificial animal. Doing this is makrooh (undesirable). The reason for this is the words of the Prophet, peace and blessings be upon him: “When the month of Zul-Hijja comes, let the one who wishes to make a Sacrifice in no case cut his hair or nails until he makes a sacrifice!” . Here, the word “hair” means all the hair on the human body, as well as parts of his body, except for those that are mandatory or desirable to remove, for example, circumcision of an adult (obligatory) or a minor (desirable) and cutting off the hand of a thief. If a person wants to sacrifice several animals, then the undesirability of these actions falls from him with the sacrifice of the first animal, but still it will be better if he refrains from these actions until he has sacrificed all the animals.
It is also desirable to slaughter your victim on the day of Eid al-Adha (10 Dhul-Hijja), without delaying for the next three days (Ayam at-tashrik).
[“Mugn-il mukhtaj”, “Tuhfat-ul mukhtaj”]
5. Is it permissible to entrust the slaughtering of a sacrificial animal to another?
The order to slaughter a sacrificial animal to another is permitted and this is confirmed by the hadith that the Prophet, peace and blessings be upon him, brought a hundred camels, of which he personally slaughtered 63 camels, and then gave the knife to Ali, may Allah be pleased with him, and he sacrificed the rest .
It is best to entrust the slaughter of the sacrificial animal to a Muslim who understands the issues of sacrifice. It is undesirable to entrust it to children and a blind person. It is also not appropriate to entrust the sacrifice to a woman who is in her menstrual cycle or postpartum discharge.
[“Mugn-il mukhtaj”]
6. Does the whole family receive a reward if one of the family members makes a sacrifice?
If there are several people in the family, then for each of them the sacrifice is sunnat al-kifayat (sunnat, which, by committing one person, falls from others, like fard al-kifayat), if a sacrificial ram is slaughtered from one family member, then the reward will be received by all family. ‘Ata ibn Yasar said: “Once Abu Ayub was asked: “How was the sacrifice performed during the time of the Messenger of Allah (peace and blessings of Allah be upon him)?” He replied: “During the time of the Messenger of Allah, peace and blessings be upon him, a man sacrificed a sheep for himself and members of his family, and they ate its meat and distributed some of it to others, until people began to boast, and something happened what you see" ”.
But this does not mean that the rest of the family members will receive the reward that was received by the one from whom this animal was sacrificed.
[“Mugn-il mukhtaj”]
7. What animals can be used as a holiday sacrifice?
Only eight paired animals are suitable for a festive sacrifice, and these are: camel-camel, bull-cow, ram-sheep, goat-goat. As for other types of animals, they are not acceptable for Udhiya.
Allah Almighty says in the Quran: “For every community We have established rituals so that they remember the name of Allah over the cattle with which He endowed them”. Neither the Prophet, peace and blessings be upon him, nor his companions reported that they sacrificed animals other than those listed.
[“Mugn-il mukhtaj”]
8. Does the animal have to reach a certain age?
As for camels, they should be from 5 years old, cattle (cows and bulls) and goats (goats) from 2 years old, and rams and sheep from 1 year old.
[“Mugn-il mukhtaj”, “Tuhfat-ul mukhtaj”]
9. How many people can jointly sacrifice one animal?
A camel and a cow (and a bull) can be sacrificed from seven, referring to the hadith that Muslim narrated from Jabir, may Allah be pleased with him, which says: “We went out together with the Messenger of Allah, peace and blessings be upon him, to perform the Hajj and he commanded us that we should participate together with seven people in slaughtering one camel, as well as a cow, each of the seven people in one camel ” .
From this hadith, it can be understood that they were not members of the same family, which explains the permissibility of a joint sacrifice not only by members of the same family, but also any outsider can participate in it.
The intentions of the members of the collective sacrifice, whether their intention is the same or different, are not considered, in the sense that one may intend for a festive sacrifice, and the other for a sacrifice that pays a Hajj fine, or one may intend to receive meat, and others for a festive sacrifice.
Note: a camel and cattle are not separated precisely by a festive sacrifice, i.e., if one person has seven fines associated with the Hajj, from each of which he must sacrifice one ram, then he can sacrifice one from all camel or cow (ox).
And one ram (sheep, goat, goat) can be sacrificed only from one person. If you kill him for himself from your family, or make an intention for the participation of a stranger in retribution (sacrifice), then this is allowed. The argument for this is that the Messenger of Allah, peace and blessings be upon him, sacrificed two rams and said: "O Allah, accept from Muhammad and the members of the family of Muhammad, and from the community of Muhammad".
[“Mugn-il mukhtaj”, “Tuhfat-ul mukhtaj”]
10. What is the best animal for the festive Sacrifice?
The best animal for sacrifice is the camel (she-camel), as there is more meat in it than in other animals suitable for sacrifice. After all, the essence of this rite is the ability to help the poor as much as possible.
After the camel comes cattle, since there is more camel meat than cattle meat, and also relying on the hadith of the Prophet, which says: “A person who performs the same full ablution (ghusl) on Friday, which should be done after a big defilement , and then goes to prayer in the mosque at the first hour, like a sacrificed camel. One who goes to prayer later is like one who sacrifices a cow. The one who sets off even later is like one who sacrifices a horned ram.” .
After cattle come sheep (and rams), and then goats (and goats), since the meat of sheep is more palatable.
It is better to sacrifice seven heads of small cattle (rams, sheep, goats) than one camel or one cow (ox), for the reason that the meat of small cattle is more pleasant than that of large ones and more blood is shed for the sacrifice. Also, sacrificing one ram (sheep, goat, goat) is better than being one of the seven for which a camel or cattle is slaughtered, since it separately sheds sacrificial blood and meat is also more pleasant.
[“Mugn-il mukhtaj”]
11. If ram, what color?
The most preferred color for a sacrificial ram is white (pure white, without mixing other colors, pure white), then yellowish, and then dusty (not pure white), then reddish, then mottled, and then black. Imam Ahmad narrates a hadith that says: “Indeed, the blood of a dusty ram (unclean white) is more beloved to Allah than the blood of two black ones.”.
[“Mugn-il mukhtaj”]
12. What conditions must the sacrificial animal meet?
The condition of a valid Udhya is that there are no defects that would reduce the meat of the sacrificial animal or cause it to spoil. If an animal has a presently obvious deficiency, or is missing a large piece of meat, such as on the thigh, or has a deficiency that will only have consequences in the future, such as blindness, which will cause the animal to graze poorly and lose weight, then such the animal is not suitable for sacrifice.
And if a person makes a nazra (makes a vow) to sacrifice a certain animal that is unsuitable for this, for example, a person makes a nazra to sacrifice an animal with a deficiency or has not reached the required years as a sacrifice to Udhiya, or he says “I make this animal a victim of udhiya (kurbanom )”, then he is obliged to slaughter it on the days of udhiya, but it will not be counted as a valid sacrifice for him, even if he is forced to slaughter it on the days of the holiday, and even if he spends his meat where it is supposed to. If he makes nazra on a certain sacrificial animal and after that it receives a defect that makes it unsuitable for udhya, then he must sacrifice it, and this will be considered a valid sacrifice. .
Note: a pregnant animal is not suitable for sacrifice, since pregnancy leads the animal to lose weight and to a loss of meat quality.
[“Mugn-il mukhtaj”, “Tuhfat-ul mukhtaj”]
13. What Do defects make the sacrificial animal unfit or undesirable for the Sacrifice?
Animals with the following defects are not suitable for sacrifice:
It is worth noting that all four of the above defects (emaciation, lameness, blindness, disease) are acceptable in small quantities, since this does not affect the meat of the animal.
An animal without horns or with broken horns is suitable, if this has not caused damage to the meat of the animal. But the horned animal is preferred, referring to the hadeeth: "The best victim is a horned ram". An animal that is missing some of its teeth is also suitable, but it is not allowed to cut an animal that is missing most or all of its teeth, as this will affect the condition of the animal. If the absence of a small number of teeth also affects him badly, then such an animal is also unsuitable.
Also, an animal is suitable, in which the ear is torn, cut or pierced so that nothing, even a small part of it, is separated from the ear.
["Mugn-il mukhtaj", "Tuhfat-ul mukhtaj", "Hashiyat Shirvani"]
14 . When is the time for the festive sacrifice?
The time of the festive sacrifice comes after the sun of the first holiday day (10 Zul-Hijja) has risen and the time has passed, sufficient for performing a two-rakah prayer and reading two short sermons (khutba).
If a person makes a sacrifice before this time, then it does not count for him, referring to the hadith of the Prophet, peace and blessings be upon him: “The first thing we start this day with is prayer. Then, we return and cut (livestock). Whoever does this will act according to our Sunnat. Well, whoever slaughters before that, then it is (just) the meat that he offered to his family, and it is not a sacrifice in anything ” .
The preferred time begins when, after the sunrise of the first holiday (10 Zul Hijj), the sun rises to the height of the spear and enough time has passed to perform the two-rakah prayer and read two short sermons (khutba).
And it continues until the sunset of the last day from “Ayam at-tashrik” (11, 12, 13 dhul-hija), as the Messenger of Allah, peace and blessings be upon him, said: “The whole area of Mount Araf is suitable for standing and all Ayam at-Tashriks are also suitable for sacrifice”.
It is undesirable to cut the victim at night.
[“Mugn-il mukhtaj”, “Tuhfat-ul mukhtaj”]
15. How to make an intention for Udhya?
One of the conditions of sacrifice is intention. You need to make an intention along with the start of slaughtering the animal. It is done as follows: “I intended to make a desirable (sunnah) sacrifice from myself (or from the one who made me a wakil), in the name of Allah”. In the case when they made nazra (obliged themselves), the intention will be as follows: “I intended to perform the obligatory (nazra) sacrifice, in the name of Allah.”
[“Mugn-il mukhtaj”]
16. How to make an intention when empowering someone?
If a person makes someone a vakil so that he slaughters Udhya from him, then he (for whom the animal is slaughtered) is obliged to make an intention when he passes the sacrificial animal to him (to the vakil), or when the vakil slaughters the animal.
In the event that they have given authority in the intention, then the intention made by him (the wakil) at the time of slaughtering is sufficient.
[“Mugn-il mukhtaj”, “Tuhfat-ul mukhtaj”]
17. What should be done with the meat of the sacrificial animal?
As for the meat of the sacrificial animal, which a person obliged himself (made nazra) to slaughter on Udhiya, he is obliged to distribute it to the poor and needy (fakirs and miskins) in full, he is not allowed to keep any of this for himself.
As for the desired sacrifice, you can eat part of its meat, if the sacrifice was made from the eater, this is even desirable, following the words of the Almighty: "...Eat from them and feed the poor sufferer!", also referring to the hadith of the Prophet, peace and blessings be upon him, that He, peace and blessings be upon him, ate from the liver of his sacrificial animal, but this is not required. And if the victim was stabbed from another person, then the other person cannot eat from him without the permission of the owner. If it was slaughtered from the deceased, then the other person cannot eat this meat at all, since there is no way to take permission from the deceased, and the meat must be used up completely, where it should be. If a person eats the meat of a sacrificial animal when it is forbidden to him (as in the case of the deceased), then he must compensate him.
Also, the meat of the Oudhiya sacrifice can be treated to wealthy people if they are Muslims, but it cannot be given or sold to them, except to send it to them as a gift. And in this case, they also have the right only to use it, no more (you cannot sell it or give it to another person).
It is desirable that the meat that a person leaves for himself to eat does not exceed a third of the sacrificial animal.
It is reliable that a person from a sunnat-sacrificial animal is obliged to give a piece of meat where it is supposed to (miskins and fakirs), and the rest can be left for himself to use. At the same time, it is necessary that the meat be raw (not fried, not boiled, etc.), so that the one who receives it can do whatever he wants with it (sell, give away, fry, cook, etc. .).
It is not enough to prepare this meat and invite the poor and needy to a meal, for they should have the right to do with this meat as they wish, and not just eat it. Also, a person will not fulfill the duty of Udhya if he gives the entrails of his sacrificial animal to the poor. The obligation will be fulfilled when he gives clean raw meat, not boiled and not dried. It is also not enough if a person gives too little piece of meat.
The best thing that a person can do with the meat of his sacrificial animal is to distribute it completely to the poor and needy (fakirs and miskins), except for small pieces that he will leave for use in order to receive barakat (grace) from the meat of Udhiya.
[“Mugn-il mukhtaj”, “Tuhfat-ul mukhtaj”]
18. Can I keep Udhiya meat in reserve?
It is allowed to leave the meat of Udhya in reserve, after the piece of meat has been given to the proper place, and it is also desirable that it also does not exceed a third of the total meat.
[“Mugn-il mukhtaj”]
19. What to do with the skin of a sacrificial animal?
It is desirable to give the skin of the sacrificial animal for sadaqah, as well as the meat, if it is a desirable Udhiya, and if it is obligatory, then, as we indicated above, it is obligatory to distribute it completely.
[“Mugn-il mukhtaj”, “Tuhfat-ul mukhtaj”]
20. Is it permissible to sell any part of a sacrificial animal?
It is Haram to sell the skin or any other part of the sacrificial animal, or to give as payment to the one who slaughtered the animal. The argument for this is the words of the Prophet, peace and blessings be upon him: “Whoever sells the skin of his sacrificial animal has not made a sacrifice”. And the horns of an animal are like its skin, i.e., the khukm (decision) is the same for them.
["Tuhfat-ul mukhtaj"]
21. Is it possible to make a sacrifice for another person or for a child who is still in the womb?
[“Mugn-il mukhtaj”]
22. Is it permissible for the guardian of a small child or a mentally ill person to make a sacrifice on their behalf?
The guardian is allowed to perform a sacrifice from his small child, who is not yet a mumayiz or mentally ill, if he performs it from his property. But the guardian is not allowed to make a sacrifice for them from their own property.
[“Mugn-il mukhtaj”]
23. Is it possible to make a sacrifice from the deceased?
The sacrifice made from a deceased person is not counted, relying on the words of the Almighty: “ A person will receive only what he aspired to.. It is considered in the event that he bequeathed it (made wasiyat), and in this case the executor of his will must distribute the sacrificial animal in full, as expected.
[“Mugn-il mukhtaj”]
24. List the desirable actions during the slaughter of an animal?
- Mercy and pity for the animal.
Abu Umama said: “The Messenger of Allah, peace and blessings be upon him, said:“ Whoever shows mercy during the sacrifice, Allah will show His mercy on the Day of Resurrection.
- Do not drag him harshly to the place of stabbing.
- Do not throw on the ground in a cruel way.
The hadith says:
“When you slaughter an animal, do it beautifully, carefully…” (Muslim 1955)
— Tie the legs, except for the right hind leg, it is left free.
— Sharpen the knife in a place inaccessible to the animal, i.e., not in front of the animal.
Ibn ‘Abbas said: “Once the Messenger of Allah, peace and blessings be upon him, passed by a man who was sharpening his knife, putting his foot on the muzzle of a sheep, while she looked at him. The Prophet, peace and blessings be upon him, asked this man: “Why didn’t you sharpen your knife before knocking her to the ground?! Do you really want to kill her twice?!".
Imam Ahmad said: "Animals should be led to the place of slaughter gently and hiding the knife from them, taking it out only directly during the slaughter." See “Jami'ul-'ulumi wal-hikam” 157
- Do not slaughter an animal in front of another animal, especially a cub in front of its mother or a mother in front of a cub.
Imam an-Nawawi said: "One animal should not be slaughtered in the presence of another." See Sharh Sahih Muslim 13/93.
- Run the knife over the injection site, slightly pressing, moving it back and forth.
- Cut both cervical (jugular) veins.
- Postpone peeling the skin until the carcass has cooled completely.
At this time, it is fitting for a person to recognize and thank Allah for his great blessing, for making this animal lawful for us and subordinating it to us, because He could have made it forbidden and directed it against us.
- Also, it is desirable for a person to slaughter his victim himself.
The hadith says:
“The Prophet, peace and blessings be upon him, brought a hundred camels, of which he personally killed 63 camels, and then gave the knife to Ali, may Allah be pleased with him, and he sacrificed the rest” .
It is desirable for a woman to empower a man to stab a victim from her. If a person, for some reason, is not able to stab the victim himself, then it is advisable for him to be present at the performance of the sacrifice by a person authorized by him, including a woman. The argument for this is the hadith narrated by Hakim that the Messenger of Allah, peace and blessings be upon him, said to his daughter Fatima, may Allah be pleased with her: “Make a sacrifice and be present at its slaughter, verily, it will wash away all your previous sins with the first drop of blood » .
— Say the takbir three times as follows:
"Allahu Akbar, Allahu Akbar, Allahu Akbar wa lillahil hlamd."
Meaning: "Allah is great and all praise be to Him."
In a hadith Anas ibn Malik says:
“The Prophet (peace and blessings of Allaah be upon him) sacrificed two white rams with black spots, which he slaughtered with his own hands, then said: “Bismi-Llahi Allahu Akbar”, and put his foot on their sides” (Al-Bukhari, 5558; Muslim, 1966)
- Then it is desirable to say "Bismillah".
Even in our madhhab, leaving it is undesirable, and in the other three madhhabs, the intentional leaving of “Bismillah” is haram and the meat of an animal slaughtered without pronouncing it is not allowed. Considering the words of the imams of other madhhabs, we should not leave this unattended.
"Inna salati wa nusuki wa mahiyaya wa mamati lillahand rabbil gIalamine la ball lahu va bizalika umirtu va ana minal muslimin"
Meaning: " My prayers, worship, my life and death are in the power of Allah, the Lord of the worlds. He has no accomplice, I was ordered to recognize the Oneness of Allah, and I am a Muslim.
"Allahumma sally gIala sayyidina MuhIammadin wa gIala ali sayyidina MuhIammadin wa sallim"
— Then takbir, as in the previous time, three times.
But pronouncing the short form: "Bismillahhand Allahhat Akbar" will be considered the fulfillment of the Sunnah, as it is written in the book "Bazhzhuri" 418/2
— Then, turn the sacrificial animal towards the qibla, and read: "Allahummahhaza minka wa ilyayka fatakabbal minni"("Sunanul kubra li Baihaki" 286/9)
Imam al-Nawawi said: “Scholars agreed that the animal should be placed on its left side before slaughter, as this facilitates slaughter, because the slaughterer, thus, takes the knife in his right hand, and the head of the animal in his left.” See Sharh Sahih Muslim 13/122.
It is most preferable to distribute all the meat, except for a small amount left for yourself and your family. It is best to leave the liver while following the Prophet (peace and blessings of Allaah be upon him), for He ate the liver from the Qurbani offering.
The hadith says:
The Prophet, peace and blessings be upon him, on Eid ul-Fitr(Eid al Adha) did not go out until he had eaten something, and on the day of Eid ul-Adha(Kurban Bayram) I didn’t eat anything until I returned (from prayer), and when I returned, I ate the liver ”(“Sunanul kubra lil Baihaki” 283/3)
— It is sunnah not to keep more than 1/3 of the sacrificial meat for yourself, so that it can be distributed as alms to the poor and as a gift to wealthy people.
— And it is also sunnah that his sadaka (alms) should not be less than 1/3 of the part.
["Sharkhul Mafruz" p. 577]
Praise be to Allah - the Lord of the worlds!
"Al-Hajj", verse 36
Al-Kawsar, verse 2
At-Tirmizi, No. 1493; Hakim, 4\222
At-Tirmizi, №15020
Darukutni, 4\282
This asar is narrated by Al-Bayhaqi, 9\264,265
Bukhari, №294
Muslim, №5041
Ibn Majah No. 3147; at-Tirmizi №1541
al-Hajj, verse 34
Muslim, №2932
Muslim №2932
Bukhari #881, Muslim #1921
Ahmad 2\417, Hakim 4\227
At-Tirmizi №1497
Hakim, 4\228
Bukhari #951, Muslim #5046
Al-Baykhaki, 5\239; Ibn Khiban №3854
"Al-Hajj", verse 28
Al-Baykhaki, 10\7
Hakim, 2\390
Mumayiz (المميّز) is a child who has not reached the age of majority. He is called mumayiz (discriminating) because he is already able to distinguish, understand speech and answer questions. Some scholars said that the moment a child becomes a mumayiz does not depend on age, but on the acquisition of appropriate qualities by him.
An-Najm, verse 39
Bukhari 381
At-Tabarani in "al-Kabir" 3/140/1 and "al-Awsat" 1/31.
Muslim, No. 2941, Abu Dawood, No. 1905
Hakim, 4\222
Kurban Bayram, Eid al-Adha: Terms and rules of sacrifice
Peace and mercy to you, dear Muslims!
Allah Almighty said: "Perform (holiday) prayer and sacrifice an animal for the sake of Allah." Koran: 108:2.
One of the most significant holidays of Islam is approaching - the Feast of Sacrifice. In the language of the Koran, the name of this holiday sounds like "Eid al-Adha", Turkic-speaking peoples call it "Kurban Bayram". This great holiday is celebrated approximately 70 days after the end of the Holy month of Ramadan, on the tenth day of the month of Zul-Hijjah.
What is "Kurban", Eid al-Adha? How many people should participate in the sacrifice? How old must the animal to be sacrificed be? What qualities should this animal have when the time for sacrifice comes? What is the reward for those who sacrifice animals for the sake of Allah? Here, in this article, we have tried to answer all these and other questions for you.
Ibrahim (Abraham; peace be upon him) is one of the most revered by us, Muslims, prophets. He is called a "friend" of Allah. The Quran says: "... Truly, he was a righteous man, a prophet." (Sura "Maryam": 41).
Prophet Ibrahim (peace be upon him) always demonstrated boundless trust and love for Allah, readiness to fulfill any of His command. A serious test, a test of his devotion to the Merciful Allah was the story of his first-born Ismail (peace be upon him). Once Ibrahim (peace be upon him) saw a dream in which he slaughtered Ismail, sacrificing him to Allah. The Prophet Ibrahim understood that this was the desire of Allah, since through dreams Allah conveyed revelation to His prophets, and decided to carry out God's instruction. Hearing about this, Ismail (peace be upon him) said: “My father, do what you are commanded. I will be patient if Allah wills." . But at the moment when Ibrahim (peace be upon him) raised a knife over his own son, a voice : "Oh, Ibrahim! You justified the vision!" Instead of a son, Ibrahim sacrificed a ram. Here is how Allah described it in the Quran: “Then We gave him glad tidings of a mature boy (Ismael). When he reached the age to be zealous with him, he said, “My son! I see in a dream that I stab you. Look, what do you think? He said: “My father! Do what you are commanded. If Allah wills, you will find me one of the patient." When they both submitted, and he laid him on his side, We called to him: “O Ibrahim! You justified the dream." Verily, thus We reward those who do good. This is a clear test (or a clear mercy). We ransomed him with a great sacrifice." Koran: 37:101-107.
This case became fundamental in establishing the rite of sacrifice as one of the most important prescriptions of Islam, symbolizing the prohibition on the shedding of human blood.
The word "Kurban" means the approach of a person to Allah, in other words, a Muslim approaches the Almighty through sacrifice. Eid al-Adha means the Feast of Sacrifice.
According to some Muslim ulema (scholars), sacrifice is obligatory for every wealthy Muslim. Allah Almighty and Almighty has said: "So pray to your Lord and kill" Quran:108;2. It is reported that the Messenger of Allah (peace and blessings of Allah be upon him) said: “He who had wealth and did not perform the Sacrifice, let him not approach our mosques!” Ibn Maaja, Ahmad.
Most of the scholars considered the rite of Sacrifice (Udhiya) desirable. However, even those who do not consider the Sacrifice a mandatory ritual agree that the performance of this great rite is very desirable, especially when there is an opportunity for this. After all, the Messenger of Allah (peace and blessings of Allah be upon him) himself told us about the virtues of the festive sacrifice and about the great reward for it. The Messenger of Allah (peace and blessings of Allah be upon him) said: “There is no better expenditure for Allah after maintaining family ties than shedding the blood of a sacrificial animal!” Ibn ‘Abdul-Barr Tamhid. Also, the Prophet (peace and blessings of Allah be upon him), answering the questions of his companions about the merits of the Hajj rite, regarding the Sacrifice said: “As for your Sacrifice, a great reward for it is in store for you with your Lord!” Bazzar, Ibn Hibban.
The sacrificial animal can be either cattle: a cow or a bull, or small: a ram or a sheep, a goat or a goat. You should choose the animal, the weight of which is greater, and the meat is better.
The age of cattle must reach two years or more. For a small one, as a rule, it is not less than a year old, but if a ram or a sheep is large, then it is allowed to sacrifice an animal at the age of six months.
The Prophet (peace and blessings of Allah be upon him) said: “Do not sacrifice an animal that has not reached its age. If this becomes difficult for you, then you can sacrifice sheep from the age of six months. . Muslim.
You cannot sacrifice a rabbit, turkey, rooster or chicken.
The animal must be healthy and complete (i.e. without mutilation). An injury or disease for which the sacrifice is not accepted must be clearly expressed. It is narrated that one day the Messenger of Allah (peace and blessings of Allah be upon him) stood in front of his companions and said: “It is not permitted to bring as a Sacrifice four types of animals: a one-eyed animal whose mutilation is obvious; a sick animal whose illness is obvious; a lame animal whose lameness is evident. And an emaciated animal whose weakness is obvious.” . Ahmad, Abu Dawud.
The following animals are unsuitable for sacrifice: sick, blind in one or both eyes, without ears or with a dry udder. You can not sacrifice an animal with knocked out teeth. If one third of the tail, ears or tail of an animal is cut off, then it is not suitable for sacrifice. It is allowed to donate an animal with a perforated or torn ear, an animal with a broken horn, but it is still undesirable to do so.
It is allowed to sacrifice a hornless animal, as well as an animal that is castrated. This is not considered a disadvantage.
From one person, one sheep or ram, goat or goat should be sacrificed. Seven people can participate in a bull or cow sacrifice. Less than seven people can participate in the "kurban" from seven people, but not more than seven people.
It is most desirable when a person slaughters his sacrificial animal himself, but it is permissible to instruct another person to slaughter the sacrificial animal. The one who was instructed to bring a sacrificial animal should slaughter it on behalf of its owner, saying: "Bismi-Llah, O Allah, accept from such and such".
The performer of the sacrifice should say the name of Allah over the animal during the sacrifice: "In the name of Allah" « Bismillah". You can say the same when stabbing: "Allah is great! O Allah, this is from You and for You, accept it from me.” « Allahu Akbar. Allahhumma inna haza minka wa laka fatakabbal-minni.”
The presence of intention is necessary for the sacrifice. The intention is made in oneself, i.e. it is not pronounced, the person simply realizes, intends that he will perform this action. So an animal that is bought already slaughtered and butchered does not count as a sacrifice. Because the intention of the sacrifice was absent at the time of the slaughter. After all, the butcher did not take the intention either for himself or for someone that he slaughtered the animal as a sacrifice. Therefore, it is considered ordinary meat and is not considered a sacrifice.
In accordance with the Sunnah, it is enough for a person to slaughter one sheep as a sacrifice on his own behalf and on behalf of his household. The category of family members for whom a sacrifice can be made includes all members of his family who are on his support: wife, children, mother or father, grandchildren.
The time of sacrifice begins after the holiday prayer, timed to coincide with the Feast of the Sacrifice in the area in which you are. It is impossible to cut an animal before prayer, as the Messenger of Allah (peace and blessings of Allah be upon him) said: “Whoever slaughtered before prayer, then this is only meat presented to his family, and is not a“ kurban ". Muslim. That is, it is not a sacrifice for which a reward is promised.
The time of sacrifice ends with the sunset on the thirteenth day of the month of Zul-Hijjah. It turns out that a Muslim who wants to make a sacrifice can do it on the day of the holiday or on the first, second or third day after the day of the holiday. It is better to make a sacrifice during the day, but it is allowed to do it at night.
It is desirable for a person and members of his family to eat from sacrificial meat - “kurban”. It is right to leave a part in reserve, distribute a part to the poor and needy as alms, and treat relatives and neighbors with a third part.
The Messenger of Allah (peace and blessings of Allah be upon him) pointed out that it is not permissible to sell any part of the sacrificial animal. The hadith says: 'Ali ibn Abu Talib (may Allah be pleased with him) said: “The Messenger of Allah (peace and blessings of Allah be upon him) ordered me to watch over the sacrificial animals and distribute their meat, skins and blankets as alms, and not give anything to butchers for slaughtering livestock . He said, "We'll give them some of what we have." Muslim. Therefore, the ulema (scholars) are unanimous that the meat of a sacrificial animal cannot be sold, the same is the case with its skin. Some scholars say that if a person wants to sell, for example, the skin or limbs, the head of a sacrificial animal, then he can do this, but on the condition that he give this money as sadak (alms). But the butcher can be paid, but not from the sacrificial animal.
The above points to the sunnah (desirable) to distribute the skins of sacrificial animals as alms. In addition, charitable foundations or organizations are allowed to sell the skins of sacrificial animals and spend the proceeds to help those in need.
An important rule for a person who wants to make a sacrifice is the following: you should not cut your nails, shave and shorten your hair from the beginning of the month of Dhul-Hijja until the sacrifice is made. You need to take care of this in advance. This provision applies to both men and women, and this command, according to some scholars, contains a mandatory character, not a desirable one. If a person deliberately removes something from his hair or nails, then he must ask Allah for forgiveness, but his Sacrifice is valid.
The bones of a sacrificial animal, as well as an animal sacrificed for the birth of a child (akika), do not need to be buried: there are no instructions for this in Islam. You can do with them the same way as with other bones: throw them away or feed them to dogs, and there is good in this. The Messenger of Allah (peace and blessings of Allah be upon him) said: “In every wet liver you have a reward.” Bukhari. That is, Allah rewards the believer for his any good deed in relation to any creature - even animals, and the dog is a representative of the animal world.
Dear brothers and sisters, the holiday of Kurban Bayram reminds us that all Muslims should help and support each other, especially on holidays. Sacrifice helps us draw closer to Allah, atone for sins, and also express our gratitude to Allah for all His gifts. Strengthen your faith, and Allah (Holy and Great is He) will help you and reward you!
1. What is Kurban?
The word "Kurban" means "to approach", "to be closer". As a religious term, it means sacrificing an animal at a certain time, with the intention of worship, in order to draw closer to Allah Almighty with one's heart.
Kurban in Islam is one of the types of worship performed by property. This is an expression of gratitude to Allah Almighty for the blessings sent down by Him.
Sacrifice became wajib (mandatory) in the second year of the Hijri. Its obligatory nature is justified by the verses of the Holy Quran, the Sunnah of the Prophet Muhammad (sallallahu alayhi wa sallam) and ijma (unanimous opinion of Islamic theologians). Kurban is a sunna of the Prophet Ibrahim (alayhissalam). Our Prophet (PBUH) said:
“Kurban is the Sunnah of our father Ibrahim (alayhissalam).” (Abu Dawud)
Almighty Allah announces in the Qur'an about the sending down of a sacrificial animal, which replaced Ismail on the altar (alayhissalam):
“And We replaced him [son] with a great sacrifice” (Surah As-Saffat, ayat 107).
Wajib Kurban means thanksgiving to Allah Almighty for countless blessings and atonement for one's sins. Part of the meat of the sacrificial animal is used by the family that performed Kurban, and part is distributed to the poor.
As you know, hundreds of thousands of animals are slaughtered every day to meet the needs of mankind in meat products. But only those who have such an opportunity can purchase them, and the meat of the sacrificial animal is intended, first of all, for distribution to poor, low-income people. Therefore, sacrifice in Islam is a real expression of humanity and generosity.
2. Evidence for the Necessity of Kurban
Allah Almighty commands:
“... perform prayer for the sake of your Lord and slaughter the sacrifice” (Sura Al-Kawthar, 2). According to the generally accepted opinion, the word "prayer" in this verse means "holiday prayer", and the word "slaughter" means "Kurban" on holidays.
And one more command of the Koran: “We have made sacrificial camels for you as ritual signs of Allah. They benefit you. Say the name of Allah over them as they stand in rows. When they fall on their sides, then eat from them and feed those who are content with little, and those who ask out of poverty. So We have made them (the camels) subject to you, so that you may be grateful.” (Sura Al-Hajj, 36)
The Messenger of Allah (sallallahu alayhi wa sallam) in one hadith says: “The son of Adam could not approach the Almighty so close to the Almighty by any of the deeds pleasing to Him as by shedding blood in the days of Kurban. On the Day of Judgment, the kurban, whose blood he shed, will appear as an artiodactyl horned animal covered with wool. Before the spilled blood reaches the earth, the son of Adam rises to a higher level before Allah. Therefore perform the sacrifice with a calm and contented soul.” (Tirmizi, Ibn Maja, Ahmad bin Hanbal, Ibn Malik)
Anas (radiyallahu ‘anhu) narrated in one hadith: “The Prophet (sallallahu alayhi wa sallam) sacrificed two rams, in which white color prevailed over black. I saw that he pressed the legs of the animal, said "Bismillahi", takbir (praise) and slaughtered him with his own hands. (Bukhari, Muslim, Ibn Maja, Tirmizi, Abu Daoud, Darimi)
We must not forget that Allah does not require meat or the blood of a sacrificial animal. Only the intention, sincerity and piety of his servant will reach him. In the Quran, this intention and fear of God, which form the basis of all actions, is evaluated as follows:
“Neither their meat nor their blood reaches Allah. Only your piety reaches him…” (Sura Al-Hajj, 37)
3. For whom is Kurban obligatory?
In order for Kurban to become obligatory, the following conditions must be met. A man must:
- be a Muslim.
- be capable.
- be of legal age.
- to be free.
- to be mukim, that is, not to be on a journey.
- have the means to pay Sadaqa Fitr.
4. Conditions of Kurban
The conditions of Kurban are the sacrifice of one of the permitted animals. Without slaughtering an animal, giving it or an amount of money equal to its value to those in need is not a fulfillment of Kurban. These actions can be regarded as sadaka.
5. Nisab Qurbana
Nisab is the amount (size) of property, the possession of which makes it obligatory to worship associated with property.
Nisab Kurban is the possession of property in excess of 20 miskals (i.e. 80.18 g) of gold (or this amount in monetary or material terms), minus the basic needs of a person (which include his housing, necessary household utensils, mounts , weapons, clothing, annual expenses for himself and for those whom he is obliged to provide) and his debts. That is, the one who has the nisab of Kurban is considered a wealthy person, and Kurban is obligatory for him. He is obliged to make an annual sacrifice on the days of Kurban.
The nisab of zakat and qurban are the same, but in the nisab of qurban it is not necessary to increase the property and expiration of one year, as is necessary for the payment of zakat. For a poor man who was poor and became rich (get rich) in the days of Kurban, the sacrifice becomes obligatory.
6. Conditions for fulfilling Kurban a
A) Eid al-Adha occurs at a specific time
The time of sacrifice is the first, second and third days of Eid al-Adha. Bringing Kurban after this period is not correct. The best for the sacrifice is considered the first day (10 Zulhijja) - this is the time of the obligatory Ismail-Kurban.
In cities or places where the Eid prayer is read, Kurban is brought after the Eid prayer, and in places where the Eid prayer is not read, after dawn. This is the beginning of the time of sacrifice. It ends on the third day of the holiday before sunset.
Bringing Kurban at night is makruh (reprehensible), because due to darkness, mistakes in the rite of sacrifice are possible. It is reported that Bera bin Azit (radiyallahu ‘anhu) said: “The Messenger of Allah (sallallahu alayhi wa sallam) said:“ The first thing we have to do on this day is to read the prayer, and then return and bring our kurbans. Whoever does this, he observes our Sunnah. And whoever slaughters kurban before all this, his kurban is nothing, like ordinary meat to feed his family. (Bukhari, Muslim, Nasai)
On the limitation of the period of sacrifice to three days by ‘Umar, ‘Ali and Ibn ‘Abbas (radiallahu ‘anhum) it is transmitted: “The number of days of sacrifice is three, the most significant (favorable) of which is the first day” (Nasbur - Rae). According to some imams, the period of sacrifice is 4 days and lasts until the end of the days of Tashriq.
B) The sacrificial animal must be healthy
It is necessary to pay special attention to the state of health and the absence of physical defects in animals that are intended for Kurban. We can divide the defects of sacrificial animals into two groups: acceptable and unacceptable.
1. Permissible flaws:
Weak eyesight, strabismus;
- Lameness on one leg with the ability to move on the other legs;
- Congenital absence of horns or parts thereof;
- Perforated, branded or cropped ends of the ears;
- Absence of several teeth;
- Removal of a small part of the tail or ear;
- Congenital shortening of the ears;
- Scabies;
- Animal castrated by testicular torsion.
Sacrifice of animals with such qualities is condemned (makruh), but allowed. But the best option is to sacrifice an animal that does not have such shortcomings.
2. Inadmissible shortcomings:
Blindness in one or both eyes;
- Lameness, which does not allow the animal to independently reach the place of slaughter;
- Both or one ear is cut off completely to the base;
- Most of the teeth are missing;
- Broken horns or one horn to the base;
- Tail docked to half or more;
- Absence (falling off) of teats on the udder;
- Extreme exhaustion and weakness of the animal;
- Congenital absence of an ear or tail;
- Violence, preventing joining the herd;
- An animal that feeds on filth.
From the point of view of Shari'ah, it is quite clear that animals with such characteristics should not be sacrificed. Animals with a large number of acceptable shortcomings are also not intended for kurban.
7. What animals are included in the category of Kurban?
Kurban can be of three types of animals:
1. Sheep and goats;
2. Cows, bulls and buffaloes;
3. Camels.
Of the rest of the animals, kurban is impossible. Of these three types of animals, both males and females can be sacrificed. It is considered preferable to sacrifice a ram and a goat. Sheep and goats must be one year old, cattle two years old, and camels five years old. But if a lamb at the age of six months gains the weight of a one-year-old, then its sacrifice is allowed. Goats must be one year old. One sheep (or ram) or one goat (or goat) is sacrificed on behalf of one person. And cattle and a camel can be sacrificed both by one person and on behalf of seven people at the same time.
Note: Companions must unite with the intention of making a sacrifice for the sake of Allah. If one of them aims only to buy meat, then none of them will have Kurban valid. Companions according to Kurban must, weighing, each take his share.
8. How is the sacrificial animal slaughtered?
In our religion, the sacrificial animal is slaughtered as follows:
1. The animal is delivered to the place of sacrifice without violence.
2. The animal, without tormenting, is laid on its left side, with its head towards Qibla.
3. Three legs are tied, and the right back is left free.
4. The people present together say Takbir aloud: “Allahu Akbar, Allahu Akbar. La ilaha illallahu wallahu Akbar, Allahu Akbar wa lillahil hamd ”- repeats 3 times.
5. After that, parts of the verses from Surah Al-An'am (162 - 163) are read as the du'a of Kurban:
“A’uzu billahi mina-shshaitani-rrajim. Bismi-llahi-rrahmani-rrahim. Kul inna salati wa nusuki wa mahyaya wa mamati lillahi rabbil ‘alamin. La ball lyahu ... "
“Say: “Verily, my prayer, my worship [of Allah], my life and death are in the power of Allah, the Lord of the [inhabitants] of the worlds, along with whom there is no [other] deity…”
6. After this du’a, “Bismillahi Allahu Akbar” is pronounced and the throat of the animal is cut with a knife.
7. Sheep, goats, cows and bulls are cut in the middle of the neck, closer to the lower jaw. Of the four organs located in the neck: the esophagus, trachea, and two carotid arteries, at least three must be cut. After this, it is necessary to wait for the blood to flow into a pre-prepared pit.
8. After the animal has expired, the skin is removed from it, and the meat is cut into pieces.
9. If the sacrificial animal is a camel, then it is cut along the lower part of the neck, closer to the chest. Note: If the owner of Qurban cannot kill the animal himself, then he can ask another Muslim to do it. The one who cuts the animal must say "Bismillahi Allahu Akbar". If he deliberately does not say "Bismillahi", then the animal becomes unclean and its meat cannot be consumed.
10. The owner of the kurban, after the sacrifice, reads 2 rak'at prayers and asks the Almighty for the fulfillment of the desired. The Prophet Muhammad (sallallahu alayhi wa sallam) in this regard reports the good news: “Everyone who makes a sacrifice, after he releases the knife from his hands, let him read 2 rak'at prayers. Whoever reads this 2 rak'at prayer, Allah will give him what he wishes.
9. How is Kurban distributed (distributed)?
A) Kurban meat
The owner of Kurban (anyone except Nazir Kurban), regardless of whether he is rich or not, has the right to consume himself or treat others with the meat of sacrificial animals. It is allowed to completely distribute the meat of Kurban to the poor or leave it to yourself and your family, but it is desirable (mustahab) to divide it into three parts:
One part is distributed to neighbors and relatives, or the owner prepares a treat for them from this part.
The second part is given to the poor and needy.
The third part is left to his family.
Thus, Qurbani meat properly finds its place. Because Allah Almighty commands: “... Eat from them (sacrificial animals), and feed those who are content with little, and those who ask from poverty” (Sura Al-Hajj, 36), “Eat from them and feed the poor sufferer !" (Sura Al-Hajj, 28).
It is allowed to distribute Kurban meat to both Muslim neighbors and non-Muslim neighbors.
B) Kurban's skin
Selling the skin of Qurban is makruh (disapproved), regardless of whether it is wajib or nafil Qurban. Therefore, the skin of Kurban, like meat, is selflessly given to a needy Muslim. But you can give the value of the skin to the poor in money.
It is impossible to pay with meat, skin and other parts of Kurban, with people who helped to cut the animal (they should receive money), since each part of Kurban should be distributed free of charge. Our Prophet (sallallahu alayhi wa sallam) says in one hadith: “The kurban will not be accepted from the one who sells the skin of kurban” (Zayali, “Nasbur-Ras”).
The owner of the Qurban cannot spend the proceeds from the sale of the skin of the Qurban. Therefore, he must give the skin itself or its value in money to the poor and needy. Based on this, in many Islamic countries, the skins of sacrificial animals are collected and sold by humanitarian organizations. And the proceeds are given to the poor. In addition, selling fat, head, limbs, wool, milk and other parts of Kurban is makruh. These products cannot be paid to those who cut Kurban (as mentioned above).
There are 7 parts (organs) of the permitted animals that are haraam (forbidden) to eat:
1. Released animal blood;
2. Male genital organ;
3. Sexual organs of the female;
4. Gallbladder;
5. Blood thickened in meat;
6. Bladder;
7. Testicles of males.
The latter, according to some opinions, is makruh.
11. Wisdom of Qurbani
1. Contributes to the approach to the Almighty and the achievement of his Contentment.
2. Allah does not need Kurban, as well as other types of worship, but the Almighty, by the command of sacrifice, tests his slaves, measures the degree of closeness to himself.
3. And also the qurban contributes to a reminder that Ismail (alayhissalam) was saved from being sacrificed.
4. The annual sacrifice of a thousand animals is a symbolic expression of readiness to sacrifice all one's property for the sake of worship and obedience to the commands of the Almighty.
5. The canon of sacrifice in Islam is also a great lot and mercy for the poor and the needy.
6. Kurban will become a transport for the owner on the Day of Judgment, which will lead him through the Syrat bridge and will be the reason for his salvation.
12. Takbirs Tashrik
The holiday of Kurban begins on the 10th day of the month of Zul-Hidja according to the lunar calendar and lasts 4 days. The day of ‘Arafah (the 9th day of the month of Zul-Hijjah) is added to the four holidays. These 5 days are called "Ayyam Tashrik" (Days of Tashrik). These days, after fard prayers, takbirs are pronounced. These takbirs are also called "Takbirs of Tashrik".
Takbirs of Tashriq begin to be said from the morning prayer on the day of ‘Arafah and end with the evening prayer on the 4th day of the holiday - the 23rd in a row. These takbirs are wajib and are recited loudly.
The words of Takbir: "Allahu Akbar, Allahu Akbar, la ilaha illallahu wallahu Akbar, Allahu Akbar wa lillahil hamd."
The words of this sacred Takbir have come down to us from the time of Ibrahim (alayhissalam) through our Prophet (sallallahu alayhi wa sallam).
Both men and women, who read namaz with or without jamaat, say the Takbirs of Tashriq after each fard namaz once. This is wajib. These Takbirs are also pronounced after making up for the missed prayers on the Days of Tashriq.
13. Actions that are desirable to perform on a festive night and days
1. Festive nights are spent in prayer and worship, they read missed prayers. Read the Quran and ask for forgiveness. After all, du'a made on a festive night are accepted.
As Tabarani narrated from Ubad bin as-Samit (radiyallahu anhu), the Prophet (sallallahu alayhi wa sallam) said: “The soul of the one who spends the nights of the holidays of Ramadan and Kurban, counting on a reward, in worship will not perish on that (Judgment) day when the hearts of many die."
2. On a festive morning, get up early, take a bath.
3. Put on clean or new clothes.
4. Use good incense.
5. If possible, go to prayer on foot, as the Prophet (sallallahu alayhi wa sallam) walked to the place of prayer on these holidays.
6. Smile and be joyful.
7. Distribute more sadaqah to the poor and needy.
8. On the way to the festive prayer, say takbirs.
9. If a person is going to perform Kurban, then it is advisable to abstain from food until he can taste the meat of his Kurban.
10. Eat the meat of Kurban, as the Prophet did (sallallahu alayhi wa sallam).
11. Be generous to your family.
14. The day of the holiday and its prayer
The holiday became obligatory in the 2nd year of the Hijri. At the time of the migration of the Prophet Muhammad (sallallahu alayhi wa sallam) to Medina, the inhabitants of Medina had two holidays. The Prophet (sallallahu alayhi wa sallam) asked: “What are these days?” The people of Medina replied: "We have been dancing and having fun these days since the days of jahiliyyah (ignorance)." To which the Prophet (sallallahu alayhi wa sallam) said: “In return for these days, Allah Almighty gave you two best days: ‘Eid-ul-Fitr (the end of the fast of Ramadan) and ‘Eid-ul-Adha (Eid al-Adha).” (Abu Dawud).
The Qur'an says: "Perform prayer for the sake of your Lord and slaughter the sacrifice" (Sura Al-Kawthar, 2). According to the most authoritative interpretation, the word "prayer" is the prayer of Eid al-Adha. It is authentically known that the Prophet (sallallahu alayhi wa sallam) personally conducted holiday prayers.
According to the madhhab of Imam Abu Hanifa, the Kurban Bayram prayer is a wajib, like the prayer of the holiday of the end of the Ramadan fast, and is performed according to the rules of the Friday prayer. According to the Hanbali madhhab, the festive prayer is Fard-Kifaya, and, according to the madhhabs of Shafi and Maliki, it is Sunna-Muakkada.
15. How is Eid prayer performed?
The obligatory festive collective (with jamaat) prayer consists of 2 rak'ats. In the first rak’at, “subhanaka” is read, after which the imam says aloud, and the jamaat says to himself, takbir - “Allahu Akbar” three times. In the first two takbirs, the arms are raised and lowered along the body. After the third takbir, hands are folded without lowering. The imam reads Al-Fatiha, verses (or sura) from the Koran. Then they make a hand and soot. Rise to the second rak'at. The Imam reads Al-Fatiha and verses (or sura) from the Koran. Then, as in the first rak'ah, three takbirs are done. In all three takbirs, the arms rise and fall along the torso. With the fourth takbir, ruku is performed, and then soot. Then, while sitting, at-Tahiyat, Allahummasalli, Allahummabarik, Rabbana are read, then salam is given. After that, the imam ascends the minbar and reads the khutbah. Du'a is made and the prayer ends.
Eid prayers are important collective prayers, like Friday prayers, and therefore are not read alone, like the obligatory five prayers. Khutba is read after prayer, as it is Sunnah, and in Friday prayer, Khutba is a condition for Friday prayer and is read before it.
16. Social benefits of the holiday
Holidays are very important in our society. Holidays are the days of unity of Muslims, strengthening of ties between them and mutual assistance. Holidays provide an opportunity to take a break from worries and give a boost of strength and vigor for further work. These days we meet with relatives, neighbors. On a festive morning, believers fill the mosques and together turn to the Almighty, asking Him for mercy and forgiveness. These days we should visit our parents and receive their blessing. In Islam, after worshiping Allah and obedience to His Messenger (sallallahu alayhi wa sallam), a respectful and kind attitude towards parents is commanded, it is even forbidden to say “uf” to them. It is necessary to greet people you meet, to congratulate acquaintances and strangers on the holiday. When visiting friends, you need to ask about their well-being and wish them well. Visit the sick and wish them well. Give attention and affection to orphans and disadvantaged children. To extend a helping hand to the poor and needy, to give them the opportunity to feel the joy of the holiday.
We must please the souls of those who are waiting for our du'a by visiting their graves. We must try to reconcile friends who are in a quarrel, give gifts to children.
As always, we should treat the people around us in the best way during the holidays, as Islam commands us, and refrain from harmful and unworthy deeds.
Who is obliged to slaughter Kurban:
Muslims of both sexes, adults, capable, possessing property or money in excess of the subsistence level (that is, this is the same category of Muslims who are prescribed Zakaat, Sadaka-i fitr), are obliged on one of the holidays "Eid al-Adha"(Eid al-Adha), slaughter an animal. The basis of this action is the verse of the Noble Quran, sent down by Allah subhana wa taala: "Pray to the Lord and kill."(108:2). The statement of the Prophet Muhammad (peace and blessings of Allah be upon him) also eloquently points to this Precept: "If someone has the appropriate wealth and does not commit a slaughter, then let him not approach our mosque." ("Hidaya" in the comments of al-Margyinani; volume 4, p. 70).
In the Hanifa madhhab, this duty is from the category - "Wajib"(very close to "Fard" - "Compulsory Order"). An appropriate wealth (Nisab) in the Hanafi madhhab, in the presence of which this obligation occurs, - 20 mithqals. Which corresponds to the price of 96 gr. gold or 672 gr. silver. Moreover, it is not necessary to have such wealth throughout the year. It is enough to have it for the 10th of Dhu-l-Hijj, or to receive such property or money in your hands at the end of the day of the 12th of Dhu-l-Hijj. (For obligatory payment Zakaat, this minimum income (or more) must be maintained during the year). However, it must be taken into account that the decisive time for the availability of wealth, for the fulfillment of this duty, is the end of the day (before sunset). What does it mean? This means that if a Muslim who has wealth at the time of the dawn of the 10th of Dhu-l-Hijj, but who has lost it at the end of the day of the 12th of Dhu-l-Hijj and has not had time to slaughter in this way, then he is further exempted from the compensation of his Kurban. Since the slaughter time continued until this moment, and he expected to have time to fulfill his duty by the end of the 12th day of Dhu-l-Hijja. The reasons for this could be different. For example: you did not have money for the 10th Dhu-l-Hijja, and the opportunity appeared only on the 2nd day of the slaughter. While you were looking for the animal, the opportunity was lost again.
A brief explanation about Qurbani:
1) If you purchased an animal for the purpose of slaughter, but did not do so for any reason within 3 relevant days, then this animal must either be given entirely as alms, or divided among poor Muslims in the form of meat. You can sell and give the money to the poor. In any case, the owner himself cannot use any part of this animal. If, nevertheless, he uses part of the meat of this animal, then he will have to distribute the value of this part in money to the poor.
2) If you did not purchase or could not purchase an animal for the purpose of slaughter, but were obliged to do so (you had "wealth" at the end of the 3rd day of slaughter), then you remain in debt. You must repay this debt. For example, to distribute as alms the cost of one Kurban.
3) If a poor man, who is not obliged to slaughter, buys an animal with his own money with the intention of slaughtering, but does not fulfill it in a certain 3 days, then after 3 days this animal or its value will have to be completely given away or distributed as alms.
4) If someone, pointing to one of his sheep, says: "I consider it my duty to slaughter this sheep for the sake of Allah," but does not slaughter in the required time, then he will have to give this sheep as alms.
In the remaining 3 madhhabs, the obligation to slaughter a sacrificial animal is Sunnah(a highly desirable obligation) and the method of calculating the corresponding wealth is somewhat different (see the Zakaat section).
It is reported that when the animal is slaughtered, as soon as the blood of Kurban flows, many sins of the Muslim who makes the sacrifice will be forgiven. The slaughter of a sacrificial animal is one of the ways of worshiping Allah Almighty and serves as a reason for approaching His Grace. One of the hadiths says: "The worst of miserly people are those who do not slaughter a sacrificial animal, although they should have done so." Prophet Muhammad (peace and blessings of Allah be upon him) "Eid al-Adha" slaughtered two animals. One - for himself, and the second - for his ummah (community of Muslims). Muslims who have the appropriate wealth and want to earn even more blessings of Allah Ta'ala also slaughter 2 animals; one - for himself, the other - for the Prophet Muhammad, peace and blessings of Allah be upon him. (See "There Ilmikhal"; p. 325)
Sacrificial animals can be: Sheep, goat, (kurban of these animals is cut for only one human), as well as a cow and a camel, which can be sacrificed for seven people(This is the maximum number of participants in the joint slaughter of one animal. To be more precise, the number of participants in the joint slaughter of a cow or camel can be from one to seven people). When several people participate in the slaughter of one animal, one must be accurate in the division. Each of the participants must receive an equal share with all. Approximate division without weighing is unacceptable here. Such an arrangement can be in the usual cases where one of the participants can take a smaller part, leaving the other a larger one as a gift. Here you can give, only having received your part, after strict weighing into equal shares. Without weighing, the distribution of the skin, legs, head of the animal is allowed, if there is a need for the distribution of these parts of the animal.
sacrificial animals must be free from defects. Animals without an eye, lame, without most of an ear or tail, or weakened, emaciated, are not suitable for this purpose. Both males and females of these animals are suitable for Kurban. More desirable for Kurban are rams with a predominantly white coat color and female goats. It is also preferable to slaughter a ram or a goat for one person than a cow for seven, although the price may be the same.
The book "Islam Ilmihaly" (Fikri Yavuz. Istanbul - 1988) says: "due to the fact that the meat castrated animals are more preferable in taste, then the slaughter of such animals is more preferable.
Also installed age of sacrificial animals. For sheep and goats- age more than 1 year, for cows- 2 years, for camels - 5 years. Allowed sheep sacrifice older than 6 months if it's well-fed, large specimens. It is highly desirable to buy an animal a few days before the slaughter and keep it on a leash. If several identical animals are kept together before slaughter, then it is better to mark your Kurban.
An animal bought in advance for the purpose of slaughter, you can sell and buy another animal. However, if the second animal turned out to be cheaper than the first, then the remaining amount of money must be distributed to the poor. If an animal bought for the purpose of slaughter slaughtered earlier or later than the due date, then it is forbidden to use the meat of this animal for one's own needs. All meat needed give to the poor.
Slaughter time:
This time is limited to 3 days. Beginning from the dawn of the 10th day of the month of Dhu-l-Hijja to the sunset of the 12th of Dhu-l-Hijja. However, given the possibility of error in counting days, it is undesirable to leave the sacrifice on the third day. It is not forbidden, but it is considered highly undesirable, to slaughter an animal in the dark. The most preferred time is from dawn on the 10th of Dhu-l-Hijj, in places where the festive joint prayer is not read. In large settlements where a festive joint prayer is read, after the Khutbah of the festive prayer (Khutbah is read on this day after the festive prayer). If, for any reason, a Muslim does not take part in the holiday prayer, then it is advisable for him to slaughter the animal in the afternoon. Since the time of the holiday prayer expires at noon.
Slaying method:
1) Lay the animal on its left side facing the Qibla. In front of the animal's throat there should be a recess of about half a meter for blood flow. Both front and one hind leg of the animal are tied together at the hooves.
2) Standing with the following intention: "Allah Almighty, for the sake of receiving your blessings, I offer a sacrifice. Here I stand before You, having committed many sins. I should have sacrificed myself, but You forbade human sacrifices. For the sake of atonement for my sins and counting on Your Mercy I offer this animal as a sacrifice by your permission and command."
3) Say 3 times Tashrik Takbir: "Allahu Akbar Allahu Akbar. Laa ilaha illa-l-Lahu wa-l-Lahu Akbar. Allahu Akbar wa lillahil-hamd!", then by saying "B-smi l-Lahi! Allahu Akbar!", cut throat. Scientists pay special attention to the fact that when pronouncing words "B-smi l-Lahi! and "Allah", the letter "x" was clearly pronounced (in these words, the letter "x" should sound like the English "h"). Therefore, when pronouncing these words, it is better to say "Allahu Ta'ala", and not "Allah Ta'ala". There are 4 channels in the animal's throat: Esophagus - "Mary"; the respiratory channel - "Hulkum" and two blood channels (left and right cervical blood channels), called "Evdaj". 3 channels from 4 must be cut at the same time. The one who cuts the animal must face the direction of the Qibla. A live cub found inside an animal is also subject to slaughter. If the cub is dead, then it is not suitable for food.
4) Read after the slaughter verses 162-163 of sura 6 - "En" am: "Kul inna salatiy va nusukiy va mahyaya va namatiy lil-lahi Rabbil" alamiin. Laa ball leh ... ".- "Say:" Indeed, my prayer and my piety, my life and death are with Allah, the Lord of the worlds, who has no partner ... ".
The one who cannot cut the animal himself, stands next to the one who cuts instead of him (if possible) and, touching him with his hand, takes the intention, as indicated above.
5) After the slaughter is made, it is necessary to read 2 rak'ahs of prayer "Tashakkur"- Thanks be to Allah Almighty. In the 1st rakah after "Fatiha" recite sura 108 - "Kausar". 2nd - after "Fatiha" read sura 112 - "Ihlas".
Muslims who do not have the material opportunity for sacrifice, in the second half of the first day Eid al-Adha they read a prayer of 6 rak'ahs, accepting the following intention: "Almighty Allah, I, your obedient slave, could not offer the sacrifice prescribed by You. I prostrate myself before You and ask you to count this prostrate body of mine instead of Kurban. I beg you, Merciful Allah, count and me among those who offered the sacrifice."
In the 1st rakah: 1 time Surah "Fatiha" and 1 time "Kadr"; In the 2nd rak'ah: 1 time Sura "Fatiha" and 1 "Kausar";
In the 3rd rakah: 1 time Surah "Fatiha" and 1 time "Kafirun";
In the 4th rakah: 1 time Surah "Fatiha" and 1 "Ikhlas"; In the 5th rak'ah: 1 time Sura "Fatiha" and 1 time "Falyak";
In the 6th rakah: 1 time Surah "Fatiha" and 1 time "Us". (Greetings - after every two rak'ahs). If a Muslim does not have the opportunity to slaughter himself, and does not have the opportunity to be present at the slaughter of his Kurban, then he can entrust this to his representative. For example, when you were unable to purchase an animal in your locality; or you want to completely transfer your Qurban to the Muslims of another village, another city, or another country.
If, after the slaughter, it is discovered that two Muslims mistakenly slaughtered each other's animals, this does not change the matter. It is enough for them to exchange after slaughter. If the mistake is discovered after the distribution of the meat, then they must come to an agreement. If agreement does not work out, then they must exchange the cost of Kurban.
Unwanted activities:
It is undesirable to drag the animal to the place of slaughter; drag by the legs; start searching for a knife or sharpening a knife after the animal is already tied; slaughter one animal in front of another. It is undesirable to cut the back of the head, cut off the head or remove the skin until the convulsions of the animal have completely stopped.
Distribution of Kurban meat:
You can eat sacrificial meat yourself, you can distribute it to the poor and acquaintances, and even to non-Muslims. The best solution would be the following: The meat is divided into three equal parts. One part is left at home, the other part is given to neighbors, acquaintances as a gift, the third part is distributed to the poor as alms. You can distribute all the meat to the poor, or, if necessary, leave it entirely for family needs.
It is advisable to give the skin to a Muslim who constantly reads prayers, or leave it at home. It is impossible to give the skin to unknown hands. Can be exchanged for something that can be used for a long time. You can not sell or exchange for something that ends quickly. If, nevertheless, meat or the skin of a sacrificial animal is sold, then the proceeds must be distributed to the poor.
Some parts of Kurban (and other animals) should not be eaten.
1) Blood.
2) Sexual organs.
3) The seminal gland (testis).
4) Other glands associated with the genitals.
5) Gallbladder.
6) Bladder.
It is not allowed to give part of the meat as payment for labor. For example, for the fact that another person instead of you cut, or butchered, or brought an animal to you. In these cases, payment can be made in any other way.
SACRIFICE ANIMAL "AKIKA"
According to the sunnah, the father or guardian of the newborn, on the seventh birthday, gives him a name and cuts the child's hair. Then they distribute alms. For the boy in the form of gold, and for the girl in the form of silver. Charity is equal to the weight of cut hair (at least). Also, according to the sunnah, a sacrificial animal is slaughtered ( Akika) as a token of gratitude to Allah Almighty for the sent down child. For the birth of a boy, it is recommended to slaughter two ( Akika), for girls - one. Whoever has the material ability and does not do this, will not receive many additional blessings of Allah subhana wa taala.
If a Muslim's children have already grown up, and he has not yet thanked Allah, praise be to Him, by slaughtering Akik, then it is highly desirable to do this at the first opportunity. Even if the children are already adults.
If at the birth of the Muslim himself, Akik was not slaughtered, then it is recommended to thank Allah for your birth by slaughtering an animal. There are reports that the Prophet Muhammad (peace and blessings of Allah be upon him), after receiving a prophetic mission, slaughtered an animal for himself.
The slaughter can be done at any time. Including on the holiday of Kurban. You just need to clarify your intention on the holiday of Kurban. The slaughter of the first animal is performed as a duty on the holiday of Eid al-Adha, and the second, as the slaughter of Akik. Akika animal meat can be eaten by yourself, and distributed cooked or raw to the poor and the rich. The desirability of giving such alms to people who receive and transmit reliable knowledge of Islam is especially noted. The goodness of such charity increases in accordance with the amount of knowledge they spread.
The slaughter of Akika animals as a token of gratitude to Allah Ta'ala for the birth of a child, insha al-Lahu will save the child from many troubles and diseases. And on the Day of Judgment, it will serve as protection for the father and mother of the child. “For the birth of a boy, cut two animals, for the birth of a girl - one,” says the hadith.