HAJJ – The Fifth Pillar of Islam

The Hajj Pilgrimage, is one of the Pillars and fundamentals of Islam. It is the completion of surrender and the day of perfection of the religion of Islam. It was on this day that Almighty Allah revealed the following message to the Ummah of His beloved Prophet, Sayyiduna Rasulullah (sallal laahu alaihi wasallam):

“Today, I have perfected your religion for you and completed my grace upon you and approved Islam as your religion.”

We must understand that the basis of all actions is intention and intention without doubt bears fruit if there is sincerity, and Hajj, which is an integral part of Islam, will therefore require those who perform it to have sincerity.

When the person intends undertaking Hajj, he severs all ties with his family and home. This is a reminder to him also of the journey he will have to undertake for the Hereafter.

As for provisions, the intending pilgrim must ensure that they have been acquired in the Halaal (permissable) manner. If a person desires to take a lot for the journey, then let him remember the journey to the Hereafter which is longer and more difficult and that the best provision for that journey will be Taqwa (Piety).

As for transport, when the pilgrim acquires transport he should give thanks to the Almighty Creator and at the same time remember the transport that will carry him the grave and the next world, namely his Kaffan (Shroud).

As for leaving home, the intending pilgrim should know that he is now bound for the House of Allah. He is on a journey unlike any other. He should bear in mind where he is heading and whom he intends to visit. He should also have hope that his Hajj will be accepted, not because of the difficulties faced, but because of the trust that he has in His Creator.

When wearing the Ihraam, the pilgrim is aware that he has heard the summons of Almighty Allah. He should possess fear and hope when considering the acceptance of his Hajj. This fear should be the fear of Almighty Allah and hope in His Mercy.

As for touching the Hajre Aswad (Black Stone), the pilgrim should believe that he is pledging his loyalty to Almighty Allah and that he will obey the Commands of the Supreme Being. Make firm your promise and do not be like those who promise today and change their minds tomorrow.

When the pilgrim clings to the Khilaaf (Cloth) of the Holy Kaaba, seek forgiveness and beg for Allah’s Mercy. Even the running between Saffa and Marwa must signify a slave who is running to and from the Court of a Mighty King not knowing whether he has been accepted or rejected. As for standing at Arafaat, look at the crowds following their Imaams (Leaders) and recall the sight of the Yaumal Hashr (Day of Gathering).

After this, plead for Almighty Allah’s Mercy. When you throw stones at the Shaitaan, your purpose should be obedience to your Creator. The idea is to drive Shaitaan away from you.

Such should be the various duties of the pilgrim at all stages of the Hajj. When all acts are completed, your heart should be filled with concern and hope, for you do not know whether your Hajj has been accepted or rejected. Yet after completion you realise that your inner and outer self has been filled with enthusiasm and love, and you have a genuine feeling of making Ibaadah, then remember that you have been placed among the chosen ones!

This is without doubt the culmination of a great festival – a festival where Muslims of all color and language congregate on one massive plain to celebrate the praise of their Creator, Almighty Allah. Hajj provides an opportunity to unite Muslims of the world and it also offers to Muslims an occasion to exchange views on their mutual problems, to iron out their differences, to discuss common opinions, to exchange gifts as well as goodwill, and to take back to their respective homelands memorable feelings of the Muslim brotherhood, of course, in addition to the innumerable blessings of Almighty Allah and the new found purity of their body and soul.

The Five days of Hajj

1ST DAY – 8th Zil-Hajj: The people go to Mina from Makkatul Mukarramah in the morning after wearing the Ihraam.

2ND DAY – 9th Zil-Hajj: The people arrive at Arafaat in the morning and continue their Ibaadah. They also read their Zohar and Asar Salaah and leave for Muzdalifa just before sunset.

3RD DAY – 10th Zil-Hajj: People stay in Muzdalifa for the night and read their Maghrib and Isha Salaah together. They continue their Ibaadah the whole night. Just after Fajar Salaah, they leave for Mina. They then make Qurbaani and stone the Jamratul Uqbah. After Qurbaani, they trim or shave their hair and remove their Ihraam for ordinary clothes. Tawaaf-e-Ziyaarah is then made and Sa’ee between Saffa and Marwa. They now return to Mina.

4TH DAY – 11th Zil-Hajj: The three Jamraats are stoned.

5TH DAY – 12th Zil-Hajj: The three Jamraats are stoned again. Before leaving Makkatul Mukarramah, the Haaji will have to make the Farewell Tawaaf (Tawaaf-e-Widaa).

A visit to Madinatul Munawwarah is also necessary. This can be done before or after the Hajj. Sayyiduna Rasulullah (sallal laahu alaihi wasallam) has said: “One who visits my grave, is like one who has visited me in my lifetime.” AND “One who visits my grave, my Shafa’at becomes Waajib for him.”

What is Ayyaam-e-Tashreeq

“Ayyaam-e-Tashreeq” or “The Days of Praise” are the 5 days from the 9th till the 13th of Zil-Hajj. It begins from the Fajar Salaah of the 9th and ends at the Asar Salaah of the 13th of Zil-Hajj. On these days, it is Waajib upon all Muslims to read the Takbeer-e-Tashreeq aloud once after every Fard Salaah. Females are required to read softly. It is Sunnah to read this Takbeer 3 times. The words of the Takbeer are: “Allah is Great. Allah is Great. There is none worthy of worship except Allah and Allah is Great. Allah is Great and to Allah belongs all Praise.”


The meaning of “Umrah” is “to visit.” The accomplishment of Umrah at least once in a lifetime is Sunnat-e-Mu’akkadah. The Umrah performed during the auspicious month of Ramadaan supercedes that Umrah completed in other days. Bukhari Shareef states that Umrah in Ramadaan is equal to Hajj.


  1. The wearing of Ihraam before entering the Miqat boundary
  2. The performance of two Rakaahs Sunnatul Ihraam
  3. The recitation of Niyyah and Talbiyah
  4. The advancement towards Makkatul Mukarramah while constantly reading the Talbiyah
  5. The performance of Tawaaf with Idh’tibaa and Ramal
  6. The performance of two Rakaah Waajib Salaah after Tawaaf behind Maqaam-e-Ebrahim
  7. Advancement to the Multazam to make Du’a and drink water from the Zam Zam well
  8. Performance of Sa’ee between Saffa and Marwa
  9. Shaving or trimming the hair of the head.


  1. Ihraam
  2. Four circuits of Tawaaf


  1. Completion of all seven circuits
  2. Sa’ee
  3. Shaving/trimming of the hair.

N.B. The rest are either Sunnat or Adaab.


  1. Adoption of Ihraam and performance of two Rakaah with Niyyah of Umrah
  2. Tawaaf
  3. Du’a at Multazam
  4. Performance of two Rakaah Salaah at Maqaam-e-Ebrahim
  5. Drinking Zam Zam water
  6. Performing Sa’ee between Saffa and Marwa
  7. Two Rakaah Salaah
  8. Shaving/Trimming of the hair.

Courtesy: www.raza.co.za


According to the consensus of scholars visiting the sacred tomb of the holy Prophet sallallahu alaihi wasallam is sunnah and cause of a great virtue. Allah Almighty has incited muslim ummah to visit the holy tomb of the beloved Prophet sallallahu alaihi wasallam in these words. He, the Exalted, says,

“And We have not sent any messenger, but that he should be obeyed by Allah’s will. And if when they do injustice unto their souls, then O beloved! They should come to you and then beg forgiveness of Allah and the messenger should intercede for them, then surely, they would find Allah Most Relenting, Merciful.”

(Sura An nisa verse 64)

In this verse Muslim ummah have been incited to come in the court of the holy Prophet sallallahu alaihi wasallam and to ask for forgiveness. This Quranic order does not specific with apparent life of the holy Prophet sallallahu alaihi wasallam but it is common to all times. The Beloved Prophet sallallahu alaihi wasallam even today ask forgiveness for his ummah as the Holy Prophet sallallahu alaihi wasallam himself told.

Imam Bazzar narrates with the fine chain of narrators from Abdullah Ibne Masood radi Allahu anhu that the Prophet of Allah azzowajal and sallallahu alahi wasallam says,

“My life is better for you. You ask me(about halaal and haraam) and I tell you(by revelation) commands. And my death is better for you. Your actions will be presented before me. And I will thank Allah seeing your virtuous deeds and I will ask forgiveness seeing your vicious deeds”.

Therefore the Holy Prophet sallallahu alaihi wasallam gave good news to the sinners of his ummah that I will ask for them forgiveness after my death. By the Holy Quran it come to know that who ask his Lord for forgiveness and comes in the court of the Holy Prophet sallallahu alaihi wasallam, the Beloved Prophet sallallahu alaihi wasallam supplicate for him for forgiveness. Hence the scholars of the ummah wrote clearly that this status of the Holy Prophet sallallahu alaihi wasallam did not come to an end due to his apparent death. The companions of the Prophet sallallahu alaihi wasallam not only used to visit the sacred grave of the Holy Prophet sallallahu alaihi wasallam but think it the cause of great mercy. Here are two incidents to prove above statement:

  1. When Hazrat Umar Farooq radi Allahu anhu made an agreement of peace with the people of Baitul Muqaddas, Kaab Ahbar came to meet him and entered in the enclosure of Islam. Umar Farooq radi Allahu anhu pleased by his action very much and said,” Do you want to go to Madina Shareef with me so that you may get the blessings of visiting the holy grave of the Holy prophet sallallahu alaihi wasallam.” Hazrat Kaab Ahbar accept it.(Zurqani alal muwahib)
  2. Hafiz Abu Abdullah Muhammad bin Musa bin Numan narrated by Hazrat Ali radi Allahu anhu that a villager came to us after three days of the burying of the Holy Prophet sallallahu alaihi wasallam. He fallen himself on the grave of the Holy Prophet sallallahu alaihi wasallam and put some earth from the grave on his head. Then he said,’ O Apostle of Allah! Whatever you said we listened to it. Allah Almighty revealed Holy Quran upon you, in which He Almighty said, “And if when they do injustice unto their souls, then O beloved! They should come to you and then beg forgiveness of Allah and the messenger should intercede for them, then surely, they would find Allah Most Relenting, Merciful.’

Hazrat Ali says that we listened a voice from the sacred grave of the holy Prophet sallallahu alaihi wasallam that you have been forgiven.

As I mentioned in the beginning of this essay told that according to the consensus of the scholars of fourteen century visiting the sacred and revered shrine of the holy Prophet sallallahu alaihi wasallam is not only allowed but it is the greatest cause of getting the mercy of Allah, the Exalted. However there a few misguided people who denies the blessings of visiting the holy grave of the holy Prophet sallallahu alaihi wasallam. Ibne Taimiya is also one of them. He denied too the blessings of visiting the revered grave of the Beloved Prophet sallallahu alaihi wasallam. and called it an innovation (Bidah).

Allama Noor Bukhsh Tawakkli rahmatullahi alaihi writes, “There are some people who give fatwa that to travel towards the graves of Prophets alaihimus salaam, Owliya and Martyrs rahmatullahi alaihim is unlawful.” The father of Wahabia wrote fatwa in obvious word that to travel intending the grave of the Prophet sallallahu alaihi wasallam is a sin. The Prayer will not be made Qasr in this travel. This is why the angels who descend, daily in the morning and evening, on the shrine of the Prophet sallallahu alaihi wasallam and recite darood shareef, are sinners.

This is the worst contempt in the court of the Beloved Prophet sallallahu alaihi wasallam. A mischief rose in Syria and Egypt. The Syrian asked about Ibne Taimiya. Allama Burhan bin Al Farqah wrote an essay of forty lines and called him kafir. Allama Shahab bin Jahbal agreed with him. In Egypt when the same question was asked by the four judges, Badr Bin Jama Shafai wrote that Ibne Taimiyah must be stopped, forcely, to give such fatwa. If he do not stop to write such fatwa he must be put in prison.

Muhammad Bin Al Jarairi Ansari Hanafi wrote that he, immediately, be put into prison. Muhammad Bin Abi Bakr Malki wrote that he should be punished in such a way that he has to leave such things. Ahmad Bin Umar Muqaddasi Hanbli also gave the same decision. Consequently Ibne Taimiyah was prisoned in the fort of Damascus, in Shaban 726 of Hijra and he died in the same prison on 20th Diqada of 728 Hijra.

Here are some of the narrations which show the importance of the visiting the sacred grave of the holy Prophet sallallahu alaihi wasallam.

The Holy Prophet sallallahu alaihi wasallam said,

  1. He who visit my grave, my intercession is proved for him.” (Dare Qutni and Baihaqi)
  2. He who visit my grave, my intercession is lawful for him. (Bazzar)
  3. The one who come to visit me in such a way that no other cause incite him to come, so it his right upon me that I will be his intercessor on the day of judgement. (Tabrani in Kabeer and Ausat, Dare Qutani)
  4. He who perform hajj than visit my grave after my demise he is like that who visited me in life. (Dare Qutni and Baihaqi)
  5. He who performed hajj and did not visit me he pained me. (Kamil for Ibnu Adi)
  6. He who visits me in Madina I will be his witness and intercessor. (Sunan of Daruqutni)
  7. He who visited my grave or visited me I will be his intercessor or witness. And the one who dies in one of the Haramain he will be raised in peaceful people. (Abu Dauwd Tayalisi)
  8. He who visited me intentionally he will be in my neighborhood in the day of judgement. (Abu Jafar Uqaili)
  9. He who visited me after my demise as if he visited me in my life. And he who died in one of haramain he will be raised in peaceful people. (Dare Qutni)
  10. He who performs Hajj in Makkah then he visits me in my mosque he will be given the reward of two hajj (pilgrimage). (Musnadul Firdous)

May Allah give us taufeeq to visit the holy grave of the Beloved Prophet sallallahu alaihi wasallam and save us from all misguided people. Ameen.

Courtesy: www.dawateislami.net

Visiting the grave is part of the Sunnah and is both excellent and desirable. Hazrat Ibn Umar (radi Allahu anhu) said that the Prophet (sallal laahu alaihi wasallam) said,

“My intercession is assured for all who visit me.” (at-Tabarni)

Hazrat Anas bin Malik (radi Allahu anhu) said that the Messenger of Allah (sallal laahu alaihi wasallam) said,

“Anyone who visits me in Madina for the sake of Allah is near to me and I will intercede for him on the Day of Rising.” (Al-Bayhaqi).

Imam Malik (radi Allahu anhu) disliked anyone saying “the tawaf of the visit,” or “we visited the grave of the Prophet,” because people normally use that for visits between themselves, and he did not like to put the Prophet on the same level as other people. He preferred a specific statement like “We greeted the Prophet (sallal laahu alaihi wasallam).” He did not dislike people saying, “We visited the Prophet (sallal laahu alaihi wasallam).” (Ash-Shifa)


To present oneself (Haaziri) at the blessed court of the Holy Prophet (sallal laahu alaihi wasallam) is close to Waajib (compulsory). Certain people, disguising themselves as “friends”, try to convince you to stay away from the Rauza-e-Anwar of Rasulullah (sallal laahu alaihi wasallam). It is said that it is not important to go there. Beware! Never listen to their comments and do not return with the stain of being deprived of visiting Madinatul Munawwarah.

When going to Madinatul Munawwarah, make special intention of visiting Sayyiduna Rasulullah (sallal laahu alaihi wasallam). Imam Ibn Ilhaam states that when going to Madinatul Munawwarah do not even make the intention of visiting the Masjid, but make intention of visiting the Holy Prophet (sallal laahu alaihi wasallam). You should drown yourself in the recitation of Durood and Zikr throughout your entire journey. When the Haram of Madinatul Munawwarah is visible, then it is better to travel on foot. Walk towards it crying, with your head bowed, eyes lowered, and, if possible, bare feet. When the Green Dome or Ghumbade Anwar is in sight, then recite Durood and Salaams in abundance. On reaching the Blessed City, drown yourself in the thought of Sayyiduna Rasulullah (sallal laahu alaihi wasallam).

Courtesy: www.raza.co.za


Almighty Allah says in the Holy Quran, Chapter 22 Verse 34 :

“And to every nation we have appointed acts of devotion (sacrifice) that they may mention the name of Allah on what He has given them of the cattle quadrupeds; and your God is one God, therefore to Him should you submit, and give good news to the humble whose hearts tremble when Allah is mentioned, and those who are patient under that which afflicts them”.

The act of sacrificing an animal is regarded as affecting the heart, as it is connected with righteousness, with submission to Allah, with humbleness of the heart, and patience under sufferings. So when one slaughters with the proper accompanying Intention and not for the sole purpose of eating the flesh on this occasion, one is again complying with the laws in the Holy Quran and completes yet another of the pillars of Islam. The animal sacrificed is symbolic of the animal in man (man’s nature). So, when he slaughters, he is reminded of the necessity to eliminate that “animal nature” which he has within him. It actually signifies the sacrifice of the sacrificer himself, and becomes the outward symbol of his readiness to lay down his life in the cause of the Supreme Creator of the universe.

This sacrifice by the Muslims throughout the world on this particular occasion, is intended to let Muslim hearts beat in unison with the hundreds of thousands who have gone on Pilgrimage to Mecca (which is also a pillar of Islam and is compulsory on Muslims who can afford going there). They re-enact, as it were, the beautiful incident of old, where Almighty Allah had commanded Prophet Abraham (peace be upon him) to sacrifice his then only son. On finding him obedient and prepared to act on His command, Allah submitted a ram for him to slaughter instead of his beloved son.

Our Holy Prophet Muhammad (peace and blessings of Allah be upon him) confirmed this act, and always covered his head with respect during sacrifice. He would lay the animal down and gently stroke it, then, placing his foot on the body and uttering the words “In the name of Allah, Allah is Great. O Allah! This is a sacrifice from You and is for You” he would speedily severe its throat, allowing the blood to flow readily with the least possible pain to the animal.

The sacrifice is done after the I’d prayer is over . The chosen animal must be free from any apparent physical defect and must be fully grown and healthy. In the case of a goat or sheep, one suffices, but if it a camel or cow, seven may be partners thereto.

Because many poor and beggars in the community cannot afford to sacrifice, this occasion allows for charity, and when the sacrifice is over the meat is divided as is necessary (one third minimum be allotted for distribution to the poor), the meat is delivered to the homes of the poor so that they too can enjoy and participate on this day of festival.

As Islam does not permit wastage, whatever is left over of the meat may be dried, cured or prepared, so long as it is consumed and not wasted. The skin also must be disposed of and the funds used for charity.

Almighty Allah says in the Holy Quran, Chapter 22 Verse 37:

“Nor their flesh, nor their blood, reaches Allah, but to Him is acceptable observance of duty on your part”.

Courtesy: www.raza.co.za



According to Tirmizi Shareef and Sunan Ibn Majah, Hazrat Ayesha (radi Allahu anha) stated that Rasoolullah (sallal laahu alaihi wasallam) said, “The son of Adam does not do any action on the day of Qurbani which is more pleasing to Allah than the sacrifice of animals; and he will come on the day of Qiyamah with it’s hairs, horns and hooves (for reward); and the blood (of the sacrificed animal) certainly reaches Allah before it falls down to the ground. So make yourselves purified therewith.”

In another Hadith related in Sunan Ibn Majah, Zaid bin Arqam reported that the companions of Rasoolullah (sallal laahu alaihi wasallam) asked, “Oh! Messenger of Allah, what is this sacrifice?” He said, “The way of your forefather (Prophet) Ibrahim (alaihis salaam).” They said, “What is for us therein, O! Messenger of Allah?” He said, “There is one reward for every hair.” They said, “For wool, O! Messenger of Allah?” He said, “There is one reward for every strand of wool!”


1. Qurbani or Sacrifice is carried out from the 10th of Zil- Hijjah (i.e. from the day of Eid-ul-Adha) after the completion of the Eid Salaah and Khutba, till sunset on the 12th of Zil- Hijjah. The times of preference for Qurbani are the first day, i.e. the 10th of Zil-Hijjah from the completion of the Eid Salaah, followed by the second day and lastly the third day.

2. If for some reason, animals purchased for Qurbani are not slaughtered in the time and duration of the Qurbani period, i.e. 10th, 11th & 12th of Zil-Hijjah, then such animals must be donated alive to charity.


1. It is Waajib for every Muslim male and Muslim female who:-

(a) has attained puberty (Baaligh)

(b) is of sound mind (not insane)

(c) possesses Nisaab for that moment in time, not necessarily for one Islamic calendar year (Nisaab is the value of excess wealth which makes a Muslim liable for Zakaah i.e. The possession of, or equivalent capital value of seven and half tolas gold (+ -3 ounces) or fifty two tolas of silver (+ – 20 ounces)

(d) To make sacrifice in the Name of Allah

2. It is Waajib according to Imam-e-Azam Abu Hanifa (radi Allahu anhu) and Sunnat-e-Mu’akidda according to other Imams for Muslims to make Qurbani.

3. It is Waajib only for each Muslim male and female to make Qurbani for himself or herself; and not Waajib for him or her to make Qurbani for any other member of his or her family. It is only his or her duty to guide or instruct them to make Qurbani if they meet with the conditions of item in 1. above.

4. In the same manner as Sadaqat-ul-Fitr, Qurbani is a Waajib obligation for Muslims every year on the occasion of Eid-ul-Adha. It is not a once in a life-time duty.

5. It is permissible to make Qurbani in the name of Rasoolullah (sallal laahu alaihi wasallam) and his Ummah or any other deceased Muslim as a Nafil Qurbani on condition that the person making the Nafil Qurbani has discharged his obligation in his own Waajib Qurbani first.

6. It is not Waajib or necessary for the following people to make Qurbani:-

(a) one who has not attained puberty (not Baaligh) even if he or she possesses Nisaab.

(b) A traveller (who is not yet Muqeem).

(c) One who does not possess Nisaab during that specific period in time.

(d) On who may be in possession of Nisaab bit has turned insane.

7. Any Muslim male or female who is not liable for Qurbani but purchases an animal for Qurbani for the sake of Almighty Allah, then the Qurbani becomes Waajib for him.

8. Qurbani cannot be undertaken on behalf of another person upon who Qurbani is Waajib, without his or her prior consent.


1. Only the following animals may be sacrificed for Qurbani:-

(a) Goat and Sheep with a minimum of 1 year each.

(b) Cattle with a minimum of 2 years.

(c) Camels with a minimum of 5 years.

2. Each goat or sheep suffices for Qurbani for one Muslim male or female; whereas each head of cattle or camel could represent the Qurbani for seven Muslim males and females, provided that:-

(a) All seven participants have uniformity in Niyyah (i.e. either Qurbani or Aqeeqah).

(b) All seven have an equal share, nobody is to have a larger portion than another even at the time of the distribution of the meat.

3. It is permissible for less than seven people to have shares in a camel or a head of cattle for Qurbani; but not permissible for more than 7 people to do so.


The animals for Qurbani in the Name of Almighty Allah shall be in prime condition of health and free from defects. The following defects in animals disqualifies them from being used for Qurbani:-

1. Animals without ears or more than one third of the ear is defective, partially blind (one third or more), or totally blind animals; animals with horns broken from the root; animals that have most or all their teeth missing; animals which have limbs broken or used three legs to walk; animals with a third or more or their tail cut off.

2. Sick and emaciated animals that lack the ability to move or walk.


1. Owners of Qurbani animals, whether male or female, who have the knowledge of making Zabah should slaughter their own animals.

2. If other persons are appointed to slaughter on their behalf, then it is better for the owners of the Qurbani animals to be present at the place and time of slaughter.

3. Before slaughtering, the following Dua should be recited: “Inni wajjahtu wajhiya lillazi fataras samawaati wal arda hanifaw wa maaa ana minal mushrikeen. Inna salaati wanusuki wa mahyaya wamamati lillahi rabbil a’lameen. La sharika lahu wabizaalika umirtu wa ana minal muslimeen. Allahumma minka walak.”

4. The person should then slaughter the animal reading: “Bismillahi Allahu Akbar.”

5. This Dua must also be read: “Allahumma takabalhu minni kama takabalta min habeebika Muhammadiw wa Khaleelika Ibraheema alayhimas salaatu was salaamu.”


1. The knife for Zabah has to be sharpened to the optimum, and the slaughter should be carried out quickly and effectively to minimise the suffering sustained by the animal.

2. The throat of the Qurbani animal should be cut in a manner to ensure that the gullet, the wind pipe and the two external jugular veins are severed.It is Makrooh to severe the entire neck including the vertebrae. At least 3 of the four vessels mentioned above ought to be severed to meet Shari’ah requirements of proper Zabah.

3. Every effort should be made to ensure that animals are not slaughtered in the presence of other live animals.

4. In the process of slaughtering, the knife should be concealed till the moment of slaughter and the animal should be placed such that it allows the person slaughtering the animal to face Qibla, as this is Mustahab.

5. The skinning of the slaughtered animal and dismembering of body parts should not commence until the animal’s carcase has turned cold.

6. If after slaughtering an animal it is discovered that the animal was pregnant and a live foetus appears in the belly, then it is necessary to slaughter that foetus.


Distribution of Qurbani meat or any other charity (sadqa) to “Harbi Kafir” is not permissable at all. It is mentioned in Durr-e-Mukhtar: “Even though a Harbi Kafir is peace-wanting, charity is unanimously not permissable.” In Behr-ur-Raiq: “According to Shar’ah, giving something to a Harbi Kafir is not permissable, for no Sawaab can be gained through this.”


Many people make Qurbani on behalf of their parents, grandparents, Prophets and Saints, and not on their behalf. By doing so, they are neglecting their Waajib and thus become sinners through this action. Every Muslim must first make Qurbani on their behalf first so that their Waajib is fulfilled. Only after the Waajib is completed and if one is able to do so, can Qurbani be made on behalf of others.

It is preferable to make Qurbani on behalf of Prophet Muhammad (sallal laahu alaihi wasallam) as it is virtuous and beneficial and has his blessings. Our Prophet Muhammad (sallal laahu alaihi wasallam) made Qurbani on behalf of all the poor people of his Ummah. This shows the love that he possessed for his Ummah. Therefore, every Muslim who is capable of making Qurbani on behalf of others should make Qurbani on behalf of our Holy Prophet Muhammad (sallal laahu alaihi wasallam). Courtesy: www.raza.co.za


Those who are ignorant about the proper Islamic method that is carried out in the slaughtering of animals do not hesitate in criticising Muslims and in regarding this Islamic method of slaughter as primitive, barbaric and a cruelty to animals.

The aim of presenting this article is to inform the public that the Islamic method of slaughtering an animal is most humane, painless and better than the current methods of mechanical and electrial stunning of animals that are normally done in abbatoirs.

In order for large meat industries and commercial establishments to provide a much higher production, they all favour the method of mechanical and electrical stunning. They regard all other methods of slaughter as cruel and even manage to get the support of Animal Rights groups to oppose the Islamic method of slaughter.

In the Islamic method of slaughtering an animal, the animal is slaughtered by a sharp object which is capable of making it bleed by severing blood vessels. The slaughtering is to be done by cutting the throat of the animal or by piercing the hollow of the throat, causing its death. The best way is to cut the windpipe, the gullet, and the two jugular veins.

The wisdom of the Islamic rules of slaughtering is to take the animal’s life in the quickest and least painful way; the requirements of using a sharp instrument and of cutting the throat relate to this end. No additional stunner is necessary. This method also allows for the most rapid and effecient bleeding of the animal. When the sharp knife enters the tissues of the neck, its cuts open four big blood vessels in the region. So much blood is lost so quickly that the animal becomes unconsious and feels no pain.

When the animal convulses, one gets the impression that it is undergoing pain and suffering. However, this is not the case. In the Islamic manner of slaughtering, the spinal cord is not severed since the nervous connection between the brain and the body is maintained so that all the blood is squeezed out of the body. When convulsion takes place, the wringing actions of the muscles of the body on the blood vessels help to get rid of the maximum amount of blood from the meat tissue. In fact, the occurence of convulsions confirm that the animal is unconscious. Thus, the animal also does not experience any pain.

In view of the above considerations, attempts to discredit the Islamic method of slaughter are ill-conceived. Based on scientific evidence, it should not be too difficult for individuals and groups to give up their attempts to interfere with religious beliefs and religious laws in general. The Islamic method of slaughter has stood the test of time and of scientific enquiry and remains by far the best, the most effecient and the safest.

Courtesy: www.raza.co.za