Qurbani On Behalf of Family Members
Shortened Question:
Qurbani on behalf of family members
Question:
Assalamualaikum.
I have a question about qurbaani.
If the head of the household does the qurbani on behalf of all members of a family for example by purchasing 7 shares (a cow) does this absolve the obligation of qurbaani for the other family members?
The Fatwa
In the Name of Allah, the Most Gracious, the Most Merciful
The Answer
The qurbani will be valid, however, it is preferred in future instances for permission to be sought from the family members.
The Fiqh of the Answer
Imam al-Qudūrī (d.428 AH) mentions that Qurbānī is compulsory upon a person who meets the following conditions: he is free, Muslim, resident in his locality, and wealthy, meaning that he possesses the required Niṣāb. [i] Imam al-Aqṭaʿ (d.459 AH) explains that the consideration of wealth is due to the fact that this is a financial obligation which is discharged from one’s wealth and is not connected to a cause arising from one’s own action. [ii] Therefore, being wealthy is taken into consideration for it, just as in the case of Ṣadaqat al-Fiṭr.
Imam al-Marghīnānī (d.593 AH) mentions the principle that acts of worship are not made obligatory upon one person on account of another person. [iii] Therefore, when a person meets the requirements for an act of worship, such as ̣Salāh, Zakāh or Ḥajj, the obligation is upon that individual to fulfil it himself.
The Fuqahāʾ have discussed whether a father may perform Qurbānī on behalf of other members of his family. Ibn Shihnā[iv] (d.882 AH) and Ibn ʿĀbidīn[v] (d.1252 AH), mention that if permission is obtained from the family members, the father may perform Qurbānī on their behalf. If permission has not been sought, the obligation of Qurbānī will not be discharged from those family members, and they will have to perform their own Qurbānī. Faqīh Abū al-Layth (d.373 AH), however, mentions that whether permission is sought or not, the Qurbānī will not be valid. [vi] Abū al-Layth explains that offering an Uḍḥiyah on behalf of another person can only be valid if ownership of the sacrificial animal is established for that person. Ownership of the sacrificial animal is established through taking possession of it, and in this case, the person on whose behalf the Uḍḥiyah is being offered did not take possession of the animal, either personally or through an agent.
Imam Abū Yūsuf (d.182 AH), however, mentions that it is permissible to perform Qurbānī on behalf of another person even without explicit permission, due to the Istịhsān (principled exception).[vii] In al-Fatāwā al-Tātārkhāniyyah, the author provides an explanation for this position, stating that where there is an established customary understanding that the father normally performs Qurbānī on behalf of his family members, explicit permission is not required. [viii] Later Fuqahāʾ, such as Ḥakīm al-Ummah Mawlānā Ashraf Thānawī (d.1362 AH), mention that it is preferable to seek permission from the family members. [ix] However, if permission is not sought, the Qurbānī will nevertheless be valid. He further explains that adopting the position of the majority of Fuqahāʾ would cause considerable hardship, as it would result in many people’s Qurbānī being deemed invalid.
And Almighty Allah Alone Knows Best
Mawlānā Abdurrahman Sidat
Trainee Mufti
Reviewed and approved by
Mufti Asim Patel
Darul Iftaa Mu’adh Ibn Jabal
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[i] الأضحية واجبة على كل حر مسلم مقيم موسر في يوم الأضحى عن نفسه وولده الصغار
مختصر القدوري
[ii] ولأنها حَقِّ يَخْرُجُ مِن المال لا يتعلق بسبب من جهته فاعتبر فيه الغنى، أصله صدقة الفطر
شرح مختصر القدوري للأقطع
[iii] والأصل في القرب أن لا تجب على الغير بسبب الغير
الهداية
[iv] وَفِي الْكِبَار بأمرهم جَازَ وَبِغير أَمرهم لَا يجوز
لسان الحكام
[v] وَلَوْ ضَحَّى عَنْ أَوْلَادِهِ الْكِبَارِ وَزَوْجَتِهِ لَا يَجُوزُ إلَّا بِإِذْنِهِمْ
حاشية ابن عابدين
[vi] في فتاوى أبى الليث" : إذا ضحى بشاة عن غيره بأمر ذلك الغير، أو بغير أمره لا يجوز؛ لأنه لا يمكن تجويز الأضحية عن الغير إلا بإثبات الملك لذلك الغير في الشاة، ولن يثبت الملك له في الشاة إلا بالقبض، ولم يوجد قبض الأمر ههنا لا بنفسه ولا بنائبه المحيط البرهاني
[vii] وعن أبي يوسف : أنه يجوز عن البنين البالغين، وعن العيال بأمرهم وبغير أمرهم استحسانا .المحيط البرهاني
[viii] ولعل أبا يوسف ذهب إلى أن العادة إذا جرت من الأب في كل سنة، صار كالإذن من الأولاد البالغين والعيال للأب استحسانًا، فإن كان على هذا الوجه، فالذى استحسن أبو يوسف مستحسن فتاوى تاتارخانية
[ix] صورتِ مذکورہ میں اکثر ائمہ کے قول پر فتوی دینے میں حرجِ شدید ہے کہ چچا کے ساتھ دوسروں کی بھی قربانی بھی باطل ہو جاتی ہے اس لیے امام ابو یوسف رحمہ اللہ کی روایت پر فتوی دیا جاتا ہے کہ گزشتہ قربانی تو سب کی طرف سے ادا ہو گئی مگر آئندہ ایسا نہ کرنا چاہیے، بلکہ چچا کو وقتِ اضحیہ سے پہلے ان کو اجازت دے دینا یا ان کو اجازت حاصل کر لینا چاہیے ۔ (امداد الاحکام: ٤/ ۲۳۲ )