QURBANI FOR THE DECEASED

In addition to one's Waajib (compulsory) sacrifice (Qurbani), it is permissible to sacrifice (make Qurbani) on behalf of one's deceased parents or other Muslim deceased. There are two ways of sacrificing an animal (making Qurbani) on behalf of the deceased: *(1)* If the deceased parents or one of them did not make a bequest to sacrifice on their own behalf (i.e. they did not stipulate that after my passing away Qurbani should be performed for me from my estate) and their children sacrificed (made Qurbani for them) on their own accord, then the rules for the meat of the sacrificed animal are the same as the rules for the meat of their own Qurbani. In other words it will be divided into three portions: 1) Meat for himself 2) Meat for his friends and relatives 3) Meat for the poor people *(2)* If the sacrifice (Qurbani) is made on the bequest of the parents or any other deceased person (as stipulated by them), then it is not allowed to eat any

portion of the meat and all the meat must be given to the poor as Sadqah. In the response to a similar question Huzoor AlaHazrat Alaihir Rahma writes in Fataawa Razviyyah Shareef with reference to Raddul-Muhtaar:

Translation: The ruling on the sacrifice (Qurbani) of the deceased is the same as it is for oneself, meaning that you can eat, feed and give it as Sadqah, as all of these are permissible, and there are three desirable (Mustahab) portions of the meat, one for himself, one for close relatives and one for the needy, but when it is done on the bequest and order of the deceased, then all the meat must be given as Sadqah. It is in Raddul-Muhtaar: Whoever made Qurbani on behalf of the deceased then he can do with it as he does with his own Qurbani meat. In other words you can give it as Sadqah or feed the people, (and) its rewards will go to the deceased, and the owner of the meat will be that

person who is doing the Qurbani. Sadr said: the correct view is that if someone performed Qurbani on the bequest (command) of the deceased then they are not allowed to eat from it, otherwise they are allowed to do so. (Fataawa Razviyyah Shareef volume 14 page 653 Chapter of Sacrifice / published by Imam Ahmad Raza Academy Bareilly Shareef). Similarly it has been mentioned in Bahaar e Shariat volume 15 page number 144 / Qadri Kitaab Ghar Bareilly Shareef.