Fatwa: # 45693
Category: Jurisprudence and Rulings...
Country:
Date: 26th July 2020

Title

What is the permissibility of doing Qurbani abroad at a cheaper rate?

Question

Could I please follow up for a response to my question I posted on 2020-07-01 19:10:33 as I have not received any reply so far?

 

To recap the question is below and a reply as soon as possible would be appreciated so I can decide my qurbani approach for this year .. Jazakallah Khair

 

Asslamu Aliakum ww dear respected Mufti e kiraam

I have been perturbed for some time by a situation that prevails in many western developed countries at present which doesn't seem to quite make sense and hoped your esteemed selves would be able to put some clarity on the matter. 
So essentially my question is ..
How is it permissible for people in the UK to perform a qurbani abroad in another country like India where it cost a fraction of the cost of a single Qurbani in the UK?

Normally in the UK you would pay approx £130 to fulfil this obligation towards Allah SWT whereas in India you can do the same for say £15-£20 for a single share in a large animal such as a cow.
If the criteria for having to do qurbani is based on being liable for Zakat and being in possession of the appropriate wealth then surely it would make more sense that the qurbani has to be done based on the wealth you have as a resident in the UK and at the rate qurbani costs in the UK i.e £130 ? Even if that means you send the money abroad

It seems like sending £15 abroad for qurbani to perform you Qurbani for Allah SWT on the cheap doesn't feel right when if you ponder on it that's about the cost of a burger meal or a takeaway in the UK. Is their qurbani adequate to satisfy their duty?

Also looking at it another way if £15 can fulfil the qurbani duties of a person in the UK, more people than only those who are liable to pay zakat could afford it as most people can afford £15 in the UK

Answer

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

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

You enquire about the permissibility of the people of the UK doing Qurbani abroad at a cheaper rate. Your concern is based on the premise that the criteria of Qurbani is based on Zakat being compulsory on an individual. [1] If Zakat is compulsory on a resident of UK, he has to discharge his Zakat according to UK currency and not according to the currency in India where Qurbani is done. The criteria of Qurbani being compulsory is possessing the Zakat Nisab amount on the 10th,11th,12th of Zil Hajj, even though one year has not passed over the amount.

There is a difference between Zakat and Qurbani. In the former, discharging the specific amount due is compulsory. In the latter, the amount is merely a measure for the obligation of Qurbani. The actual obligation is slaughtering an animal and not the amount.

Accordingly, if Qurbani is compulsory upon a person in UK based on the Nisab of Zakat in UK and he does Qurbani in India, the Qurbani will be valid.

However, one should not adopt doing Qurbani in India or elsewhere to avoid doing Qurbani in the UK due to it being more expensive in the UK and it being cheaper elsewhere. This is against the spirit of Qurbani. [2] Ibrahim (Alaihis Salaam) was prepared to sacrifice his son Ismail (Alaihis Salaam). Qurbani is the remembrance of that great sacrifice. It does not behove us to merely sacrifice an animal without making a sacrifice of our wealth and Nafs. 

 

And Allah Ta’āla Knows Best

Mohamed Ebrahim bin Ismail Abdullah

Student - Darul Iftaa

Pietermaritzburg, KZN, South Africa 

Checked and Approved by,

Mufti Ebrahim Desai.

 

 

29-11-1441|21-07-2020

 


[1]

 بدائع الصنائع في ترتيب الشرائع (5/ 65)

 وأما وقت الوجوب فأيام النحر فلا تجب قبل دخول الوقت؛ لأن الواجبات المؤقتة لا تجب قبل أوقاتها كالصلاة والصوم ونحوهما، وأيام النحر ثلاثة: يوم الأضحى - وهو اليوم العاشر من ذي الحجة - والحادي عشر، والثاني عشر وذلك بعد طلوع الفجر من اليوم الأول إلى غروب الشمس من الثاني عشر

 

 

 

 مختصر القدوري (ص: 208)

الأضحية واجبة على كل حر مسلم مقيم موسر في يوم الأضحى عن نفسه وولده الصغار

 

الأصل للشيباني ط قطر (5/ 412)

 والأضحى واجب على كل مقيم من أهل الأمصار وغيرهم إذا كان موسراً.

 

العناية شرح الهداية (9/ 506)

قال (الأضحية واجبة على كل حر مسلم مقيم موسر في يوم الأضحى عن نفسه وعن ولده الصغار) أما الوجوب فقول أبي حنيفة ومحمد وزفر والحسن

 

[2]

البحر الرائق شرح كنز الدقائق ومنحة الخالق وتكملة الطوري  (8/ 203)

(وَنُدِبَ أَنْ يَذْبَحَ بِيَدِهِ إنْ عَلِمَ ذَلِكَ) لِأَنَّ الْأَوْلَى فِي الْقُرَبِ أَنْ يَتَوَلَّاهَا الْإِنْسَانُ بِنَفْسِهِ، وَإِنْ أَمَرَ بِهِ غَيْرَهُ فَلَا يَضُرُّ لِأَنَّهُ - عَلَيْهِ الصَّلَاةُ وَالسَّلَامُ - «سَاقَ مِائَةَ بَدَنَةٍ فَنَحَرَ بِيَدِهِ نَيِّفًا وَسِتِّينَ، ثُمَّ أَعْطَى الْحَرْبَةَ عَلِيًّا فَنَحَرَ الْبَاقِيَ» ، وَإِنْ كَانَ لَا يُحْسِنُ ذَلِكَ فَالْأَحْسَنُ أَنْ يَسْتَعِينَ بِغَيْرِهِ كَيْ لَا يَجْعَلَهَا مَيْتَةً

الأصل للشيباني ط قطر (5/ 411)

أرأيت الأضحية يذبحها صاحبها أحب إليك أم يأمرغيره؟ قال: يذبحها هو أحب إلي، وإن أمر غيره لم يضره.

المحيط البرهاني في الفقه النعماني (6/ 94)

في «فتاوى أهل سمرقند» : الأفضل أن يضحي الرجل بيده إذا قدر، وإن لم يقدر يوصي إلى غيره، وقد صح أن رسول الله عليه السلام تولى البعض  بنفسه، وولى علياً بعض الباقي، وحكي أن أبا حنيفة فعل بنفسه، ويستحب للمضحي أن يأكل من أضحيته، ويطعم منها غيره، وإن أكل الكل أو أطعم الكل جائزاً واسعاً، ويجوز أن يطعم منه الغني والفقير، ويهب منه ما شاء لغني أو فقير، أو مسلم أو ذمي، ولا بأس بأن يحبس المضحي لحماً، ويدخر كم شاء من المدة، والصدقة أفضل؛ إلا أن يكون الرجل ذا عيال، فإن الأفضل أن يدعه لعياله، ويوسع به عليهم

الهداية في شرح بداية المبتدي  (4/ 361)

وإن كان لا يحسنه فالأفضل أن يستعين بغيره، وإذا استعان بغيره ينبغي أن يشهدها بنفسه لقوله عليه الصلاة والسلام لفاطمة رضي الله عنها: "قومي فاشهدي أضحيتك، فإنه يغفر لك بأول قطرة من دمها كل ذنب".

 

المحيط البرهاني في الفقه النعماني  (6/ 93)

البقرة أفضل من الشاة في الأضحية إذا استويا في القيمة؛ لأنها أعظم وأكبر، والشاة أفضل من سبع البقرة، وإذا استويا في القيمة، واللحم؛ لأن الشاة أفضل من سبع  البقرة، وإن استويا في القيمة، واللحم؛ لأن لحم الشاة أطيب، وإن كان سبع البقرة أكثر لحماً، فسبع البقرة أفضل، والأصل في هذا أنهما إذا استويا في اللحم والقيمة فأطيبهما لحماً أفضل، وإذا اختلفا في القيمة واللحم، والفاضل أولى

 

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