What is the meaning of ‘Waqf Qur’baani”? Khanqah Imdadia Ashrafia of Karachi, Pakistan is advertising its “Waqf Qur’baani” project, and is asking for contributors. This is the first time I have heard that Qur’baani of animals also comes within the scope of Waqf. Please explain this concept.


There is no ‘Waqf Qur’baani’ concept or teaching in Islam. Waqf is germane to assets. The Waaqif (the one who makes the Waqf) relinquishes his ownership which reverts to Allah Ta’ala. Waqf is the dedication of an asset in the Path of Allah Ta’ala. The asset remains and its benefits are utilized for the intended purpose of the Waqf, e.g. a property is made Waqf for a Musjid, Madrasah or Yateem Khaanah; a land is made Waqf for a Qabrustaan.

Animals which are slaughtered, regardless of the noble purpose such as Qur’baani/Sadqah, are not Waqf. The act of Qur’baani/Sadqah is rewardable. There is thawaab for it. This cannot be termed Waqf.

Qur’baani is either Waajib or Nafl. It is not Waqf.



Can one animal be made Qur’baani for several deceased persons?


Qur’baani of a small animal (goat/sheep) is for only one person whether the person is alive or dead and whether it is Waajib or Nafl Qur’baani. Qur’baani of a big animal (ox/ buffalo/camel) can be made for seven persons, dead or alive.

However, the thawaab of one animal or one share may be intended for many persons whether alive or dead. The Qur’baani will be for the person making it, but the thawaab will be according to his intention.


I did not make Qur’baani for many years although it was Waajib on me. Will the seven shares in a cow suffice for Qadha Qur’baani of seven years?


No, it will not suffice. For Qadha Qur’baani a whole animal is incumbent. Either a goat/sheep or a big animal. Regardless of the seven shares in a big animal, the animal will suffice for only Qadha of one year.


Is it permissible to give Qur’baani meat to the kuffaar?


According to the Hanafi Math-hab, it is permissible. It is not permissible for Shaafis.


Is it permissible for a person to sell his Qur’baani meat?


It is not permissible to sell one’s own Qur’baani meat.


If a person on whom Qur’baani is not Waajib buys an animal with the intention of making Qur’baani, can he later cancel his intention and not make the Qur’baani?


If he purchases an animal during the days of Qur’baani with the intention of Qur’baani, then making Qur’baani of the animal is compulsory. He may not cancel his intention.


If someone buys an animal for Qur’baani. However, before slaughtering it, the animal died. What is the ruling?


If Qur’baani is Waajib on the person, he has to purchase another animal for Qur’baani. If Qur’baani is not Waajib, then it is not necessary to buy another animal.


What should be done with the milk of the Qur’baani animal?


The milk should be given as Sadqah to the poor.


It has happened in the past that the Qur’baani animals become mixed and the owners are unable to recognize their specific animals. In this scenario what should be done?


Everyone should slaughter any animal from the flock. The Qur’baani of everyone will be valid.

26 Zul Qa’dh 1443 – 27 June 2022




I want to find out, if there are two different views regarding the permissibility of tails on sheep for qurbani.

The view which we follow is that it is not permissible to make qur’baani of animals without tails.

The other view is that docked animals are permissible for qurbani as the tail is not torn off, rather it has been intentionally docked at an early stage of its life due to the intensive farming system which allows the farmers to easily manage their flock in smaller pastures and kraals when housed and it assists them with quickly identifying any maggot, fly strikes and diarrhoea in their flock. So based on the well being, some say that this process is permissible

I want to know, although we follow the 1st view, that is, animals only with tails for qurbani for ourselves and family and never buy without a tail, can we sell animals without tails? A lot of people don’t worry about the tails and are happy to buy them docked based on the fatwa of those Muftis who say that it is permissible. Jazakallah khair


There are no two views regarding the impermissibility of making Qur’baani of animals without tails. For more than 14 centuries since the time of Rasulullah (Sallallahu alayhi wasallam) there was only this one view of impermissibility.

Molvis a couple of decades ago have seen it fit to subject this mas’alah to their corrupt, nafsaani interpretation, and this was initiated by Ulama in Natal because they do not like to consume goat meat. Goats with tails are available at all times. But because Natalians, including the molvis, generally don’t eat goat mutton, the molvis deemed it appropriate to soothe the palates of the people and also succumb to their own nafsaani dictates, hence they fabricated the permissibility of making qur’baani of animals without tails. They had completely deleted the Shariah and Allah Ta’ala from this baatil equation.

Then they justify this shaitaaniyat with the views of the kuffaar farmers who maintain that the animals remain healthy without tails, thus rejecting the fact that Allah Ta’ala created sheep with tails, and that tails have not been created in idle sport or in futility. The objective of Qur’baani is not merely meat-consumption.

These molvis have based their permissibility fatwa on the kuffaar view which you have mentioned in your letter. They conduct themselves in the same way as these pro-protocol devil molvis who justify all the haraam protocols on the basis of what the atheist scientists and munaafiq/kuffaar doctors say.

Today, some farmers are rearing sheep with tails specifically to cater for Muslim demand on the occasion of Eidul Adha. And, the sheep are healthy, thus debunking the stupid claims cited in rejection of Allah’s creation of tails. This is implied kufr.

You may not sell animals without tails to Muslims if you know that they are buying for Qur’baani. You will be aiding and abetting in haraam. Refusing To sell to them is not a sacrifice. Rizq is pre-ordained and fixed, and you will receive the amount set out in your Taqdeer. Your Rizq is not reliant on selling animals in conflict with Allah’s Command.

22 Zul-Qa’dh 1442 – 3 July 2021


Among the worst sins perpetrated by innumerable people on the Day of Qur’baani, is the organization of haraam merrymaking functions where the following major sins are committed in the name of Qur’baani:

  • Gathering of Zaanis (male fornicators/adulterers) and Zaaniyahs (female fornicators/adulteresses) at the venue where the cruel slaughter of Qur’baani animals and the brutal slaughter of Islamic morals take place.
  • The affair is arranged as if it is a kuffaar sporting occasion with performers and spectators in the gallery.
  • The females come dressed up with maximum adornment to attract the gazes and stares of the fussaaq and fujjaar males.
  • The stupid ‘matador’ with sleeves rolled up and chest puffed out prances arrogantly with his knife to demonstrate his silly prowess when slaughtering the bull. He performs to the gallery of men and women whilst his silly brains drift in a limbo of fantasy regarding his ‘courage’ and ‘power’ when slaughtering the immobilized animal.
  • The poor animal is chased by a group of hoodlums – children and stupid men and labourers to catch it. The animal is totally traumatized, bewildered and extremely fearful of the hooligans chasing it.
  • Whilst all of this haraam is being enacted and subjected to haraam videoing and photography, the fussaaq /fujjaar men and women enjoy refreshments.
  • No Islamic consideration is shown to the animals. All rules in Allah’s Book of Raham (Mercy) ordained for observation when slaughtering animals are mercilessly trampled on by everyone present – by the stupid ‘matador’, the helpers and the spectators.
  • An animal is slaughtered and skinned in the presence of other animals. The skinning sometimes commences whilst there is still some life left in the animals. All of this is Haraam – major sins.


Understand well that Qur’baani is not a merrymaking occasion. Allah Ta’ala has ordained this Day for us to commemorate the supreme Qur’baani (Sacrifice) of Hadhrat Nabi Ibraaeem (Alayhis salaam) who was commanded by Allah Azza Wa Jal to sacrifice his beloved son, Ismaaeel (Alayhis salaam). So when your animal is being slaughtered, call to mind that it is your son who is being sacrificed. You are not present to enjoy yourself like a kaafir at some merrymaking function.

It is haraam – totally HARAAM – for women even in burqahs to be present at the slaughtering venue. There are fussaaq males present, and even the molvis and outwardly looking ‘pious’ chaps present are fussaaq and fujjaar, hence they derive carnal, bestial and lustful pleasure from the presence of the womenfolk dressed in their stupid finery.

The animals MUST be slaughtered mercifully, not in the cruel manner which is currently being enacted at most places where mass ‘qur’baani’ takes place.

Our advice is that those who are inexperienced should not slaughter bulls/cows. Instead, 7 goats/sheep should be sacrificed. Most of those stupid ‘matadors’ who slaughter Qur’baani bulls lack experience, hence the need for a score of hoodlums to chase and overpower the cow. It is not permissible for inexperienced persons to slaughter big animals.

Qur’baani is not restricted to mere throat-slitting. It is a holy amal of the Deen. It is among the Shi-aar (Salient Features) of Islam. It is not a funfair. It is not a picnic.  Refreshments should not be served at this haraam picnic. Women should not be allowed to enter the venue where mass-slaughtering takes place. These stupid people¸ in order to participate in the merrymaking haraam function, are adept at citing the mas’alah regarding viewing one’s animal at the time of slaughtering. For this Mustahab, they commit a plethora of haraam acts whilst the act of Istihbaab is the furthest from their minds. They cite it as an excuse for participating in the haraam circus organized on the Day of Eidul Adha. But they are absolutely bereft of the Taqwa which should be the primary attitude when making Qur’baani.


It has been brought to our notice that some Molvis in Natal are selling Qur’baani animals on the condition of distributing the meat themselves. The purchaser of the animal is not allowed to take the meat. This is not permissible. The sale is invalid and haraam. The Qur’baani too is not valid.  The Molvis and the sellers should rectify their corrupt deals for the proper and valid discharge of the Qur’baani obligation.

3 Zil Hajj 1438 (25 August 2017)

4 things to do on the Blessed 10 Days of Dhul Hijjah

Dhul Hijjah is the sacred month of Hajj. So blessed are the first 10 days of Dhul Hijjah that according to a large group of commentators of the Qur’an, Allah swears by these 10 days in Surah Fajr:
Allah the Most High & Exalted says: By the Dawn; By the ten Nights; (89:1-2)

This oath substantiates the greatness and sacredness of these ten nights in the eyes of Allah. This is an extra ordinary oath; it is very reliable and significant and the wise men can understand that by this oath, Allah too attaches great importance and value to the ten nights of Dhul Hijjah.

The Prophet (Sallahu Alaihi Wassalam) has said regarding these Blessed days:

“There are no days in which righteous deeds are more beloved to Allah than these ten days.” The people asked , “Not even Jihad for the sake of Allah?” He said, “Not even Jihad for the sake of Allah, except in the case of a man who went out, giving himself and his wealth up for the cause (of Allah), and came back with nothing.” (Reported by Al-Bukhari)

It is clear then that these 10 days possess tremendous blessings and excellence. Therefore we should spend these 10 blessed days & nights in intensive worship & virtuous acts. Therefore we cannot possibly afford to miss out on such immense rewards otherwise we will definitely be in utter regret in the Hereafter!
The following are recommended acts to do during the blessed 10 days and Nights of Dhul Hijjah:
1. Fasting the 9 days of Dhul Hijjah:
It is recommended to fast on the first nine days of Dhu’l Hijjah, especially the 9th which is the blessed day of Arafah. Allah’s Messenger (Salallahu ‘alaihi wasallam) encouraged us to do righteous deeds in the first ten days of Dhul Hijjah; and indeed fasting is one of the best of deeds. Almighty Allah says, “All the deeds of the son of Adam are for him, except fasting, which is for Me and I shall reward for it.”’ (Al-Bukhari)

Note: The 10th of Dhul Hijjah is the Day of Eid ul Adha and is prohibitively disliked and sinful to fast on this day.

Forgiveness for 2 years of sins (Minor sins) for fasting on the day of Arafah:

Abu Qatada (Ra) related that the Prophet (Sallallahu Alaihi Wasallam) said, “Fasting the Day of `Arafah (f: 9th of Dhu’l Hijjah) expiates for two years, one prior and one forthcoming. And fasting the Day of `Ashura (f: 10th of Muharram) expiates for the past year.” [Muslim, Abu Dawud, Nasa’i, and Ibn Majah]

Therefore we should try our utmost to fast all the blessed 9 days of Dhul Hijjah particularly the 9th oh Dhul Hijjah which is the day of Arafah. If not then we should at least fast as many as we can possibly can as we may not get this opportunity again next year as life is uncertain and we should never procrastinate on doing good actions.

Tip 1: Eat light & hydrate well: If you will be staying up until Fajr, then the more you eat, the harder it will be for you to stay up and the less productive you will be! Keep some water with you at all times. This will help you stay up, feel energised and refreshed and have a clearer mind.
2. Reciting Tasbeeh, Tahmeed, Tahleel & Takbeer abundantly:
It is Sunnah to recite takbeer (Allahu-akbar), tahmeed (Alhamdulillah), tahleel (Laa ilaaha ill-Allah), and tasbeeh (SubhanAllah) during the first ten days of Dhul Hijjah. These words should be recited abundantly in the masjids, homes, streets and in every place where it is permissible to remember & glorify Allah.

‘That they may witness things that are of benefit to them (reward of Hajj in the Hereafter and also some worldly gain from trade), and mention the Name of Allah on appointed days, over the beast of cattle that He has provided for them (for sacrifice). (22:28)

Reciting the Takbeeraat-e-Tashreeq from the 9th to the 13th of Dhul Hijjah:

Allahu Akbar, Allahu Akbar, Laa ilaaha illallahu Wallahu Akbar, Allahu Akbar, Wa lillahil Hamd.

Translation: “Allah is the greatest, Allah is the greatest. There is no deity besides Allah and Allah is the greatest. Allah is the greatest and all praises are for Allah only.”

It is Waajib (compulsory) for men to recite the above after every Fardh Salaat from Fajr of the 9th of Dhul Hijjah until Asr of the 13th of Dhul Hijjah audibly. Women should recite it silently.

Tip 2: Remember & Glorify Allah no matter what you are doing: This is particularly easy as one can remember Allah anywhere and at anytime whether it is during work or any daily activity.
3. Doing the Qurbani (Sacred sacrifice of a livestock Animal):
The Qurbani is the sacrifice of a livestock animal during Eid ul-Adha. It is the Sunnah of Prophet Ibrahim (As). It is a means of getting closer to Allah. It is obligatory upon every sane adult who is not a traveller and can afford it (Wealth equal to or more than nisab). It is performed on the days of sacrifice which is the 10th, 11th or 12th of Dhul Hijjah. One may sacrifice a thousand animals on days other than these, but it will never be regarded or considered a Qurbani. Therefore the Qurbani is a sacred act which can only be done during the 3 days of Dhul Hijjah as specified. Regarding the Qurbani, Allah says in the Qur’an:

“It is not their meat, nor their blood, that reaches Allah, It is their piety that reaches Allah” (22:37)

The Prophet (Sallallahu alayhi wasallam) says regarding the Qurbani:

“There is nothing dearer to Allah during the days of Qurbaani than the sacrificing of animals. The sacrificed animal shall come on the Day of Judgement with its horn, hair, and hooves (to be weighed). The sacrifice is accepted by Allah before the blood reaches the ground. Therefore sacrifice with an open and happy heart.” (Tirmidhi V1 pp275, Ibne Maajah V1 pp226)
Tip 3: Doing Qurbani is very easy nowadays: Doing Qurbani during the days of sacrifice is a means of getting closer to Allah and gaining immense rewards. Nowadays it is much easier for us to fulfil this sacred act by the mere click of a button over the internet where we can buy an animal to be sacrificed on the various established Muslim charity websites.
4. Doing more good deeds than usual:
The Prophet (Sallahu Alaihi Wassalam) said: “There are no days in which righteous deeds are more beloved to Allah than these ten days (Dhul Hijjah).” (Bukhari)
Therefore we should increase the amount of good deeds we do in order to take advantage of this blessed time where good deeds are increased significantly.
Tip 4: Complete all tasks beforehand & do not waste this precious time: Make arrangements to clear as many of your pending tasks as possible or make a plan for tackling them later. This way, one is free to worship during the 10 days and nights without being distracted by worldly tasks. We must make a firm intention that during these blessed 10 days, we will not take part in idle talk, watch TV, play computer games or spend time on the social media. There are 355 days in the year for all that – if you really cannot resist. This is just 10 days! There will be indeed an utter loss and regret for those of us who waste these blessed 10 days.
The following 7 deeds are amongst the best actions we can do during these blessed 10 days:
1. Reciting the Qur’an abundantly:
Whoever reads a letter from the Book of Allah, he will have a reward. And that reward will be multiplied by ten. I am not saying that “Alif, Laam, Meem” is a letter, rather I am saying that “Alif” is a letter, “laam” is a letter and “meem” is a letter.” So increase your recitation of the Qur’an to gain these merits, and to gain the following merit as well. (At-Tirmidhi)

So if one letter of the Qur’an is equivalent to ten good deeds then imagine how much reward there is for reading each letter during these blessed 10 days which are said to be the best days of the year! Subhanallah!

Abdullah Ibn ‘Abbas & Anas Ibn Malik (RA) reported that the Prophet (Sallallahu Alaihi Wasallam) said, ‘Whoever recited Surah Zilzilah (99) would get the reward of reciting half the Qur’an. Whoever recited Surah al Kaafirun (109) would get a reward as if reading a quarter of the Qur’an. Whoever recited Surah al Ikhlas (112) would get a reward as if reading one third of the Qur’an’. (At-Tirmidhi 2818/A)

Therefore let us recite as much of the Qur’an as we can during these 10 days and nights and aim to finish at least one Qur’an if we can. After that we should continue reciting the Qur’an throughout the rest of the year, for there is no better worship of Allah than to recite the Qur’an!

Note: It is also very relevant to read the story of Ibrahim (As) which will give one a deeper understanding of the rituals of Hajj & the Qurbani.
2. Showing exemplary character:

The Prophet (Sallallahu Alaihi Wasallam) said: “Nothing will be heavier on the Day of Resurrection in the Scale of the believer than good manners. Allah hates one who utters foul or coarse language.” [At- Tirmidhi].

So we must aim to be the best in character during these blessed days and nights and continue to do so for the rest of the year. We must not argue, swear, backbite, slander or gossip.
3. Giving much to charity:

As the rewards of doing good deeds during these days are increased significantly then we should also give as much as we can in charity.

Allah promised forgiveness of our sins if we give in charity and give to the poor and needy. He honoured our charity and described it as a “ beautiful loan to Allah “ to emphasise that we are doing something good that He loves, and that He himself will pay our loan back to us doubled:

“If ye loan to Allah a beautiful loan, He will double it to your (credit), and He will grant you Forgiveness: for Allah is Most Ready to appreciate (service), Most Forbearing.” At-Taghabun 64:17
4. Respecting & honouring our parents:
Islam teaches us that of the most beloved deeds to Allah, having respect for one’s parents is second only to that of prayer and is greater than that of fighting in His cause.

It is narrated on the authority of Abdullah bin Mas’ood (Ra), who observed: “I asked Allah’s Messenger (Sallallahu Alaihi Wasallam) which deed was the best.” He (the Holy Prophet) replied: ‘The Prayer at its appointed hour.’ I (again) asked: “Then what?” He (the Holy Prophet) replied: ‘Kindness to the parents.’ I (again) asked: “Then what?” He replied: ‘Earnest struggle (Jihad) in the cause of Allah.’ I refrained from asking any more questions for fear of annoying him. (Sahih Muslim: 120)
5. Doing many Nawafil (Superogatory) Prayers:
Rabi’ah ibn Malik al-Aslami reported that the Prophet (Sallallahu alehi wasallam) said:”Ask (anything).” Rabi’ah said: “I ask of you to be your companion in paradise.” The Prophet said: “Or anything else?” Rabi’ah said: “That is it.” The Prophet sallallahu alehi wasallam said to him: “Then help me by making many prostrations (i.e., supererogatory prayers).” (Muslim)
The following are Sunnah & Nawafil prayers to pray during the 10 days of Dhul Hijjah:
– Pray 12 Raka’ahs of Sunnah daily: – 2 Sunnah of Fajr, 4 Sunnah & 2 Sunnah of Dhuhr & 2 Sunnah of Maghrib

Umm Habibah Ramilah bint Abu Sufyan (RA) narrated she heard the Prophet (Sallallahu Alaihi Wasallam) saying: “A house will be built in Paradise for every Muslim who offers twelve units of Prayers other than the obligatory ones in day & night, to seek pleasure of Allah.” (Muslim)
– Salaatul Duhaa: – (Can be prayed from 20 minutes after sunrise up until 20 minutes before Dhuhr begins)

So we should remain seated after Fajr prayer & recite the Qur’an or do Dhikr up until 20 minutes after Sunrise & pray Salaatul Duhaa. If not then we can pray it anytime before midday.

‘Salat al-Dhuhaa consists of 2 – 12 Rakaats & it is preferable to perform 8 Rakaats.’ (Raddul Mukhtaar vol.1 pg.505)

The Prophet (Sallallahu Alaihi Wasallam) is reported to have said: Whoever prayed twelve rakaats (before midday), then Allah will, as a reward, prepare a palace of gold for him in Paradise. (Mishkat, Tirmidhi, Ibn Majah)

– 4 Sunnah, 2 Sunnah & 2 Nawafil of Dhuhr:

Umm Habibah (RA) narrated that the Prophet (Sallallahu Alaihi Wasallam) said: “Whoever sticks to the habit of offering four rak`ahs before Noon Prayer & four rak`ahs after it, Allah will shield him against the Hell-Fire.” (Abu Dawud & At-Tirmidhi)

– 4 Raka’ahs Sunnah of Asr:

The Prophet (Sallallaahu ‘Alaihi wa sallam) said:”May Allaah have Mercy on the one who offers four (Raka’ahs) before ‘Asr prayer.”(Abu Dawud)

– Two Raka’ahs Sunnah after entering Masjid:

Abu Qatadah (RA) narrated the Prophet (Sallallahu Alaihi Wasallam) as saying: “If any one of you enters a mosque, he should pray two rak`ahs before sitting.” (Al-Bukhari & Muslim)

– Tahiyyatul Wudu: – 2 Raka’ahs Sunnah after doing Wudu (Ablution)

Abu Hurayrah (RA) reported the Prophet (Sallallahu Alaihi Wasallam) saying to Bilal (RA): “Tell me about the best of your deeds (i.e. one which you deem the most rewarding) since your embracing Islam because I heard your footsteps in front of me in Paradise.” Bilal (RA) replied: “I do not consider any act of mine more rewarding than that whenever I make ablution at any time of night or day, I perform Prayer for as much as was destined for me to do.” (Al-Bukhari & Muslim)”
– Tahajjud prayer: (The Night Vigil prayer) – Can be prayed straight after Isha up until the break of Dawn
Imam Abu Sa’id al-Khadimi said, “There is scholarly consensus (ijma`) that among the best of virtuous acts is the night vigil prayer.” [al-Bariqa al-Mahmudiyya Sharh al-Tariqa al-Muhammadiyya]

The Most virtuous Nawafil (Voluntary) prayer is the Tahajjud prayer as it enables one to get closer to Allah (glorified and exalted be He). It can be prayed after Isha’ until just before Fajr begins. The best recitation of the Qur’an is done during Tahajjud prayer. You should recite as much of the Qur’an as you have memorised. In the long prostrations, beg Allah (glorified and exalted be He) for forgiveness and mercy and surely He will never turn away his slaves who beg of him during this prayer.

Note: During the first 10 days of Dhul Hijjah we should aim to pray Tahajjud every night. If not then we should pray it in as many nights as we possibly can. When fasting during the first 9 days of Dhul Hijjah one should awaken a little earlier for Suhur, make Wudu & pray between 2-12 Raka’ahs of Tahajjud. The last third portion of the night is the most blessed part of the night in which Dua’s are more readily accepted during this time. So by praying Tahajjud it gives us the best opportunity to get closer to Allah & to make sincere Dua, repenting for our sins past & present & to beg, cry & ask of Allah for whatever we want.
6. Increase in glorification & remembrance of Allah:

As his creations we should all remember & glorify our creator as much as we possibly can, but even more so during these blessed days:
The following are some easy and very beneficial Dhikr and glorification we can do throughout these Blessed Days and Nights:
– Allahu Akbar, Allahu Akbar, Laa ilaaha illallahu Wallahu Akbar, Allahu Akbar, Wa lillahil Hamd

– Subhanallah

– Alhamdulillah

– Allahu Akbar

– Laa ilaha ilallah


– Asthaghfirullah


– Subhāna-llāhi, wa-l-hamdu li-llāhi, wa lā ilāha illā-llāhu, wa-llāhu akbar. Wa lā hawla wa lā quwwata illā bi-llāhi-l-aliyyi-l-azīm

– Lā ilāha illā-llāhu waḥdahu lā sharīka lahu lahu-l-mulku wa lahu-l-ḥamdu yuhyi wa yumītu wa huwa ḥayyu-llā yamūtu abadan abada, ḏū-l-jalāli wa-l-ikrām, biyadihi-l-khayr, wa huwa alā kulli Shay-in qadīr

Or the shortened version:

– Laa ilaaha illal-laahu wahdahu laa shareeka lahu, lahul-mulku wa lahul-hamdu wa huwa ‘alaa kulli shay-in qadeer

One can also recite the durood that one recites towards the end of one’s Salaah or the shortest durood: Sallallahu Alayhi Wasallim
7. Making much Dua:
Almighty Allah says in the Qur’an:

“When my servants ask you concerning me, (tell them) I am indeed close (to them). I listen to the prayer of every suppliant when he calls on me.” [2:186]

The place of duaa is so high to Allah, that the Prophet(Sallallahu Alayhi Wasallim) had said: “Nothing is more honourable to Allah the Most High than du`a.” [Sahih al-Jami` no.5268].
Almighty Allah also said: “The most excellent worship is Du’a.” [Sahih Al-Jami` no. 1133]
We should busy ourselves in Dua during these 10 blessed days and nights particularly on the night and day of Arafat which is the 9th of Dhul Hijjah. Duas are also readily accepted during fasting, especially just before Suhur ends and just before breaking the fast.
Tip 5. Making life changes: We should make the necessary changes to improve ourselves as Muslims and what better time to make such changes than during these blessed 10 days where we can change our lives forever. We must internalise these changes and make a firm commitment to Allah (glorified and exalted be He), and maybe that he will wipe off our sins until we become newborn babies, In sha Allah.
Therefore let us make the best of these blessed days and make the necessary changes so that we may live a life devoted to Allah. We should aim to rectify our condition and live for the Hereafter rather than living for this world which can end at any second for any one of us. Allah tells us In the Qur’an to enter fully into our deen (Way of life) and not partly:

O believers enter into Islam completely and do not follow the footsteps of Shaitan, surely he is your clear-cut enemy…. (Surah Al-Baqara, Ayah 208-210)

So then will we not make Islam a FULL part of our lives? This is our best opportunity and if we don’t grab it now and death comes to us then surely we will regret it for ETERNITY! Surely there is no logic in putting all of our efforts into a short, temporary life which can end at any second and neglect that which will last forever. Knowing this then why do we put everything into this life and neglect the Hereafter? Time is passing us by and we are blinded by the deception of this life. Time is not on our side. This life is very short indeed. It is like a quick passing phase. It is a short stopover in our journey to the eternal Afterlife.

This short life is our only one opportunity to build our Hereafter. In the Hereafter we will want to be taken back to this life in order to live it again so that we can worship Allah. But we will not be able to. So let us prepare for the Hereafter and our inevitable death before preperations are made for our funerals.
May Allah enable us to make the best of these blessed days and Nights and make it a means of our success in this world and the Next. Ameen

Qurbani and cutting hair and nails

Qurbani and cutting hair and nails


What is the preferred view regarding cutting hair and nails from 1st Dhū al-Ḥijjah onwards for the person who intends to perform Qurbānī? Is it true that according to Imam Abū Ḥanīfah, it is permissible to do so and it is not desirable to avoid doing so?

بسم الله الرحمن الرحیم


The preferred view is that it is mustaḥab (recommended) to avoid cutting hair and nails from 1st Dhū al-Ḥijjah until the Qurbānī is sacrificed. The Prophet ﷺ said, “Whoever has an animal for slaughtering, once the crescent of Dhū al-Ḥijjah has been observed, he should not cut his hair or trim his nails until he has sacrificed” (Ṣaḥīḥ Muslim, 1977).

In so far as the position of Imam Abū Ḥanīfah (d. 150/767) is concerned, we have not come across this issue in the affirmative or negative in the published books of Imam Muḥammad ibn al-Ḥasan (d. 189/805), whose books are the foundation of the school. Accordingly, there is no mention of this issue in the mutūn (primary texts), nor in their commentaries, nor in most of the earlier Fatāwā collections. This suggests that according to Imam Abū Ḥanīfah, this is not recommended. From our earlier jurists, Imam Qudūrī (d. 428/1037) indicates that according to ḥanafī scholars, cutting the hair and nails is unobjectionable, and his analysis indicates that to abstain is not mustaḥab. Faqīh Abū al-Layth al-Samarqandī (d. 373/983) appears to hold a similar view. The writings of Imam Ṭaḥāwī (d. 321/933) in three of his books indicate similar, and the passage in Mushkil al-Āthār is the most explicit in that Imam Abū Ḥanīfah and his two colleagues do not endorse the aforementioned ḥadīth. Many non-ḥanafī scholars have also attributed this view to Imam Abū Ḥanīfah and later some ḥanafī jurists and ḥadīth commentators like Ḥāfiẓ ʿAynī (d. 855/1451) and others have quoted this without critiquing it. There are also other indicators which suggest that Imam Abū Ḥanīfah did not recommend this.

However, given the authenticity of the ḥadīth, Imam Ṭaḥāwī (d. 321/933) does not agree with the position of Imam Abū Ḥanīfah and endorses abstention from cutting nails and the hair. Many later ḥanafī scholars have deemed this mustaḥab, as is the view of the Mālikī and Shāfiʿī schools of thought (the ḥanbalī school regards it necessary). They include: ʿAllāmah Ibrāhīm al-Ḥalabī (d. 956/1549), ʿAllāmah Ibn ʿĀbidīn (d. 1252/1836), Mawlānā Khalil Aḥmad Sahāranpūrī (d. 1346/1927), Muftī ʿAzīz al-Raḥman ʿUthmānī (d. 1347/1928), Shaykh Ẓafar Aḥmad ʿUthmānī (d. 1394/1974), Mufti Maḥmūd Ḥasan Gangohī (d. 1417/1996), Mufti ʿAbd al-Raḥim Lājpūrī (d. 1422/2001), Mufti Rashīd Aḥmad Ludyānwī (d. 1422/2002) and many scholars of the sub-continent. Mullā ʿAlī al-Qārī (d. 1014/1605), Mawlānā ʿAbd al-Ḥayy Laknawī (d. 1304/1886) and Mufti Muḥammad Taqī ʿUthmānī (b. 1362/1943) also appear to be inclined to this. This is the preferred view from an evidential perspective, therefore it is recommended to act accordingly. However, if a person decides to cut his hair or clip his nails, this is permissible without any sin or karāhah.

حديث أم سلمة رضي الله عنها

روى الإمام مسلم في صحيحه (١٩٧٧) عن ابن المسيب عن أم سلمة أن النبي صلى الله عليه وسلم قال: إذا دخلت العشر وأراد أحدكم أن يضحي فلا يمس من شعره وبشره شيئا. قيل لسفيان (وهو ابن عيينة): فإن بعضهم لا يرفعه، قال: لكني أرفعه. وفي سياق: إذا دخل العشر وعنده أضحية يريد أن يضحي فلا يأخذن شعرا ولا يقلمن ظفرا. وفي سياق: إذا رأيتم هلال ذي الحجة وأراد أحدكم أن يضحي فليمسك عن شعره وأظفاره. وفي سياق: من كان له ذبح يذبحه فإذا أهل هلال ذي الحجة فلا يأخذن من شعره ولا من أظفاره شيئا حتى يضحي، انتهى۔

مذهب أبي حنيفة وصاحبيه

والظاهر من كلام أصحابنا الحنفية المتقدمين وغيرهم أن أبا حنيفة وصاحبيه لم يقل بهذا الحديث لا وجوبا ولا ندبا، ويدل عليه أن محمدا لم يذكر ندب الإمساك في كتبه المطبوعة: الأصل، والجامع الصغير، والجامع الكبير، والزيادات مع شرح قاضي خان، والسير الكبير مع شرح السرخسي، والموطأ، وكتاب الآثار، والحجة على أهل المدينة، والمخارج في الحيل، والكسب مع شرح السرخسي، ولا ذكره الحاكم في الكافي ولا السرخسي في شرحه، ولا ذكر له في المتون وشروحها المتداولة والفتاوى إلا ما سيأتي من كلام الفقيه أبي الليث، مع أن بعضهم كالجصاص في شرح مختصر الطحاوي (٧/٣١٦) والقدوري في التجريد (١٢/٦٣٢٥) والمرغيناني في الهداية (٤/٣٥٥) والزيلعي في تبيين الحقائق (٦/٢) ومن سلك سبيلهم ذكروا حديث أم سلمة في دلائل القائلين بعدم وجوب الأضحية، لكنهم لم يتعرضوا لهذه المسئلة إلا ما سيأتي من كلام القدوري، ولا تكلموا في سنده، وإنما أولوه بأن التعليق بالإرادة لا ينافي الوجوب۔

وهكذا يظهر عدم استحبابه من كلام غير الحنفية كابن المنذر في الإشراف (٣/٤١١) والخطابي في معالم السنن (٢/٢٢٧) وابن حزم في المحلى (٦/٢٨) والماوردي في الحاوي الكبير (١٥/٧٤) وابن عبد البر في الاستذكار (٤/٨٥) والتمهيد (١٧/٢٣٥) والمازري في المعلم (٣/٩٩) وابن الجوزي في كشف المشكل (٤/٤٢٥) والباجي في المنتقى (٣/٩٠) وابن قدامة في المغني (٩/٤٣٧) وأبي العباس القرطبي في المفهم (٥/٣٨٢) والنووي في شرح مسلم (١٣/١٣٨) وغيرهم، لأنهم نسبوا عدم استحبابه أو جوازه إلى أبي حنيفة أو أصحاب الرأي. وعلى سبيل المثال قال إمام الخلافيات ابن المنذر (٣/٤١١): كان مالك والشافعي يرخصان في أخذ الشعر والأظفار وإن أراد أن يضحي ما يحرم، غير أنهما يستحبان الوقوف عن ذلك عند دخول العشر إذا أراد أن يضحي. ورأى الشافعي أن أمر النبي صلى الله عليه وسلم في ذلك أمر اختيار، ورخص فيه الزهري بغير الحاج. ورخص فيه النعمان وأصحابه وأبو ثور وإن أراد المرء أن يضحي، وممن قال بظاهر هذا الخبر ابن المسيب وأحمد وإسحاق، انتهى. وقال الباجي في المنتقى (٣/٩٠): وقال أبو حنيفة: ليس في ذلك استحباب، انتهى، وسيأتي كلام الخطابي۔

أما أصحابنا الحنفية فقال الفقيه أبو الليث السمرقندي في الفتاوى من أقاويل المشايخ في الأحكام الشرعية (ص ١٤٣، طبعة دار الكتب العلمية) وهو المعروف بكتاب النوازل (ص ٢٦٩، نسخة الدكتوراة): وسئل أبو بكر عن تقليم الأظفار وحلق الرأس في أيام العشر، قال: لا بأس سواء كان من رأيه أن يحج أو لم يكن. ألا ترى أنه لا بأس بلبس الثياب المخيطة في هذه الأيام وإن كان المحرمون لا يلبسونها، فكذلك هذا، انتهى. وقال (ص ١٤٧): وروي عن سعيد بن المسيب أنه كان إذا دخل أيام العشر لا يقلم أظفاره ولا يأخذ شاربه ولا من رأسه حتى يتشبه بالحاج والمعتمر. وقال محمد بن الأزهر: من استقلم الظفر في أيام العشر لا يؤجر. (زاد في بعض النسخ كما في نسخة الدكتوراة ص ٢٧٣: “قال الفقيه: لا نأخذ به”) وسئل عبد الله بن المبارك عن ذلك فقال: السنة لا تؤخر. قال الفقيه أبو الليث: وبه نأخذ، انتهى. وأبوبكر هو الإسكافي البلخي۔

وقال القدوري في التجريد (١٢/٦٣٤٤): قال أصحابنا: إذا دخل العشر وأراد الإنسان أن يضحي أو عين أضحيته، لم يلزمه أن يجتنب حلق الشعر وقص الأظفار، انتهى. ثم ذكر القدوري دلائل الفريقين، ولم يذكر القدوري الندب تطبيقا وجمعا بين الروايات، كما لم يذكره الطحاوي قبله، وقد قال في معاني الآثار (٤/١٨١): وخالفهم في ذلك آخرون، فقالوا: لا بأس بقص الأظفار والشعر في أيام العشر لمن عزم على أن يضحي ولمن لم يعزم على ذلك، وبسط الكلام إلى أن قال: وهو قول أبي حنيفة وأبي يوسف ومحمد، انتهى. وقال: قال أصحابنا: لا بأس لمن يريد أن يضحي أن يحلق شعره ويقص أظفاره في عشر ذي الحجة، وهو قول مالك والليث، كذا في مختصر اختلاف العلماء (٣/٢٣٠). وأصرح منه ما قال في مشكل الآثار، وسيأتي كلامه۔

وهكذا قال ابن الملك في شرح المصابيح (٢/٢٦٣): وكان مالك والشافعي يريان ذلك على الاستحباب، ورخص فيه أبو حنيفة وأصحابه، انتهى. وقال العيني في البناية (١٢/٥): أراد لا يحلق شعره ولا ينتف إبطه ولا يقلم أظافره إلى يوم النحر تشبيها بالمحرمين، وإليه ذهب بعض العلماء، انتهى. فقوله بعض العلماء يشعر بأنه لم يقل به الحنفية، إلا إذا أراد وجوبه، والله أعلم، وراجع عمدة القاري (٢١/١٥٨) ونخب الأفكار (١٠/٢٩٤)، فنقل فيهما عن الشراح قبله ما يؤيد عدم استحبابه عند أبي حنيفة وصاحبيه۔

وقال علي القاري في المرقاة (٣/١٠٨١): المستحب لمن قصد أن يضحي عند مالك والشافعي أن لا يحلق شعره، ولا يقلم ظفره حتى يضحي، فإن فعل كان مكروها. وقال أبو حنيفة: هو مباح، ولا يكره، ولا يستحب. وقال أحمد بتحريمه، كذا في رحمة الأمة في اختلاف الأئمة، انتهى۔

دليل الحنفية وجوابهم لحديث أم سلمة

ومستدل الحنفية كما قال الطحاوي في معاني الآثار (٤/١٨١) ومشكل الآثار (١٤/١٣٣) والقدوري (١٢/٦٣٤٤) هو حديث عائشة: كان رسول الله صلى الله عليه وسلم يهدي من المدينة فأفتل قلائد هديه، ثم لا يجتنب شيئا مما يجتنبه المحرم. وقولها: كنت أفتل قلائد الغنم للنبي صلى الله عليه وسلم فيبعث بها ثم يمكث حلالا، رواهما البخاري (١٦٩٨ و ١٧٠٣)۔

وأجاب أصحابنا لحديث أم سلمة بجوابين، الأول: حديث أم سلمة اختلف في رفعه ووقفه. قال الطحاوي (٤/١٨١): مجيء حديث عائشة رضي الله عنها أحسن من مجيء حديث أم سلمة رضي الله عنها، لأنه جاء مجيئا متواترا، وحديث أم سلمة رضي الله عنها لم يجئ كذلك، بل قد طعن في إسناد حديث مالك، فقيل: إنه موقوف على أم سلمة رضي الله عنها، انتهى. الثاني: مدار حديث أم سلمة على ابن المسيب، وهو قد ترك العمل به، لأن ابن وهب قال أخبرني مالك قال: حدثني عمارة بن عبد الله عن سعيد بن المسيب أنه قال: لا بأس بالإطلاء بالنورة في عشر ذي الحجة. قال الجصاص في مختصر اختلاف العلماء للطحاوي (٣/٢٣١) وتبعه ابن عبد البر في التمهيد (١٧/٢٣٤): تركه العمل به يدل على أنه غير ثابت أو منسوخ، انتهى. وهذا يدل على أن ابن عبد البر استفاد من كتاب الطحاوي، وقد أشرت إليه في حكم القيام لمن لا يقدر على الركوع والسجود۔

الأجوبة من القائلين بالندب

وجمع القائلون بالندب بين الأحاديث، وذكر بعضهم وجوه ترجيح حديث أم سلمة أو كونه مخصصا لحديث عائشة۔

قال الخطابي في معالم السنن (٢/٢٢٧): وكان مالك والشافعي يريان ذلك على الندب والاستحباب. ورخص أصحاب الرأي في ذلك. قلت: وفي حديث عائشة دليل على أن ذلك ليس على الوجوب، وأجمعوا أنه لا يحرم عليه اللباس والطيب كما يحرمان على المحرم، فدل ذلك على سبيل الندب والاستحباب دون الحتم والإيجاب، انتهى مختصرا۔

وروى الطحاوي في مشكل الآثار (١٤/١٤١) عن عائشة قالت: كنت أفتل قلائد هدي رسول الله صلى الله عليه وسلم، ثم يبعث بالهدي، ويقيم عندنا لا يجتنب شيئا مما يجتنبه المحرم من أهله حتى يرجع الناس، ثم قال: فكان في هذا الحديث القصد بالذي كان رسول الله صلى الله عليه وسلم لا يجتنبه هو ما كان يجتنبه من أهله مما يجب على المحرم اجتنابه من أهله في إحرامه، لا ما سواه من حلق شعره ولا من قص أظفاره، وذلك لا يمنع ما في حديث أم سلمة الذي رويناه، ويكون تصحيح ما رويناه عن أم سلمة. وما رويناه عن عائشة أن يكون حديث أم سلمة على منع من أراد أن يضحي وله ما يضحي عن حلق شعره وقص أظفاره في أيام العشر حتى يضحي، وحديث عائشة على الإطلاق لما سوى قص الأظفار وحلق الشعر له من تلك الأيام، وأنه فيها بخلاف ما المحرم عليه في إحرامه في تلك الأشياء كلها، حتى تتفق هذه الآثار كلها ولا يضاد بعضها بعضا، انتهى۔

وقال ابن قدامة في المغني (٩/٤٣٧): وحديثهم عام، وهذا خاص يجب تقديمه، بتنزيل العام على ما عدا ما تناوله الحديث الخاص، ولأنه يجب حمل حديثهم على غير محل النزاع لوجوه، منها أن النبي صلى الله عليه وسلم لم يكن ليفعل ما نهى عنه وإن كان مكروها. قال الله تعالى إخبارا عن شعيب: وما أريد أن أخالفكم إلى ما أنهاكم عنه، ولأن أقل أحوال النهي أن يكون مكروها، ولم يكن النبي صلى الله عليه وسلم ليفعله، فيتعين حمل ما فعله في حديث عائشة على غيره. ولأن عائشة تعلم ظاهرا ما يباشرها به من المباشرة أو ما يفعله دائما، كاللباس والطيب، فأما ما يفعله نادرا كقص الشعر وقلم الأظفار مما لا يفعله في الأيام إلا مرة، فالظاهر أنها لم ترده بخبرها، وإن احتمل إرادتها إياه فهو احتمال بعيد، وما كان هكذا فاحتمال تخصيصه قريب، فيكفي فيه أدنى دليل، وخبرنا دليل قوي، فكان أولى بالتخصيص. ولأن عائشة تخبر عن فعله وأم سلمة عن قوله، والقول يقدم على الفعل لاحتمال أن يكون فعله خاصا له. إذا ثبت هذا فإنه يترك قطع الشعر وتقليم الأظفار، فإن فعل استغفر الله تعالى، ولا فدية فيه إجماعا، سواء فعله عمدا أو نسيانا، انتهى۔

وهكذا قال الزركشي في شرح مختصر الخرقي (٧/٩) وحكاه عبد الحق المحدث في لمعات التنقيح (٣/٥٧٦): ولا ريب أن دلالة الأول (يعني حديث أم سلمة) أقوى، لاحتمال خصوصية النبي صلى الله عليه وسلم بذلك، واحتمال أن قص الشعر ونحوه مما يقل فعله، إذ لا يفعل في الجمعة إلا مرة واحدة، فلعل عائشة رضي الله عنها لم ترد بقولها ذلك ثم حديث أم سلمة في الأضحية، وحديث عائشة رضي الله عنها في الهدي المرسل، فلا تعارض بينهما، وعلى هذا إذا فعل فليس عليه إلا التوبة، ولا فدية إجماعا، انتهى۔

وقال الحافظ في الفتح (١٠/٢٣): قال ابن التين: إنما أنكرت أن يصير من يبعث هديه محرما بمجرد بعثه ولم تتعرض على ما يستحب في العشر خاصة من اجتناب إزالة الشعر والظفر. وقال الحافظ: وفي الاحتجاج أيضا فإنه لا يلزم من دلالته على عدم اشتراط ما يجتنبه المحرم على المضحي أنه لا يستحب فعل ما ورد به الخبر المذكور لغير المحرم، انتهى۔

وقال الكشميري في العرف الشذي (٣/١٧٣): ومسألة حديث الباب مستحبة والغرض التشاكل بالحجاج، وأما حديث عائشة فلا يعارض ما ذكرت لأنه بعث الهدي في غير ذي الحجة، وما ذكر ما في ذي الحجة، انتهى۔

وجوه ترجيح ندب الإمساك

قال مقيده عفا الله عنه: يترجح استحباب الإمساك بعدة قرائن:۔

الأولى: التطبيق بين الأحاديث الصحيحة أولى من الترجيح إذا أمكن التطبيق، والتطبيق ممكن غير متعسر، كما تقدم من كلام الخطابي والطحاوي وابن قدامة والزركشي وابن حجر والكشميري. وكان شيخنا محمد يونس الجونفوري يقول: لا يوجد أي تعارض في الأحاديث الصحيحة، انتهى. أما قول ابن المسيب فلا ينافي حديثه، لأن الحديث محمول على الندب، وقوله محمول على الجواز، وهذا ظاهر. وأجاب ابن حزم في المحلى بستة أجوبة: أولها: أنه لا حجة في قول سعيد، وإنما الحجة التي ألزمناها الله تعالى. وثانيها أنه قد صح عن سعيد خلاف ذلك، وهو أولى بسعيد. وثالثها أنه قد يتأول سعيد في الاطلاء أنه بخلاف حكم سائر الشعر، وأن النهي إنما هو شعر الرأس فقط. ورابعها: رواية سعيد لحديث أم سلمة تدل على ضعف تلك الرواية عن سعيد، إذ لا يجوز أن يفتي بخلاف ما روى. وخامسها: أنه قد يكون المراد بقول سعيد في الاطلاء في العشر عشر المحرم لا عشر ذي الحجة، واسم العشر يطلق على عشر المحرم كما يطلق على عشر ذي الحجة. وسادسها: لعل سعيدا رأى ذلك لمن لا يريد أن يضحي، انتهى ملخصا، وفي كلام الشيخ ظفر أحمد في إعلاء السنن (١٧/٢٦٧) أجوبة لبعض هذه الإيرادات. ثم ناقش ابنُ حزم قياس الحنفية والمالكية، وما تعرضت به لأن القياس غير سائغ أمام النص الصحيح الصريح، وفيه قول فصل لشيخنا محمد تقي العثماني في تكملة فتح الملهم (٣/٣٣٠) إذ قال: التشبه بالمحرم لا يلزم أن يكون من كل الوجوه، فلو حدثت المماثلة في بعض الأمور كفت للتشبه، فيحتمل أن يكون الشارع استحب أن يتشبه المضحون بالمحرمين في بعض الأمور. ثم المشار إليه في الجواب الثاني هو ما أخرجه ابن حزم والطحاوي في مشكل الآثار (١٤/١٤٣) وابن عبد البر في الاستذكار (٤/٨٧) عن كثير أن يحيى بن يعمر كان يفتي بخراسان أن الرجل إذا اشترى أضحيته وسماها ودخل العشر أن يكف عن شعره وأظفاره حتى يضحي. قال قتادة: فذكرت ذلك لسعيد بن المسيب، فقال: نعم، قلت: عمن يا أبا محمد؟ قال: عن أصحاب محمد صلى الله عليه وسلم. قال الطحاوي بعده: فهذا هو القول عندنا في هذا الباب، وهو خلاف ما يقوله أبو حنيفة رحمه الله وأصحابه وما يقوله مالك وأصحابه، انتهى۔

الثانية: الإمام مسلم بن الحجاج رحمه الله إمام هذا الفن، وهو يرجح رفعه كما رجحه ابن عيينة. وقال الطحاوي في مشكل الآثار (١٤/١٢٩): لم يكن هذا عندنا بمفسد لهذا الحديث ولا مقصر به عن إطلاق الاحتجاج به وإضافته إلى رسول الله صلى الله عليه وسلم، لأنه وإن كان هذان قد روياه عن مالك موقوفا، فقد رواه من هو أجل منهما عن مالك مرفوعا، وقد روى هذا الحديث أيضا عن عمرو بن مسلم مرفوعا غير مالك بن أنس، وهو سعيد بن أبي هلال. ثم قال بعد أسطر: فلم يكن هذا عندنا بمضاد لهذا الحديث ولا مقصرا به عما رواه ابن عيينة عليه، لأن أنسا وإن قصر به فلم يرفعه، فقد رفعه من ليس بدونه عن عبد الرحمن بن حميد، وهو سفيان بن عيينة، ثم نظرنا: هل روي هذا الحديث من غير هذا الوجه أم لا؟ وبسط الكلام، وذكر وجها آخر، وقد رواه مسلم أيضا بهذا الوجه۔

الثالثة: حديث أم سلمة حجة، ولو ثبت أنه موقوف فهو في حكم المرفوع، لأن مثل هذا لا يقال من قبل الرأي۔

الرابعة: نص بعض الحنفية على استحبابه، وإليه ميل الطحاوي وتقدم كلامه، وإنما أقول أنه يميل إليه لأن كلامه يحتمل أن يقول بسنيته أو وجوبه، والله أعلم. وجزم الكشميري بالاستحباب وتقدم كلامه. وقال علي القاري في المرقاة (٣/١٠٨١): ظاهر كلام شراح الحديث من الحنفية أنه يستحب عند أبي حنيفة، فمعنى قوله “رخص” أن النهي للتنزيه، فخلافه خلاف الأولى ولا كراهة فيه، خلافا للشافعي، انتهى. ونحوه في كلام العثماني في إعلاء السنن (١٧/٢٦٥)، وقال بأن كلمة لا بأس تفيد كراهة التنزيه. ويا ليت ثبت هذا المعنى عن الإمام. وقال الحلبي في شرح المنية (ص ٥٧٣) وأقره ابن عابدين في رد المحتار (٢/١٨١): وفي المضمرات عن ابن المبارك في تقليم الأظفار وحلق الرأس في العشر قال: لا تؤخر السنة، وقد ورد ذلك فلا يجب التأخير، انتهى. ومما ورد في صحيح مسلم قال رسول الله صلى الله عليه وسلم: إذا دخل العشر وأراد بعضكم أن يضحي فلا يأخذن شعرا ولا يقلمن ظفرا، فهذا محمول على الندب دون الوجوب بالإجماع. فظهر قوله: فلا يجب التأخير، إلا أن نفي الوجوب لا ينافي الاستحباب، فيكون مستحبا إلا إن استلزم الزيادة على وقت إباحة التأخير ونهايته ما دون الأربعين، فإنه لا يباح ترك قلم الأظفار ونحوه فوق الأربعين. قال في القنية: الأفضل أن يقلم أظفاره ويقص شاربه ويحلق عانته وينظف بدنه بالاغتسال في كل أسبوع، وإلا ففي كل خمسة عشر يوما، ولا عذر في تركه وراء الأربعين ويستحق الوعيد، فالأسبوع أفضل والخمسة عشر هو الأوسط والأربعون الأبعد، انتهى، انتهى كلام الحلبي. وقوله بالإجماع فيه نظر ظاهر، فإن أحمد وجماعة أوجبوا الإمساك، ثم رأيت الشيخ ظفر أحمد العثماني تعقبه في إعلاء السنن (١٧/٢٦٤)۔

ووافق الحلبيَ شيخُ مشايخنا في أوجز المسالك (٩/٢٣٩) وشيخه خليل أحمد السهارنفوري في بذل المجهود (٩/٥٣٧) وعزيز الرحمن العثماني في فتاويه (٥/١٤٨) وظفر أحمد العثماني في إعلاء السنن (١٧/٢٦٤) وعبد الرحيم اللاجفوري في فتاويه (١٠/٣١) وعامة مشايخنا بالهند، وبالاستحباب قال محمود حسن الجنجوهي في فتاويه (٢٦/٣٥١) ورشيد أحمد اللديانوي في أحسن الفتاوى (٧/٤٩٦). وإليه ميل اللكنوي، لأنه قال في التعليق الممجد (٢/٦١٢) تحت حديث نافع أن ابن عمر حلق رأسه حين ذبح كبشه: والظاهر أن حلقه وقع اتفاقا أو أراد به التشبه بالحاج استحبابا فلا ينافي نفيه إيجابا، كذا قال القاري والأظهر أن يقال: إنه صدر اتباعا لقول رسول الله صلى الله عليه وسلم من أراد أن يضحي ورأى الهلال ذي الحجة فلا يأخذ من شعره وأظفاره حتى يضحي، أخرجه مسلم وغيره، فلعل ابن عمر لم يأخذ شعره وأظفاره حتى ضحى فحلق شعره وأخذ أظفاره، انتهى۔

الخامسة: استأنس الطحاوي في مشكل الآثار (١٤/١٤٤) بحديث عبد الله بن عمرو أن النبي صلى الله عليه وسلم قال: أمرت بيوم الأضحى عيدا جعله الله عز وجل لهذه الأمة. قال الرجل: أرأيت إن لم أجد إلا أضحية أنثى أفأضحي بها؟ قال: لا، ولكن تأخذ من شعرك وأظفارك وتقص شاربك وتحلق عانتك، فتلك تمام أضحيتك عند الله عز وجل، رواه أبو داود (٢٧٨٩) والنسائي (٤٣٦٥) وصححه ابن حبان (٥٩١٤) والحاكم (٧٥٢٩) وأقره الذهبي. قال الطحاوي: كان الذي في هذا الحديث شدا لما في حديث أم سلمة وتقوية له، انتهى۔

السادسة: حديث عائشة عام، وحديث أم سلمة خاص يجب تقديمه، بتنزيل العام على ما عدا ما تناوله الحديث الخاص، كما تقدم من كلام ابن قدامة، وحديث أم سلمة حديث قولي وهو يقدم على الحديث الفعلي إن ثبت فيهما التعارض ولم يثبت۔

خلاصة المذاهب

فخلاصة الكلام في المقام أن أبا حنيفة لم يقل بندب الإمساك، لكن قال به الطحاوي وجماعة من متأخري أصحابه، وهو الراجح من جهة الدليل، والاستحباب مذهب المالكية والشافعية كما في مختصر خليل وشرحه للدردير (٢/١٢١) وشرح المهذب (٨/٣٩١). أما الحنابلة فلأخذ الشعر وقلم الظفر عندهم قولان: التحريم والكراهة، ذكرهما ابن قدامة (٩/٤٣٦) وابن مفلح في الفروع (٦/١٠٣) والتحريم هو المذهب كما في الإنصاف للمرداوي (٤/١٠٩)، فالإمساك واجب عندهم. ولعل أبا حنيفة وصاحبيه لم يبلغهم حديث أم سلمة، أو جعلوه منسوخا، والله أعلم۔

Allah knows best

Yusuf Shabbir

28 Rajab 1440 / 3 April 2019

Approved by: Mufti Shabbir Ahmed and Mufti Muhammad Tahir


Halal Slaughter – Humane or Inhumane?

There exists a widespread misconception amongst non-Muslims that the Islamic method of slaughtering animals is brutal, inhumane, and causes the animals to undergo torturous pain. This misconception is also held by many modernist Muslims who entertain doubts regarding the wisdom, efficacy, and mercy inherent in the Islamic sacred method of slaughtering as commanded and practised by the Prophet (sallallahu alayhi wasallam). Furthermore, the misconception is given impetus by the widespread practice of so-called ‘Halal’ food authorities condoning or certifying an abominable, hybrid system consisting of foreign and brutally barbaric systems of slaughter adopted from the West, coated with a thin facade of rituals that are supposedly Islamic – all designed to facilitate for the carrion-addicted Muslim masses their self-serving deception that the diseased end-product of this mutated system is Halaal.

Dr. Temple Grandin is recognised widely in the western world as the world’s leading expert on humane methods of animal slaughter. She has practically devoted her entire life to researching, designing, and experimenting on equipment and methods aimed at improving the conditions in which animals are reared, and the manner in which they are slaughtered. Having observed literally thousands of animals undergoing slaughter through various methods, over a period of decades, her observations can be said to carry some weight, at least according to the emphasis placed on empiricism by modern science.

Dr. Grandin’s observations regarding the Jewish Kosher system of slaughter, many aspects of which are identical to the Islamic system, are worth noting here – primarily for the benefit of both sincere non-Muslims who are open-minded to a truth that might run against what they wish to believe in, and for the benefit of the growing number of Muslims who are unaware of the humaneness inherent in the ancient Islamic method of slaughter.

Describing the initial, complete lack of reaction exhibited by animals after having been subject to the Jewish Kosher method of slaughter, Dr Temple Grandin states:

“The author (i.e. Temple Grandin) designed and operated four state-of-the-art restraint devices that hold cattle and calves in a comfortable upright position during kosher (Jewish; Fig 3) slaughter. To determine whether cattle feel the throat cut, at one plant the author deliberately applied the head restrainer so lightly that the animals could pull their heads out. None of the 10 cattle moved or attempted to pull their heads out.”

Dr. Grandin goes on to mention that such is the calmness and unawareness of the cattle of its throat having been cut, that even tapping its head or face has been observed to elicit a far greater reaction:

“Observations of hundreds of cattle and calves during kosher slaughter indicated that there was a slight quiver when the knife first contacted the throat. Invasion of the cattle’s flight zone by touching its head caused a bigger reaction. In another informal experiment, mature bulls and Holstein cows were gently restrained in a head holder with no body restraint. All of them stood still during the cut and did not appear to feel it.”

She does admit that this did surprise her initially:

“…when I’ve seen shechita on a cow done really right by a really good shochet, the animal seemed to act like it didn’t even feel it – if I walked up to that animal and put my hand in its face I would have got a much bigger reaction than I observed from the cut, and that was something which really surprised me.”

Dr. Grandin observes that even when the onset of unconsciousness is delayed, there is still no sign of distress discernible:

“Cattle do not appear distressed even when the onset of unconsciousness is delayed. Pain and distress cannot be determined by measurements such as an electroencephalogram. Behavioral observations, however, are valid measures for assessing pain. The author has observed that cattle appear unaware that their throat is cut. Investigators in New Zealand have made similar observations. Immediately after the cut, the head holder should be loosened slightly to allow the animal to relax. The author also has observed that after the head restraint is released, the animal collapses almost immediately or stands and looks around like a normal, alert animal. Within 5 to 60 seconds, cattle go into a hypoxic spasm and sensibility appears to be lost.”

Unfortunately as a result of the acute prevalence of unislamic and foreign systems adopted widely by Muslims today, tolerated and given the stamp of approval by evil modernist scholars (Ulama-e-Soo) dictated by pecuniary and stomach-related motives, Dr. Grandin appears not to have witnessed the proper Islamic system of slaughter. Her observation of what she mistakenly deemed to be the Islamic method, is particularly damning and representative of many Muslims today who have adopted an abominably mutated, hybrid system of unislamic practices coated superficially with a few Islamic rituals:

“The design of the knife and the cutting technique appeared to be critical in preventing the animal from reacting to the cut. In kosher slaughter, a straight, razor-sharp knife that is twice the width of the throat is required, and the cut must be made in a single continuous motion. For halal (Muslim) slaughter, there are no knife-design requirements. Halal slaughter performed with short knives and multiple hacking cuts resulted in a vigorous reaction from cattle. Fortunately, many Muslim religious authorities accept preslaughter stunning. Muslims should be encouraged to stun the cattle or use long, straight, razor-sharp knives that are similar to the ones used for kosher slaughter.”

What Dr. Grandin does not realize, possibly through no fault on her part, is that the true Islamic system is restricted and governed by far more rules than any other method of slaughter in the world. Just as Muslims today have abandoned Islamic values and rules in every sphere of life, primarily in the name of modernisation, so too have they replaced the Islamic system of slaughter with the brutal hybrid system in vogue everywhere.

At this point, it is worth mentioning just a few of the Islamic rules defined in detail by the Fuqaha (classical Islamic jurists of the 4 accepted schools of thought in Islam) over a millennium ago, which have been abandoned by many Muslims today in the name of modernisation and mass-commercialisation. These integral requisites of the Islamic system include ensuring that:

(1) The animal is reared from birth in the most humane and comfortable environment. Any distress or pain caused to the animal at any point in time is completely forbidden.

(2) The tender and gentle treatment must continue right up till the time of the slaughter.

(3) The animal is fed and given water to drink prior to the slaughter.

(4) The knife must be exceedingly sharp and suitable for the purpose.

(5) The knife must never be sharpened in the presence of the animal to ensure that the animal is completely unaware of what is to happen.

(6) The slaughter of one animal must never take place in the presence of another animal. Even the blood left over by one animal should never ever be visible to another animal.

(7) The recitation of the Tasmiya (and Durood Shareef) must take place which exercises a calming effect on the animal.

(8) The one who slaughters the animal must be known to be a righteous and upright (Aadil) person who can be trusted with the animals. There are numerous requirements detailed in the Shariah which determines whether or not a person is Aadil.

(9) And there are many more incumbent requirements of the Islamic system, all of which contribute to the smoothness of the process, and ensures that at no point in time does the animal have any opportunity to get agitated.

Dr. Grandin does observe that animals without visible signs of agitation prior to the slaughter lose sensibility and collapse more quickly:

“Observations by the author indicated that near immediate collapse can be induced in over 95% of cattle if the ritual slaughterer makes a rapid, deep cut close to the jawbone. Further observations indicated that calm cows and bulls lose sensibility and collapse more quickly than cattle with visible signs of agitation.”

After having observed a Jewish Kosher plant that failed to abide by the code which governs their slaughter, Dr Grandin states that fault should not be attributed to the method of slaughter. Rather, criticism should be directed at those who are guilty of abandoning the compulsory requisites of the particular method of slaughter:

“I thought it was the most disgusting thing I’d ever seen. I couldn’t believe it. I’ve been in at least 30 other kosher slaughter plants, and I had never ever seen that kind of procedure done before. … I’ve seen kosher slaughter really done right, so the problem here is not kosher slaughter. The problem here is a plant that is doing everything wrong they can do wrong.”

Dr. Temple Grandin’s conclusions based on extensive real-life tests and observations are corroborated by other experts who have had a similarly extensive experience in this field. For example, Professor Harold Burrow of the Royal Veterinary College states:

“Having witnessed the Jewish method carried out on many thousands of animals, I am unable to persuade myself that there is any cruelty attached to it. As a lover of animals, an owner of cattle and a veterinary Surgeon I would raise no objection to any animal bred, reared or owned by me being subjected to this method of slaughter.”

The results of a scientific study on the Halaal slaughter method carried out some years ago by a team headed by Professor Wilhelm Schulze of Hanover University, also then the Director of the University of Veterinary Medicine of Hanover, matches in virtual exactitude Dr Grandin’s independent conclusions, and serve as further corroboratory evidence of the lack of pain experienced by animals that undergo the true Islamic method of slaughter with all its compulsory requirements abided by.

The study named, “Attempts to Objectify Pain and Consciousness in Conventional (captive bolt pistol stunning) and Ritual (HALAL, knife) Methods of Slaughtering Sheep and Calves” involved surgically implanting electrodes into various points in the skull of 17 sheep and 10 calves to enable measurements of impulses from the cerebral cortex. EEG (electroencephalograph) readings from this method give accurate measurements of the levels of brain activity and consciousness of the animals.

After a swift, deep incision with a sharp knife on the neck of the animals, there was no change to the EEG reading initially, confirming the fact that animals are completely unaware of being cut during and after the slaughter incision. Within a time-scale range of 4-10 seconds the EEG reading dropped significantly indicating a state of complete unconsciousness – a reading that is similar to that registered by an animal in deep sleep. A zero reading of the EEG, indicating a state of virtual brain inactivity (total unconsciousness and insensibility), was recorded no later than 23 seconds for all the animals (13 seconds for the sheep).

Only after the zero reading was registered and the brain currents had stopped, did regular convulsions and cramps occur in the animals. This is the phase which is most aesthetically unpleasant to the onlooker and can give the erroneous impression to the uneducated that the animal is reacting from distress. In all the tested animals convulsions occurred only after deep unconsciousness had set in. Dr Grandin’s observations independent to this study also confirm this fact.

In fact, the accepted scientific explanation behind convulsions confirm the fact that the animals are completely unconscious when this phase occurs. Convulsions occur due to the sudden shortage of oxygen to the brain which triggers the muscles of the body to contract vigorously and squeeze out blood from the tissues into the central circulation system to be sent to the brain. Since the venal and arterial connections to the brain have been severed, the pumped blood never reaches its intended destination, thus starving the brain further and intensifying the state of unconsciousness. These convulsions act as the most powerful and efficient means through which the maximum amount of blood is expelled from the body, which in turn induces, in the most rapid manner possible, transition from a complete state of unconsciousness to death.

People who undergo epileptic fits undergo similarly violent convulsions, when the brain deprived of oxygen triggers the same process that ostensibly gives the impression of pain and distress. Such people who experience fits can confirm the total absence of pain sensation and even memory of their violent convulsions, even though they may have sustained injuries due to the body falling and writhing about.

Life experiences of humans also confirm the fact that unexpected injuries, even serious ones, can occur without the person feeling any pain initially, despite the ostensibly gory scene that ensues. It is fairly common for victims of knife wounds, for example, to be completely oblivious to the fact that they’ve been fatally wounded, until some time later. There are numerous instances of people who have managed live to tell the tale after having been inflicted with a sudden clean cut to throat, and who describe being completely unaware of the fatal injury before passing out suddenly and regaining consciousness much later. The only sensation usually felt is that of a warm liquid flowing rapidly down one’s chest.

To cite one example that can be easily verified online, Mr Mark Wells had his throat slit in an attempted murder which was reported in newspapers a few years ago (search online for article titled, “Survivor tells of throat being slit”). He recalls feeling no pain whatsoever, despite the obviously gory scene that would have been observable to any onlooker. Only after having looked in the mirror and witnessed the horrific state of his body did he say panic set in: “All I felt was a warm feeling coming down my throat all of a sudden. I thought it was just a nick. I stood up and looked in the mirror and there was all this flesh hanging down. That’s when I freaked out.” The next thing he remembers is waking up in a hospital “with cops all around me”.

The process of bleeding itself is pain-free as can be confirmed by any blood donor. Furthermore, modern science confirms the fact that very heavy bleeding starves the brain of oxygen and induces unconsciousness rapidly. The onset of convulsions akin to fits, signals a state of complete unconsciousness.

Another point to bear in mind is that animals in the wild invariably die violent and/or ostensibly painful deaths whether by falling prey to other animals, through contracting disease, experiencing accidents, starvation etc. Very rarely does an animal in the wild die purely due to old age. Rather, as an animal approaches old age, it becomes an easier target for predators or competitors, and more prone to disease and accidents. Furthermore, the extremely negligible number of animals that may die of natural causes (if we discount predators, disease, etc. as ‘natural causes’), or are domesticated as pets, pass away in a manner that appears painfully slow and gradual.

The detailed rules and restrictions set out by the Fuqaha (classical Islamic jurists) on rearing animals and slaughtering provide the most humane conditions in which an animal can live, breed, and pass away. Much to the chagrin of modernist Muslims today, these detailed rules and restrictions form a huge obstacle to commercializing a sacred process which is inherently slow, dignified, and humane.

The compromise of Islamic rules approved by modernist scholars today in an attempt to mass-commercialize the sacred Islamic process renders the resultant system completely unIslamic, regardless of the few rituals that are superficially added in order to dupe the Muslim masses. Just as modernists in the name of ‘updating’ Islam for the modern age have bypassed the ancient rulings of the Fuqaha in every other sphere of life, so too have modernists abandoned the detailed restrictions and guidelines which govern the Islamic sacred process of rearing and slaughtering animals.

The Muslims masses who have adopted a way of life that is the very anti-thesis of the Islamic selfless spirit, and which revolves around brazen selfishness, unbridled fulfilment of their desires, and gratification of their gluttonous appetites, are no less culpable than the evil modernist scholars (Ulama-e-soo’) who give sanction to the brutal systems of ‘halaal’ slaughtering prevailing everywhere.

Every minute detail of all spheres of life governing the Islamic way of life has been defined and set in stone by the Fuqaha over a millennium ago. These rules represent the way of the Prophet (sallallahu alayhi wasallam) and are immutable and unchangeable, no matter how incompatible or unpalatable they may appear to Muslim brains colonized by the west in this age of crass materialism and commercialization.

Effecting changes to any of the rules set by the Fuqaha, in the name of modernisation, mass-commercialisation, or any other philosophy antithetical to the spirit of Islam, renders the end-product completely alien to Islamic teachings.

Halal Slaughter – Humane or Inhumane?