Category Archives: Qurbaani/Udhiyyah

SCIENTISTS PROVE THAT ISLAMIC SLAUGHTER OF ANIMALS IS HEALTHIER

The following is a summary of research done by Professor Schultz and his colleague Dr.Hazim of the Hanover University,Germany about the methods of animal slaughter and their merits.The conclusion drawn was that:-Halaal slaughter is the humane method providing hygienic meat to the consumer.

Al Shaddad Bin Aous (Radhiyallaahu Anhu) has quoted this tradition of the Holy Prophet (Sallallaahu Alayhi Wasallam) “Allah calls for mercy in everything,so be merciful when you kill and when you slaughter”.

Sharpen your blade to relieve its pain.” Many allegations have been made that Islamic slaughter is not humane to animals. However, Professor Schultz and his colleague Dr. Hazim of the Hanover University,Germany, proved through an experiment, using an Electroencephalogram (EEG – An instrument that records the electrical activity of the brain) and Electrocardiogram (ECG – An instrument that records the electrical current generated by heartbeat) that:

1.. Islamic slaughter is the humane method of slaughter; and,

2.. Captive bolt stunning, practised by the western method, causes severe pain to the animal.

Experimental Details

Several electrodes were surgically implanted at various points on the skull of all animals, touching the surface of the brain. The animals were allowed to recover for several weeks. Some animals were slaughtered by making a swift, deep incision with a sharp knife on the neck cutting the jugular veins and carotid arteries of both sides; and also the trachea and oesophagus i.e. the Halaal method. Some animals were stunned using a captive bolt pistol slaughter by the western method. During the experiment, EEG and ECG were used on all animals to record the condition of the brain and heart during the course of slaughter and stunning.

Results and Discussion:

Halaal Method

The first three seconds from the time of Islamic slaughter as recorded on the EEG did not show any change from the graph before slaughter , thus indicating that the animal did not feel any pain during or immediately after the incision. For the following 3 seconds, the EEG recorded a condition of deep sleep -unconsciousness. This is due to a large quantity of blood gushing out from the body. After the above mentioned 6 seconds, the EEG recorded zero level, showing no feeling of pain at all. As the brain message (EEG)dropped to zero level, the heart was still pounding and the body convulsing vigorously (a reflex action of the spinal cord) driving maximum blood from the body, resulting in hygienic meat for the consumer.

Western method by Captive Bolt Stunning

Reference: http://www.grandin.com/humane/captive.bolt.html

The animals were apparently unconscious soon after stunning. EEG showed severe pain immediately after stunning. The hearts of the animal stunned by C.B.P.stopped beating as compared to those of the animals slaughtered according to the Halal method resulting in the retention of more blood in the meat. This in turn is unhygienic for the consumer.

The Time for Offering Udhiyah/Qurbani – 3 or 4 Days??

By Maulana Ilyas Ghuman

Qurbani can only be offered on three days – the tenth, eleventh, and twelfth of Dhul Hijjah.

Allah Ta’ala mentions:

لِیَشْھَدُوْا مَنَافِعَ لَہُمْ وَیَذْکُرُوْااسْمَ اللّٰہِ فِیْ اَیَّامٍ مَّعْلُوْمَاتٍ. [سورۃ الحج:28]

That they may witness things that are of benefit to and mention the Name of Allah on appointed days over the beast of cattle. [Surah al-Hajj]

Sayyiduna Abdullah ibn Umar (Radhiyallahu Anhu) mentions:

فَالْمَعْلُوْمَاتُ یَوْمُ النَّحْرِ وَیَوْمَانِ بَعْدَہُ. [تفسیرابن ابی حاتم الرازی:ج6،ص261]

The word (مَعْلُوْمَاتُ) in the verse refers to the tenth of Dhul Hijjah and the two days after it. [Tafsir Raazi]

عَنْ سَلْمَۃَ بْنِ الْاَکْوَعِ قَالَ قَالَ النَّبِیُّ صلی اللہ علیہ وسلم مَنْ ضَحیّٰ مِنْکُمْ فَلاَ یُصْبِحَنَّ بَعْدَ ثَالِثَۃٍ وَبَقِیَ فِیْ بَیْتِہِ مِنْہُ شَئْیٌ. [صحیح البخاری: ج2،ص835،باب ما یؤکل من لحوم الاضاحی]

Sayyiduna Salmah ibn Akwa’ (radhiyallahu anhu) narrates that the Holy Prophet (Sallallahu alayhi wasallam) said, “Whoever offers qurbani should not have any of its meat left in his house after the third day.” [Sahih Bukhari]

This hadith informs us that qurbani is only allowed for three days, because if the meat of qurbani is not allowed to be kept in the house beyond the third day, then how can qurbani itself be allowed after the third day.

Benefit: The prohibition of keeping the meat of qurbani beyond the three days was only in the early stages of Islam. Later on, this prohibition was removed and the meat of qurbani was allowed to be kept beyond the three days. [مستدرک حا کم ج4ص259]

Now some may argue that since the permission to keep the qurbani meat after the specified three days was given, so now it is also permissible to offer qurbani after the three days. But qurbani meat can be stored at home all year long nowadays, so should it mean that qurbani can also be offered throughout the year? Absolutely not! It was never permissible to offer qurbani beyond the three specified days, nor has it become permissible now.

It has also been reported that Sayyiduna Ali (Radhiyallahu Anhu) has also said that qurbani can only be offered on three specific days. [مؤطا امام ما لک ص497، کتاب الضحایا]

عَنْ عَبْدِ اللّٰہِ بْنِ عَبِّاسٍ : النَّحْرُ یَوْمَانِ بَعْدَ یَوْمِ النَّحْرِ وَاَفْضَلُہَا یَوْمُ النَّحْرِ. [احکام القرآن للطحاوی:ج2ص205]

Sayyiduna Abdullah ibn Abbas (Radhiyallahu Anhu) has said that the days when qurbani can be offered on “Yawm al-Nahr” (tenth Dhul Hijjah) and the two days after it. But the best day to offer qurbani is on Yawm al-Nahr. [Ahkaam al-Qur’aan]

The Claim of the 4 Days Qurbani

Some people claim that Qurbani can be offered for four days. They quote the narration of Sayyiduna Zubayr ibn Mut’im (Radhiyallahu Anhu) where he mentioned the Holy Prophet (Sallallahu alayhi wasallam) saying that all the days of Tashreeq are for offering qurbani. [السنن الكبرىٰ: باب من قال الأضحى جائز يوم النحر: 19717]

These people claim that the days of Tashreeq are until the thirteenth of Dhul Hijjah, which is the fourth day of Eid, thus qurbani can also be offered on the fourth day.

The reply to their claim:

In the chain of narrators of this hadith, there is a narrator called Muawiya ibn Yahya Al-Sadafi. The scholars of hadith have categorized him as weak (ضعیف), not strong in narration (لیس بالقوی), and unimportant (لاشى]  .(الجرح و التعدیل: ج8 ص384، الکاشف: ج2ص277]

Imam ibn Abi Hatim ar-Razi has recorded the chain of narrators as such: Mu’awiya ibn Yahya ibn al-Sadafi from Az-Zuhri from Sa’eed ibn al-Musayyab from Abu Saeed al-Khudri. And he has written the following statement of his father Abu Hatim ar-Razi under this narration:

  ھذا الحدیث کذب بھذا الاسناد. [العلل لابن ابی حاتم الرازی: ج3 ص252]

This hadith with this chain of narrators is a lie.

And in other place, he has written:

ھذا حدیث موضوع.  [العلل لابن ابی حاتم الرازی: ج4 ص493]

Translation: This narration is fabricated (موضوع).

If we were to accept this hadith and take the thirteenth of Dhul Hijjah as a day of qurbani, then we will also have to take the ninth of Dhul Hijjah as a day of qurbani because the days of Tashreeq start from the ninth. But the ninth of Dhul Hijjah is not accepted as a day of qurbani. Thus, it becomes impossible to act upon this hadith.

One Sheep cannot be shared by a Family for Udhiyah/Qurbani

[By Maulana Ilyas Ghuman]

If the qurbani animal is sheep or goat, then it must be not be shared and must be offered by only one individual. Here are the proofs:

Ibn Abbas (Radhiyallahu Anhu) narrates:

اَنَّ النَّبِیَ صلی اللہ علیہ وسلم اَتَاہُ رَجُلٌ فَقَالَ اِنَّ عَلَیَّ بَدَنَۃً وَاَنَا مُوْسِرٌ بِھَا وَلاَ اَجِدُھَا فَاَشْتَرِیْھَا فَاَمَرَہُ النَّبِیُّ صلی اللہ علیہ وسلم اَنْ یَّبْتَاعَ سَبْعَ شِیَاۃٍ فَیَذْبَحُھُنَّ. [سنن ابن ماجہ:ص 226،کتا ب الاضاحی باب کم یجزی من الغنم عن البدنۃ]

A man came to the Holy Prophet (Sallallahu alayhi wasallam) and said, “The qurbani of a large animal (cow or camel) has become obligatory upon me and I have the wealth to buy it but I cannot find one for purchase. (So what should I do now?)” So the Holy Prophet (Sallallahu alayhi wasallam) commanded him to buy seven goats and offer them for qurbani. [Ibn Majah]

In this hadith, the Holy Prophet (Sallallahu alayhi wasallam) equated a large animal (cow or camel) to seven goats, and a large animal can only be shared by seven people and no more. Thus it proves that one sheep or one goat cannot be shared and can only be offered as qurbani by one person.

Sayyiduna Abdullah ibn Umar (Radhiyallahu Anhu) has said:

اَلشَّاۃُ عَنْ وَاحِدٍ. [اعلاء السنن:ج 17،ص210،باب ان البدنۃ عن سبعۃ]

A goat can only be (offered as qurbani) on behalf of one person. [I’laa al-Sunan]

The Claim that one goat is sufficient for a Family for Qurbani

Some people claim that an entire family can share a goat in qurbani. They quote the narration of Sayyiduna Abu Ayyub Al-Ansari (Radhiyallahu Anhu) where he mentioned that a person used to offer one goat as qurbani on his behalf and his family’s behalf, and then the entire family used to consume it. [جامع الترمذی ج1ص272 باب ما جاء أن الشاة الواحدة تجزي عن أهل البيت]

The reply to this claim is that this narration of Sayyiduna Abu Ayyub al-Ansari (Radhiyallahu Anhu) is implying on the rewards that was shared by the entire family. Otherwise, one goat can only be offered by one person and cannot be shared as has already been proven earlier.

Sharing the reward in a qurbani is explained by the following hadith where the Messenger of Allah (Sallallahu alayhi wasallam) slaughtered a sheep for qurbani and said:

اَللَّهُمَّ إِنَّ هَذَا عَنِّي وَعَمَّنْ لَمْ يُضَحِّ مِنْ أُمَّتِي. [مسند الإمام أحمد بن حنبل رقم الحدیث: 14893، سنن أبي داؤد: باب فِى الشَّاةِ يُضَحَّى بِهَا عَنْ جَمَاعَةٍ]

“O Allah! This is from me and from all those from my Ummah who could not offer qurbani.” [Musnad Ahmad]

This way the Holy Prophet (Sallallahu alayhi wasallam) included his Ummah in the rewards of qurbani. Similarly, the narration of Sayyiduna Abu Ayyub al-Ansari (Radhiyallahu Anhu) is also regarding the sharing of rewards in qurbani.

Are there 10 Shares in a Camel for Udhiyah/Qurbani??

By Maulana Ilyas Ghumman

Partnership in Qurbani

If the qurbani animal is a camel, cow or buffalo, then seven individuals can share such an animal.

عَنْ جَابِرٍ رضی اللہ عنہ قَالَ خَرَجْنَا مَعَ رَسُولِ اللّٰہِ صلی اللہ علیہ وسلم مُھِلِّیْنَ بِالْحَجِّ فَاَمَرَنَا رَسُوْلَ اللّٰہِ صلی اللہ علیہ وسلم اَنْ نَّشْتَرِکَ فِی الْاِبِلِ وَالْبَقَرِ کُلُّ سَبْعَۃٍ مِّنَّا فِیْ بَدَنَۃٍ. [صحیح مسلم:ج1،ص424 باب جواز الاشتراک الخ]

Sayyiduna Jabir (Radhiyallahu Anhu) narrates: We had donned our Ihram for Hajj with the Holy Prophet (Sallallahu alayhi wasallam) when he (Sallallahu alayhi wasallam) ordered us to share each camel and each cow among seven people.

عَنْ جَابِرٍ رضی اللہ عنہ قَالَ نَحَرْنَا مَعَ رَسُوْلِ اللّٰہِ صلی اللہ علیہ وسلم عَامَ الْحُدَیْبِیَۃِ اَلْبَدَنَۃَ عَنْ سَبْعَۃٍ وَالْبَقَرَ عَنْ سَبْعَۃٍ. [صحیح مسلم ج1ص424 باب جواز الاشتراک الخ]

Sayyiduna Jabir (Radhiyallahu Anhu) narrates that we offered our qurbani with the Messenger of Allah (Sallallahu alayhi wasallam) in the year of Hudaybiya. One camel was offered for qurbani on behalf of seven people and one cow was also offered by seven individuals.

The Claim that a Camel has 10 Shares for Qurbani

Some people claim that a camel for qurbani can be shared by ten individuals. They quote the narration of Sayyiduna Ibn Abbas (Radhiyallahu anhu) where he said, “We were on a trip with the Holy Prophet (Sallallahu alayhi wasallam) when Eid al-Adha arrived. So, seven people shared one cow, and ten people shared one camel.”  [سنن الترمذي ج1ص276 باب ما جاء ان الشاۃ الواحدۃ تجزی عن اھل البیت]

The reply to this claim:

We do not act upon this narration, rather we act upon the narration of Sayyiduna Jabir (Radhiyallahu Anhu) which mentions that seven people shared a camel. The reason behind this is because the Companions of the Holy Prophet (Sallallahu alayhi wasallam) used to act upon this narration of seven people per camel.

Imam Tirmidhi (Rahimahullah), under the narration of Jabir (Radhiyallahu Anhu) (of seven people per camel), writes:

والعمل على هذا عند أهل العلم من أصحاب النبي صلى الله عليه وسلم وغيرهم.  [سنن الترمذي ج1ص276 باب ما جاء ان الشاۃ الواحدۃ تجزی عن اھل البیت]

The scholars from among the Companions of the Holy Prophet (Sallallahu alayhi wasallam) used to act upon this narration. [Sunan Tirmidhi]

And the rule is that:

إِذَا تَنَازَعَ الْخَبَرَانِ عَنْ رَسُولِ اللَّهِ صلى الله عليه وسلم نُظِرَ إِلَى مَا عَمِلَ بِهِ أَصْحَابُهُ مِنْ بَعْدِهِ. [سنن ابی داؤد: باب لحم الصید للمحرم، باب من لا یقطع الصلوۃ شئی]

Whenever there are two narrations from the Holy Prophet (Sallallahu alayhi wasallam) where they seem to be contrary to each other, then we will adopt the narration which the Companions of the Holy Prophet (Sallallahu alayhi wasallam) act upon. [Sunan Abi’ Dawud]

The scholars of hadith have mentioned that the narration of Ibn Abbas (Radhiyallahu anhu) is mansukh (abrogated) and the narration of Jabir (Radhiyallahu Anhu) is the nasikh (abrogator).

Imam Nawawi (Rahimahullah), in his book Sharh Muslim under the chapter of ablution, writes:

وهذه عادة مسلم وغيره من أئمة الحديث يذكرون الاحاديث التي يرونها منسوخة ثم يعقبونها بالناسخ. [شرح النووی علی صحیح مسلم: ج1ص156 باب الوضوء مما مست النار]

It is a common practice of Imam Muslim and other hadith scholars that in their books, they first mention those narrations that are mansukh (abrogated) and then they mention the narrations that are nasikh (abrogators). [Sharh Muslim an-Nawawi]

Imam Tirmidhi also followed this practice and thus he recorded the narration of Ibn Abbas (Radhiyallahu anhu) first and then he recorded the narration of Jabir (Radhiyallahu anhu) in his book.

The narration of Jabir (Radhiyallahu anhu) is a “qawli” hadith while the narration of Ibn Abbas (Radhiyallahu Anhu) is “fe’li” hadith. And the rule is that qawli hadith is given preference over fe’li hadith. And in this case the narration of Jabir (Radhiyallahu Anhu) is both a “qawli” and a “fe’li” hadith.

Islamic Method of Slaughtering Animal

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Islamic has the most merciful way of Slaughtering Animals

1. ‘Zakkaytum’ is a verb derived from the root word Zakah (to purify). Its infinitive is Tazkiyah which means purification. The Islamic mode of slaughtering an animal requires the following conditions to be met:

a. Animal should be slaughtered with sharp object (knife).

The animal has to be slaughtered with a sharp object (knife) and in a fast way so that the pain of slaughter is minimised.

b. Cut wind pipe, throat and vessels of neck.

Zabiha is an Arabic word which means ‘slaughtered’. The ‘slaughtering’ is to be done by cutting the throat, windpipe and the blood vessels in the neck causing the animal’s death without cutting the spinal cord.

c. Blood should be drained.

The blood has to be drained completely before the head is removed. The purpose is to drain out most of the blood which would serve as a good culture medium for micro organisms. The spinal cord must not be cut because the nerve fibres to the heart could be damaged during the process causing cardiac arrest, stagnating the blood in the blood vessels.

2. Blood is a good medium for germs and bacteria.

Blood is a good media of germs, bacteria, toxins, etc. Therefore the Muslim way of slaughtering is more hygienic as most of the blood containing germs, bacteria, toxins, etc. that are the cause of several diseases are eliminated.

3. Meat remains fresh for a longer time.

Meat slaughtered by Islamic way remains fresh for a longer time due to deficiency of blood in the meat as compared to other methods of slaughtering.

4. Animal does not feel pain.

The swift cutting of vessels of the neck disconnects the flow of blood to the nerve of the brain responsible for pain. Thus the animal does not feel pain. While dying, the animal struggles, writhers, shakes and kicks, not due to pain, but due to the contraction and relaxation of the muscles defecient in blood and due to the flow of blood out of the body.

Islam forbids any kind of atrocity on animals & even in sacrificing or slaughtering animals.

Buffaloes are Permissible for Udhiyah/Qurbani

[By Maulana Ilyas Ghuman]

The Animals used for Qurbani

The animals which can used to offer qurbani are sheep, goat, cow, buffalo, and camel (male or female).

قال اللہ تعالیٰ: ﴿ثَمَانِيَةَ أَزْوَاجٍ مِنَ الضَّأْنِ اثْنَيْنِ وَمِنَ الْمَعْزِ اثْنَيْنِ قُلْ آلذَّكَرَيْنِ حَرَّمَ أَمِ الْأُنْثَيَيْنِ أَمَّا اشْتَمَلَتْ عَلَيْهِ أَرْحَامُ الْأُنْثَيَيْنِ نَبِّئُونِي بِعِلْمٍ إِنْ كُنْتُمْ صَادِقِينَ ؁ وَمِنَ الْإِبِلِ اثْنَيْنِ وَمِنَ الْبَقَرِ اثْنَيْنِ قُلْ آلذَّكَرَيْنِ حَرَّمَ أَمِ الْأُنْثَيَيْنِ أَمَّا اشْتَمَلَتْ عَلَيْهِ أَرْحَامُ الْأُنْثَيَيْنِ الایۃ﴾ [سورۃ الانعام: 143،  144]

Eight pairs; of the sheep two (male and female), and of the goats two (male and female). Say: “Has He forbidden the two males or the two females, or (the young) which the wombs of the two females enclose? Inform me with knowledge if you are truthful.” And of the camels two (male and female), and of oxen two (male and female). Say: “Has He forbidden the two males or the two females or (the young) which the wombs of the two females enclose?” [Surah al-An’aam]

Eight animals are mentioned – two from sheep, two from goats, two from cows, and two from camels.

Buffaloes are also included within the animals permissible for qurbani because it is a type of cow.

Consensus of Ummah:

وَاَجْمَعُوْا عَلیٰ اَنَّ حُکْمَ الْجَوَامِیْسِ حُکْمُ الْبَقَرِ. [کتاب الاجماع لابن المنذر: ص37]

The scholars of this Ummah all agree that buffaloes will have the same rulings as cows.

Lingual

اَلْجَامُوْسُ ضَرْبٌ مِّنْ کِبَارِ الْبَقَرِ. [المنجد:ص101]

Buffalo is a type of cow.

Some statements of the Salaf on the Permissibility of Buffaloes for Qurbani

Sayyiduna Hasan Al-Basri (Rahimahullah) has said:

اَلْجَامُوْسُ بِمَنْزِلَۃِ الْبَقَرِ. [مصنف ابن ابی شیبہ:ج7،ص65 رقم:10848]

Buffalo has the same status as a cow. [Musannaf ibn Abi’ Shaybah]

Imam Malik ibn Anas al-Madani (Rahimahullah) has said:

اِنَّمَا ھِیَ بَقَرٌ کُلُّہَا. [مؤطا امام مالک:ص294 ، باب ما جاء فی صدقۃ البقر]

A buffalo is a (type of) cow (i.e. buffalo has the same ruling as a cow).

He further mentions:

اَلْجَوَامِیْسُ وَالْبَقَرُ سَوَائٌ. [کتاب الاموال لابن عبید:ج2،ص385،رقم:812]

Buffalo and cow are the same (i.e. same type).

Imam Sufyan at-Thawri mentions:

’’تُحْسَبُ الْجَوَامِیْسُ مَعَ الْبَقَرِ‘.  [مصنف عبدالرزاق:ج4ص23،رقم الحدیث:6881]

Buffaloes will be considered the same as cows. [Musannaf ‘Abd al-Razzaq]

For more detailed rulings on Udhiyah/Qurbani read: Fiqh of Qurbani (Udhiyyah) – The Annual Sacrifice of Eid ul Adh-ha

QURBAANI OF LAMBS

QUESTION: During the current Qur’bani season a man purchased several sheep from a Darul Uloom which does Qur’baani on a big scale every year. The sheep were small, not more than 5 or 6 months old. I am aware that if a six-month old sheep is big and fat, and if let loose in a flock of one-year old sheep, it will be the same in size, then Qurbaani of such a sheep is valid. However, these 5 and 6 month old sheep were very small. They could never pass for one-year olds. The meat yield was about 8 kg. Is the Qur’baani of such sheep valid? Is there perhaps another fatwa governing such animals if   slaughtered by a Darul Uloom? When I brought this fact to the attention of the man, he said that it was not his concern if the Qur’baani was valid or not because the senior Ulama of the Darul Uloom condoned and legalized the Qur’baani. What is the Shar’i ruling on this issue?

Also advise about a big six month old goat which has the appearance of a year-old goat. Is Qurbaani of such a goat valid?

ANSWER (Majlisul Ulama):

Qurbaani of the small lambs described by you is most certainly not valid. There is no separate law for Darul Ulooms. The Qurbaani obligations were not discharged by slaughtering such small lambs. If any of these animals were for Waajib Qurbaani, then it is incumbent on the respective persons to make qadha of their Qurbaani by giving a live animal to the poor or the price of an animal. A 6 month old or a less than 1 year goat is not valid for Qurbaani, even if it passes as a 1 year old in size.

If an animal is slaughtered to compensate for the corrupted Qurbaani, all the meat and every item of the slaughtered animal will be Waajibut Tasadduq, i.e. it will be compulsory to distribute everything of the animal to only the Fuqara and Masaakeen. The person whose Qurbaani it is and the wealthy may not consume of the meat.

The vindication for this haraam act of slaughtering deficient animals which invalidate the Qurbaani, is satanic. Such logic is severely castigated by Allah Ta’ala. In regard to this man’s Yahudi-type justification of haraam, the Qur’aan Majeed states:

“They (the laity – the ordinary people of Bani Israaeel) take their Ulama and their Mashaaikh as gods besides Allah, (and they take for their god) Isaa, the son of Maryam.”

When the Sahaabi, Hadhrat Abdullah Bin Salaam (radhiyallahu  anhu), who was among the leading Ulama of the Tauraah, asked Rasulullah (sallallahu alayhi wasallam) for the tafseer of this aayat, Nabi (sallallahu alayhi wasallam) explained that when the ulama-e-soo’ of Bani Israeel would make halaal into haraam, and vice versa, the laity would accept such mutilation of the Ahkaam and follow it. This they did because it well-suited their nafsaani desires.

Thus, the brother who sought to shrug off his Deeni responsibility and Waajib obligation by passing the buck to the errant Ulama of the Darul Uloom cast himself into the mould of the laity (awaam) of Bani Israaeel. He made the Ulama of the Darul Uloom his arbaab min dunillaah (gods besides Allah). Allah Ta’ala expects that all Muslims utilize the treasure of Aql bestowed to them. Basic masaa-il of Istinja, Tahaarat, Salaat, Zakaat, Qurbaani, etc. are known to all Muslims. Even the juhala quickly understand these masaa-il (rules) when they read them in elementary text books prepared for Maktab kids.

This brother despite being aware of the one year requirement for sheep, soothed his conscience by having appointed the Ulama of the Darul Uloom his ‘gods’ besides Allah Ta’ala. He utilized the Darul Uloom’s Ulama as a scapegoat for his shirk – his assignment of partners with Allah Azza Wa Jal by citing the miscreant Ulama in derogation of Allah Azza Wa Jal, and in abrogation of the Ahkaam of Allah’s Shariah. May Allah Ta’ala save us from the kufr and shirk of our nafs.

Also Read: Fiqh of Qurbani (Udhiyyah) – The Annual Sacrifice of Eid ul Adh-ha