She did not offer udhiya(qurbani) for years; should she make it up now?

Muslim femail who has been earning since a few years but recently came
to know that Qurbani is wajib on her because she is earning. How can
she compensiate for all those previous years for which she didnt offer
sacrifice.
Praise be to Allaah.
Firstly:
The scholars (may Allah have mercy on him) differed with regard to the
ruling on udhiyah: is it obligatory or Sunnah mu'akkadah (a confirmed
Sunnah)? The correct view is that it is Sunnah mu'akkadah for the one
who can afford it, but there is no sin on the one who does not do it.
For more information, please see the answer toquestions number 36432 and 41696 .
Secondly:
If a person does not offer udhiyah although he can afford to do so, he
is missing out on a lotof reward that results from offering the
sacrifice, but he is not sinning, and he does nothave to make up what
he missed in years past, because udhiyah is Sunnah and the time for it
has gone. This is the case if he did not make avow to offer a
sacrifice, in which case it is obligatory for him to fulfil his vow
and offer udhiyah.
It says in al-Mawsoo'ah al-Fiqhiyyah (34/46): If a person does not
offer a sacrifice before the time has passed, if it was a voluntary
sacrifice he should not offer it; rather he has missed the opportunity
to offer a sacrifice this year. But if it was a vow, he has to offer a
sacrifice and make up what he was obliged to do. End quote.
Based on that, if she wants to offer udhiyah, then from now onwards
she has to prepare ahead of time, so that when the next Eid al-Adha
comes, in sha Allah, she will have prepared her sacrifice beforehand,
so she will not have missed the timefor udhiyah, as happened in the
past.
We ask Allah to help us and you to do that which He loves and which
pleases Him, and to accept righteous deeds from us and from you.
And Allah knows best.

If they have shares in a sacrifice, is it essential for each one to eat someof his sacrifice?

There is a charity in our country which organisesfor seven people to
share in a sacrifice, such as a calf or a cow, then the charity takes
care of slaughtering it and distributing the meat to the poor in each
village. Then each individual takes his share of the sacrifice after
the rest has been distributed. Please note that the value of each
person's share is 950 pounds. If we assume that we collect the money
for seven sacrifices and we have forty-nine people, and it is very
difficult to find a place to slaughter the sacrifices within a short
period of time so that each person may begiven something of his
sacrifice, my question is: is it possible to collect the share from,
for example, three sacrificesand distribute that to the people
involved, andthen leave the rest of thesacrificial meat to be
distributed to the poor? Or is it essential that each person take from
his own sacrifice?.
Praise be to Allaah.
Firstly:
It is permissible to share in a sacrifice if it is a camel or a cow.
It is permissible for seven people to share in one sacrifice of a cow
or a camel.
It is proven that the Sahaabah (may Allah be pleased with them) shared
in sacrifices (hadiy), seven sharing a camel or a cow, in Hajj and
'Umrah.
Muslim (1318) narrated that Jaabir ibn 'Abd-Allah(may Allah be pleased
with him) said: In the year of al-Hudaybiyah we offered the sacrifice
with the Messenger of Allaah (blessings and peace of Allah be upon
him), a camel on behalf of seven and a cow on behalf of seven.
According to another report: We set out with the Messenger of Allaah
(blessings and peace of Allah be upon him) entering ihraam for
Hajj,and the Messenger of Allaah (blessings and peace of Allah be upon
him) told us to share (in sacrificing) camels and cattle, every seven
of us sharing an animal.
For more information, please see the answer toquestion no. 45757 .
Secondly:
It is Sunnah to eat from the sacrifice but it is not obligatory
according to the majority of fuqaha'.
In Zaad al-Mustaqni' it says: It is Sunnah to eat one third, give one
thirdas gifts, and give one third in charity.
Shaykh Ibn 'Uthaymeen (may Allah have mercy on him) said in his
commentary: The words "It is Sunnah to eat one third, give one third
as gifts, and give one third in charity" mean it is prescribed, not in
the sense that it is obligatory, but that it is mustahabb to divide it
into thirds and eat one third, give one third as gifts, and give one
third in charity.
The difference between gifts and charity is that what is given as an
act of friendship is a gift, because of what it says in the hadeeth,
"Give one another gifts and you will love one another." And what is
given so as to draw closeto Allah is charity. Based on this, charity
is given to one who is in need and a gift is given to onewho is
independent of means.
Dividing it into thirds, i.e., one third for eating, one third for
giving as gifts and one third for giving in charity, is doneso that
people of all classes or levels will benefit from his sacrifice.
Eating it oneself is mentioned first because Allah mentioned it first
in the verse in which He said (interpretation of the meaning): "Then
eat thereof and feed therewith the poor having a hard time" [al-Hajj
22:28].
With regard to the words "It is Sunnah to eat", the apparent meaning
is that if he gives all of it in charity, there is nothing wrong with
that and he is not sinning. This is based on the fact that eating
fromone's sacrifice is Sunnah,as is the view of the majority of
scholars.
Some of the scholars said: Rather eating from it is obligatory and he
is sinning if he does not dothat, because Allah has enjoined it and
given it precedence over charity;and because the Prophet(blessings and
peace of Allah be upon him), during the Farewell Pilgrimage, enjoined
that a piece be taken from each sacrificial animal and placed in a pot
and cooked, then he ate some of its meat and drank some of its broth.
They said: To go to the effort of taking one hundred pieces from one
hundred camels andcooking them in a pot and eating from that indicates
that the command in the verse is given in the sense of it being
obligatory. And because this comes under the heading of enjoying the
blessings ofAllah, so it is included in the words of the Prophet
(blessings and peace of Allah be upon him): "The days of al-Tashreeq
(the 11th, 12th and 13th of Dhu'l-Hijjah) are days of eating, drinking
and remembering Allah, may He be glorified and exalted."
Whatever the case, the individual should not refrain from eating
fromhis sacrifice.
End quote from al-Sharh al-Mumti', 7/481
If the matter is as you described, and it will be difficult to
slaughter seven cows in one day, and everyone wants to take meat on
the same day, there is nothing wrong with that. So you should
slaughter as many as you can, then everyone should take some of the
meat. For those whose cow could not be slaughtered on the first day,
they may take some of the meat, even if it is only a little, when it
is slaughtered on the second day. But you should pay attentionto two
matters:
1. It is essential to set aside some of the meat of each cow for
charity and it should not all be distributed to those whoare offering
the sacrifice, whether it is slaughtered on the first day or after
that.
2. It is essential to specify who has shared in the sacrifice at
the time of slaughter, so it should be intended that this cow is
offered on behalf of So and so, mentioning each of them by name. It is
not sufficient to slaughter allthe cows on behalf of all the
participants; rather it is essential to identify exactly on whose
behalf each cow is being sacrificed.
And Allah knows best.

Should he offer a sacrifice (udhiya/qurbaani) or give the price of the sacrifice to his poor sick relative so that he can get treatment?

Can one not give qurbani and give that amount of money to a sick close
relaive for treatment? zakat money given to him which is not
sufficient for treatment.
Praise be to Allaah.
The basic principle is that offering the sacrifice is better than
giving its price in charity, because of what results from that of
drawing close to Allah byoffering a sacrifice and giving charity, and
performing this ritual in front of one's family andchildren, and
keeping this ritual alive among the people, because the sacrifice is
one of the symbols of Islam.
Ibn al-Qayyim said in Tuhfat al-Mawdood (p. 65):
Sacrifice at the appropriate time, such as during Hajj and on
Eidal-Adha, is better than giving its price in charityeven if one
gives more, because offering a sacrifice and shedding blood is what is
required, and it is an act of worship that is mentioned alongside
prayer, as Allah says (interpretation of the meaning):
"Therefore turn in prayer to your Lord and sacrifice (to Him only)"
[al-Kawthar: 108:2]
"Say (O Muhammad): Verily, my salaah (prayer), my sacrifice, myliving,
and my dying are for Allâh, the Lord of the 'Alameen (mankind, jinn
and all that exists)"
[al-An'aam 6:162].
In every religion there is prayer and sacrifice and no other acts of
worship could take their place. Hence if you give charityequivalent to
many times the price of the sacrifice offered in Hajj, it can never
take its place. The same is true of udhiyah (qurbaani). End quote.
The scholars of the Standing Committee for Issuing Fatwas said:
Offering the udhiyah (qurbaani) on the Muslim's behalf and on behalf
of the (living) members of his family is a confirmed Sunnah (Sunnah
mu'akkadah) for the one who is able to do it, and offering it isbetter
than giving its price in charity.
End quote from Fataawa al-Lajnah al-Daa'imah, 11/419
If this relative is sick and in urgent need of treatment and
medicine,then helping him in his sickness and striving to find
treatment for him takes precedence over udhiyah, especially if his
sickness is severe and heis in urgent need of help, and there is no
oneamong his relatives or friends who can help him.
'Abd al-Razzaaq narratedin al-Musannaf (8156) from al-Thawri, from
'Imraan ibn Muslim, fromSuwayd ibn Ghaflah thathe said: I heard Bilaal
say: To give its price (i.e.,the price of the udhiyah)in charity to an
orphan or a debtor is dearer to me than sacrificing it. He(the
narrator) said: I do not know whether Suwayd said it by himself or it
is the wordsof Bilaal.
Shaykh al-Islam Ibn Taymiyah (may Allah have mercy on him) said:
Hajj (i.e., voluntary Hajj) done in the prescribed manner is better
than charity that is not obligatory. But if he has relatives who are
in need, then giving charity to them is better,who need his charity
for his maintenance. But if both actions are voluntary, then Hajj is
better, because it is an act of worship that is both physical and
financial. By the same token, offering a sacrifice for 'aqeeqah or
udhiyah is better than giving its price in charity. End quote from
al-Fataawa al-Kubra, 5/382
Shaykh Ibn 'Uthaymeen (may Allah have mercy on him) said:
If it is a matter of choice between udhiyah and paying off debt on
behalf of a poor person, then paying off the debt is better,
especially if thedebtor is a relative.
End quote from Majmoo'Fataawa wa Rasaa'il Ibn 'Uthaymeen, 13/1496
And Allah knows best.

--


- - - - -

And Allah Knows the Best!

- - - - -

Published by :->
M NajimudeeN Bsc- INDIA

- - - - - - -

THE LOVE OF GOOD SHOULD BE IN HARMONY WITH WHAT ALLAH LOVES

This principle is that the love of a believer for what is good, and
hishatred for what is evil, and his desire for the accomplishment of
the good and his desire for the avoidance and prevention of evil
should be in harmony with what Allah loves and hates. Allah loves all
that He has enjoined upon us in His shari'a , and dislikes all thatHe
has forbidden us in His shari'a . Furthermore, the action of the
believer in that which he loves (the good), and his avoidance
andopposition to that which he hates (the evil), must be to the extent
of his ability and his strength, for verily, Allah does not demand
from any of us more than what is within our ability. Allah says:
[Fear Allah (have taqwa of Allah) as much as you are able] Qur'an 64/16.
THE LOVE AND HATE OF THE HEART
What is upon the believer in terms of his actions must not be confused
with his obligations in terms of the actions of the heart. It is
obligatory upon the believer for his hatred of evil and his love of
good, and his desire to do good and his desire to oppose and avoid
evil to be perfect, complete, and without doubt or hesitation. Any
lack in this area is none other than a lack in faith ( imaan ). This
is in contrast with the actions of his body which is only within the
bounds of his ability.
When the will of the heart, its likes and dislikes are complete and
perfect (i.e. in harmony with the love and hate of Allah ta'ala) and
then the believer does of that all that is within his ability, he will
be given the reward of one who carried out the orders of Allah
perfectly. Some of the people have loves and hates which are not in
harmony with the love of Allah and His Prophet and the hates of Allah
and His Prophet, and this is a type of hawaa (the inclinations, lusts,
or tendencies of the self). If he follows them, then he is a follower
of hawaa. Allah said:
[And who is more astray than theone who follows his hawaa without any
guidance from Allah?] Qur'an 28/50
The origin of hawaa is that which the self loves, and that which the
self hates is a corollary of it.
WHAT EXACTLY IS HAWAA
The meaning of hawaa is the loving and the loathing which is in the
self. It is not in and of itselfblameworthy, since it is not under the
control of the person, rather what is blameworthy is the following if
these likes, desires and dislikes. Allah said to Dawood:
[O Dawood, we have made you a successor on the Earth, so rule between
the people with the truth, and do not follow hawaa lest it lead you
astray from the path of Allah.] Qur'an 38/26
And Allah said in another aya:
[And who is more astray than theone who follows his hawaa without
guidance from Allah?] Qur'an 28/50
The Prophet (sas) tells us in the hadith:
"Three things which save: fear of Allah in public and private,
moderation in poverty and in wealth, and speaking the truth when angry
and when contented.And three things which lead to destruction:
obedience to greed, following of hawaa , and a person's being pleased
with himself."
The love and the hate of which we are speaking brings about certain
"tastes" and feelings and desires in the presence of the loved or
hated thing. Whoever follows these desires and feelingswithout an
order from Allah and His Prophet, is the one described as the follower
of his hawaa . In fact, this may even reach the levelof shirk wherein
he takes as his god his own hawaa! (See Qur`an 43/25)
THE FOLLOWING OF HAWAA IN THE PREVIOUS RELIGIONS
The following of hawaa in matters pertaining to religion and worship
is more grievous and serious than the following of hawaa in matters of
ordinary worldly desires. The first of these is the condition of those
who became kuffar from the Christiansand the Jews and the
polytheists,as Allah said about them:
[And so, if they do not answer your call, know that they only follow
their own hawaa , and who is more astray than the one who follows his
own hawaa without guidance from Allah, andAllah does not guide those
who oppress.] Qur'an 28/50
And, in another verse, Allah said:
[(Allah) gives to you an analogy from your own selves: Do you have,
among that which your right hands possess (i.e. slaves) any partners
in that which Allah has given you such that they are equal to you. You
fear them as you fear one another. Thus, we explain the signs to a
people whounderstand. No, those who oppress follow their hawaa without
knowledge. Then, who will guide the one who Allah sends astray, and
they have no helpers.] Qur'an 30/28-29
And Allah said in another verse:
[(Allah) has explained for you thatwhich you have been forbidden inall
except cases of absolute necessity. Verily, many go astray via
(following) their own hawaa and without knowledge, and verily Allah is
most knowledgeable of the violators.] Qur'an 6/119.
And, in another verse, Allah said:
[Say: O, people of the book, do not introduce excesses into your deen
which are not of the truth. And do not follow the hawaa of apeople who
have already gone astray. They have led many people astray, and have
themselves become lost from thestraight path.] Qur'an 5/77.
And, Allah said:
[The Jews and the Christians will never be satisfied with you until
you follow their traditions and ways. Say: verily, the guidance of
Allah, that is the guidance. And if you follow their hawaa even
afterthe knowledge which has come to you, you will have no
protectornor any helper against Allah.] Qur'an 2/120.``
And, again in Sura Al-Baqarah, Allah said:
[And, if you follow their hawaa after the knowledge which has come to
you, verily, you are of theoppressors.] Qur'an 2/145.
Allah said:
[And judge between them with what Allah has sent down, and do not
follow their hawaa and beware of them lest they tempt you away from
some of what Allah has sent down to you.] Qur'an 5/49.
Thus whoever goes outside the dictates of the Qur'an and the Sunnah -
among those who are called "scholars" or"worshippers" are known as the
people of hawaa , just as the salaf , may Allah have mercy on them,
used to refer to them as " Ahlu -l-hawaa ) i.e. the people of hawaa .
This is because anyone who has not followed the knowledge has followed
his hawaa . What's more, knowledge of the deen (way, or religion) does
not come about except through the guidance of Allah with which He sent
His Prophet (sas). Thus, Allahsaid:
[And, verily many of them go astray by (following) their own hawaa and
without knowledge.] Qur'an 6/119.