ON WHOM IS QURBANI WAAJIB?

1. Qurbani is Waajib on all Muslims (male and female) who are sane, Baaligh (have reached the age of puberty) and are the possessors of minimum Zakatable wealth (Nisab) i.e. about $ 230,00. It is not necessary that the ownership of such wealth be for a full year.
2. Qurbani is Waajib on a man for himself only, not for his wife and children. However, it is his duty to see that his wife’s and grown-up (Baaligh) children’s Qurbani are made if they are possessors of Nisaab. If he makes their Qurbani out of his wealth with their permission, their Qurbani will be valid.
3. Qurbani is not Waajib on poor people (who do not possess wealth equal to Nisaab) nor on travellers (Musaafirs) nor on minors. If a minor reaches the age of puberty or a Musaafir becomes a Muqeem, i.e. by completing his journey or intending to stay in one place for 15 days or more, before the sunset of the 12th Zil Hijjah, then Qurbani is Waajib on them.
4. Qurbani on behalf of a deceased person is Waajib if he had made a Wasiyyat that it should be undertaken from his wealth, provided the cost does not exceed one third of his net estate.
5. Qurbani is Waajib on a person who makes a Nazr (Vow), i.e. if a certain work of mine is carried out I will make Qurbani, then Qurbani becomes Waajib on him when that task is accomplished. This Qurbani must be carried out in the days of Qurbani, unless it is generally excepted and understood that merely slaughtering an animal on ANY DAY is referred to as Qurbani, and this had been the intention of the person who made a vow, then it will be permissible for him to sacrifice an animal on any day.
6. If a poor person buys an animal during the days of Qurbani, with the intention of Qurbani then it becomes Waajib upon him to sacrifice this animal. However, if this animal dies or gets lost, Qurbani will not remain Waajib on him. It will not be necessary for him to buy another animal. If he buys another animal and thereafter the first one is found, it becomes Waajib upon him to sacrifice both animals.
7. A person on whom Qurbani is Waajib, purchased an animal for sacrifice. Thereafter, this animal was lost, stolen or died. In such a case it will be Waajib to sacrifice another animal in its place. If, after purchasing the second animal the first one is found, the sacrificing of only one animal is Waajib upon him. If he sacrifices the second animal then it is preferable to give as charity the difference in price between the two animals, if there be any, difference e.g. the 1st animal had cost him $ 100, and the second had cost him $80. He should now give $20 as charity. However, it is preferable to make Qurbani of both the animals.
8. A person, on whom Qurbani is Waajib, bought an animal for sacrifice. Due to some reason he did not slaughter it on the fixed days of Qurbani. It is now compulsory upon him to give the animal away, alive, as charity. If he did not purchase the animal and Qurbani was Waajib on him, it is obligatory for him to give as charity, the value of an animal.
9. If a person, on whom Qurbani was Waajib, failed to carry it out for a number of years, should give the value of that number of animals as charity. Slaughtering of that amount of animals during the days of Qurbani will not compensate for the missed Qurbani, but will instead be regarded as voluntary Qurbani.
10. If a person carries out Qurbani on behalf of a person on whom Qurbani is Waajib, without his permission and without his knowing; this Qurbani will not be valid. If it is done with his permission or instruction, it is permissible.
11. It is Mustahab (preferable) for those intending to make Qurbani not to cut their hair or clip their nails (from the time the moon for Zil Hijjah is sighted until after Qurbani.)
12. Qurbani is an Ibaadat that has to be carried out every year on whom it is Waajib. Being a Hajee is not a condition for Qurbani becoming Waajib.

WARNING FOR THOSE WHO IGNORE QURBANI

There is a tradition related from Hazrat Abu Hurairah (R.A.) that Rasulullah (S.A.W.) said that the person who has the means of performing Qurbani but does not do so should NOT even come NEAR our EIDGAH (place of Eid Salaah).

The Importance of Qurbani

1. “It is not their meat, nor their blood that reaches Allah. It is your piety that reaches Him”. [al-QURAN]
2. It is related from Hadrat Ayesha (R.A.) that Rasulullah (Salallaho Alaihe Wa Sallam) has said: “There is nothing dearer to Allah during the days of Qurbani than the sacrificing of animals. The sacrificed animal shall come on the day of Qiyamah with its horns, hair and hooves (to be weighed in Sawaab). The sacrifice is accepted by Allah before the blood reaches the ground. Therefore sacrifice with an open and happy heart.”
3. Hadrat Zaid ibn Arqam R.A. relates that the companions of Rasulullah (Salallaho Alaihe Wa Sallam) asked: “O Rasulullah what is Qurbani?” He replied: “It is the Sunnah of your father Ibrahim.” 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? they aksed. “A reward for every fibre of the wool,” replied the Holy Prophet (Salallahu Alaihe wa Sallam).
4. Rasulullah (Salallaho Alaihe Wa Salllam) has said: “The person who makes Qurbani with a willing heart and with the niyyat of Sawaab, then on the day of Judgement that Qurbani will shield him from the fires of Hell.”

Every Muslim should take advantage of this opportunity and sacrifice as many animals as he can afford. The wealthy should make Nafil Qurbani for Rasulullah (Salallaho Alaihe Wa Sallam), his Ummat, and for their own living or deceased relatives. Permission for Nafil Qurbani is not necessary.

What is Qurbani?

Slaughtering for Eid-ul-Adha and New Born Baby(Aqeeqah).

Allah Taa’ala states in al-Quran:

“It is not their meat, nor their blood that reaches Allah: it is your piety that reaches Him.”

THE FIRST TEN DAYS OF ZIL HIJJAH

• Hazrat Ibn Abbas (R. A) relates that Rasulullah (S.A.W.) said “On no other days are good deeds more liked by Allah than on these days meaning the first ten days of Zil Hijjah”. The Sahaabah (R.A.) asked: “O Rasulullah (S.A.W.), not even Jihaad in the way of Allah?” Rasulullah (S.A.W.) replied: “Not even Jihaad in the way of Allah, except for that person who goes out to fight with his life and wealth and does not return with anything.” [Bukhari]
• Rasulullah (S.A.W.) said: “On no days is the worship of Allah desired more than in the first ten days of Zil Hijjah. The fast of each of these days is equal to the fast of a whole year, and the Ibaadat (worship) of each of these nights is equal to the Ibaadat of Laylatul Qadr. [Tirmizi & Ibn Maajah]
• It is related from Ibn Abbas (R.A) that Rasulullah (S.A.W.) said: “No days are as weighty with Allah and so liked by Him for good deeds than the first ten days of Zil Hijjah. So in these days increasingly read:

• TASBEEH (Subhanallah)
• TAHLEEL (Lailaha Illallah)
• TAHMEED (Alhamdulillah)
• TAKBEER (Allahu Akbar)

THE FAST OF YOWM – E – ARAFAH

• Hazrat Abu Qataadah al-Ansari (R.A.) relates that Rasulullah (S.A.W.) was asked about the Saum (fast) on the day of Arafah (i.e. the 9th Zil Hijjah). He said: “It compensates for the minor sins of the past year and the coming year.” [Muslim]
• Rasulullah (S.A.W.) has said: “The most acceptable Du’a is that which is made on the day of Arafah, and the best Du’a which the Prophets before me, and I, have made is: (“There is no Deity besides Allah, He is alone. He has no partner. To Him belongs the sovereignty, and unto Him belongs all praise, and He is all-powerful.) [Tirmizi]
• It is related that Rasulullah (S.A.W.) said: “Whoever stays awake and make Ibaadat on the nights of Eidul Fitr and Eidul Adhaa, his heart will not die on the day when all the hearts will be dead.”
• Hazrat Muaaz ibn Jabal (R.A.) relates that Rasulullah (S.A.W.) said: “Jannat is Waajib for those who stay awake with the intention of making Ibaadat on the following nights: 8th, 9th and 10th of Zil Hijjah, the night of Eidul Fitr and the night of the 15th of Sha’baan.”

DECREASE IN WEALTH BY THE END OF THE ISLAMIC YEAR

• If Zakaat on wealth has not been given at the end of the Islamic year, and all that wealth either gets lost or stolen, then such wealth is exempted from Zakaat. In a case where he only gives away part of that wealth, then Zakaat will be due on the remainder if it is equal to Nisaab.
• NOTE: A person is obliged to pay Zakaat on $ 10,000, the sum of $250. He sets aside this amount with a view to paying his Zakaat. The sum of $ 250 is thereafter lost or stolen in which event the Zakaat obligation is not discharged. If the Zakaat payer dies after setting aside the sum of $250, it will constitute part of his estate to be transmissible to his heirs.

ZAKAAT ON MERCHANDISE

1. Articles that are purchased for resale are referred to as merchandise. The Nisaab for Zakaat on merchandise is the same as that for cash, i. e. if the value of the articles is equivalent to the value of 87.48 grams of gold (7.5 tolas =1350 grains =2.8125 troy ounces ) or 612.36 grams of silver ( 52.5 tolas = 9450 grains=19.6875 troy ounces), or more, that it will be Farz to give Zakaat at the rate of 2.5% or one fortieth.
2. Zakaat is Farz on the following items when drawing up a balance (calculating) sheet:
   a. Stock in trade;
   b. Goods in transit; (which have been paid for)
   c. Cash on hand;
   d. Outstanding cash and loans; (when repaid and if they are equal to Nisaab)
   e. Cash at bank;
   f.  Savings account;
   g. Fixed deposits;
   h. Sundry outstanding; (when repaid and if they are equal to Nisaab )
   i.  Claims; (acknowledged )
   j.  Other savings – household balance; sundry cash.
3. All these must be added as one amount, and after subtracting the creditors amount and/or any other liabilities, the balance which is the profit must be added to the capital. Zakaat must then be given on this combined figure.
4. Zakaat should be given on the capital that exists at the end of the lunar year, which includes the profit, e. g. at the beginning of the year the capital is $2000-00. When the year ends a profit of $500-00 is shown. Zakaat must be given on $2500-00.
5. If a bad debt is recovered and it is equal to or exceeds the Nisaab, then Zakaat on all the past years must be given.
6. If one has various different types of merchandise then the total value of all the goods should be calculated. If it is equal to or exceeds the value of Nisaab then it will be necessary to give Zakaat.
7. If at the beginning of the year one has the full Nisaab and during and year the amount decreases and by the end of the year possession of the full Nisaab is regained then it will be Waajib to give Zakaat on this amount.
8. If one mixes Halaal and Haraam merchandise and the amount is equal to or exceeds the Nisaab at the end of the year then it will be necessary to give Zakaat.
9. It is customary to write the price paid for the merchandise at stock figures. Zakaat should not be calculated on these stock figures. For Zakaat purpose current purchase value of the merchandise should be calculated.
10. If a few persons are partners in a company and if share of any one of the partners is equal to or exceeds Nisaab then it will be necessary for that partner to give Zakaat.
11. Stock for Zakaat purpose must be calculated according to the Islamic (lunar) year.
12. Zakaat is Farz at the ruling price on shares held in a company at the end of every Islamic year. As machinery, land, fixtures and fittings, furniture, buildings etc. are exempted from Zakaat, one is allowed to subtract these from the total assets. This could be obtained from the company’s annual report, for example if one has shares worth $ 100-00 and the machinery, land etc., are worth 5% of the total assets of the company, then deduct $500 for machinery, land, fixtures and fittings, furniture and buildings (the
    exempted Zakaat items) thereafter deduct the liabilities of the company proportionately to the percentage of shares held, and the Zakaat must be calculated on the balance.
13. When Zakaat is given on a capital amount once, and thereafter if this same amount remains with the owner till the following year then Zakaat will be due again. Zakaat will be Farz repeatedly after every Islamic year has elapsed.

WHEN IS ZAKAAT FARZ ON A CREDITOR

A person is obliged to give Zakaat on money or valuable owned by him, whether it be a loan or a business debt. This applies only if the debtor acknowledges that he owes the amount or promises to pay it; or if on the contrary he refuses the claim, and there are witnesses or documentary proof to support such claim by which it could be recovered through a judiciary. Loans are basically of three types:

1. QAWI (Secure loan):
   a. If cash, gold or silver has been given as a loan or when merchandise has been sold on terms and the payment is received after a year or two; and the value of the amount owing is that of Nisaab, then this is called a Qawi loan, and therefore, Zakaat for those years prior to payment will be Farz.
   b. In the case where this loan is repaid in installments, if the repayment received equals to one fifth (20%) of the Nisaab, Zakaat of this one fifth becomes Farz. If several years have passed, then Zakaat must be given for all the past years. Zakaat of the past years has to be calculated annually in units, each unit being twenty percent of he Nisaab. Government bonds are of this category and Zakaat has to be paid on recovery of this loan as described above.
   c. If any such loan is not equal to Nisaab then Zakaat will not be Farz; but if this loan together with other excess wealth which is in one’s possession when combined becomes equal to Nisaab then Zakaat will be Farz on the combined total of both amounts.
2. MUTAWASSIT (Insufficiently secure loan):
   a. If a loan is not cash, gold, silver or merchandise (as mentioned in 1. (a) above) but is personal effects (old clothes, house-hold items etc. )which are sold or is a property which was sold and the value of it is that of Nisaab, then it is called a Mutawssit loan. Thus, Zakaat for those years prior to payment will not be Farz.
   b. If this loan is equal to or in excess of Nisaab and is fully recovered after several years, then Zakaat on that amount is not Farz for all the past years. However, if anyone in such an instance gave Zakaat, then such an act is rewarded by Allah Ta’ala.
   c. In a case where the repayment is made in installments, then Zakaat will only be Farz if the repayment is equal to Nisaab and is retained for a full Islamic year.
   d. If the installment received is less than Nisaab, but one is in possession of other wealth on which Zakaat is due( i.e. Nisaab on which a year has elapsed), then this installment must be added to the wealth, and Zakaat must be given on the total. It is not necessary for a year to pass over this installment that is received.
3. DHA’EEF (Insecure loan): a. If money owing to one, is not in lieu of cash, gold, silver, merchandise or personal effects or property which is sold; but is due to outstanding inheritance, bequests, Meh’r (dowry) salary etc., then it is called Dha’eef loan.
   b. Zakaat will become Farz when these monies are received and they are equal to or in excess of Nisaab and further they are retained for a full Islamic year. There is no Zakaat for the years that have passed before receiving these amounts.
   c. There is no Zakaat on Provident and Pension funds. Zakaat must only be paid on these amount after they are recieved from such funds provided the amount is equal to or in excess of the Nisaab and is retained tor a full Islamic year.
   NOTE: Some Ulama have categorized these funds as Qawi or Mutawassit loans, and thus Zakaat becomes obligatory on the contributions for the past year as well. It is therefore advisable that as a precautionary measure Zakaat should be paid for the past years on these as well.

PERSONS THAT CANNOT BE GIVEN ZAKAAT

1. Zakaat cannot be given to Banu Haashim. The Banu Hashim are all the children of Sayyadatina Faatima R. A., and all members of Rasulullah Sallaho Alaihe Wa Sallam’s family and wives Radiyallahu anhunna.
2. Zakaat cannot be given to one’s parents, grandfather etc. In the same manner one’s children and grandchildren, cannot be given Zakaat. A husband and wife cannot give Zakaat to each other.
3. Zakaat contributions cannot be given to such institutions or organizations who do not give the rightful recipients (Masaarif) possession of Zakaat, but instead use Zakaat funds for construction, investment or salaries.
4. Zakaat cannot be given to non-Muslims. The same ruling applies to Wajib Sadaqah i.e. Sadaqatul Fit’r, Kaffaarah, Ush’r and Naz’r. Naf’l Sadaqah could be given to non-Muslims.
5. If one cannot determine whether the recipient is needy or not, then it is better to make certain before giving him Zakaat. If Zakaat is given without enquiry and subsequently it is known that the recipient is wealthy the Zakaat is not valid. It has to be given again.
6. Zakaat will not be fulfilled by purchasing books for an institution, or land purchased for public utility and made Waq’f.
7. Zakaat cannot be used for the Kafan of a deceased person who has no heirs, because at that time he/she cannot become the owner.
8. A dead peson’s debt cannot be paid from Zakaat.

TO WHOM ZAKAAT CAN BE GIVEN (MASAARIF)

The recipients of ZAKAAT according to the Qur’aan are as follows:
“Zakaat (contributions of cash money, merchandise, animals etc.) are for the poor and the needy; and those who collect them; for those whose hearts are to be reconciled; and to free the captives and the debtors; and for the cause of Allah Ta’ala; and for the wayfarer; A duty ordained by Allah Ta’ala. Allah is All Knowing, Wise.” (Surah Taubah: 60)

• FUQA’RAA: People who are poor and who possess more than their basic needs but do not possess wealth equal to Nisaab.
• MASAAKEEN: People who are destitute and extremely needy to the extent that they are forced to beg for their daily food ration.
• AL AAMILEEN: Those persons who are appointed by an Islamic Head of State or Government to collect Zakaat. It is not necessary that this be a needy person.
• MU ALLAFATUL QULOOB: Those persons that have recently accepted Islam and are in need of basic necessities. Who would benefit from encouragement by the Muslims which would help to strengthen their faith in Islam.
• AR RIQAAB: Those slaves that are permitted to work for remuneration and have an agreement from their masters to purchase their freedom on payment of fixed amounts.
• AL GHAARIMEEN: Those persons that have a debt and do not possess any other wealth or goods with which they could repay that which they owe. It is conditional that this debt was not created for any un- Islamic or sinful purpose.
• FEE SABEELILLAH: Those person that have to carry out a Fardh deed which has become obligatory on them and subsequently (due to loss of wealth) are unable to complete that Fardh. It is important to note here that there is a common misunderstanding about the term FEE Sabeelillah’. That has misled many to believe that this includes all types of charitable deeds. The Commentaries of the Qur’anand Ahaadith of Rasul ullah (Sall allaho Alaihe Wa Sallam) do not support this view.
• IBN US SABEEL: Those persons who are Musaafirs (travellers in view of Shairat) and during the course of their journey do not possess basic necessities, though they are well to do at home. They could be given Zakaat in order to fulfill travel needs to return home.
• IMPORTANT: All the above mentioned recipients excluding Al Aamileen must be those who do not possess the Nisaab.

1. It is not Jaa’iz (not permissible) in the shariah to give Zakaat to a person who owns merchandise or wealth in excess of his needs to the value of Nisaab nor is it Jaa’iz for such a person to accept Zakaat.
2. A person that does not own an amount equal to the value of Nisaab is known as Faqir. This person could be given Zakaat and it is permissible for him to accept Zakaat.
3. A person owns wealth which in value exceeds the amount of Nisaab, but this wealth is not intended for business nor does he require it for his daily needs. Such a person is regarded as well to do and should not be given Zakaat.
4. The books of a scholar or tools of a tradesman are among his necessities, irrespective of their value. Besides these if he does not own wealth equal to Nisaab he could be given Zakaat.
5. When giving Zakaat, Sadaqah etc. one’s poor and needy relatives should be given preference. To avoid embarassing them it should be given to them without saying that it is Zakaat or Sadaqah.
6. There is great sawaab in giving Zakaat to poor persons who are striving in the way of the Deen or those who are engaged in religious knowledge, or to religious institutions where poor or needy students are being cared for. Care should be taken that only such institutions are given Zakaat where it is used according to the Shariah.
7. A child of a wealthy father cannot be given Zakaat. When such a child becomes mature in age, and does not own wealth to the value of Nisaab, he may then be given Zakaat.
8. Zakaat can be given to one’s brother, sister, nephew, niece, (brother’s and sister’s children, uncle, aunt(both paternal and maternal), step-grandfather, step-grandmother, father-in-law, mother-in-law. PROVIDED THEY DO NOT POSSESS NISAAB

THE METHOD OF DISTRIBUTING ZAKAAT IS AS FOLLOWS:

1. Zakaat is Fardh at the rate of 2.5%.
2. Zakaat should be given as soon as possible after it becomes due. It is possible that death may occur and thus lead to failure in fulfilling one’s obligations.
3. A poor man cannot be paid for his work from Zakaat, nor can Zakaat be given in payment of anyone’s services, except when an Islamic government pays salaries to persons appointed by the government to collect Zakaat.
4. Zakaat will only be valid if the recipient is made the owner of that amount.
5. Zakaat cannot be given or used for the construction of a Masjid, Madrasah, hospital, a well, a bridge or any other public amenity.
6. Poor students can be given a bursary from Zakaat. If the student is of an understanding age, the Zakaat must be given to him personally; and if he is not of an understanding age, then his Shar’ee Wakeel (parents or legal guardian) must be given possession of the amount.
7. Zakaat can be paid in kind from the same merchandise on which it is due or alternatively, it could be paid in cash. It is of VITAL importance to ensure at all times that the recipient is made the OWNER of the ZAKAAT.
8. Authority can be delegated to another person or an organization for the distribution of Zakaat, so that it be utilised in accordance with the laws of Zakaat.
9. If a person requests someone to give a certain amount on his behalf as Zakaat, and that sum is given out, then that Zakaat will be valid. The sum given will be a debt upon the one who made this request.
10. If an agent is given Zakaat for distribution, and he does not distribute it then the Zakaat will not be regarded as fulfilled, and the sin of not discharging the obligatory duty of Zakaat will remain a burden on whom it was Farz.
11. It is Afdhal (best) to give one’s Zakaat when it is due, rather than wait for Ramadan.