By Shaykh (Mufti) Muhammad Ibn Adam

Question:

Can you please provide some details regarding Qurbani, especially the rules regarding having one's Qurbani done in UK slaughterhouses?

Answer:

Bismillah'l-Raḥmān'l-Raḥīm

In the Name of Allah, Most Compassionate, Most Merciful,

Udhiyah is an Arabic term which means 'sacrificing an animal', and Qurbani is an Urdu and Persian word derived from the Arabic word Qurban which literally means an act performed to seek Allāh's pleasure. It is technically used for the sacrifice of an animal slaughtered for the sake of Allāh.

Virtues of Udhiyah

Allāh Most High Says:

'So turn in prayer towards your Lord and sacrifice (animals).' (Qur'an 108:2)

There is nothing dearer to Allāh during the days of Udhiyah than the sacrificing of animals. The sacrificed animal shall come on the Day of Judgment with its horns, hair, and hooves (to be weighed). The sacrifice is accepted by Allāh before the blood reaches the ground. Therefore sacrifice with an open and happy heart. (Sunan Tirmidhi and Sunan Ibn Mājah)

Sayyiduna Zayd ibn Arqam (may Allāh be pleased with him) relates that the Companions asked, 'O Messenger of Allāh! What is Udhiyah?' He replied, 'It is the Sunnah of your father Ibrāhīm (peace be upon him).' They asked again, 'What benefit do we get from it?' He answered, 'A reward for every hair (of the sacrificed animal).' 'And [what reward is there for animals with] wool, O Messenger of Allāh?' they asked. 'A reward', he said, 'for every fiber of the wool.' (Sunan Ibn Mājah)

When a person slaughters an Udhiyah animal, he is forgiven at the fall of the first drop of blood, and verily, the animal shall be brought forward on the Day Of Judgment with its blood, meat etc., and shall be increased in weight seventy times more than its own weight, and thereafter it will be placed on the scale of deeds. (See: Kanz al-Ummal)

Who is Required to Perform Udhiya?

Every adult Muslim, male or female, who owns 612.36 grams of silver or its equivalent in money, personal ornaments, stock-in-trade or any other form of wealth which is in excess of one's basic personal needs, is under an obligation to offer the ritual slaughter (Udhiyah).

Each adult member of a family who owns the above mentioned amount must carry out his or her own Udhiyah separately. If the husband owns the required amount but his wife does not, then slaughtering will be obligatory on the husband only, and vice-versa. If both of them have the prescribed amount of wealth, then two separate Udhiyahs will need to be performed.

If the adult children live with their parents, Udhiyah is obligatory on each one of them possessing the prescribed amount. The ritual slaughter offered by a husband for himself does not fulfill the obligation of his wife, nor can the Udhiyah offered by a father discharge his son or daughter from their obligation; rather, separate sacrifices will have to be carried out for each individual possessing the required amount. A husband or father, apart from offering his own ritual slaughter, may offer another on behalf of his wife or son, with their permission.

The Time of Udhiyah

  1. Udhiyah is only valid during the three days of Dhu'l-Ḥijjah, namely the 10th, 11th and 12th, and cannot be performed in any other day of the year.
  2. Although Udhiyah is permissible on each of the above three days, the first day (i.e. the 10th of Dhu'l-Ḥijjah) is the most preferable and desired day.
  3. Generally, Udhiyah is not allowed before 'Īd al-Aḍḥa salah. If Udhiyah is being done at a place where Eid salah is not performed, the slaughter should commence after the completion of Īd salah in the nearby town/city. However, according to the Hanafi School, in small villages where 'Īd prayer is not to be performed, Udhiyah can be offered any time after the break of dawn on the 10th of Dhu'l-Ḥijjah.
  4. Udhiyah can be performed during night time. However, it is preferable to perform it during the daytime.

Conditions for the Slaughtered Animal

  1. The animals eligible for Udhiyah are goats, sheep, cattle and camels, male or female. No other type of animal is allowed for Udhiyah.
  2. Castrated animals may be used for Udhiyah.
  3. Barren animals may be used for Udhiyah.
  4. Goats and sheep have to be at least one year old. However, a healthy sheep that looks like a one year old may also be used, provided it is at least six months of age.
  5. Cattle (cow, ox and buffalo) must be at least two years old.
  6. Camels must be at least five years old.

Rulings on Defects in the Udhiyah Animal

  1. An animal that was born without horns or the horn is broken off from the middle is eligible for Udhiyah. However, if the horn is broken off from the root, or the horn has been uprooted, then it will not be eligible for Udhiyah.
  2. An animal that is totally blind or has lost one-third or more of its eye-sight, or one-third or more of one of its ear is cut, or one-third or more of its tail is cut, is not eligible for Udhiyah.
  3. An animal which limps/walks on three legs and cannot put the injured (4th) leg onto the ground, or it is able to put the injured leg onto the ground, but is unable to walk on it, is not eligible for Udhiyah. However, if it is unable to walk on it, but can still take support from it, then it is eligible for Udhiyah, even though it is limping.
  4. Animals having no teeth at all are not eligible for Udhiyah. If an animal has lost some teeth only, and has most of its teeth, it is eligible for Udhiyah. If most of the teeth are lost, it is not eligible for Udhiyah.
  5. An animal born without ears is not eligible for Udhiyah. An animal with very small ears is eligible for Udhiyah.
  6. Thin and extremely weak animals, unable to walk to the place of slaughter, are not eligible for Udhiyah.
  7. If an animal sustains an injury whilst being slaughtered, the Udhiyah is valid.
  8. If an animal is purchased in a healthy and eligible state, and thereafter, an accident occurs which renders the animal unfit for Udhiyah, then in such a case, if the purchaser is no longer wealthy (owner of the required amount) it will be permissible to offer the same animal for Udhiyah. However, if the purchaser is wealthy, then it is necessary to obtain another animal in place of the injured animal.
  9. If an animal purchased for Udhiyah gives birth (before being slaughtered), then the newly born animal should also be slaughtered.

Specification of Animals for Individuals Performing Udhiyah

In most Western countries such as the UK, rather than one slaughtering the animal himself, Udhiyah is carried out at the slaughterhouse on one's behalf. In such a case, it is imperative that animals are specified prior to slaughter and that the specified carcass finally reaches the one performing Udhiyah. To ensure this, whilst recognising the technicalities at abattoirs, the following steps should be adhered to:

  1. It is important that the animal is purchased before the Udhiyah is performed, or at least, specified for purchase and Udhiyah on behalf of the one wishing to perform Udhiyah. This should be done by tagging a label on the animal which displays the individual's name or an assigned number.
  2. If multiple Udhiyah orders are placed through an agent (such as the butcher), the agent should list all the names with exclusive numbers and keep them securely. The agent should also at this stage provide the customer with his assigned number for his information. Thereafter, the complete list should be forwarded to the abattoir before Udhiyah commences.
  3. It is then the responsibility of the slaughterer at the abattoir to specify animals for each agent or butcher according to the number given. Furthermore, a particular animal must be specified for each name or assigned number provided by the agent and labeled accordingly, as outlined in the example below:
  • Label or tag the animal with the name of the agent/butcher and his customer: e.g. (butcher/agent) XYZ & (customer) XYZ.
  • Or for the purpose of simplicity: label or tag the animal with the name of the butcher/agent and specified Udhiyah number: e.g. Butcher XYZ Customer No 1, Butcher XYZ Customer No 2, Butcher XYZ Customer No 3, and so on and so forth. As such, each animal must at least be numbered and this must be done before slaughter or at the latest when brought into the slaughter bay. Mere slaughter without specification is not sufficient even if the intention is to specify and number the carcasses at a later stage e.g. whilst loading.

Finally, care should be taken that each individual receives his specified and numbered carcass after slaughter and after implementation of the subsequent processes.

Case Scenario

'Abdullah Butchers' has an order of 50 Udhiyahs. He makes a list of the names of customers who have placed an order with him and assigns a specific number for each individual customer, e.g. Muhammad – 1, Ismail – 2, etc. A copy of this list is then given to the slaughterhouse and one copy retained by the butcher. When each animal is about to be slaughtered, the slaughterers specify that this particular animal is for order number x of 'Abdullah Butchers'. The slaughterer then labels the animal accordingly to distinguish it as that particular Udhiyah, so that when the order is collected or delivered, the butcher clearly identifies which customer's Udhiyah it is, according to the list he had drawn up.

Dhabh (Slaughter) of the Udhiyah Animal

It is recommended (mustaḥab) that the owner of the Udhiyah animal slaughters it personally, provided he is able to slaughter properly. If the owner is unable to slaughter, it is better to delegate the task to another Muslim who is acquainted with the requirements of a valid Islamic slaughter. If the slaughter has been delegated, it is desirable that the owner of the Udhiyah animal is present at the time of slaughter.

The Islamic slaughter requires that the throat, the external jugular veins and the wind-pipe of the animal is swiftly and clearly severed with a sharp tool, together with invoking the name of Allāh Most High. If only two of the passages and veins are cut, the slaughter will be deemed incorrect. If any three of the four are severed, the slaughter will be valid.

  1. It is mustahabb to face the Qiblah while slaughtering.
  2. It is preferable to sharpen the knife before slaughter to ease the suffering of the animal.
  3. After slaughter, the animal should not be skinned or cut up into pieces before it turns completely cold.
  4. It is disliked to slaughter an animal in the presence of another animal, although the slaughter is valid.
  5. It is preferable to read the following whilst laying the throat of the animal towards the Qiblah:

'For me, I have set my face firmly and truly towards Him, Who created the heavens and the earth. And never shall I give partners to Allāh. Verily, my worship and my sacrifice, my living and my dying are for Allāh; Lord of the worlds. O Allāh this sacrifice is from you and is for you'

Whilst slaughtering the animal read, 'Bismillah Allāhy Akbar' (In the name of Allāh, Allāh is the Greatest).

If the above are not memorized, then make the intention of Udhiyah and merely recite Bismillah and the Udhiyah will be valid.

The Meat and Skin of the Udhiyah Animal

1.  It is allowed for the one performing Udhiyah to either eat of the meat or give it to whomsoever he pleases, rich or poor, Muslim or non-Muslim. It is preferable, however, that the meat is divided into three parts: One part for the home, one part for relatives and friends, and one part for the poor and needy.

2.  The meat or skin of the animal cannot be sold, or given to an employee or butcher in payment of his labor. It may be given as a gift. The skin of the Udhiyah animal can be kept for personal use or given to anyone else for their personal use. If the skin is sold, it is necessary to give the money accrued in charity as Ṣadaqah.

3. It is not permissible to eat the meat of the following types of sacrifices:

a. Sacrifice that is carried out as expiation (kaffara) for a mistake committed during Hajj.

b. Sacrifice carried out for a deceased person due to his bequest (wasiyya).

c. Sacrifice carried out due to a vow (nadhr).

The meat of the above mentioned 3 types of sacrifices must be distributed to the poor and needy only.

Distribution of the Meat

If an animal is sacrificed on behalf of more than one person, like a cow or camel, its meat should be divided equally among its owners based on weight, and not randomly or by mere conjecture. Even if all the partners agree on its distribution without weighing, it is still not permissible according to Shariah.

However, if the actual weighing is not practicable due to some reason, and all the partners agree to divide the meat without weighing, distribution by guess can be done with the condition that each share necessarily contains either a leg of the animal or some quantity of its liver.

No Alternative for Udhiyah

Some people think that instead of offering a ritual slaughter (Udhiyah), they can give its amount to the poor as charity. This attitude is totally wrong. In fact, there are different forms of worship obligatory on Muslims. Each one of them has its own importance and none of them can stand for the other. It is not permissible for a Muslim to perform ṣalāh instead of fasting in Ramadan, nor is it permissible to give some charity instead of observing the obligatory ṣalāh. Similarly, Udhiyah is an independent form of worship and cannot be discharged by spending money in charity.

However, if an individual, out of ignorance or negligence, could not offer it on the three prescribed days (10th, 11th and 12th of Dhu'l-Ḥijjah) then, in that case only, he can give the price of a ritual slaughter (Udhiyah) as Ṣadaqah to those entitled to receive Zakat. But during the days of Udhiyah, no Ṣadaqah can discharge this obligation.

Cutting and Clipping the Hair and Nails

It is mustahabb (and not necessary) for the one intending to perform Udhiyah to refrain from cutting hair or clipping nails from 1st of Dhu'l-Ḥijjah to the 10th of Dhu'l-Ḥijjah, (i.e. until the days of Udhiyah have passed).

And Allah Knows Best.

Shaykh Zakariyya ibn Yusuf

Edited and Approved by:

[Mufti] Muhammad ibn Adam

Darul Iftaa

Leicester , UK

44 Responses

  1. MR

    I’m hungry now. JazakAllah khair!

    May Allah bless everyone on this upcoming Eid and make your meals awesome! Ameen.

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  2. HadithCheck

    There is nothing dearer to Allah during the days of Udhiyah than the sacrificing of animals. The sacrificed animal shall come on the Day of Judgment with its horns, 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. (Sunan Tirmidhi and Sunan Ibn Majah)

    This hadith is not authentic and has been classified as Weak by Sheikh Al-Albani rahimahullah in Silsila Da’eefa; 526.

    Sayyiduna Zayd ibn Arqam (may Allah be pleased with him) relates that the Companions asked, ‘O Messenger of Allah! What is Udhiyah?’ He replied, ‘It is the Sunnah of your father Ibrahim (peace be upon him).’ They asked again, ‘What benefit do we get from it?’ He answered, ‘A reward for every hair (of the sacrificed animal).’ ‘And [what reward is there for animals with] wool, O Messenger of Allah?’ they asked. ‘A reward’, he said, ‘for every fiber of the wool.’ (Sunan Ibn Majah)

    This hadith is not authentic and has been classified as Fabricated by Sheikh Al-Albani rahimahullah in Silsila Da’eefa; 527.

    When a person slaughters an Udhiyah animal, he is forgiven at the fall of the first drop of blood, and verily, the animal shall be brought forward on the Day Of Judgment with its blood, meat etc., and shall be increased in weight seventy times more than its own weight, and thereafter it will be placed on the scale of deeds. (See: Kanz al-Ummal)

    This hadith is not authentic and has been classified as Fabricated by Sheikh Al-Albani rahimahullah in Silsila Da’eefa; 6829.

    Udhiyah is only valid during the three days of Dhu’l-Ḥijjah, namely the 10th, 11th and 12th,

    And the 13th as well. It can be performed on the day of Eid (10th), and the three days of Tashriq after it (11th, 12th, & 13th of Dhul Hijjah). So one can perform the Udhiyah starting on the 10th (day of Eid) after the Eid prayer, all the way until sunset on the 13th.

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  3. Khader Ali Khan

    Salam Alaikum,

    With regards to “Who is Required to Perform Udhiya?”

    One sacrifice is sufficient on behalf of all the members of a household, no matter how many of them there are.

    Al-Tirmidhi (1505) narrated that ‘Ata’ ibn Yassaar said: I asked Abu Ayyoob: How was the sacrifice done at the time of the Messenger of Allaah (peace and blessings of Allaah be upon him)? He said: A man would offer a sheep on behalf of himself and the members of his family, and they would eat some and feed others with some.” Classed as saheeh by al-Albaani in Saheeh al-Tirmidhi.

    It says in Tuhfat al-Ahwadhi:

    This hadeeth clearly states that a single sheep is sufficient on behalf of a man and the members of his household, even if they are many, and that is correct.

    Al-Haafiz ibn al-Qayyim said in Zaad al-Ma’aad: The teaching of the Prophet (peace and blessings of Allaah be upon him) was that a sheep is sufficient on behalf of a man and the members of his household, even if they are many in number.

    Al-Shawkaani said in Nayl al-Awtaar: In fact a single sheep is sufficient on behalf of the members of a household, even if there are one hundred or more, as is indicated by the Sunnah. End quote.

    Shaykh Ibn ‘Uthaymeen said in al-Sharh al-Mumti’ (5/275):

    There is no limit to how many people may share in the reward. The Prophet (peace and blessings of Allaah be upon him) offered a sacrifice on behalf of his entire ummah, and a man may offer a single sheep on behalf of himself and the members of his household, even if they are one hundred strong. End quote.

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  4. Hassan

    Please put a disclaimer in post that this is hanafi madhab only. Thanks.

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  5. Hassan

    It would have been certainly nice if all opinions on every issue was put forth so people do not get confused. There are many things in this article that have strong difference of opinions.

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    • Khader Ali Khan

      Br. Hassan,

      I felt the same way. It is common in South Asia that people think that one sacrifice per each member of the family.

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      • Hassan

        Right, there are other issues in this article that have other opinions. This article is quite non-academic, and I am not sure why it was even published. Author has every right to tell what is his opinion, but at least mention other opinions, like if you see Sh Yasir article on traveling/safar.

        The way this article is written, it does not leave any room for others. Again it does not mean what author has written is wrong, but should have been contextualized.

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  6. Mezba (Read with Meaning)

    While this is an informative article, care should have been taken to specify the opinion of all the madhabs on this, or at least say what’s the majority opinion.

    And I don’t even know WHY on earth do we have differences of opinion here. Either a sacrifice is good enough for a whole family or it isn’t. Why should there even be two opinions? *shake of head*

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    • Hassan

      Either a sacrifice is good enough for a whole family or it isn’t

      Isn’t that two opinions?

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  7. Abu Hadith

    There is nothing dearer to Allah during the days of Udhiyah than the sacrificing of animals. The sacrificed animal shall come on the Day of Judgment with its horns, 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. (Sunan Tirmidhi and Sunan Ibn Majah)

    This hadith is not authentic and has been classified as Weak by Sheikh Al-Albani rahimahullah in Silsila Da’eefa; 526.

    Sayyiduna Zayd ibn Arqam (may Allah be pleased with him) relates that the Companions asked, ‘O Messenger of Allah! What is Udhiyah?’ He replied, ‘It is the Sunnah of your father Ibrahim (peace be upon him).’ They asked again, ‘What benefit do we get from it?’ He answered, ‘A reward for every hair (of the sacrificed animal).’ ‘And [what reward is there for animals with] wool, O Messenger of Allah?’ they asked. ‘A reward’, he said, ‘for every fiber of the wool.’ (Sunan Ibn Majah)

    This hadith is not authentic and has been classified as Fabricated by Sheikh Al-Albani rahimahullah in Silsila Da’eefa; 527.

    When a person slaughters an Udhiyah animal, he is forgiven at the fall of the first drop of blood, and verily, the animal shall be brought forward on the Day Of Judgment with its blood, meat etc., and shall be increased in weight seventy times more than its own weight, and thereafter it will be placed on the scale of deeds. (See: Kanz al-Ummal)

    This hadith is not authentic and has been classified as Fabricated by Sheikh Al-Albani rahimahullah in Silsila Da’eefa; 6829.

    Udhiyah is only valid during the three days of Dhu’l-Ḥijjah, namely the 10th, 11th and 12th,

    And the 13th as well. It can be performed on the day of Eid (10th), and the three days of Tashriq after it (11th, 12th, & 13th of Dhul Hijjah). So one can perform the Udhiyah starting on the 10th (day of Eid) after the Eid prayer, all the way until sunset on the 13th.

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    • Ibn Masood

      Sheikh Al-Abaani (rahimahuAllah) was a reviver of the sciences of Hadeeth and the muhaqiq and muhaddith of our century. However he is not the final say on the authenticity of a narration just like any other muhaddith.

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      • Abu Hadith

        Sheikh Al-Abaani (rahimahuAllah) was a reviver of the sciences of Hadeeth and the muhaqiq and muhaddith of our century. However he is not the final say on the authenticity of a narration just like any other muhaddith.

        Akhi, if you disagree with the Sheikh’s classification of these ahadith and believe that they are authentic, then please mention your opinion/classification of them and provide us with the supporting proof. Otherwise, there isn’t any point to your blanket statement which doesn’t provide the reader with any benefit. In other words, the one who reads your comment doesn’t know what you are trying to say and whether or not you are trying to dispute the Sheikh’s classification of these ahadith.

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  8. AbdulQ

    Alhamdulillah that was an awesome article! I’d really like to see some sort of compare/contrast with the rulings of other schools though. The specification of 612g of silver was really interesting, I wonder where that comes from?

    Mufti Ibn Adam…your a bosss mashAllah! may Allah preserve you and your family.

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  9. adil

    salams. i think some of the commenters missed the disclaimer that preceded the article (or perhaps the disclaimer was added later). please understand that the article was not written for MM (it’s a “crosspost”) and that the purpose of the article was simply to state the Hanafi point of view for those wishing to know it for practical purposes. contrast that with a book like fiqh al-Imam, which endeavours to explain the reasoning behind certain rulings in Hanafi fiqh.

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    • Ibn Masood

      It should have been mentioned by MM staff, not the Sheikh who wrote it.

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  10. Mohammed

    If you would like the ‘strongest opinion’, you can visit the well-known salafi website islamqa.com. That will give you the ‘strongest opinion’, at least according to Shaykh Munajjid. Amazing how people don’t even know what a madhhab is and how it works but are ready to just bring forth copy-pasted ahadith. Someone mentioned Shaykh Yasir’s article about safar (travelling); okay, now that I know all the opinions according to all the scholars, what do you want me to do with them? Choose? Scholars like Mufti Muhammad ibn Adam stick to the traditional approach of choosing a madhhab and teaching from that madhhab to make it easier for the people and not confuse them. Please educate yourselves before advising a scholar that he should bring forth other opinions from other schools, something which aspiring scholars learn in the latter years of the madrasah education. wAllahu ‘a`lam.

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    • Hassan

      Sh Yasir (not a mufti, since he did not do 2 year mufti course yet, actually he is not aalim even, he did not do aalim course also) did give the strongest opinion and reasoning behind it.

      Is it harmful to know slightly more? Is it harmful to know how scholars think and how much time they spend coming to a conclusion? This is not a hanafi fatwa website, this article would have been fine for hanafi fatwa website, This is not hanafimatters.com, I am sure person posting would know that not all readers are hanafi. At least, they have put disclaimer now, which is better.

      Even islam-qa, we get to know different opinions and strongest opinion, but it does not go in detail of academics. So having such detailed articles are very much needed and fulfills the purpose of this website.

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      • Mansoor Ansari

        Br. Hassan you are right that this is not hanafimatters.com but muslimmatters.com but pls keep in mind that this neither salafimatters.com or shafimatters.com and Hanafis r Muslims too so it’s very much appropriate to have their opinion on this website.

        And it would be best if ppl could read the disclaimer before commenting negatively.

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      • Hassan

        Disclaimer was put later, and what you said is the same thing I said. If it is not hanafi matters, where are rest of madhabs?

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      • Mansoor Ansari

        I am not saying the same thing. Hanafi = Muslim so even if only the Hanafi opinion was posted, it’s allright as they r Muslims too.

        There r many times when only the salafi opinion is posted, I don’t see ppl getting so riled up abt that. My advice: take a chill pill!

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      • Hassan

        No body disagrees that hanafi is not muslim.

        In all years of muslimmatters, I have never seen exclusive maliki, shafi, hanbali articles, while there were quite a few just hanafi articles.

        There is no such thing as salafi only opinion. All imams are salaf, when a person who is non-taqleedi usually post, he mentions all madhabs (and non-madhabs) before stating his/her position.

        Hence unless this is hanafi matters, we should get articles (on same issue) from all madhabs etc

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      • Hassan

        Sorry, I meant to say no body disagrees that hanafis are muslims (meaning ofcourse for sure, just being hanafi madhab follower does not make them outside fold of islam, or even sinful.)

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  11. Ahmed Hassan

    Salam,

    When someone says, ‘the strongest opinion is so and so.’ Isn’t this just another opinion? ‘Strongest opinion’ to who? Obviousley, to the person who beleives that this is the strongest opinion’ For every madhab its opinion is the strongest.

    I think it is better and safer for non-mujtahids to follow a madhab. Although the madhabs are given the names of the four founding Imams the contents are the labours of the best Ulama Islam produced. Why would one want to re-invent the wheel (even if one can).

    Salam,
    Ahmed

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    • Ibn Masood

      Most scholars advised following a madhab if a person is not yet learned to form their own opinions. This includes Sh. ibn Uthaymeen (rahimahuAllah) and the other Saudi fuqahaa. IslamQA’ers are not quick to realize that when they accept ‘the strongest opinion’ from IslamQA, they are in fact following the madhhab of IslamQA.com. Same goes for those who follow the madhhab of Sheikh Al-Abaani (rahimahuAllah). His fiqh was ijtihaad, which is why it differs from others.

      I think this point is not well understood by both parties, those who claim to be ‘traditional Muslims’ and those who claim to be ‘Salafis’. Both have the same mistake producing different problems, which is lack of learning and firm understanding of the usool of fiqh.

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  12. AK Muhaseen

    Lol – As soon as I saw this article I was sure it would erupt into one of the ever-repeated debates between people who choose to follow a madhab and those who do not. C’mon guys, if you follow the particular opinon of the respected Shaykh then alhamdulillah it will be beneficial, and if not, can’t we simply appreciate a different viewpoint? We do it ALL the time with our bros in the masaajid, at home, at the workplace – yet for some odd reason with this issue, time and time again, I see or brothers going totally haywire over it and its upsetting to many.

    And by the way, people who are trying to like refute the article – I don’t think that’s respectful – first of all are these posters even scholars? Cut and paste just doesn’t cut it (unintended pun).

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  13. Abdullah

    When something is posted on here from anywhere, and there are objections to it, then those objections need to be clarified. You can’t post anything online and then expect people to accept it just because the writer is a scholar! Also, I’m quite disturbed that the article has weak and fabricated Ahadith. If they are not fabricated, then Mufti Ibn Adam should tell us why they are not fabricated. Otherwise, it is the responsibility of MuslimMatters to remove such posts from here. You can’t post fabricated Ahadith and then expect us to remain silent just because a Mufti answered it! If Shaykh Albani says that those Ahadith are fabricated, his research should not be rejected. It is your duty as a Mufti to prove him wrong. If he is not wrong, then edit the article and please do not force us to read such poorly written unauthentic articles.

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    • Hassan

      Salaam brother. Many people are trying to turn this article in debate of madhab vs non-madhab, taqleed vs non-taqleed. My objection to this article is simple, this is a non-academic article by any standard. And I do not blame Sh Adam (may Allah preserve him) for writing it, because where he wrote is was different audience, I blame the person who posted it here.

      If there was an article that described all madhab (or non-madhab) opinions, that would have satisfied everyone. A hanafi would have seen hanafi opinion, a shafi would have seen shafi opinion…so on, and non-taqleedi would have seen all, and however he decides, could have decided. No body is asking anyone to change their methodology.

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    • Gibran Mahmud

      Assalamualaikum wa rahmatullahi wa barakatuh

      I agree. I’m normally sick of refutuations, bickering etc. it’s the same thing that destroyed Bani Israel.

      But we can’t go the way of Christians and accept fabricated hadith. The thought is ridiculous.

      Please, whoever posted this here, take it of.

      Wassalamualaikum wa rahmatullahi wa barakatuh.

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  14. Fezz

    For goodness sake people. This is not a Harvard academic forum. This is an brief overview targeted at a lay audience. It is not a academic research paper. Nor is it a intended piece of public legilsation. Even those who do not follow the above madhab should be able to read it and at least gain an appreciation for the diversity of viewpoints.

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    • Hassan

      I would like to know (not argue or debate) how did hanafis came up with the conclusion that it is obligatory to do qurbani for people who have whatever amount of silver. This article did not give any background on that. How this article can be appreciated for diversity without knowing why is the diversity?

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      • Uthman

        Brother did you not read the disclaimer? Also, are you not able to differentiate between an academic article vs general counsel from the scholar?

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    • Abdullah

      One major concern with the article is the usage of fabricated Hadith. Does any Madhab allow the use of fabricated hadith to support their view? I don’t think people have any issues with Hanafis or any other Madhab. The issue is using those hadiths. The author should not have used those hadith or at least should have provided a reason why those hadith are valid for propagation. If a scholar is saying that a Hadith is fabricated then don’t use that hadith or use it but provide a clarification on why that hadith is not fabricated according to him. Even if Sh. Albani did not graduate from any institution or made mistakes in places, that does not mean that every single classification of his should be rejected.

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  15. Hassan

    Wait, is that what he said/wrote or somebody else wrote on the same website?

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  16. DrMuslim

    Brothers, lets not copy and paste, and def lets not give fatwas on our own. Respect others opinions. Respect all scholars, they have dedicated their lives to the deen, and these scholars have put in research and time into this. If you have any issues, go to a scholar of the particular school of thought and ask them why. Ibn Jareej used to attend the majlis (sitting) of Abdullah ibn Umar, Radi-Allahu anhuma. “In answer to more than half the questions he used to say I don’t know.” Ibn Abi Layla saw 120 Sahaba (companions). “Whenever one of them was asked a question he wished that someone else would answer it.”

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  17. Gibran Mahmud

    Assalamualaikum wa rahmatullahi wa barakatuh

    Dua is worship. Therefore, dua to another than Allah is shirk.

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  18. Abul Hasan

    Not all dua is worship. Dua means calling. If the calling is done In an absolute manner considering the one called as the final and ultimate provider/giver with absolute level of slavehood, then that is “dua” and hence worship!

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    • Abu Hadith

      Not all dua is worship.

      There is an authentic hadith in which the Prophet peace be upon him says: “Du’a is worship” (Narrated by Abu Dawud, Tirmidhi, Ibn Majah, and Bukhari in Al-Adab Al-Mufrad).

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  19. witaysen

    Qurbani is an Arabic word which means sacrifice. In Islam this act is duty of all Muslim who can afford it..well another issue i want to discuss is orphans.The child’s who lost there mother and father in their early age.Its our duty to help those as much we can. Also we can help them through the
    Orphan Sponsorship organizations, which are responsible for there food, shelter, education and other basic needs.

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  20. sadaqah jariyah

    The post is written in very a good manner.I am happy to find your distinguished way of writing the post.I read your maximum of posts i always found them interesting and impressive.The knowledge shared by all the post are good enough to acquire the whole information about topic

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  21. Khader Ali Khan

    I just notice that this article is from Darul Ifta which is Deoband school and hence strictly Hanafi.

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  22. Mehdi Sheikh

    The Deobandis (and most modern Hanafis) will probably find even most of Abu Haneefah’s opinions unacceptable by their current fiqh standards.

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