Perform to their completion both the pilgrimage and the Umrah purely for God’s sake. If you are prevented from doing so, then make whatever offering you can easily afford. Do not shave your heads until the offerings have reached their appointed destination. If any of you is ill or suffers from an ailment of the head, he shall redeem himself by fasting, or alms, or sacrifice. When you are in safety, then he who takes advantage of performing the Umrah before the pilgrimage shall make whatever offering he can easily afford; but he who lacks the means shall fast three days during the pilgrimage and seven more days on returning home; that is, ten days in all. All this applies to those whose families are not resident in the vicinity of the Sacred Mosque. Fear Allah, and know well that Allah is severe in retribution. (Surah 2:196)
The first part of the Ayah stresses the fact that once one has decided to perform the pilgrimage or the Umrah, one must do so in full and dedicate one’s actions to Allah: “Perform to their completion both the pilgrimage and the Umrah purely for God’s sake.” Exemption from completing the pilgrimage or the Umrah is granted when one is prevented from doing so either by an enemy or, by illness or other exceptional circumstances. This is universally accepted by all schools of thought. The same applies to the case of being prevented from completing the rites. Allah (SWT) continues the Ayah - “If you are prevented from doing so, then make whatever offering you can easily afford.” This part of the Ayah refers to “whatever offering you can easily afford” This includes animals such as camels, cows, sheep, or goats.
Here comes the word Udhiyah, which means an animal of the an’aam class (i.e., camel, cow, sheep or goat) that is slaughtered during the days of ‘Eid al-Adha. It is one of the rituals of Islam prescribed in the Book of Allah and the Sunnah of His Messenger (pbuh), and according to the consensus of the Muslims.
A pilgrim should sacrifice whatever he can easily afford, and several people may share in a single camel or cow. In the Umrah of al-Ĥudaybiyah, as many as seven people shared in the sacrifice of one camel. On the other hand, one person may choose to offer a sheep or a goat, which would suffice. The exemption serves to mitigate hardship such as that encountered at alĤudaybiyah, or which might arise as a result of illness. The essential aim of such a religious practice is to revive one’s awareness of Allah (SWT) and draw closer to Him. If this is disrupted by threats from a hostile quarter, a disabling illness or the like, pilgrims are not deprived of the rewards they would have received had they completed the pilgrimage or the Umrah. They are, therefore, instructed to proceed with making the offerings as if they had completed the intended rituals. This compassionate attitude is well in line with the spirit of Islam and its view of the purpose of worship.
Then follows another rule relating to the performance of pilgrimage and Umrah: “Do not shave your heads until the offerings have reached their appointed destination.” (Surah 2:196) This, of course, applies under normal peaceful conditions. A pilgrim is not to shave his head, which precedes the termination of the state of consecration, or iĥrām, until he has made his offerings at the designated place and time. This is done at Mind on the tenth day of Dhu’l-Ĥijjah, after attendance the previous day at the plain of Arafāt. Once the offerings are made, a pilgrim may release himself from consecration.
As the Ayah continues, here we have another exemption: “If any of you is ill or suffers from an ailment of the head, he shall redeem himself by fasting, or alms, or sacrifice.” Islam is a practical and humane religion, and if there are grounds of health that would require shaving one’s head, one would be permitted to do so while in the state of iĥrām, even before the destination for offering the sacrifice is reached or the appropriate rituals are completed. The concession, however, is balanced with a compensation which has been set as a three-day fast from dawn to dusk, the feeding of six needy people, or slaughtering a sheep and giving its meat to the poor. (Subhan Allahil Azeem!)
This Ayah is supported by a hadith narrated by Abdullah bin Maqal: I sat with Ka`b bin Ujra in this mosque, i.e. Kufa Mosque, and asked him about the meaning of: "Pay a ransom (i.e. Fidya) of either fasting or . . . . (2.196)" He said, "I was taken to the Prophet (pbuh) while lice were falling on my face. The Prophet (pbuh) said, 'I did not think that your trouble reached to such an extent. Can you afford to slaughter a sheep (as a ransom for shaving your head)?' I said, 'No.' He said, 'Then fast for three days, or feed six poor persons by giving half a Sa'a of food for each and shave your head.' So the above Ayah was revealed especially for me and generally for all of you."
حَدَّثَنَا آدَمُ، حَدَّثَنَا شُعْبَةُ، عَنْ عَبْدِ الرَّحْمَنِ بْنِ الأَصْبَهَانِيِّ، قَالَ سَمِعْتُ عَبْدَ اللَّهِ بْنَ مَعْقِلٍ، قَالَ قَعَدْتُ إِلَى كَعْبِ بْنِ عُجْرَةَ فِي هَذَا الْمَسْجِدِ ـ يَعْنِي مَسْجِدَ الْكُوفَةِ ـ فَسَأَلْتُهُ عَنْ فِدْيَةٌ مِنْ صِيَامٍ فَقَالَ حُمِلْتُ إِلَى النَّبِيِّ صلى الله عليه وسلم وَالْقَمْلُ يَتَنَاثَرُ عَلَى وَجْهِي فَقَالَ " مَا كُنْتُ أُرَى أَنَّ الْجَهْدَ قَدْ بَلَغَ بِكَ هَذَا، أَمَا تَجِدُ شَاةً ". قُلْتُ لاَ. قَالَ " صُمْ ثَلاَثَةَ أَيَّامٍ، أَوْ أَطْعِمْ سِتَّةَ مَسَاكِينَ، لِكُلِّ مِسْكِينٍ نِصْفُ صَاعٍ مِنْ طَعَامٍ، وَاحْلِقْ رَأْسَكَ ". فَنَزَلَتْ فِيَّ خَاصَّةً وَهْىَ لَكُمْ عَامَّةً.
Reference : Sahih al-Bukhari 4517; Book 65, Hadith 42; Vol. 6, Book 60, Hadith 42
The same Ayah gives another ruling relating to the pilgrimage and the Umrah: “When you are in safety, then he who takes advantage of performing the Umrah before the pilgrimage shall make whatever offering he can easily afford.” (Ayah 196) The sacrifice is required of those who are able to complete the rituals of both duties.
One form of tamattu, which is referred to in this verse as ‘taking advantage of performing both duties of pilgrimage and Umrah, involves the performance of the Umrah separately, prior to performing the pilgrimage. To do this, one sets off for Umrah, goes into Ihrām at the appointed location, performs the rites of Umrah, which include ţawāf around the Ka`bah and sa`ī between Şafā and Marwah, and shaving one’s head or trimming one’s hair to release oneself from consecration. One then waits for the time of the pilgrimage to re-enter into Ihrām, or consecration, for the pilgrimage. This is valid only if the `Umrah is offered within the appointed months of pilgrimage: Shawwāl, Dhu’l-Qa’dah and the first ten days of Dhu’l-Ĥijjah.
Another form of tamattu is when one goes into Ihrām, at the appointed location, with the intention of combining both Umrah and pilgrimage. On arrival in Makkah, the Umrah is performed, after which the pilgrim maintains his Ihrām until he has performed the rest of the rites of the pilgrimage at the proper time.
In both cases, pilgrims are required to make such offerings as they can afford and are available. Animals such as camels, cows, sheep and goats can be offered for this purpose. Those who lack the means need to fulfill an alternative requirement. “He who lacks the means shall fast three days during the pilgrimage and seven more days on returning home; that is, ten days in all.” (Ayah 196) It is recommended that fasting should be undertaken over the three days before attendance at Arafāt on the ninth day of Dhu’l-Ĥijjah. The other seven days of fasting are undertaken following one’s arrival back home, a total of ten days in all, as the Qur’ān clearly points out. The idea here apparently is to keep the pilgrims’ hearts and minds attached to Allah (SWT) during the interval between the Umrah and the pilgrimage. The requirement of sacrifice or fasting perhaps aims to maintain the feeling of being closer to Allah(SWT) in the period between the Umrah and pilgrimage. Thus, lifting the restrictions of consecration, or Ihrām, after performing the Umrah would not lead people away from the highly spiritual atmosphere that the pilgrimage generates. Since those who live close to the Sacred Mosque are required to perform the pilgrimage only, and not the Umrah, they cannot have the option of tamattu. They have no sacrifice to offer and, consequently, the ruling of fasting ten days instead does not apply to them, either: “This applies to those whose families are not resident in the vicinity of the Sacred Mosque.”
At this juncture the Ayah draws attention to a vital and fundamental aspect of man’s relationship with Allah(SWT). It exhorts: “Fear God, and know well that He is severe in retribution.” The requirement for proper observance of these rulings would be an ever-present sense of God-fearing, and an appreciation of the awesome power of His retribution. By its very nature, Ihrām invokes a "high sense of awareness” of Allah (SWT) and an eagerness not to incur His displeasure, which must be maintained, with equal vigour and sincerity, during the interval when the pilgrims are relieved from the restrictions of Ihrām. Pilgrims are expected to remain vigilant and self-controlled throughout the whole period.
Qurbani (also known as Udhiya) is the important Islamic practice of sacrificing a livestock animal during Eid ul-Adha. Eid-ul-Adha falls between the 10th and the 12th of the month of Dhul Hijjah, the last month of the Islamic calendar.
Eid ul-Adha is a celebration of the resolute and unflinching will of the Prophet Ibrahim (AS) who was commanded by Allah (SWT) to sacrifice his only son. Yet, at the final moment, a miracle happened and his beloved son was saved.
1. Messenger of Allaah (pbuh) and his companions used to offer the sacrifice on behalf of themselves and their families.
It was narrated from ‘Aishah (ra) that the Messenger of Allah (pbuh) sacrificed one cow during the Farewell Pilgrimage on behalf of the family of Muhammad (pbuh). (Grade: Sahih)
حَدَّثَنَا أَحْمَدُ بْنُ عَمْرِو بْنِ السَّرْحِ الْمِصْرِيُّ أَبُو طَاهِرٍ، أَنْبَأَنَا ابْنُ وَهْبٍ، أَنْبَأَنَا يُونُسُ، عَنِ ابْنِ شِهَابٍ، عَنْ عَمْرَةَ، عَنْ عَائِشَةَ، أَنَّ رَسُولَ اللَّهِ ـ صلى الله عليه وسلم ـ نَحَرَ عَنْ آلِ مُحَمَّدٍ ـ صلى الله عليه وسلم ـ فِي حَجَّةِ الْوَدَاعِ بَقَرَةً وَاحِدَةً .
Reference : Sunan Ibn Majah 3135; Book 26, Hadith 16; Vol. 4, Book 26, Hadith 3135
Jabir reported that Allah's Messenger (pbuh) sacrificed a cow on behalf of 'A'isha on the Day of Nahr (10th of Dhu'l-Hijja).
حَدَّثَنَا عُثْمَانُ بْنُ أَبِي شَيْبَةَ، حَدَّثَنَا يَحْيَى بْنُ زَكَرِيَّاءَ بْنِ أَبِي زَائِدَةَ، عَنِ ابْنِ جُرَيْجٍ، عَنْ أَبِي الزُّبَيْرِ، عَنْ جَابِرٍ، قَالَ ذَبَحَ رَسُولُ اللَّهِ صلى الله عليه وسلم عَنْ عَائِشَةَ بَقَرَةً يَوْمَ النَّحْرِ .
Reference : Sahih Muslim 1319a; Book 15, Hadith 395; Book 7, Hadith 3030
Another Hadith Narrated by `Uqba bin 'Amir: that Allah's Messenger (pbuh) gave him some sheep to distribute among his companions in order to sacrifice them and a kid was left. He told the Prophet (pbuh) about it and the Prophet (pbuh) said to him, "Sacrifice it on your behalf."
حَدَّثَنَا قُتَيْبَةُ بْنُ سَعِيدٍ، حَدَّثَنَا اللَّيْثُ، عَنْ يَزِيدَ بْنِ أَبِي حَبِيبٍ، عَنْ أَبِي الْخَيْرِ، عَنْ عُقْبَةَ بْنِ عَامِرٍ ـ رضى الله عنه ـ أَنَّ رَسُولَ اللَّهِ صلى الله عليه وسلم أَعْطَاهُ غَنَمًا يَقْسِمُهَا عَلَى صَحَابَتِهِ ضَحَايَا، فَبَقِيَ عَتُودٌ فَذَكَرَهُ لِرَسُولِ اللَّهِ صلى الله عليه وسلم فَقَالَ " ضَحِّ بِهِ أَنْتَ ".
Reference : Sahih al-Bukhari 2500; Book 47, Hadith 17; Vol. 3, Book 44, Hadith 679
2. The Prophet (SAW) himself carried out multiple Qurbani for himself and the Ummah. Qurbani is categorised as -
1 sheep or goat = 1 Qurbani
1 cow = 7 Qurbanis
(1 Qurbani – 1/7th of the share)
1 Camel = 7 - 10 Qurbani
(1 Qurbani – 1/7th or 1/10th of the share)
It was narrated that Ibn ‘Abbas said: “We were with the Messenger of Allah (ﷺ) on a journey, and the (day of) Al-Adha came. We (sacrificed) one camel on behalf of ten (people) and one cow on behalf of seven.” (Grade: Hasan)
حَدَّثَنَا هَدِيَّةُ بْنُ عَبْدِ الْوَهَّابِ، أَنْبَأَنَا الْفَضْلُ بْنُ مُوسَى، أَنْبَأَنَا الْحُسَيْنُ بْنُ وَاقِدٍ، عَنْ عِلْبَاءَ بْنِ أَحْمَرَ، عَنْ عِكْرِمَةَ، عَنِ ابْنِ عَبَّاسٍ، قَالَ كُنَّا مَعَ رَسُولِ اللَّهِ ـ صلى الله عليه وسلم ـ فِي سَفَرٍ فَحَضَرَ الأَضْحَى فَاشْتَرَكْنَا فِي الْجَزُورِ عَنْ عَشَرَةٍ وَالَبَقَرَةِ عَنْ سَبْعَةٍ .
Reference : Sunan Ibn Majah 3131; Book 26, Hadith 12; Vol. 4, Book 26, Hadith 3131
In another narration Jabir b. 'Abdullah (ra) reported: We performed Hajj along with Allah's Messenger (pbuh), and we sacrificed a camel on behalf of seven persons, and a cow on behalf of seven persons.
وَحَدَّثَنِي مُحَمَّدُ بْنُ حَاتِمٍ، حَدَّثَنَا وَكِيعٌ، حَدَّثَنَا عَزْرَةُ بْنُ ثَابِتٍ، عَنْ أَبِي الزُّبَيْرِ، عَنْ جَابِرِ بْنِ عَبْدِ اللَّهِ، قَالَ حَجَجْنَا مَعَ رَسُولِ اللَّهِ صلى الله عليه وسلم فَنَحَرْنَا الْبَعِيرَ عَنْ سَبْعَةٍ وَالْبَقَرَةَ عَنْ سَبْعَةٍ .
Reference : Sahih Muslim 1318c; Book 15, Hadith 391; Book 7, Hadith 3026
By giving Qurbani, you can help vulnerable people in need, ensuring that they have a vital source of protein for the blessed days of Eid al-Adha.
Reap the rewards of the blessed days of Dhul Hijjah
3. Is it permissible to give Qurbani on behalf of Deceased loved ones?
Shaykh Muhammad ibn ‘Uthaymeen (may Allaah have mercy on him) said: The basic principle concerning the udhiyah is that it is prescribed for the living, as the Messenger of Allaah (pbuh) and his companions used to offer the sacrifice on behalf of themselves and their families. With regard to what some of the common folk think, that the sacrifice may be offered on behalf of the dead, there is no basis for that. Udhiyah on behalf of the dead may be of three types:
When it is offered on their behalf as well as on behalf of the living, such as when a man offers a sacrifice on behalf of himself and the members of his family, and intends thereby both those who are alive and those who are dead. This is permissible, and the basis of that is the fact that the Prophet (pbuh) offered the sacrifice on behalf of himself and the members of his family, some of whom had previously died.
Offering the sacrifice on behalf of the dead in fulfillment of their last wishes (wasaaya). This is obligatory except in the case of one who is unable to do it. The basis for this is the ayah in which Allah says: “Then whoever changes the bequest after hearing it, the sin shall be on those who make the change. Truly, Allah is All-Hearer, All-Knower” (Surah 2:181)
Offering the sacrifice on behalf of the dead voluntarily and independently of the living – such as offering a separate sacrifice on behalf of one's father or mother. This is permissible. The Hanbali fuqaha’ have stated that the reward for that will reach the deceased and benefit him, by analogy with giving charity on behalf of the dead.
But we do not think that singling out the dead for offering a sacrifice on their behalf is part of the Sunnah, because the Prophet (pbuh) did not offer a sacrifice specifically on behalf of any of his deceased loved ones. He did not offer a sacrifice on behalf of his paternal uncle Hamzah (ra) even though he was one of his dearest relatives, or on behalf of his children who died during his lifetime, who were three married daughters and three sons who died in infancy, or on behalf of his wife Khadijah (ra) who was one of his most beloved wives. And it is not narrated that any of his companions offered a sacrifice on behalf of any of their deceased loved ones.
We also think that what some people do, offering a sacrifice on behalf of a deceased loved one in the first year after his or her death, which they call Udhiyat al-Hufrah (the sacrifice of the grave), and they think that no one else can share the reward of it, is wrong – as is offering a voluntary sacrifice on behalf of their deceased loved ones or in accordance with the will, and not offering a sacrifice on behalf of oneself and one’s family, which some people do. If they knew that when a man offers a sacrifice paid for with his own money on behalf of himself and his family, that includes all the members of his family, both living and dead, then they would not do this.
4. Should the one who doesn't perform also give Qurbani (sacrifice) ?
It was narrated from Abu Hurairah that the Messenger of Allah (pbuh) said: “Whoever can afford it, but does not offer a sacrifice, let him not come near our prayer place.” (Grade: Hasan)
حَدَّثَنَا أَبُو بَكْرِ بْنُ أَبِي شَيْبَةَ، حَدَّثَنَا زَيْدُ بْنُ الْحُبَابِ، حَدَّثَنَا عَبْدُ اللَّهِ بْنُ عَيَّاشٍ، عَنْ عَبْدِ الرَّحْمَنِ الأَعْرَجِ، عَنْ أَبِي هُرَيْرَةَ، أَنَّ رَسُولَ اللَّهِ ـ صلى الله عليه وسلم ـ قَالَ " مَنْ كَانَ لَهُ سَعَةٌ وَلَمْ يُضَحِّ فَلاَ يَقْرَبَنَّ مُصَلاَّنَا " .
Reference : Sunan Ibn Majah 3123; Book 26, Hadith 4; Vol. 4, Book 26, Hadith 3123
There is no difference between men and women in this regard. If a woman is living on her own or with her children, then they should offer the udhiyah.
It was also narrated that ‘Abd-Allah ibn ‘Umar (may Allaah be pleased with him) said: “The Prophet (pbuuh) stayed in Madina for ten years, offering sacrifice (every year on Eid).” (Narrated by Ahmad, 4935; al-Tirmidhi, 1507; classed as hasan by al-Albaani in Mishkaat al-Masaabeeh, 1475.)
Rest Allah knows best.
Source: Quran, In the shade of the Quran, Hadith, Tafsir Ibn Kathir, Islam QA