NOTE: It should be noted that the below answer is the English translation of the Fatwa issued by Jamia Uloom Islamia Allama Yusuf Banuri Town, Karachi, Pakistan.
Question
Is it permissible to distribute the meat of collective sacrifice among the participants by estimation or is it necessary to weigh it equally?
Answer
It is not permissible to distribute collective sacrifice meat by estimation. It is necessary to weight equally when giving.
If there is an excess or shortage of meat when giving the different shareholders their shares, it will amount to interest, and the taking, giving, and eating of interest is Haram.
الدر المختار وحاشية ابن عابدين (رد المحتار) (6/ 317):ویقسم اللحم وزناً لا جزافاً. (قوله: لا جزافاً)؛ لأن القسمة فيها معنى المبادلة، ولو حلل بعضهم بعضاً. قال في البدائع: أما عدم جواز القسمة مجازفةً فلأن فيها معنى التمليك واللحم من أموال الربا، فلايجوز تمليكه مجازفةً. وأما عدم جواز التحليل؛ فلأن الربا لايحتمل الحل بالتحليل، ولأنه في معنى الهبة وهبة المشاع فيما يحتمل القسمة لاتصح اهـ وبه ظهر أن عدم الجواز بمعنى أنه لايصح ولايحل لفساد المبادلة خلافاً لما بحثه في الشرنبلالية
NOTE: It should be noted that the below answer is the English translation of the Fatwa issued by Jamia Uloom Islamia Allama Yusuf Banuri Town, Karachi, Pakistan.
Question
If a person’s source of income is Haram can his share be included in the collective sacrifice
Answer
A special point necessary to bear in mind while participating in collective sacrifice is not to knowingly participate in sacrifice with such individuals whose earnings one know is Haram, otherwise one’s sacrifice will not be valid. Therefore, it is necessary for institutions providing this service to bear this factor in mind.
An easy way of doing this is to have huge placards wherever the booking for sacrifice takes place announcing:
“Those whose earnings are Haram, for example, through interest, gambling, insurance, robbery, and theft should not participate in collective sacrifice otherwise they are responsible themselves”.
صحيح مسلم (2/ 703):عن أبي حازم، عن أبي هريرة، قال: قال رسول الله صلى الله عليه وسلم: ” أيها الناس، إن الله طيب لا يقبل إلا طيباً، وإن الله أمر المؤمنين بما أمر به المرسلين، فقال: {يا أيها الرسل كلوا من الطيبات واعملوا صالحاً، إني بما تعملون عليم} [المؤمنون: 51] وقال: يا أيها الذين آمنوا كلوا من طيبات ما رزقناكم [البقرة: 172]، ثم ذكر الرجل يطيل السفر أشعث أغبر، يمد يديه إلى السماء، يا رب، يا رب، ومطعمه حرام، ومشربه حرام، وملبسه حرام، وغذي بالحرام، فأنى يستجاب لذلك؟
فی سنن الترمذی و جمع الجوامع 248/2 : عن سعد قال رسول اللہ ﷺ ان اللہ طیب یحب الطیب نظیف ، یحب النظافۃ ، کریم یحب الکرم، الخ
وفی مسند احمد 150/9 : عن ابی ھریرۃ رضی اللہ عنہ یقول أن رسول اللہ ﷺ قال : إن اللہ عز وجل یقبل الصدقۃ ، ولا یقبل منھا إلا الطیب، یقبلھا بیمینہ ، الخ
الدر المختار وحاشية ابن عابدين (رد المحتار) (2/ 291): في القنية: لو كان الخبيث نصاباً لا يلزمه الزكاة ؛ لأن الكل واجب التصدق عليه فلا يفيد إيجاب التصدق ببعضہ
از: محدث العصر حضرت مولانا سید محمد یوسف بنوری رحمہ اللہ
شرعی اسلامی اصطلاحات کی نئی تعبیر – دین سے انحراف
جس طرح نماز، زکاۃ، روزہ اور حج اسلام کے بنیادی احکام وعبادات ہیں اور دینِ اسلام میں ان کے مخصوص معنی اور مصداق متعین ہیں، قرآن وحدیث کی نصوص اور حضرت رسول اللہ ﷺ اور صحابہ کرام کے تعامل سے ان کی حقیقتیں اور عملی صورتیں واضح و مسلم ہوچکی ہیں اور چودہ سو سال میں اُمتِ محمدیہ اور اس کے علماء ومحققین ان کو جس طرح سمجھتے اور عمل کرتے چلے آئے ہیں اس تواتر و توارثِ عملی نے اس پر مہر تصدیق ثبت کردی ہے۔ ان عبادات و احکام اور ان نصوص کی تعبیر ات کو ان کے متو اتر شرعی معانی سے نکال کر کوئی نئی تعبیر اور نیا مصداق قرار دینا یقینا دین سے کھلا ہواانحراف ہے۔ ٹھیک اسی طرح کفر، نفاق ،الحاد، ارتداد اور فسق بھی اسلام کے بنیادی احکام ہیں۔ دینِ اسلام میں ان کے بھی مخصوص ومتعین معنی اور مصداق ہیں۔ قرآن کریم اورنبی کریم ﷺ نے قطعی طور پر ان کی تعیین وتحد ید فرمادی ہے۔ ان الفاظ کو بھی ان شرعی معانی ومصادیق سے نکالنا کھلا ہوا دین سے انحراف ہوگا اور ان کو ازسرِ نو محلِ بحث و نظر بنانا اور اُمت نے چودہ سو سال میں ان کے جو معنی اور مفہوم سمجھے اور جانے ہیں نوبنو تا ویلیں کر کے اُن سے ہٹا نا کھلا ہوا الحاد و زند قہ ہوگا۔ ایمان کا تعلق قلب کے یقین سے ہے اور خاص خاص چیزیں ہیں جن کو باور کرنا اور ماننا ایمان کے لیے ضروری ہے۔ جو کوئی ان کو نہ مانے قرآن کریم کی اصطلاح اور اسلام کی زبان میں اس کا نام کفر ہے اور وہ شخص کا فر ہے۔ جس طرح ترکِ نماز،ترکِ زکاۃ، ترکِ روزہ اور ترکِ حج کا نام فسق ہے، بشرطیکہ ان کے فرض ہونے کو مانتا ہو، صرف ان پر عمل نہ کرتا ہو۔ اوراگر انہی تعبیرات، صلاۃ، زکاۃ، صوم، حج کو اختیار کرنے کے بعد کوئی شخص ان کو معروف ومتو اتر شرعی معنی سے نکال کر غیر شرعی معنی میں استعمال کرے یا ان میں ایسی تاویلیں کرے جو چو دہ سو سال کے عرصہ میں کسی بھی عالم دین نے نہ کی ہوں تو اس کا نام قرآن کی اصطلاح اور اسلام کی زبان میں الحاد ہے۔ قرآن کریم نے ان الفاظ کفر، نفاق،الحاد، ارتداد کو استعمال فرمایا ہے اور جب تک روئے زمین پر قرآن کریم موجود رہے گا، یہ الفاظ بھی انہی معانی میں باقی رہیں گے۔
اگر کسی کافر کو کافر نہیں بتایا جاسکتا تو پھر کسی مسلمان کو مسلمان بتانا بھی کیسے درست ہوگا؟
یاد رکھئے! اگر ایمان ایک متعین حقیقت ہے تو کفر بھی ایک متعین حقیقت ہے، اگر کفر کے لفظ کو ختم کرنا ہے اور کسی کا فر کو بھی کافر نہیں کہنا ہے تو پھر ایمان واسلام کا بھی نام نہ لو اور کسی بھی فر دیا قوم کو نہ مومن کہو نہ مسلمان، رات کے بغیردن کو دن نہیں کہہ سکتے، تاریکی کے بغیر روشنی کو روشنی نہیں کہہ سکتے، پھر کفر کے بغیر اسلام کو اسلام کیو نکر کہہ سکتے ہو؟ اور پھر یہ کہنا اور فرق کرنا بھی سرے سے غلط ہو گا کہ یہ مسلمانوں کی حکومت ہے اور یہ کافروں کی اور یہ تو اسلامی حکومت ہے اور وہ کفریہ حکومت ہے، پھر تو حکومت سیکو لر اسٹیٹ یعنی لا دینی حکومت ہو گی۔ غرض کفر اور کا فر کا لفظ ختم کرنے کے بعد تو اسلامی حکومت کا دعویٰ ہی بے معنی ہوگا یا پھر یہ لفظ الیکشن جیتنے کے لیے ایک دل کش نعرہ اور حسین فر یب ہوگا۔
علماء کا فرض حق کا اظہار ہے نہ کہ کسی کو کافر بنانا
اب یہ علماء اُمت کا فریضہ ہے کہ وہ اُمت کو بتلائیں کہ ان کا استعمال کہاں کہاں صحیح ہے اور کہاں کہاں غلط ہے؟ یعنی یہ بتلا ئیں کہ جس طرح ایک شخص یا فرقہ ایمان کے تقا ضوں کو پورا کرنے کے بعد مومن ہوتا اور مسلمان کہلاتا ہے، اسی طرح ان ایمان کے تقاضوں کو پورا نہ کرنے والا شخص یا فرقہ کافر اور اسلام سے خارج ہے،نیز علماء امت کا یہ بھی فرض ہے کہ ان حدود وتفصیلات کو یعنی ایمان کے تقاضوں کو اور ان کفر یہ عقائد واعمال وافعال کو متعین کر یں جن کے اختیار کرنے سے ایک مسلمان اسلام سے خارج ہوجاتا ہے، تاکہ نہ کسی مومن کو کا فر اور اسلام سے خارج کہا جاسکے اور نہ کسی کا فر کو مومن ومسلمان کہا جا سکے، ورنہ اگر کفر وایمان کی حدود اس طرح مشخص ومتعین نہ ہوئیں تو دینِ اسلام بازیچۂ اطفال بن کر رہ جائے گا اور جنت وجہنم افسانے۔ غرض یہ ہے کہ علماء پر کچھ بھی ہو رہتی دنیا تک یہ فریضہ عائد ہے اور رہے گا کہ وہ کافر پر کفر کا حکم اور فتویٰ لگائیں اور اس میں پوری پوری دیانت داری اور علم وتحقیق سے کام لیں اور ملحد وز ندیق پر الحادوز ند قہ کا حکم اور فتویٰ لگائیں اور جو بھی فردیا فر قہ قرآن وحدیث کی نصوص وتصر یحات کی رو سے اسلام سے خارج ہو اس پر اسلام سے خارج اور دین سے بے تعلق ہونے کا حکم اور فتویٰ لگائیں، جب تک سورج مغرب سے طلوع نہ ہو، قیامت نہ آجائے،چونکہ کفر واسلام کے حکم لگا نے کا معاملہ بے حدا ہم اور انتہائی نازک ہے اور ایک شخص جذبات کی رو میں بھی بہہ سکتا ہے اور فکر ورائے میں غلطی بھی کرسکتا ہے، اس لیے علماء امت کی ایک معتمد علیہ جماعت جب اس کا فیصلہ کرے گی تو وہ فیصلہ یقینا حقیقت پر مبنی اور شک وشبہ سے بالا تر ہوجائے گا۔
کافر، فاسق، ملحد، منافق وغیرہ اگر یہ اصطلاحات برمحل استعمال ہوں تو یہ شرعی احکام و اوصاف ہیں
بہر حال کا فر، فاسق، ملحد، مر تد وغیرہ شرعی احکام واوصاف ہیں اور فردیا جماعت کے عقائد یا اقوال وافعال پر مبنی ہوتے ہیں، نہ کہ ان کی شخصیتوں اور ذاتوں پر، اس کے بر عکس گالیاں جن کو دی جاتی ہیں ان کی ذاتوں اور شخصیتوں کو دی جاتی ہیں، لہٰذا اگر یہ الفاظ صحیح محل میں استعمال ہوتے ہیں تو یہ شرعی احکام ہیں، ان کو سب وشتم اور ان احکام کے لگانے کو دشنا م طرازی کہنا یا جہالت ہے یا بے دینی، ہاں! کوئی شخص غیظ وغضب کی حالت میں یا ازراہِ تعصب وعناد کسی مسلمان کو کافر کہہ دے تو یہ بے شک گالی ہے اور یہ گالی دینے والا خود فاسق ہوگا اور تعزیر کا مستحق اور اگر کوئی شخص جان بوجھ کر کسی واقعی مسلمان کو کافر کہہ دے تو یہ کہنے والا خود کا فر ہو جائے گا۔
فرد انکارحق کی وجہ سے کافر بنتا ہے نہ کہ کسی مولوی کے کافر بنانے سے
علماء حق جب کسی فردیا جماعت کی تکفیر کرتے ہیں تو درحقیقت ایک کا فر کو کا فر بتلا نے والے اور مسلمانوں کو اس کے کفر سے آگاہ کرنے والے ہوتے ہیں، نہ کہ اس کو کا فر بنانے والے، کا فر تو وہ خود بنتا ہے۔ جب کفر یہ عقائد یا اقوال وافعال کا اس نے ارتکاب کیا اور ایمان کے ضروری تقا ضوں کو پورا نہیں کیا، تووہ باختیارِ خود کا فربن گیا، لہٰذا یہ کہنا کہ مولویوں کو کافر بنانے کے سوااور کیا آتا ہے؟! سراسر جہالت ہے یا بے دینی، اگر علماء ایمانی حقائق اور اسلام کی حدود کی حفاظت نہ کرتے تو اسلام کا نام ہی صفحۂ ہستی سے کبھی کا مٹ چکا ہوتا، جس طرح کسی حکومت کا فرض ہوتا ہے کہ وہ اپنی مملکت کی حدود کی حفاظت کرے اور ان کے تحفظ کے لیے فوجی طاقت اور دفاعی سامانِ جنگ وغیرہ کی تیاری میں ایک لمحہ کے لیے غافل نہ ہو، اسی طرح ایمان، اسلام ،اسلامی معاشرہ، مسلمانوں کے دین وایمان کو ملحدوں، افترا پردازوں اور جاہلوں کے حملوں سے محفوظ رکھنا علماء حق اور فقہاء اُمت کے ذمہ فرض ہے۔
ابھی چند دنوں کا قصہ ہے جب بھارت نے پاکستان پر حملہ کیا اور حکومتِ پاکستان نے جہاد کا اعلان کیا اور پا کستان کی افواجِ قاہرہ اور عوام نے اس جہاد میں جوش وخروش کے ساتھ حصہ لیا تو بھارت کے لوگوں کو یہ کہنے کا موقع مل گیا کہ پاکستان ’’اسلامی حکومت‘‘ نہیں ہے اور یہ لڑائی اسلامی جہاد نہیں ہے اور اگر ہے تو پھر ہندوستان بھی اسی طرح دار الا سلام ہے جس طرح پاکستان۔ اسلامی قانون نہ وہاں نا فذ ہے نہ یہاں، مسلمان وہاں بھی رہتے ہیں، یہاں بھی۔ بھارت کو یہ کہنے کا موقع کیوں ملا؟ صرف اس لیے کہ نہ پاکستان میں اسلامی قانون نافذ ہے اور نہ اسلامی معاشرہ موجود ہے۔ یہ ہماری وہ کمزور یاں ہیں جن سے دشمن نے ایسے نازک مو قع پر فائدہ اُٹھایا، اگر اس ملک کے اندر نبوت کا مدعی اور ختم نبوت کا منکر مرزا غلام احمد قادیانی کی امت (مرزائی فرقہ) بھی مسلمان ہے اور پورے اسلام کے چودہ سوسالہ اسلامی عبادات ومعاملات کے نقشہ کو مٹاڈالنے والا اور جنت دوزخ سے صریح انکار کرنے والا غلام احمد پر ویز اور اس کی جماعت بھی مسلمان ہے اور اگر قرآن کے منصوص احکام کو عصری تقاضوں کے سانچوں میں ڈھا لنے والا، سنتِ رسول کو ایک تعاملی اصطلاح اور رواجی قانون بتلا نے والا، سود کی حرمت سے قرآن کوخاموش بتاکر حلال کر نے والابھی نہ صرف مسلمان ہے، بلکہ اسلامی تحقیقا تی ادارہ کا سر براہ ہے تو پھر یاد رہے کہ محض قرآن کریم کو زردوزی کے سنہری حروف میں لکھوا نے سے قرآن کی حفاظت قیامت تک نہیں ہوسکتی اور یہ دعویٰ انتہائی مضحکہ خیز ہے یا پھر عوام کو بے وقوف بنا نے کا ہتھکنڈہ ہے۔
ملحدین کا کھلا تضاد
ابھی کل تک یہی ملحدین مسلمانوں کو طعنہ دیا کرتے تھے کہ قرآن مجید اس لیے نازل نہیں ہوا ہے کہ ریشمی رومالوں میں لپیٹ کر اس کو بوسے دیئے جائیں، پیشانی سے لگایا جائے اور سروں پر رکھا جائے، یہ تو مسلمانوں کے لیے ایک علمی قانون ہے، عمل کرنے کے لیے نازل ہوا ہے۔ پھر آج اس حقیقت سے یہ بے اعتنائی کیوں ہے کہ باہمی رضامندی سے زنا کو جرم نہیں قرار دیا جاتا۔ بینکاری سود کو شیرِ مادر کی طرح حلال قرار دے کر خود حکومت سود لے رہی اور دے رہی ہے۔ ریس کو رس جیسی مہذب قمار بازی کے، شراب کی در آمدو بر آمد اور خرید وفروخت کے لائسنس دیئے جارے ہیں۔ نکاح وطلاق ووراثت کا قانون سب صریح قر آن وسنت کی تصریحات کے خلاف جاری ہے۔ جرائم اور سز اؤں کا تو کہنا ہی کیا۔ غرض قرآن وسنت کو بالا ئے طاق رکھ کر قانون سازی کا سلسلہ جاری ہے اور زردوزی کے سنہری حرفوں میں لکھوا کر قرآن عظیم کی حفاظت کا اہتمام بھی کیا جارہا ہے۔ نہایت صبرآزما حقائق ہیں۔ آخر مسلمانوں کو کیا ہوگیا کہ اتنے واضح حقائق کی فہم کی توفیق بھی سلب ہو گئی؟
اللّٰھم اھد قومي فإنھم لایعلمون
یہی مضمون انگریزی میں پڑھنے کے لیے نیچے دیے گئے لنک پر کلک کیجیے
A New interpretation of the tenets of Islam: Deviation from Islam
Just as Salah, Zakat, Fasting, and Hajj are the basic pillars of Islam and in the Shariah of Islam they have a special meaning and purport. Through the categorical command of the Quran, through the actions of Prophet ﷺ and the Sahabah (R.A), the true and practical meaning of the above have been clarified and accepted. This is exactly how the Ummat-e-Muhammadiyah and the research scholars among the Ulema have understood and practices upon them for the past fourteen hundred years. This continuity and practical inheritance have put the stamp of veracity upon it. Now, to move away from this chain of continuity, the continuous Islamic meaning and to establish some novel interpretations or meanings to these categorical commands is a clear cut deviation from Islam. Exactly, in the same way, the concepts of Kufr (disbelief), Nifaq (hypocrisy), Irtidad (reneging from Islam), and Fisq (sin) are all of the basic commands of Islam. All these terms have a special and definite meaning and purport. Both the Quran and the Prophet ﷺ have categorically established what they mean and what their boundaries are. To shift these terms away from their Sharee meaning is also a clear cut deviation from Islam. To now make them the basis of a new discussion and debate with regard to their meanings and implications, to resort to novel interpretations and changes and thereby move away from the meanings and implications accepted for the past fourteen hundred years is open heresy and a false profession of Islam.
The connection of “Iman” is with the conviction of the heart. There are special things that are necessary to be believed in and accepted for Iman. The act of not accept and believe in these is termed in the technical terminology of the Glorious Quran as Kufr and the person not believing as a Kafir. Just as the giving up of Salah, Zakat, Fasting, and Hajj are termed Fisq, provided the person acknowledges and believes their being incumbent but merely does not practice on them. If a person, after practicing upon these factors of Salah, Zakat, Fasting and hajj, shifts away from the famous and accepted meanings through the ages and furnishes some new meanings to these terms or resorts to interpretations which were not resorted to by any Islamic scholar for the past fourteen hundred years, this act of his in the terminology of the Quran is called Ilhad or heresy. The Quran has utilized the terms, Kufr, Nifaq, Ilhad and Irtidad and as long as the Quran remains on the surface of the earth, those words too will remain with their given meanings.
If it is wrong to call non-muslim “kafir” then it would also be wrong to call Muslim a “Muslim”?
Remember, if Iman is a specified reality then so too is Kufr. If the objective is cease using the word Kufr and not to refer to any Kafir as a Kafir, then do not even take the name of Islam, do not refer to any person or nation as Mu’min or Muslims. Without night, the day cannot be called day, without darkness, light cannot be called light. How then can Islam be called Islam without Kufr? It will also be incorrect to say this and differentiate “This government of Muslims will be a secular state, a state without Deen”. In short, after ceasing to use the term Kufr and Kafir, the claim of an “Islamic government” will be meaningless or it will merely be an attractive lie used in order to win elections.
The duty of the scholars is to reveal the truth, not to make them infidels
It is now the incumbent duty of the scholars of the Ummah to show the Ummah where their use is correct and where incorrect. In other words, to show that a person or group, after fulfilling the demands of lman are Mumin (believers) and are called Muslims (believers). So too, those people or groups who do not complete these demands are termed Kafir and out of the pale of Islam. It is also the incumbent duty of the scholars of the Ummah to establish the boundaries and limits, the details of the demands of Iman as well as the beliefs, actions, and deeds which render the commission of Kufr. To clarify that by adopting these, a Muslim is removed from Islam. This needs to be done so that no believer is labeled a disbeliever and no disbeliever can claim to be a believer. Otherwise, if the boundaries and limits of Iman and Kufr are not clarified and specified, the religion of Islam will become a childish game, and Haven (Jannah) and Hell (Jahannum) a mere story.
No matter what happens, as long as the world revolves, it is the incumbent duty of the Ulema and which will remain for them to issue rulings of Kufr on issues of Kufr. This will have to be done with complete integrity, knowledge, and research after which the label of heresy and atheism will be given to acts and beliefs of heresy and atheism. If any person or group, has shifted out of the pale of Islam in the light of the Quranic and Hadith’s categorical statement and clarification, the ruling should be issued that they are out of the fold of Islam and have no connection with the Islam, as long as the sun does not rise in the west and Qiyamah does not come. Since the issue of Kufr and Islam is extremely important and necessary along with being sensitive, for a person could in his fervor be carried with the flow and commit an error in his pronouncement of Kufr. This is why, when a sizeable group among the Ulema passes a verdict, such a verdict will definitely be based on truth and will be beyond doubt and misgivings.
Kafir (disbeliever), Fasiq (sinner), Mulhid (atheist), Munafiq (hypocrite), etc. if these terms are used in the right context then they represent shariah rules and attributes
Nonetheless, a Kafir, Fasiq, Mulhid, Murtad, etc. are based on Shariah commands and qualities, be it an individual or a group, it will depend on their beliefs, statements, and actions and not on their persons and beings. Contrary to this, those who are sworn at, it is their persons and beings which are sworn at. Therefore, if words are used in their correct context, they are Shariah commands and to refer to it as abusive language, and to refer to enforcing those commands as being abusive and insulting is either ignorance or irreligiousness. Yes, if a person, in the state of anger or on the bases of prejudice, bigotry and enmity refer to any Muslim as a “Kafir” this is definitely abusive. The person using this abusive language is himself a sinner and will deserve to be punished for this. If a person purposefully refers to a Muslim as a “Kafir”, he, in turn, will actually become a “Kafir”.
Man becomes a disbeliever by denying the truth, and not just referred by the scholars
Whenever the learned shariah scholars refer to anyone or any group as “Kafir”, they are in reality pointing out the disbelief of that person or group in order to make the Muslims aware of their position and not to make them into disbelievers. The person himself becomes a Kafir when he believes, says or does something which amounts to disbelief and does not fulfill the necessary demands of Iman. In such cases, the person or group, by his or their own choice, commit the Kufr. To say, “What else do the Moulwis know apart from labeling people as Kafirs,” is nothing but compound ignorance or irreligiousness.
Had the Ulema not protected the boundaries of Iman and Islam, the very name of Islam would have been wiped out from the pages of existence long ago. Just as it is incumbent upon a government to enforce the boundaries it has established and in order to do so they establish a military, arm themselves with weapons in preparation and do not remain negligent towards this for even a single second, so too, it is the responsibility of the Ulema-e-Haq to safeguard and protect the Deen of Islam and Iman against the onslaught of the atheists, heretics and the ignorant. Not very long ago, when India attacked Pakistan and the government of Pakistan announced “Jihad” and when the Pakistani military participated in this with vim and vigor, the people of India got the opportunity to say that “Pakistan is not run by an Islamic government” and that “this was not an Islamic Jihad” and “if it is, then India too, is Darul Islam, just like Pakistan”.
Neither are the laws of Islam enforced there nor here. Muslims live there just as they live here. Why did India get the opportunity to say this? All this is because there is no Islamic government in Pakistan nor is an Islamic society present. This is such a weakness of ours on which the enemies received the opportunity to take advantage of such a delicate time. If in this country, the claimant to Nubuwwat and those who refute the finality of Nubuwwat, Mirza Ghulam Ahmed Qadiani’s followers, are also Muslims, if Ghulam Ahmed Parvez and his group, the person to destroy the fourteen hundred-year-old (worship) Ibadat and Mu’amalat of Islam and who clearly refutes the existence of Heaven and Hell is also a Muslim, if the person who fashions the enjoined commands of the Quran to fit the demands of the time, who regards the Sunnah of Prophet ﷺ as a customary practice, who wants to silence the Quran with regard to interest and declare it a permissible, is not only a Muslim but also the head of an Islamic Research Academy, then remember that by merely writing the verses of the Quran in gold will not safeguard the Quran till the day of Qiyamah. This claim is indeed a laughable matter or a ploy to fool the general masses.
The open contradiction of the liberal people
Until recently these very “heretics” used to taunt the Muslims by saying, ”The Glorious Quran” was not revealed so that it could be wrapped up in silk cloth, kissed, and placed on the forehead and head. It is a code of life for the Muslims to practice upon. It has been revealed in order to implement and practice upon.” Why then is there such indifference towards it today? As far as they are concerned, when both parties are willing, adultery is not referred to as a sin. Banking interest is made permissible like a mother’s milk and the government itself is involved in both taking and giving interest. Honorable gambling takes place at the racecourse. Licenses are being issued for importing and trading in liquor. Laws of marriage, divorce, and inheritance are all being passed in clear contravention of the Quran and Sunnah. What then is there to say about crimes and their punishments? In short, the Quran has been placed upon a shelf and the “passing of laws” is now taking place. Let us not forget that the verses of the Quran are now being written in gold and preserved. These are indeed situations that require a high level of patience. What, after all, has happened to the Muslims that the understanding of clear realities has also been snatched away? “O, Allah! Guide my nation for verily they do not know.”
Source: Daur e Hazir kay Fitny aur un ka Ilaj, By Maulana Syed Muhammad Yusuf Banuri
To read this article in Urdu click on the link below:
In order to become perfect, it is necessary to have the company of perfect human beings
In order to attain any form of perfection in the world, it is necessary to remain in the company of someone who has already attained that perfection. In order to learn the smallest craft or artisanship, or even the most common tradesman ship, the guidance of an adept and expert teacher in the field is necessarily accepted by one and all. One cannot attain expertise in any field merely through one’s own intellect without a competent and qualified teacher. Be it engineering or medicine, in every field and for every occupation a teacher is required to guide the intellect. Since it is necessary to adopt the company of an expert in the sciences and arts established through human intellect, how can independence be adopted when it comes to attaining the knowledge of Nubuwwat, the deeply rooted wisdom of the Anbiya and the realities of Shariah without a guide and teacher? It should be understood that this knowledge is beyond the bounds of intellect and perception. It has reached the Ummah through revelation from Allah, and it is through heavenly nurturing and divine guidance and instruction that this chain is maintained.
Then again, for attaining this divine knowledge, more than words, the spiritual attention and practical companionship of the guide and nurturer are required. More than teaching, the nurturing of the mind and thoughts along with nurturing actions is necessary. Therefore, the longer the companionship lasts, the more perfection one will be blessed with, the more perfect the guide and nurturer is, the one will benefit and reach perfection.
Relying on your individual intellect and opinion and its consequences
Along with this, the aim and objective of prophetic knowledge is guidance and instruction of the creation of Allah, there is great apprehension of Devil the accursed, enmity and miss-guidance. When it comes to worldly attaining perfection in worldly matters, he sits back at ease and has no need to interfere, shown any enmity. On the other hand, as soon as it is a matter of the next world, the hereafter and Deen, Devil becomes restless to display his mischief. He uses his full strength through different avenues in order to transform guidance into deviation. Since Devil, the accursed is such an expert at trickery whereby he blends truth and falsehood in a very subtle manner as a result of which something which is outwardly good, he with respect to reality, makes it evil. Thereafter, the ploys of the Nafs of mankind are over and above this. Vanity and pride, show and love of fame, love of renown are in the very nature of mankind. These are such severe spiritual ailments which even after years of intense struggle and spiritual effort are not fully cured. This is why, in order to be safe from the ploys of Nafs and Devil, a lengthy period of time in the company of some perfected soul. When the grace and bounty of Allah is present, one’s rectification takes place. Otherwise, a person will wander aimlessly in the wilderness of knowledge and intellect. After studying the history of the world, it becomes totally clear that all Fitnas that sprang up came into existence due to the intelligentsia. In the domain of knowledge, most Fitnas crept in through the avenue of knowledge. In fact, many intellectuals within the fraternity of the Ulama-e-Haq, on the basis of their brilliance adopt a stance apart from the rest of the Ummah as a result of which they fall prey to incorrect thoughts and points of view. In most of these cases, the fact of the matter has been their falling into the ailments of vanity based on their opinion and pride in their knowledge along with depending on their depth of knowledge and level of intelligence. They were not exposed to much companionship as a result of which how far they have fallen away.
During our era too, there are many examples present. Since these people definitely are intelligent, they at times say something very good or write something even better as a result of which Fitna spreads even more. Those individuals who have not received much companionship and have not been favored with depth in their knowledge, very quickly become their devotees who then subscribe to their view which varied from those of the Ummah, which are novel and unknown. Devil is at all times occupied with his work. Thus, that personality who could have been an asset to the Ummah in terms of guidance counseling becomes a means of deviation and diversion. Such personalities are to be found during every era. Imam Ghazali has written in The Refutation of The Philosophers (Maqasid ul Falasifah):
“On seeing the correct knowledge of the Greek philosophers with respect to mathematics, engineering, etc, people have become their devotees and accept all their knowledge. By subscribing to their view with respect to physics and divinity, they have gone astray.”
This is an amazing observation of Imam Ghazali and is totally true. In such cases, Devil has an excellent opportunity to deviate people. Nonetheless, when people of such high levels of intellect, people who so adept in the field of knowledge can fall prey to such Fitnas what is the case of people whose accomplishments in the field of knowledge is very meager but who are very adept at using the pen but who have deprived themselves of the company of the perfected souls, who are intelligent and mentally capable, they very quickly fall prey to the dangerous ailment of the vanity of the Nafs as a result of which. they deride and look down upon the rest of the Ummah and laugh at the accomplishments of the pious predecessors. They fall into the deep chasm of criticism and finding fault with one and all from beginning to end as a result of which they become a means of deviation for the entire generation.
Source: Daur e Hazir kay Fitny aur un ka Ilaj, By Maulana Syed Muhammad Yusuf Banuri
NOTE: Hazrat Banuri (R.A) wrote this article nearly forty years ago. At the time the storm of print media was at its peak. But in today’s modern flood of electronic and social media freshness of his article is still the same.
It is regrettable that we are passing through such an era in which the men of knowledge are not fulfilling the demands of knowledge and that those who are not educated are interfering in matters related to religious issues. Every writer purports to being a man of religious knowledge. The Urdu translations of Books have contributed to the spread of this problem Where Urdu translations could provide an excellent means of rectification, it is regrettable that during the present times it is increasingly becoming a case of “the harm is greater than the benefit” and whose harm has far exceeded its benefits.
Where the present era is a target of different Fitnas (trials), the Fitna of the pen is possibly taking the lead. In a Hadith mentioned in “Durr e Manthur” quoted in “Musnad Ahmed” and in “Mustadrak Hakim” on the authority of Abdullah bin Masood (R.A) who has mentioned that Nabi ﷺ mentioned some Fitnas which will occur before Qiyamah. One such Fitna mentioned was that of the “Storm of the pen” In the light of this Hadith, every intelligent person can deduce the storm of the pen being experienced today.
In the written arena, the circle of these people is not only limited and straitened but does not even exist. By acquiring a cursory level of information through reading Urdu translations, more and more individuals now increasingly consider themselves to be the Mujtahid (knowledgeable of the legal verdict) of the age. Every individual approves of his own opinion, and this Fitna has gone from bad to worse. Publishers have solely for the sake of increasing their business appointed cheaply available ignorant people who appear in the guise of the learned scholars to do the translations which have added to this Fitna. In short, it is the age of Fitna and in every direction every form of Fitna is visible. Special institutions are necessary in order to close the. doors of these Fitnas. Their foundational work will be to go through these translations as well articles which are to appear in the newspapers. The objective of magazine and periodical publishers is only business, while the objective of writers is only fame or the view is on material benefits. One among these Fitnas of the press and pen appears under the name of “Zari Islahaat” which is written in the papers with a view to rectifying problems.
Without doubt, from a Shariah point of view, this is an important issue of the times. If a correct and unified solution can be presented from an Islamic legal perspective the doors of communism can be closed. There are two basic methods with regard to earning. One is agriculture while the other is trade, commerce, and manufacturing. Both these are as necessary as the backbone for a person to function well. This is why the Deen of Islaam has discussed the laws pertaining to these in great detail. The details of this are present in the Quran, Hadith, and the Fiqh of Islam. The need is for those whose lives are dedicated to serving the Shariah and knowledge and who are thinkers, whose Iives are not tainted, who are given to sincerity and taqwa, whose intellectual and the ability for independent thought are widely accepted, to sit together as quickly as possible and to present a unified and a national solution. In an individual capacity, much has been written in the past fifty years. A few months ago, Madrasah Arabiya Islamiyah (Jamia Uloom Islamia Banuri town) gathered a few renowned individuals, but before completion, they all dispersed. The work was left incomplete. We beseech Almighty Allah to grant the ability to bring this work to completion as soon as possible and that it comes before the Ummah in a beautiful manner. Although the leaders today have become so bold as to institute laws with the backing of the army and in spite of the enemies of Islam, they are free from all boundaries and limits and go on to pass laws. Under these circumstances, where do they consider the opinions of the poor men of Shariah and knowledge of Islam worthy of any attention? Yet, there is a need at all times to request for this in the divine court of Almighty Allah.
Trials Relating to Knowledge
Trials relating to knowledge are those that creep in through arts and sciences. There have been different instances of such trials relating to the arts and sciences which have crept in through the annals of Islamic history. In every instance, the effects of such trials based on the arts and sciences, have a direct impact on faith and belief. The most dangerous of these Fitnas was the “Batiniyyah” (the Ismaili group) which sprang up during the era of the Qaramita and spread widely. The greatest and worst result of this Fitina was the rise of heresy and distortion in Islamic Shariah due to which the doors of distortion in Islamic realities, basic foundations of Deen, the continuity of Islam, and basic beliefs and actions as well as in the salient features of Islam opened up. As a result of this, Salah, fasting, Zakat, Hajj, and other salient features of Islam were removed from their religion.
Spreading misconceptions about Islam by orientalists
During this final era, many such Fitnas have begun being imported into Islamic countries from Europe. The orientalists of Europe have made it their life’s mission to assault all the different avenues of learning and teaching, writing and literary pursuits, publication and circulation, investigation, and research. In short, they have dedicated their very lives to prepare all forms of attractive and captivatingly deluding topics. It is an all-out lowly and base revengeful offensive of theirs against Islam. So much so, that those scholars who go to them from Muslim countries to secure a Ph.D. degree by traveling to the European countries are made to prepare such thesis on so-called “Islamic topics whereby those Muslim scholars at the least leave there with doubt regarding Islamic beliefs. These are such tragic cases for the details of which volumes are required. In his work entitled, “Majmauz Zawaid” Hafiz Nurud deen Haithami while quoting “Mu’jam Tibrani” quotes this Hadith narrated by AImsah bin Qais Salmi who was a Sahabi:
انه كان يتعوذ من فتنة المشرق قيل فكيف فتنة المغرب؟ قال تلك اعظم و اعظم
Translation: “Prophet ﷺ used to seek refuge from the Fitna of the west. He was asked whether there is a Fitna in the west? He ﷺ replied: “It is very great! It is very great!”
It cannot be said with certainty what He ﷺ meant by the Fitna of the west. It could very well be an indication towards the downfall of Spain where Islam was totally destroyed to such an extent that not even a single Muslim did not remain in that country. The supremacy of Kufr spread throughout the length and breadth of the entire country. It could also be a reference to the call of the west towards whereby the Fitna of disbelief and distortion will enter the Muslim countries through the west. It will be such a Fitna which is more dangerous and widespread than other Fitnas. Nonetheless, this is included in the literal meaning of the Hadith.
In short, during this day and age, these Fitnas related to knowledge and actions are spreading with full force and vigor? with great strength and power through Muslim countries. Our country was comparatively safe from this, but through the effects of western education and the unending efforts of the orientalists, the increasing ease of the communications industry as ‘well as the ever the abundance of wealth and riches, it will not be surprising that our country will far exceed the others in this matter.
Source: Daur e Hazir kay fitny aur un ka ilaj, By Hadrat Maulana Syed Muhammad Yusuf Banuri
The following animals can be slaughtered to offer a Qurbani:
1) Goat, either male or female, of at least one year of age.
2) Sheep, either male or female, of at least six months of age.
3) Cow, ox buffalo of at least two years of age.
4) Camel, male or female, of at least five years of age.
One head of goat or sheep is enough only for one person’s Qurbani. But as for all other animals like cow, buffalo or camel, one head of each is equal to seven offerings thus allowing seven persons to offer Qurbani jointly in one such animal.
If the seller of an animal claims that the animal is of the recognized age and there is no apparent evidence to the contrary, one can trust his statement and the sacrifice of such an animal is lawful.
Which Animals are Permissible to be Sacrificed & Which are Not?
The following defective animals are not acceptable in Qurbani:
1) Blind, one eyed or lame animal.
2) An animal so emaciated that it cannot walk to its slaughtering place.
3) An animal with one-third part of the ear or the nose or the tail missing.
4) An animal that has no teeth at all, or the major number of its teeth are missing.
5) An animal born without ears.
The following Animals are acceptable in Qurbani:
1) A castrated he – goat. (Rather, its Qurbani is more preferale).
2) An animal that has no horns, or its horns are broken. However, if the horns of an animal are uprooted totally so as to create a defect in the brain, its Qurbani is not lawful.
3) An animal the missing part of whose ear, nose or tail is less than one third.
4) A sick or injured animal, unless it has some above mentioned defects rendering its Qurbani unlawful.
Source: Islamic Months, By Mufti Muhammad Taqi Usmani
Some people think that instead of offering a Qurbani they should give its amount to some poor people as charity. This attitude is totally wrong. Actually, there are different forms of worship obligatory on Muslims. Each one of them has its own importance and none of them can stand for the other. It is not permissible for a Muslim to perform Salah instead for Fasting in Ramadan, nor is it permissible for him to give some charity instead of observing the obligatory Salah, similarly, Qurbani is an independent form of worship, and this obligation cannot be discharged by spending some money in charity.
However, if somebody, out of his ignorance or negligence, could not offer Qurbani on the three prescribed days (10th, 11th and 12th Zul Hijjah) then, in that case oly, he can give the price of a Qurbani as Sadaqah to those entitled to receive Zakah. But during the days of Qurbani no Sadaqah can discharge the obligation.
سنن الترمذی، فضل الأضحیۃ، رقم الحدیث: 1493 :عن عائشۃ رضی اللّٰہ عنھا أن رسول اللّٰہ صلی اللّٰہ علیہ وسلم قال: ’’ما عمل آدمی من عمل یوم النحر أحب إلی اللّٰہ من إھراق الدم
سنن الدارقطنی، باب الصید والذبائح والأطعمۃ، رقم الحدیث: 34 : عن ابن عباسؓ قال: قال رسول اللّٰہ صلی اللّٰہ علیہ وسلم: ’’ماأنفقت الورق فی شییٔ أفضل من نحیرۃ فی یوم العید‘‘
سنن ابن ماجه (2/ 1044):عن أبي هريرة، أن رسول الله صلى الله عليه وسلم قال: من كان له سعة، ولم يضح، فلا يقربن مصلانا
وفی البدائع الصنائع 66/5: ومنھا أن لا یقوم غیرھا مقامھا حتی لو تصدق بعین الشاۃ أو قیمتھا فی الوقت لا یجزیہ عن الأضحیۃ ، لأن الواجب تعلق بالإراقۃ ، والأصل أن الوجوب إذا تعلق بفعل معین أنہ لا یقوم غیرہ مقامہ کما فی الصلاۃ والصوم وغیرھما، شامی 320/6
Source: Islamic Months, By Mufti Muhammad Taqi Usmani
Every adult Muslim, male or female, who owns 613.35 grams of silver or its equivalent in money, personal ornaments, stock-in-trade or any other form of wealth which is surplus to his basic needs, is under an obligation to offer Qurbani.
Each adult member of a family who owns the above mentioned amount must perform his own Qurbani separately. If the husband owns the required quantity, but the wife does not, the Qurbani is obligatory on the husband only and vice-versa. If both of them have the prescribed quantum of wealth, both should perform Qurbani separately.
If the adult children live with their parents, Qurbani is incumbent on each one of them possessing the prescribed quantum. The Qurbani offered by a husband for himself does not fulfill the obligation of his wife, nor can the Qurbani offered by a father discharge his son or daughter from their obligation. Each one of them should care for his own. However, if a husband or a father, apart from offering his own Qurbani, gives another Qurbani on behalf of his wife or his son, he can do so with their permission.
الدر المختار وحاشية ابن عابدين (رد المحتار) (6/ 312): وشرائطها: الإسلام والإقامة واليسار الذي يتعلق به) وجوب (صدقة الفطر) (قوله: واليسار إلخ) بأن ملك مائتي درهم أو عرضاً يساويها غير مسكنه وثياب اللبس أو متاع يحتاجه إلى أن يذبح الأضحية، ولو له عقار يستغله فقيل: تلزم لو قيمته نصاباً، وقيل: لو يدخل منه قوت سنة تلزم، وقيل: قوت شهر، فمتى فضل نصاب تلزمه. ولو العقار وقفاً، فإن وجب له في أيامها نصاب تلزم
سنن الترمذي ت شاكر (4/ 89):حدثنا قتيبة قال: حدثنا مالك بن أنس، عن أبي الزبير، عن جابر قال: «نحرنا مع رسول الله صلى الله عليه وسلم بالحديبية البدنة عن سبعة، والبقرة عن سبعة». هذا حديث حسن صحيح، والعمل على هذا عند أهل العلم من أصحاب النبي صلى الله عليه وسلم وغيرهم، وهو قول سفيان الثوري، [ص:90] وابن المبارك، والشافعي، وأحمد
سنن الترمذي ت شاكر (4/ 91):حدثنا يحيى بن موسى قال: حدثنا أبو بكر الحنفي قال: حدثنا الضحاك بن عثمان قال: حدثني عمارة بن عبد الله قال: سمعت عطاء بن يسار يقول: سألت أبا أيوب الأنصاري: كيف كانت الضحايا على عهد رسول الله صلى الله عليه وسلم؟ فقال: «كان الرجل يضحي بالشاة عنه وعن أهل بيته، فيأكلون ويطعمون حتى تباهى الناس، فصارت كما ترى». هذا حديث حسن صحيح، وعمارة بن عبد الله مديني، وقد روى عنه مالك بن أنس، والعمل على هذا عند بعض أهل العلم، وهو قول أحمد، وإسحاق، واحتجا بحديث النبي صلى الله عليه وسلم أنه ضحى بكبش، فقال: «هذا عمن لم يضح من أمتي». وقال بعض أهل العلم: لا تجزي الشاة إلاعن نفس واحدة، وهو قول عبد الله بن المبارك، وغيره من أهل العلم
سنن الترمذي ت شاكر (4/ 100):عن جابر بن عبد الله قال: شهدت مع النبي صلى الله عليه وسلم الأضحى بالمصلى، فلما قضى خطبته نزل عن منبره، فأتي بكبش، فذبحه رسول الله صلى الله عليه وسلم بيده، وقال: «بسم الله، والله أكبر، هذا عني وعمن لم يضح من أمتي
سنن ابن ماجه (2/ 1044):عن أبي هريرة، أن رسول الله صلى الله عليه وسلم قال: «من كان له سعة، ولم يضح، فلا يقربن مصلانا
سنن ابن ماجه (2/ 1047):عن ابن عباس، قال: كنا مع رسول الله صلى الله عليه وسلم في سفر، فحضر الأضحى، فاشتركنا في الجزور، عن عشرة، والبقرة، عن سبعة
سنن ابن ماجه (2/ 1047): عن أبي هريرة، قال: «ذبح رسول الله صلى الله عليه وسلم، عمن اعتمر من نسائه في حجة الوداع بقرة بينهن
بدائع الصنائع في ترتيب الشرائع (5/ 62):(وأما) الذي يجب على الغني دون الفقير، فما يجب من غير نذر ولا شراء للأضحية بل شكراً لنعمة الحياة وإحياء لميراث الخليل عليه الصلاة والسلام حين أمره الله تعالى عز اسمه بذبح الكبش في هذه الأيام فداء عن ولده ومطية على الصراط ومغفرة للذنوب وتكفيراً للخطايا على ما نطقت بذلك الأحاديث، وهذا قول أبي حنيفة ومحمد وزفر والحسن بن زياد وإحدى الروايتين عن أبي يوسف – رحمهم الله – … (ولنا) قوله عز وجل ﴿فصل لربك وانحر﴾ [الكوثر: 2] قيل في التفسير: صل صلاة العيد وانحر البدن بعدها، وقيل: صل الصبح بجمع وانحر بمنى ومطلق الأمر للوجوب في حق العمل ومتى وجب على النبي عليه الصلاة والسلام يجب على الأمة؛ لأنه قدوة للأمة، فإن قيل: قد قيل في بعض وجوه التأويل لقوله عز شأنه: ﴿وانحر﴾ [الكوثر: 2] أي ضع يديك على نحرك في الصلاة، وقيل: استقبل القبلة بنحرك في الصلاة، فالجواب أن الحمل على الأول أولى؛ لأنه حمل اللفظ على فائدة جديدة، والحمل على الثاني حمل على التكرار؛ لأن وضع اليد على النحر من أفعال الصلاة عندكم يتعلق به كمال الصلاة، واستقبال القبلة من شرائط الصلاة لا وجود للصلاة شرعاً بدونه فيدخل تحت الأمر بالصلاة، فكان الأمر بالصلاة أمراً به فحمل قوله عز شأنه ” وانحر ” عليه يكون تكرارا والحمل على ما قلناه يكون حملا على فائدة جديدة فكان أولى وروي عن النبي عليه الصلاة والسلام أنه قال: ضحوا فإنها سنة أبيكم إبراهيم، ـ عليه الصلاة والسلام ـ ». أمر عليه الصلاة والسلام بالتضحية، والأمر المطلق عن القرينة يقتضي الوجوب في حق العمل، وروي عنه عليه الصلاة والسلام أنه قال: «على أهل كل بيت في كل عام أضحاة وعتيرة» و ” على ” كلمة إيجاب، ثم نسخت العتيرة فثبتت الأضحاة، وروي عنه عليه الصلاة والسلام أنه قال: «من لم يضح فلا يقربن مصلانا»، وهذا خرج مخرج الوعيد على ترك الأضحية، ولا وعيد إلا بترك الواجب، وقال عليه الصلاة والسلام : «من ذبح قبل الصلاة فليعد أضحيته ومن لم يذبح فليذبح بسم الله». أمر عليه الصلاة والسلام بذبح الأضحية وإعادتها إذا ذبحت قبل الصلاة، وكل ذلك دليل الوجوب؛ ولأن إراقة الدم قربة والوجوب هو القربة في القربات (وأما) الحديث فنقول بموجبه: إن الأضحية ليست بمكتوبة علينا، ولكنها واجبة، وفرق ما بين الواجب والفرض كفرق ما بين السماء والأرض على ما عرف في أصول الفقه، وقوله: ” هي لكم سنة ” إن ثبت لا ينفي الوجوب؛ إذ السنة تنبئ عن الطريقة أو السيرة، وكل ذلك لا ينفي الوجوب”.
بدائع الصنائع في ترتيب الشرائع (5/ 70):وأما قدره فلا يجوز الشاة والمعز إلا عن واحد وإن كانت عظيمةً سمينةً تساوي شاتين مما يجوز أن يضحى بهما؛ لأن القياس في الإبل والبقر أن لا يجوز فيهما الاشتراك؛ لأن القربة في هذا الباب إراقة الدم وأنها لا تحتمل التجزئة؛ لأنها ذبح واحد، وإنما عرفنا جواز ذلك بالخبر فبقي الأمر في الغنم على أصل القياس فإن قيل: أليس أنه روي أن رسول الله صلى الله عليه وسلم ضحى بكبشين أملحين أحدهما عن نفسه والآخر عمن لا يذبح من أمته فكيف ضحى بشاة واحدة عن أمته عليه الصلاة والسلام؟ (فالجواب) أنه عليه الصلاة والسلام إنما فعل ذلك لأجل الثواب؛ وهو أنه جعل ثواب تضحيته بشاة واحدة لأمته، لا للإجزاء وسقوط التعبد عنهم، ولا يجوز بعير واحد ولا بقرة واحدة عن أكثر من سبعة، ويجوز ذلك عن سبعة أو أقل من ذلك، وهذا قول عامة العلماء وقال مالك – رحمه الله -: يجزي ذلك عن أهل بيت واحد – وإن زادوا على سبعة -، ولا يجزي عن أهل بيتين – وإن كانوا أقل من سبعة -، والصحيح قول العامة؛ لما روي عن رسول الله صلى الله عليه وسلم: «البدنة تجزي عن سبعة والبقرة تجزي عن سبعة». وعن جابر – رضي الله عنه – قال: «نحرنا مع رسول الله صلى الله عليه وسلم البدنة عن سبعة والبقرة عن سبعة من غير فصل بين أهل بيت وبيتين»؛ ولأن القياس يأبى جوازها عن أكثر من واحد؛ لما ذكرنا أن القربة في الذبح، وأنه فعل واحد لا يتجزأ؛ لكنا تركنا القياس بالخبر المقتضي للجواز عن سبعة مطلقاً فيعمل بالقياس فيما وراءه؛ لأن البقرة بمنزلة سبع شياه، ثم جازت التضحية بسبع شياه عن سبعة سواء كانوا من أهل بيت أو بيتين فكذا البقرة
Source: Islamic Months, By Mufti Muhammad Taqi Usmani
Qurbani can only be performed during the three days of Eid, namely the 10th, 11th and 12th of the month of Zul Hijjah. It is only in these days that slaughtering of an animal is recognized as an act of worship. No Qurbani can be performed in any other days of the year.
Although Qurbani is permissible on each of the three aforesaid days, yet it is preferable to perform it on the first day i.e. the 10th of Zul Hijjah.
Qurbani can also be performed in the two nights following the Eid day, but it is more advisable to perform it during day time.
No Qurbani is allowed before the Eid prayer is over.
However, in small villages where the Eid prayer is not be performed, Qurbani can be offered any time after the break of dawn on the 10th of Zul Hijjah.
