Fatwa: # 19581
Category: Eid
Country: France
Date: 12th November 2011


Can one qurbani animal or share be slaughtered on behalf of a number of people?


If a person has the capacity of sacrificing only one animal, can he sacrifice it for his parents, kids or wife? Or is it required for him to sacrifice one for himself and if he had the capacity to slaughter a second one only then he can do it on behalf of others?


In the Name of Allah, the Most Gracious, the Most Merciful.

As-salāmu ‘alaykum wa-rahmatullāhi wa-barakātuh.

Qurbani is wājib (obligatory) on every Muslim who is:
1)  of sound mind - mature (has reached the age of puberty), 

2)  Muqeem (i.e. he is not a Sharī traveller)

3)  Possesses the amount of 612.36 grams of silver or wealth equivalent to that value which is in excess of one's basic needs and debts, on any of the three days of qurbāni. It is not necessary that this amount be in one's possession for a complete lunar year.[i]

Hence, if a person qualifies for all the criteria which necessitate qurbāni, he will have to perform it on behalf of himself.  A sheep, goat or ram can only be sacrificed on behalf of one person.  Likewise, a share in a camel, cow, bull or buffalo can only discharge the obligation of one person. [ii]   If he has surplus funds, he can perform qurbāni on behalf of other family members.[iii] 

If the husband for example only has sufficient funds to perform one qurbāni, then he will be obliged to perform his own qurbāni as it is wājib upon him.  If his wife meets the requirements of qurbāni, she will be obliged to pay herself unless someone else takes the responsibility to pay for her qurbāni.  If the husband has the financial capacity to perform a 2nd qurbāni only then can he carry it out on behalf of others.[iv]    


And Allah Ta’āla Knows Best

Mawlana Faraz Ibn Adam,
Student Darul Iftaa



Checked and Approved by,
Mufti Husain Kadodia.

[i]   وفي الاختيارلتعليل المختار

وَهِيَ وَاجِبَةٌ عَلَى كُلِّ مُسْلِمٍ حُرٍّ مُقِيمٍ مُوسِرٍ (ج 5 ص 18 دار الكتب العلمية)


كتاب الفتاوى ج 4 ص 132 زمزم


وفي الفتاوى الهندية

وَأَمَّا كَيْفِيَّةُ الْوُجُوبِ منها أنها تَجِبُ في وَقْتِهَا وُجُوبًا مُوَسَّعًا في جُمْلَةِ الْوَقْتِ من غَيْرِ عَيْنٍ فَفِي أَيِّ وَقْتٍ ضَحَّى من عليه الْوَاجِبُ كان مُؤَدِّيًا لِلْوَاجِبِ سَوَاءٌ كان في أَوَّلِ الْوَقْتِ أو في وَسَطِهِ أو آخِرِهِ وَعَلَى هذا يَخْرُجُ ما إذَا لم يَكُنْ أَهْلًا لِلْوُجُوبِ في أَوَّلِ الْوَقْتِ ثُمَّ صَارَ أَهْلًا في آخِرِهِ بِأَنْ كان كَافِرًا أو عَبْدًا أو فَقِيرًا أو مُسَافِرًا في أَوَّلِ الْوَقْتِ ثُمَّ صَارَ أَهْلًا في آخِرِهِ فإنه يَجِبُ عليه وَلَوْ كان أَهْلًا في أَوَّلِهِ ثُمَّ لم يَبْقَ أَهْلًا في آخِرِهِ بِأَنْ ارْتَدَّ أو أَعْسَرَ أو سَافَرَ في آخِرِهِ لَا تَجِبُ (ج 5 ص 292 مكتبة رشيدية)


[ii] وفي بدائع الصنائع

فَلَا يَجُوزُ الشَّاةُ وَالْمَعْزُ إلَّا عَنْ وَاحِدٍ وَإِنْ كَانَتْ عَظِيمَةً سَمِينَةً تُسَاوِي شَاتَيْنِ (ج 5 ص 70 دار الكتب العلمية)


درر الحكام شرح غرر الأحكام

(هِيَ شَاةٌ مِنْ فَرْدٍ) أَيْ مِنْ رَجُلٍ وَاحِدٍ لَا يَجُوزُ مِنْهُ أَقَلُّ مِنْ شَاةٍ (وَبَدَنَةٌ) هِيَ بَعِيرٌ (أَوْ بَقَرَةٌ) كَمَا مَرَّ (مِنْهُ) أَيْ مِنْ وَاحِدٍ (إلَى سَبْعَةٍ) (ج 1 ص 266 مير محمد كتب خانه)


مجمع الأنهر في شرح ملتقى الأبحر

(وَهِيَ) أَيْ الْأُضْحِيَّةُ (شَاةٌ) تَجُوزُ مِنْ فَرْدٍ فَقَطْ (ج 2 ص 517 دار إحياء التراث العربي)


فتاوى قاضيخان

الشاة في الأضحية لا تجوز إلا عن واحد ج 3 ص 235 دار الكتب العلمية




[iii]  الفتاوى الهندية

وَمِنْهَا أَنَّهُ تَجْرِي فيها النِّيَابَةُ فَيَجُوزُ لِلْإِنْسَانِ أَنْ يُضَحِّيَ بِنَفْسِهِ أو بِغَيْرِهِ بِإِذْنِهِ لِأَنَّهَا قُرْبَةٌ تَتَعَلَّقُ بِالْمَالِ فَتَجْرِي فيها النِّيَابَةُ سَوَاءٌ كان الْمَأْذُونُ مُسْلِمًا أو كِتَابِيًّا (ج 5 ص 294 مكتبة رشيدية)



[iv]   كذا في فتاوى محمودية ج 17 ص 312 إدارة الفاروق

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