Issue: It is not obligatory for minors to make sacrifices in their own name if they inherit property equal to the nisab (41).
Issue: It is permissible to appoint someone other than oneself as a representative and deputy in the sacrifice. If a person represents another person as a sacrifice or deputy, it is sufficient for the representative or deputy to intend the sacrifice at the time of the purchase and slaughter of the animal (129).
Issue: If a person who is on a journey stays in a country for fifteen or more days and represents a person in his country by telephone or any means to sacrifice on my behalf, the sacrifice of the representative will pass in his name (130).
Issue: If a deceased person bequeaths a sacrifice, it is obligatory to offer one-seventh or one-seventh of the sacrifice, and it is obligatory to give all of the sacrificial meat to the poor and needy (36).
Issue: If the owner of the nisab does not have cash to buy an animal on the days of sacrifice, he is obliged to borrow it and offer it (131).
Issue: If a person makes more than one sacrifice, one of them is obligatory and the others are supererogatory (37).
Issue: If a woman has enough nisab for her jewelry and household items, it is obligatory for her to make a sacrifice (46).
Problem: If people want to sacrifice their sheep that they keep at home without buying them from the market for the purpose of sacrifice, they intend to sacrifice one of them, and he does not have to sacrifice that animal for that purpose. It is permissible to sell it and buy another as a sacrifice instead, that is, it is not necessary to sacrifice those who already have sheep in their possession and intend to sacrifice them (47).
Issue: If a rich person is unable to offer a sacrifice during the days of sacrifice, it is obligatory for him to give alms of the value of a sheep or a goat. If an animal is bought as a sacrifice, it is obligatory for him to give alms alive. It is obligatory for him to give alms to the poor without eating the meat himself, even if he has unknowingly slaughtered it, even though the days of sacrifice have passed.
Issue: It is not obligatory for a poor person to sacrifice an animal if he intends to do so after buying it without intending to do so (58).
Issue: It is not obligatory to sacrifice one of the people if he throws money in the middle and does some business or production, and all of them have enough money in the middle, but the share of each in the middle money is not enough (62).
Issue: If a person has three or four sons and trades with them and eats and drinks with them, and if they live in the same place, then the real property belongs to the father, and if the children help the father, then the sacrifice is obligatory on the father. Sacrifice is not obligatory for children. If their children are nisab holders, it is obligatory for them to offer sacrifices (62).
Issue: It is mustahabb for a person to offer his hair and nails after performing the Eid al-Adha (63).
Issue: In order for an obligatory sacrifice to be made by others, their permission is required. Otherwise, their sacrifices will not be performed. If it is customary for one to sacrifice in the absence of the other, then it is permissible to offer the sacrifice before giving permission. It is not necessary to seek the permission of others while offering supererogatory sacrifices. It is permissible to make supererogatory sacrifices on behalf of the living and the dead. Their permission is not required. This is because the owner of the sacrifice is the owner of the animal and he is rewarding others (78).
Issue: When several people sacrifice an animal, the slaughterer does not have to list them all by name and so-and-so on behalf of so-and-so. However, the fact that they are being slaughtered is heartbreaking (82).
Issue: If several people share in the sacrificial image, and the usurer and those who earn money from such haram become partners, then no one's sacrifice is valid. However, it is permissible for them to take honest money from one of them and become a partner. It is also not permissible to sacrifice any of the partners if they are partners in order to get cheap meat (91).
Issue: Many women today become the owners of nisab if they are considered to be jewelry and extra items and dead goods. Even if they do not pay zakat, it is obligatory for them to offer sacrifices. Our scholars have taken into account the excess of three cider clothes for dead cattle. In addition, if the price of unused dishes and souvenirs reaches 85 g of gold and 612 g of silver, it is obligatory to sacrifice them (96).
Issue: In a mass sacrifice, if one of the partners intends to die last year, the partners' sacrifice is over. However, the sacrifice of the one who intends the sacrifice is supererogatory, the sacrifice is not a substitute for the sacrifice, and it is obligatory to donate all the meat of the animal as charity. It is obligatory to make another sacrifice in exchange for the sacrifice (133).
Issue: If a person who has the nisab is imprisoned, it is obligatory to offer a sacrifice. Whether in bed or outside. In the external image, he represents someone other than himself (133).
Issue: If a prisoner is away from his homeland for a long journey, no sacrifice is obligatory for him (133).
Issue: The person who has the nisab dies before the sacrifice on the day of sacrifice, the sacrifice is waived and the property of the heirs is transferred alive. If there are no minors among the heirs and the children are allowed to sacrifice on behalf of their fathers, the sacrifice on behalf of the father is valid. If there is a minor child among the heirs, his permission is not taken into account and it is not permissible to sacrifice that animal (98).
Issue: If a person who has a nisab becomes poor before he makes a sacrifice and before the time for the sacrifice comes, the sacrifice is void (99).
Issue: Sacrifice is obligatory not only for those who pay zakat, but also for those whose sadaqa al-fitr is obligatory (99).
Problem: The need for things that are not considered nisab is called aslias. They are: clothes to eat and drink, three cedars to wear, a place to live, tools for craftsmen, a horse to ride, and factory lathes. If the value of the other is calculated and reaches the nisab, then the sacrifice is obligatory (100).
Issue: It is permissible for some of the partners to intend sacrifice and for others to intend aqeeqah (102).
Issue: Most people slaughter animals before the Eid prayer or on the day of 'Arafah so that those who come to the Fatiha can eat when they are sacrificed by the dead. In this picture, the slaughtered animal does not replace the sacrifice (105).
Issue: If a person who does not have the nisab becomes rich after making a sacrifice before the days of sacrifice are over, it is obligatory for him to make another sacrifice (107).
Issue: If a person who does not have the nisab buys an animal with the intention of sacrificing it, it is obligatory for him to sacrifice it. However, if the animal disappears or dies before the sacrifice, it is void. It is not obligatory to offer another sacrifice instead. If the missing animal is found later, he will have to sacrifice it.
Issue: Sacrifice is obligatory on those who are wise, wealthy, stable, have zakat, or have something in their property equal to the value of 85 g of gold or (612) 595 g of silver. Apart from the yard where the need arises, the houses bought for the purpose of occupying money, the cattle, the commercial goods, the astatka tavrs all enter. It is also not necessary to have one year of nisab.
THE INTENTION OF THE SACRIFICE
Issue: A rich man can buy an animal for sacrifice and associate others with it. If the buyer is poor and others are partners at the time of purchase, and he intends to be partners, then others can be partners. If at the time of purchase he did not intend to partner with others, it is not permissible for him to partner (96).
Issue: It is sufficient for the sacrificer to intend the sacrifice in his heart. He does not have to say in his tongue that he intended to make a sacrifice (125).
Saying Bismillah at the time of slaughter
Issue: If a person slaughters Allahu Akbar himself instead of slaughtering Bismillah Allahu Akbar, the animal will be halal. However, it is makrooh for doing something that is against the sunnah (p. 31).
Issue: Meat is halal if it does not say Bismillah and Allahu Akbar while slaughtering. But it is sunnah to add the two together. If he does not memorize the Bismillah, the living will be honest. But it is not honest if it is not intentional (42).
Issue: There should be no other connection between Bismillah and slaughter. Most people want to slaughter their victims themselves. But because they are not skilled, the butcher helps them to pull the knife by the hand. Then it is obligatory for the two people holding the knife to recite the Bismillahi Allahu Akbar separately. If one of the knife-wielding people does not say Bismillahi Allahu akbar, the animal will not be halal. However, it is not necessary to say Bismillahi Allahu akbar with the killer to those who hold the animal's limbs (72).
Issue: If a polytheist is a partner in a sacrifice, the meat of the animal will not be halal and the sacrifice will not be performed (83).
Issue: The butcher must be a Muslim or a follower of the Book, and when they sacrifice an animal, he must remember Allah and not add anyone else's name to the name of Allah. A Muslim should also not mention the name of pir or the like along with the name of Allah (84).
Issue: There is no doubt that one can confuse one's sacrifice with someone else's because the lights are sufficiently illuminated at the moment. Therefore, slaughter at night is permissible. Scholars who say that it is makruh to slaughter at night say that it is makruh because it is possible to mix one's own animal with another's (85).
Issue: On the days of sacrifice, butchers rush to shave their heads and skin as soon as they are in a hurry. It is makrooh to peel the skin of an animal without removing it from its limbs and cooling it (90).
Issue: The slaughter of a Shia animal is not lawful. This is because they believe that all the Companions are apostates and disbelievers, except for the twelve Imams, the distortion of the Qur'an, the infallibility of the Imams as prophets, the taqiya, the mut'a, and the three Companions. Because of these beliefs, their creatures are not honest (97).
SACRIFICED ANIMALS
Issue: If there are many poor and needy people, it is better to sacrifice a meat-eating animal. If there are few needy people, it is better to slaughter expensive and sweet meat (p. 30).
Problem: Slaughtering one fat animal is better than slaughtering two small animals. If the meat of one-seventh of an animal or a camel is less than the value or meat of one sheep, it is better to sacrifice one-seventh. If both are equal, it is better to sacrifice a whole sheep (p. 30).
Issue: It is permissible to sacrifice a female animal, but it is better to sacrifice a male. It is not permissible to sacrifice one's life for one's savings. It is permissible to obtain permission first and then buy it (p. 32).
Issue: It is not permissible to take the wool of a sheep bought as a sacrifice. If he takes away the wool, he is obliged to give the wool as charity. Older cows and taxable sheep may be sacrificed (39).
Issue: It is permissible to sacrifice a sheep if the head of the sheep does not forbid it from eating grass (39).
Issue: It is not permissible to sacrifice an animal if it is less than two years old or two days before it is two years old (45).
Issue: It is permissible to sacrifice a borrowed animal (54).
Issue: It is better to buy and feed the sacrificial animal first. In order to fall in love with him and to sacrifice what he loves, he will be rewarded more (58).
Issue: The age of the sacrificial animals in cattle and sheep is two years, the age of camels is five years, and the age of sheep and goats is one year. It is not permissible to make a sacrifice if it is less than one day. However, if the carcass of a one-year-old sheep is the size of a one-year-old sheep, that is, if the body of a six-month-old lamb is the size of a one-year-old sheep, it is permissible to sacrifice it. However, it is not permissible to sacrifice a lamb that is less than six months old if its carcass is like that of a one-year-old sheep (61).
Issue: It is permissible to sacrifice a sheep that is one year old, even if it is small, but it is clear that it is one year old. If a domestic animal becomes pregnant by a wild animal and gives birth to a child, it is permissible to make a sacrifice after the child has reached the age of sacrifice. Because in animals, the focus is on the mother, not the father. If a wild animal becomes pregnant by a domestic animal, it is not permissible to sacrifice a child born from it. In one verse, if a sheep is pregnant by a deer, it is considered a newborn child. If the child is a sheep, the sacrifice is permissible. If a child is a deer, it is not permissible to sacrifice it (63).
Issue: It is not permissible to sacrifice a sacrificial animal if its skin is burnt and it has reached the meat. Sacrifice is permissible if the wound did not affect the meat (65).
Issue: It is permissible to sacrifice pregnant animals. However, it is makrooh to slaughter animals that are close to birth. If the child survives after sacrificing a pregnant animal, it is permissible to eat it after slaughtering it. If he dies before slaughter, the meat is unclean. If, after sacrificing a pregnant animal, the child survives and is not slaughtered, it is obligatory to give it as charity. If he takes care of it and makes a sacrifice when he grows up, the obligatory sacrifice will not be performed and he will send all of his meat as charity (67).
Issue: If an animal with scabies is fat, it is permissible to sacrifice it. It is not permissible to sacrifice an animal if it has been affected by scabies and has lost weight (68).
Issue: It is permissible to sacrifice slaughtered sheep and oxen without any offense. The Messenger of Allaah (peace and blessings of Allaah be upon him) also sacrificed a slaughtered animal. This is because slaughtered mutton is sweet and it gets meat quickly (69).
It is not permissible to sacrifice a gay animal (70).
Issue: It is permissible to sacrifice a stamped animal (73).
Issue: It is permissible to sacrifice a sheep when it is one year old, an animal when it is two years old, and a camel when it is five years old, but some teeth do not come out. This is because the period does not have to be complete and the teeth do not have to come out completely (73).
Issue: Sacrificial animals are not milked. If it is milked, the milk or its value should be donated (77).
Issue: It is mustahab to send a rope tied with a sheep as charity (87).
Issue: It is permissible to sacrifice an animal that has grown up by eating unclean animals such as dogs and pigs (92).
Issue: It is permissible to sacrifice an animal without an innate horn. Also, even if the horn is broken. However, if the horn is broken at the base, it is not permissible to sacrifice it (92).
Issue: If a person who has the nisab buys an animal for the purpose of sacrifice, and then is accused of a non-sacrificial offense, he is obliged to make another sacrifice without any guilt. If a poor person buys an animal for the purpose of sacrifice, but becomes unfit for sacrifice and becomes guilty, it is not permissible for him to buy another (104).
Issue: If both the rich and the poor buy an animal by offering a sacrifice, then if the animal is accused of a non-sacrificial offense, it is permissible for them to buy another. It is not permissible to buy an animal that is fit for sacrifice and if it becomes unfit for sacrifice at the time of slaughter, for example, if it breaks its leg while falling and becomes blind (105).
Problem: The age of an animal depends on the lunar calendar. For example, from Ramadan to Ramadan. The lunar year differs from the solar year by eleven or twelve days (106).
Problem: Sacrificial animals are divided into three parts:
1. Camel (male, female);
2. Cattle, male (male, female);
3. Sheep, goat (male, female).
In addition, it is bid'ah to sacrifice animals, including horses, roe deer, deer, chickens, and roosters (126).
Question: Is it permissible to sacrifice chickens and flowers?
Answer: The sacrificial animals were appointed by the Messenger of Allaah (peace and blessings of Allaah be upon him). They are camels, cattle, sheep and goats. It is makrooh to sacrifice others other than Him. Those who are obliged to sacrifice a flower or a chicken will not be able to perform the sacrifice. Scholar Askafi (may Allaah have mercy on him) said: The fard of sacrifice is to sacrifice animals that are permissible. Sacrificing chickens and roosters is makrooh. Because it is like imitating pagans. (Bazzoziya). It was narrated on the authority of Abu Hurayra that the example of the one who arrives early on Friday is the one who sacrificed his body. The hadeeth, "The cattle come first, the sheep goats come first, the chickens come first, and the eggs come first," does not mean that it is permissible to sacrifice chickens and eggs. (Hidoya frame).
ANIMALS NOT SUITABLE FOR SACRIFICE
Issue: It is not permissible to sacrifice an animal that is blind in one eye or has lost two-thirds of its level of vision (p. 26).
La Balme wạlʿwrạʾ waljan ạlmhzwlẗ Altyn La MSC fy ʿẓạmhạ wạlʿrjạʾ Altyn La tmsẖy Aly ạlmnsk Ai ạlmdẖbḥ, wạlmryḍẗ Alby mrḍhạ wmqṭwʿ Flow ạlạ̉dẖn AW ạldẖnb AW dismissal of Ai Altyn dẖhb Flow NWR Ynha mean ạlqṭʿ Ly ạldẖhạb wạlṣḥyḥ Anh ạltẖltẖ, WMA dwnh qlyl, WMA zạd AAalayhi Katẖīruⁿ waʿalaẙhi ạl̊fat̊way̱
Issue: It is not permissible to sacrifice an animal that is not owned without determining its value. Nowadays, a lot of people slaughter and sacrifice their meat, saying that they will pay according to how many kilos they weigh. Such a sacrifice is not permissible. Because he has not yet entered his possession. If the animal dies before the sacrifice, it is not known how much it will cost and who will suffer the damage. Because if the buyer says I haven't bought it yet, the seller says we made it for you.
Issue: It is not permissible to slaughter an animal after it has fainted (46).
Issue: It is not permissible to sacrifice sheep and goats if milk does not come out of one udder and milk comes out of one udder, and cattle do not come out if milk does not come out of two udder (54).
Issue: If milk does not come from the udder of an ox or a camel, it is permissible to sacrifice them. If an animal is bought as a sacrifice and then it is found to be a stolen animal, if it was bought from the person who stole it, the sacrifice is not permissible and the animal must be sacrificed. There is no sacrifice by the real owner of the property. After slaughter, the animal can eat the meat with the owner's permission. It is not permissible to eat meat without permission (71).
Issue: It is not permissible to sacrifice animals that have lost their teeth. It is also an animal that has lost most of its teeth. Sacrifice is permissible if there are fewer teeth and more left. It is permissible to sacrifice such animals if they have lost their teeth due to old age and can easily eat fodder (73).
Issue: It is not permissible to sacrifice an animal whose tail is born without a tail or whose tail has been cut off by one-third or more (74).
Issue: It is permissible to sacrifice an animal whose tongue has been cut off if it is not difficult for it to eat grass. It is not permissible if it is difficult (Fatwa of India) (89).
Issue: If he buys an animal as a sacrifice and then buys it in exchange for another, he sends the profit as charity (113).
SACRIFICE MEAT
Issue: It is not permissible to divide the meat roughly when the majority is sacrificed as a partner, especially when the brothers are sacrificing together. Maybe there will be usury. Therefore, if he wants to gain weight and then make a gift, he will give a gift (32).
Issue: It is permissible for a few people to voluntarily donate meat to someone at the discretion of all their partners before distributing the meat. The rest can be distributed according to their contributions. However, if one of the partners makes a vow, it is not permissible to give the meat as a gift to those who have nisab (50).
Issue: It is not permissible to eat the seven limbs of halal animals. They are:
1. Student blood;
2. The sexual organ of a male or female animal;
3. The egg of a male animal;
4. Urinary condition;
5. The posterior genitalia;
6. Gʼudda (glands);
7. Gallbladder.
Problem: In the books Kanzud Daqoiq and Maroqil Falah, it is stated that it is not permissible to consume liquids such as white milk in the spinal cord (66).
Problem: Most people sell their surplus meat after sacrificing. It is not permissible to do so. If they sold the sacrificial meat, it would be obligatory for the poor to give it to the poor (71).
Issue: It is not permissible to pay a butcher's salary from slaughtered meat (80).
Problem: Some people associate with victims because the meat is cheap. If one of the partners intends to make the meat cheaper, the sacrifice of all the partners will not be valid (82).
Issue: It is not permissible to pay the butcher's salary with meat, skin or skull. If they do so, it is obligatory to give them alms worthily. However, there is no harm in paying the butcher separately and giving them to him in addition. Leikn should not reduce the service fee in return (132).
Issue: The profession of butcher is correct, and there were butchers in the time of the Prophet (peace and blessings of Allaah be upon him). Some of the Companions were butchers (132).
Sacrifice questions and answers
Question: If the number of victims is seven or less, and one of them intends to make the sacrifice, will the sacrifice of his partners be valid?
Answer: The sacrifice of the partners is valid, and the sacrifice of the one who intends the cauldron is supererogatory. The death of the victim is not permanent. In return, it is necessary to donate the average value of a sheep.
Question: Is it permissible for a person who is slaughtering a camel or an animal to intend to make a contribution from aqeeqah?
Answer: There is no harm in intending to dedicate one of the seven contributions to the aqeeqah.
Question: Is it permissible to sell the skin of a victim?
Answer: The skin of a sacrifice is not sold for the same money as its meat. If he sells, he is obliged to give alms to the poor. However, it is permissible to exchange money for something that is consumed at home (something that is not eaten as a dish).
Question: Is it permissible for a person to use wool from his milk if he buys an animal for sacrifice a week or two before the sacrifice, or if he intends to sacrifice an animal he keeps in his house?
Answer: The Fatawa in the Indian book states: “It is makrooh for a person to buy milk (or cattle) as a sacrifice and use his milk or wool. Because he ordained the sacrifice for sacrifice. It is not permissible to use milk or wool before the sacrifice, just as it is not permissible to use meat if it is slaughtered before the day of sacrifice. It is not permissible for some Christians to offer a sacrifice that is not permissible, or in the life of a poor person who has bought it as a sacrifice. ” they said. If milked wool is obtained, it is sent to the poor as charity.
Question: Is it permissible for a person to sell what he has left as a sacrifice by his father?
Answer: It is permissible to give the skin and meat of the sacrifice as alms to the rich or the poor, or to give alms. If he sells the skin or meat of the sacrifice for money, he distributes it to those who are entitled to zakat, and it is not permissible for him to use it himself. Roddul's autobiography states that it is obligatory to give alms if the meat or skin of the sacrifice is sold as mustahlak (for edible items such as wheat and honey) or for money.
Question: "What is the value of a sacrificial animal when it is sold?"
Is it permissible to use its value for the repair of mosques and madrasas? If the skins are brought to the mosque, is it permissible for the trustee or the imam to buy them and use the money for the mosque?
Answer: After the skin of the sacrifice is sold, it becomes obligatory to give alms to the poor according to the Shari'ah. The book of Hidayah states, “It is obligatory to give alms if the skin or meat is sold for something like gold, silver or non-perishable goods (such as flour or oil). Because the victim moved in return. " From this phrase, when the skin of a sacrifice is sold, its value is obligatory, such as zakat. Therefore, it is spent on those who are entitled to zakat. Just as zakat must be given to the poor, so the value of the skin must be given to the poor. No property can be found on the site used for the renovation of the mosque. It is permissible to give the property to a poor person who deserves the price of the skin, and he can donate it to the mosque voluntarily.
Question: Is it permissible to give the skin to an imam or a trustee and use it in a mosque?
Answer: If the skin is given to an imam or a trustee for use in a mosque, it is not permissible for them to use the money to buy it for the mosque. Because there is no such thing as obligatory property. Transfer of property means giving to a person as personal property that he can dispose of as he wishes. In the picture above, this item is not found. Perhaps an imam or mutawallini is being represented to use the skin money for the mosque. The condition of the representative is that the representative has the right to dispose of it, and since the representative has no right to spend on the mosque, his representative has no right to do so. The conclusion is that it is not permissible to use leather in a mosque, even if it is sold before it arrives at the mosque, and even if it is sold at the mosque.
Question: Some people slaughter animals before the Eid prayer on the day of 'Arafah or on the day of sacrifice, so that those who come for blessings may eat. Is this a sacrifice?
Answer: It is not permissible for those who live in the city to slaughter their sacrifices on the first day of the sacrificial day before performing the Eid prayer.
“Sacrifice is not permissible for the people of the city before the Eid prayer. The Messenger of Allaah (peace and blessings of Allaah be upon him) said: Our first prayer today is prayer and then sacrifice. The Prophet (peace and blessings of Allaah be upon him) said: Whoever kills before the prayer, let him repeat his sacrifice. Whoever slaughters after the prayer, his prayer is complete and he has found the Sunnah of the Muslims. ” Even if the imam delays the prayer, it is not permissible to offer the sacrifice until midnight.
It is narrated on the authority of Zayd ibn Arqam that
They said to the Messenger of Allaah (peace and blessings of Allaah be upon him), 'What is this sacrifice?' He said, 'It is the Sunnah of your father Ibrahim.' They said, "Will we be rewarded for this?" He said, "There is a reward for every drop." Narrated by Abu Dawud.
It is narrated on the authority of Zayd ibn Arqam that
“O Messenger of Allah. What is this sacrifice? ' He said, 'It is the Sunnah of your father Ibrahim.' We said, "What will happen to us?" He said, "There is a reward for every hair." We said, 'O Messenger of Allah, what about wool?' He said, "There is a reward for every hair on his head."
Question: Is it permissible for a rich man to associate another with the cattle he has bought with the intention of sacrificing for himself?
Answer: It is possible to buy at the time of purchase with the intention of "adding if partners come out".
Question: Is it permissible to rejoice if 14 people sacrifice two cattle together, but do not say, "This is one of the seven, and this is one of the seven"?
Answer: It is not permissible by comparison, but it is permissible according to the method of production.
If seven people buy seven sheep and slaughter them without determining which one they belong to, then no sacrifice is permissible by any of them. For seven men have a share in each of the seven sheep. According to the way of production, they take the place of the victim. Even if two people buy two sheep and sacrifice them without determining which one belongs to whom.
Q: What is required of the partners in the sacrifice?
Answer: 1. The share of each must be at least seven.
2. The intention of all the partners to be Muslims, to be close to Allah. Therefore, if one of the partners is not a Muslim, or intends to eat meat without intending to become close to Allah, or if the share of one of them is less than one-seventh, then there is no sacrifice by either of them. But not all sacrifices are the same. It is permissible for someone to intend to make an obligatory sacrifice, for someone to make an aqeeqah, and for someone to make a sacrifice on behalf of the deceased (on behalf of the deceased).
Question: Is it permissible to associate a cow or a camel with the intention of Valima (wedding feast)?
Answer: Yes.
Question: Is it permissible to associate a cattle or a camel with the intention of sacrificing?
Answer: The sacrifices of partners are also permissible, and the sacrifices made by a person who did not make sacrifices last year as a partner this year will be void. He will not have to sacrifice last year, but will have to donate the value of a sheep. It is obligatory for all of them to donate their meat. (Roddul-mukhtar)
Question: "Which animal is better to sacrifice?"
Answer: It is better to slaughter a whole sheep or goat than to take a share of cattle in the sacrifice.
Question: Is it permissible for a person who sacrifices cattle to say, "One-seventh of this is from the aqeeqah"?
Answer: Yes.
Q: What does a person do if he does not buy a living and make a sacrifice, or if time runs out before he makes a sacrifice?
Answer: In the form in which he buys the creature, he sends it alive as charity. It is obligatory to give alms of the value of a sheep or a goat if it is not obligatory.
Question: "How does one perform a sacrifice by a dead person?"
Answer: There are several images of sacrifice by a dead person and for a dead person.
1- It is permissible for the deceased if he bequeathed, "Sacrifice from me, from my property," and it is made from his property in accordance with his will. However, it is obligatory to give the meat of that animal to those who are entitled to zakat. It is not permissible for the relatives of the deceased to eat that meat.
2- It is valid if he bequeathed or did not make a will after the deceased, and if his children made a supererogatory sacrifice of their property. Its meat is rich and the poor can eat it themselves.
3- It is permissible for a person to offer a supererogatory sacrifice of his wealth and himself, and to dedicate his reward to one or more corpses. The rich and the poor can eat the meat.
Question: Is it better to offer a sacrifice by a corpse or to give alms of its value?
Answer: It is better to offer a reward on the days of sacrifice than to give alms. It is not obtained by giving alms the value of the reward of buying a sacrifice and shedding its blood.
Question: Is it obligatory for a person who has a surplus house to make a sacrifice?
Answer: If the value of the house other than the one in which he lives reaches the nisab, then he is obliged to offer sacrifices and sadaqa al-fitr. Although he rented the house or not.
Question: A woman does not have a nisab, but her husband promised to give her enough dowry in the future. She has no dowry at the moment. Is a woman considered rich because of her right to dowry, and is it obligatory to make a sacrifice?
Answer: A woman is not considered rich by the dowry of her husband and it is not obligatory for her to make sacrifices. (Muhiyt Burhani)
Question: A person who does not have the nisab intends to sacrifice a sheep that is kept in his house. If he had to sell a sheep before the days of sacrifice, could he sell it?
Answer: Even if the owner of the sheep is rich or poor, he does not have to sacrifice it if he intends to sacrifice it. This is also permissible if you want to exchange or improve instead of buying, or if you want to use the money. (Roddul-mukhtar).
Also, if he does not intend to make a sacrifice at the time of purchase, he does not have to make a sacrifice if he intends to make a sacrifice after the purchase. However, if a person who does not have a nisab buys an animal with the intention of sacrificing it on the day of sacrifice, instead of making it obligatory on him, he is obligated to sacrifice that animal. (Roddul-mukhtar).
Roddul Mukhtar's phrase "if he buys an animal before the day of the river" means that if he buys an animal before that day, he does not have to sacrifice it, but he can exchange it, sell it, or use the money for his own needs.
In the book Al-Fataawa al-Dar al-Ulm, entitled Aziz al-Fataawa, it is written: but if it is bought before the days of sacrifice, then it is permissible for the poor and the rich to buy it.
Question: Is it obligatory for a person who rents out his house at a higher price and rents it out to another person to make a sacrifice?
Answer: It is obligatory for such a person to make a sacrifice. Because the house he rents is considered out of necessity. If there is no one living or renting, it is better to sacrifice.
Question: Is it obligatory to offer a sacrifice to a poor person if he has enough wealth on the days of sacrifice?
Answer: If he has enough nisab on the last day to make the sacrifice obligatory, he will be obliged to make the sacrifice even if it has not been a year. Also, if a foreigner comes from a journey on the last day, it is obligatory for the disbeliever to offer a sacrifice even if he is a Muslim at that time. (Badoʼius-sanoiʼ)
Question: If a sacrificial animal bought by a rich man is stolen or lost, and it is found after slaughtering another, should it be slaughtered as well?
Answer: Not obligatory.
Question: If a sacrifice purchased by one person is stolen or lost, and it is found after slaughtering another, should it be slaughtered as well?
Answer: Slaughter is not obligatory. If the animal disappears on the day of sacrifice and is found on those days, it must be sent as alms. Also, if a rich person buys an animal for sacrifice and the days of sacrifice come before the sacrifice is slaughtered, he is obliged to give the animal alive. If he is slaughtered after the day of sacrifice, he will not be able to eat, nor will he be able to feed those who are able to do nisab.
Q: What does a rich person do if he has not sacrificed for several years?
Answer: He first repents for not sacrificing, and if he has not sacrificed for many years, he gives the value of one sheep a year.
Question: Is it obligatory to sacrifice women as well?
Answer: It is obligatory to sacrifice women's jewelry if it reaches the value of service plates, televisions, 85 grams of gold or 596 grams of silver, which are never used in a year. This includes clothes that cost more than three cedars, as well as TVs and other valuables that he bought himself.
Q: Are the dowries that your children have collected for their wedding also considered nisab?
Answer: Nowadays, it is difficult to judge whether a bride's dowry is real or not. The need for daily equipment inside the dowries is real. However, the need for sprinkles to make people say, "So-and-so has done so much" is superfluous. If their value reaches the nisab, it is haraam to receive zakat, and it is obligatory on them to offer sacrifices and sadaqa al-fitr.
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“Will a woman be enriched by the equipment that was brought down to her husband as a bride? What has been seen in the past is that the need for furniture, clothes, and utensils is real. If the jewels, utensils, and other things that are added to it are enough for the nisab, the woman becomes rich with it ”(Roddul Mukhtar).
