Tuesday, 23 August 2016

THE HONEYBEE, SCIENTIFIC MIRACLE OF THE QUR’AN.

One of our Muslim brothers Dr. Ibrahim B. Syed. Clinical Professor of Medicine. University of Louisville School of Medicine wrote in one of his research about the honeybee summarised as follows;
The reader of the Qur'an must have been wondering why Surah 16, An-Nahl or the Bee is named after a lowly creature.
In the scientific language all the honeybees belong to the genus Apis. The honeybee communicates with other honeybee using a dance language, which the scientists have discovered to be very complicated and highly developed. Karl von Frisch of the University of Munich in Germany, in the 1940s first discovered the significance of bees' dances. Once the honeybee discovers a source of food, it returns to the hive and the forager bee recruits other bees through both sound and dances and communicates information about the location of food.
More than 2,000 years ago, Aristotle himself documented the honeybee's ability to recruit her nestmates to a good food source but did not speculate on how the communication took place. It took over 2,000 years to understand the communication system of the bee. Frisch and his followers were able to recognize a pattern in the dance. The forager walks across the vertical sheets of comb hanging in the hive and traces out the shape of a figure eight (8); she pauses in each loop to shake her body from side to side. A few potential recruits chase after the dancer attentively for some time and then fly out on their own toward the target. In 1943 von Frisch discovered that the direction in which the dancer faced during her waggling run pointed toward the food site in relation to the sun; if she waggled while facing straight upward, toward the 12 on a clockface, then the food could be found in the direction of the sun; if she waggled 60 degrees to the left of 12, facing the 10' 'O' clock, then the food lay 60 degrees to the left of the sun. In addition, he noticed that how fast the dancer completed her circuits corresponded to the distance between the hive and the feeding site; the closer the food, the more frenzied her pace. Von Frisch and his colleagues made detailed accounts of the dance language. They could observe the dance, decipher its meaning and then locate the food supply of which it spoke. This is a stunning accomplishment for scientists.
The sounds it makes with its wings are truly an essential part of the honeybee's dance language. The dancer bee emits sound signals that help the dance followers to find out where the dancer is located and how she is moving, which in turn offers them critical information regarding the direction and distance to the feeding site. The dance attenders receive these signals through the Johnston's organs located in their antennae, which are always held near the dancer. Because these organs are bilateral-one on the left and one on the dance followers can use them to judge their position with respect to the dancer and therefore understand the direction to the food. At the same time, the followers emit sounds that vibrate the comb. The forager stops her dance when she receives these signals and delivers samples of the food she has collected. These appetizers give the dance followers additional information about the taste, smell and quality of the food source. The bees attend the dancing for a while and then fly out to determine the food source on their own. If they are fortunate, they will find the food. If they fail, they will return to the nest and try again.
The exactness of the Qur'anic words in their reference to scientific phenomena occurs in Surah 16, ayath 68, which states:
"And Thy Lord inspired the bee, saying: Choose thou habitations in the hills and in the trees and in (men's) habitations."
Yusuf Ali says: "Auha: wahyan ordinarily means inspiration, the Message put into the mind or heart by Allah. Here the Bee's instinct is refereed to Allah's teaching, which undoubtedly is in the above verse, Allah (SWT) is commanding the bee to choose (to make a hive) a dwelling in the hills, trees and other places which man has built. In Arabic, the verb assumes a specific form when it is in the imperative form and can be either masculine or feminine according to the context. In the Qur'an, the Arabic command of ittakhizee (go choose) is given to the bee in the feminine imperative form. It is shockingly true that only the female bee finds a new home. The queen and the workers are the heart of the hive: the male drones exist solely to mate with the queen. Thus the Qur'an makes a very accurate statement when it refers only the female bee as the one which is being commanded from Allah (SWT) to make a dwelling. As we know the Qur'an is a book of Guidance and the theme of the Qur'an is "mankind" and it is not a book of science. However over 750 verses are found in the Qur'an which relate to scientific phenomena as an argument to invite the believers to the Truth. The noted scholar Afzalur Rahman in elaborating the interconnectedness between science and the Qur'an says:
The Qur'an clearly establishes the fact that science and Qur'an are two aspects of the same Truth and there is no contradiction between them... Thus the Qur'an introduces new dimensions into the study of religion and its philosophy and seeks to bring men of knowledge (scientists) closer to Allah through the study of His Attributes and manifestations in the material world.
In another verse in Surah 16, An-Nahl, the Qur'an says:
Then eat of all fruits (all produce of the earth), and follow the ways of thy Lord, made smooth (for thee). There cometh forth from their bellies a drink of hues (varying colors), wherein is healing for mankind. Lo! herein is indeed portent(Sign) for people who reflect. ......... 16: 69
Allama Yusuf Ali in his commentary states "The bee assimilates the juice of various kinds of flowers and fruit, and forms within its body the honey, which it stores in its cells of wax. The different kinds of food from which it makes its honey give different colors to the honey, e.g., it is dark-brown, light-brown, yellow, white, and so on. The taste and flavor also varies, as in the case of heather honey, the honey formed from scented flowers, and so on. As food it is sweet and wholesome, and it is used in medicine. Note that while the instinctive individual acts are described in the singular number, the produce of "their bodies" is described in the plural, as the result of their collective effort. Allahu Akbar. To be continued on how the honey of these bees are a healing for mankind. May Allah grant us the knowledge of the Quran. Aameen.

Ruling on Child Marriage in Islam.

It was narrated from ‘Aa’ishah (may Allaah be pleased with her) that the Prophet (peace and blessings of Allaah be upon him) married her when she was six years old, he consummated the marriage with her when she was nine and she stayed with him for nine years.
(Narrated by al-Bukhaari, 4840; Muslim, 1422)
The Prophet (peace and blessings of Allaah be upon him) married ‘Aa’ishah when she was six years old and consummated the marriage when she was nine.”
(Narrated by al-Bukhaari and Muslim; Muslim says ‘seven years’)
The fact that it is permissible to marry a young girl does not mean that it is permissible to have intercourse with her; rather that should not be done until she is able for it. For that reason the Prophet (peace and blessings of Allaah be upon him) delayed the consummation of his marriage to ‘Aa’ishah. Al-Nawawi said: With regard to the wedding-party of a young married girl at the time of consummating the marriage, if the husband and the guardian of the girl agree upon something that will not cause harm to the young girl, then that may be done. If they disagree, then Ahmad and Abu ‘Ubayd say that one a girl reaches the age of nine then the marriage may be consummated even without her consent, but that does not apply in the case of who is younger. Maalik, al-Shaafa’i and Abu Haneefah said: the marriage may be consummated when the girl is able for intercourse, which varies from one girl to another, so no age limit can be set. This is the correct view. There is nothing in the hadeeth of ‘Aa’ishah to set an age limit, or to forbid that in the case of a girl who is able for it before the age of nine, or to allow it in the case of a girl who is not able for it and has reached the age of nine. Al-Dawoodi said: ‘Aa’ishah (may Allaah be pleased with her) was reached physical maturity (at the time when her marriage was consummated).
Sharh Muslim, 9/206
It is preferable for a guardian not to marry off his daughter when she is still young unless there is a valid reason for that.
Al-Nawawi said:
It should be noted that al-Shaafa’i and his companions said: It is preferable for fathers and grandfathers not to marry off a virgin until she reaches the age of puberty and they ask her permission, lest she end up in a marriage that she dislikes. What they said does not go against the hadeeth of ‘Aa’ishah, because what they meant is that they should not marry her off before she reaches puberty if there is no obvious interest to be served that they fear will be missed out on if they delay it, as in the hadeeth of ‘Aa’ishah. In that case it is preferable to go ahead with the marriage because the father is enjoined to take care of his child’s interests and not to let a good opportunity slip away.
And Allaah knows best.

Qurbaani Laws Made Easy - Part 5

BECAME FAULTY
#…..If a wealthy person that possesses nisaab bought an animal with the intention of Qurbaani, then it became faulty, then it is necessary upon him to make Qurbaani of another animal that is not faulty. 
#…..If a poor person bought an animal with the intention of Qurbaani, then the animal became faulty, then the faulty animal will be sufficient for the poor person. It is not necessary for the poor person to slaughter another animal in its place. 
#…..If a person bought an animal that did not have any defect for Qurbaani, but it became defective, with such a fault that prevents the Qurbaani from being valid, so, if the Qurbaani was that of a vow or oath, then it is necessary that he slaughters an animal that does not have any fault in its place. It does not matter whether he is rich or poor. If the Qurbaani is not of a vow or oath, then it is sufficient for the poor person to slaughter that animal and it is necessary upon the rich person to slaughter an animal that does not have any fault in its place. 
#…..If a fault was created in the animal while preparing for slaughter, e.g. the legs broke or the eyes were hurt, then there is no problem. The Qurbaani of the animal is valid.
THE DEFECT CREATED AT THE TIME OF QURBAANI
#…..There is no consideration given to a defect created in the animal at the time of Qurbaani. The Qurbaani will be valid. 
#…..If a person laid the animal down for Qurbaani and before he could stroke the knife, the animal’s eye came out on its own, then the Qurbaani will be valid. [‘Inaayah alal Hidaayah vol.8 p.435]
THE BEGINNING OF TAKBEER-E-TASHREEQ
#….. When Hadhrat Khallelullah Ibraheem (RA) was busy slaughtering his beloved son Hadhrat Ismaeel (RA) by the command of Allaah (SWT) Hadhrat Jibraeel (AS) was on his way with a substitute for him from Jannah and the thought occurred to him that it should not happen that Hadhrat Ibraheem (RA) slaughters him in haste as a result of which these words were recited by him: الله أكبر الله أكبر
when Hadhrat Ibraheem (RA) saw Hadhrat Jibraeel (AS) he recited: لا إله إلا الله والله أكبر and when Hadhrat Ismaeel received news of a substitute having been sent in his place he recited: الله أكبر ولله الحمد
THE REASON FOR NAMING TASHREEQ
#….. The reason for naming the days of Tashreeq as Tashreeq is the fact that people used to slice the Qurbaani meat into pieces and dry them in the sun. Any such meat which had been dried in the sun was termed “Tashreeq-ul-Lahm”. Due to this connection it was termed the days of Tashreeq.
#….. According to some Ulema the reason for calling the Eid Salaah and the day of Qurbaani Tashreeq is the fact that the Eid Salaah is performed when the sun is shining. This is also why the person who performs the Ishraaq Salaah is called a Mushriq, because he waits for the sun to rise. This is why the day of Eid is called Tashreeq.
HAIR
#….. It is not permissible to cut the hair of an animal once it has been purchased with the intention of Qurbaani and if someone has done this, it will be Waajib for him to give its price in Sadaqah.
A beloved practice
عن عائشة قالت قال رسول الله صلى الله عليه وسلم ما عمل يوم النحر أحب الى الله من اهراق الدم وانه لياتى يوم القيامة بقرونها واشعارها واظلافها وان الدم ليقع من الله بمكان قبل أن يقع بالأرض فطيبوا بها نفسا. ترمذي ١⁄٢٧٥ مشكوة ١٢٨
Hadhrat Ayesha radiyallaahu anha narrates that Rasulullaah (SAW) said that there is no action of the children of Aadam more beloved to Allaah on the 10th of Dhul Hijjah, i.e. Eid ul Adha than Qurbaani. The Qurbaani animal will come on the Day of Qiyaamah with its horns and hair and hooves. And before the blood of the Qurbaani falls, he (the one for whom the Qurabaani is done) reaches the happiness and place of acceptance by Allaah. Therefore, O servants of Allaah, make Qurbaani with complete happiness of heart.
TRIMMING/CUTTING THE HAIR
#….. It is Mustahab for one performing Qurbaani to trim his hair only after having sacrificed his Qurbaani animal. This is not Mustahab for one who is not performing Qurbaani. Nonetheless, if he does so to imitate those who are making Qurbaani, his action will not go without reward.
HARAAM THINGS
#….. There are seven such things even in a Halaal animal which are not permissible to be eaten. They are:
#….. Flowing blood.
#….. The penis.
#….. The testicles.
#….. The anus.
#….. The glands.
#….. The bladder.
#….. The spleen.
In both Kanz and Tahaawi it is stated that the marrow which runs between the spines from the lower back up to the neck is also Haraam.
THE RULE REGARDING THE QURBAANI ANIMAL’S HIDE
#….. Before selling the Qurbaani animal’s hide, it can be used for oneself or even given to a wealthy person as a gift. It can also be given as Sadaqah to the poor and needy. If the hide has been sold, then no matter with what intention it was sold, it will be Waajib to give this money away as Sadaqah which can only be given to the poor and needy. It will not be permissible to give this money to the wealthy, to workers and teachers as a part of their salary.
HORNS
#…..The Qurbaani of such an animal that was born without horns or the horns broke is valid. However, if the horns broke from the root, then Qurbaani of such an animal will not be valid.
#…..If the top part of the horn has come off (the horn cover), then Qurbaani of this animal is valid.
#…..If the horn has come off and the effect of the wound has reached the brain, then it is not valid to slaughter such an animal for Qurbaani.

   
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Qurbaani Laws Made Easy - Part 4

CHILD
#….. Even if a child is wealthy and not mature, Qurbaani is still not Waajib on him due to which it is not necessary for a guardian to make Qurbaani on his behalf because for Qurbaani to become Waajib one has to be matured.
CHILDREN
#….. If children are at an age of understanding they can be taken to the Eidgah otherwise they must not be taken along.
AN ANIMAL BOUGHT ON CREDIT
#….. It is not valid to make Qurbaani with an animal bought on credit because it is the possession of someone else.
If they (those who are scheduled to receive money) make Qurbaani without the permission of the heirs, then it is not valid and none of the shareholders’ Qurbaani will be done.
SLAUGHTERING A COW
Slaughtering a cow is proven from the Qur’aan and Hadith. Seven people can form a partnership in a big animal.
DUAA
#….. On laying the animal down facing the Qiblah, it is better to recite this verse:
إنى وجهت وجهى للذى فطر السموت والأرض حنيفا وما أنا من المشركين ان صلاتى ونسكى ومحياى ومماتى لله رب العالمين
Just before slaughtering, recite this Duaa:
اللهم منك ولك
Then say: بسم الله الله اكبر and slaughter the animal. After slaughtering recite this Duaa:
اللهم تقبله منى كما اقبلت من حبيبك محمد وخليلك ابراهيم عليهما الصلاة والسلام
If one is slaughtering on behalf of someone else then instead of “منى” say فلان” mentioning the name of the person.
A SAHIB-E-NISAAB (ONE UPON WHOM ZAKAAT IS OBLIGATIRY) PASSES AWAY DURING THE DAYS OF QURBAANI
#…..Qurbaani was compulsory upon a person. However, he did not make the Qurbaani and before the days of Qurbaani could pass, he passed away. The Qurbaani falls off such a person. It would have not been compulsory for him to bequest nor is it necessary upon the heirs to make Qurbaani on his behalf.
#…..If a sahib-e-nisaab passes away during the days of Qurbaani and he did not perform the Qurbaani of that year, then the compulsion of Qurbaani falls off from him.
A PERSON IN DEBT PERFORMING QURBAANI
The person who is in debt should worry about fulfilling his debt. He should not perform Qurbaani. However, if he did perform Qurbaani, he will be rewarded.
EYES
#….. The Qurbaani of an animal which is blind, squint, or a third or more of its sight is lost is not permissible.
#….. It is permissible to make Qurbaani of an animal which has a glare in its sight.
EARS
#…..Qurbaani of an animal that was born without ears is not valid. If there are ears, but a third or more of it is cut, then it will not be permissible for Qurbaani.
#…..If the animal was born with ears but they are very small, then it is valid to use it for Qurbaani. [Shaami]
#…..It is permissible to slaughter an animal for Qurbaani whose ears are cut length wise or it is torn towards the face and is hanging, or it is cut from behind, although it is not better.
ONE EYED
It is not valid to slaughter an animal that is one-eyed.
FAT
#….. It is not permissible to sell the fat of a Qurbaani animal. If the person making Qurbaani or his agent sold the fat, it will be compulsory to give the proceeds as Sadaqah to someone who is eligible for receipt of Zakaat.
#….. When collective Qurbaani is made, a large amount of fat is gathered. The valid way to dispose of it is to sell it with the permission of all the shareholders and to donate the amount materialized towards the upkeep of poor students in a Madrasah or to make a deserving person the owner thereof.
A FAULT DEVELOPS WHILE WAITING TO SLAUGHTER
If a fault was made while preparing for slaughter, the leg broke or the eye became damaged, then there is no problem. The Qurbaani of such an animal is valid.
FAULTY ANIMALS
It is not permissible to slaughter faulty animals. However, if it has become faulty due to falling, jumping etc. at the time of slaughtering, then there is no problem. (It would be slaughtered.)

   
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Qurbaani Laws Made Easy - Part 3

AGE AND TEETH
Generally, it is a custom to look at the teeth of the animal for Qurbaani at the time of buying the animal. In Shari’ah, consideration is given to age and calculated by examination. This has been discussed under ‘the ages of animals’.
AN ANIMAL THAT EATS FILTH
It is not permissible to make Qurbaani of an animal that eats dirt and filth until and unless it is tied (kept in a confined area). If the animal is tied for a few days and is fed fodder, and it is prevented from roaming freely so that it does not put dirt and filth in its mouth, then it will be valid to slaughter it for Qurbaani. If it is a camel, then it should be tied for forty days. If it is a cow or bull, then for twenty days and a goat should be kept confined and fed fodder for ten days. 
It is Makruh (disliked) to take benefit
It is Makruh to take benefit from the Qurbaani animal. According to the authentic view, this ruling applies to the wealthy and the poor person.
THE QURBAANI ANIMAL
#…..It is not permissible to slaughter a horse, chicken, deer etc. because it is not proven from Rasulullaah (SAW) neither by action or word.
A WEAK ANIMAL
If an animal is so weak that there is no marrow left in its bones, then it is not valid to use it for Qurbaani. However, if it is not so weak and it can walk, then it will be valid to use it for Qurbaani. 
#…..It is not valid to make Qurbaani of such a lean, weak animal in whose bones there is no marrow – to such an extent that it cannot walk to the place of slaughter.
#…..If the animal is not so lean, then there is no problem with it being lean, it will be permissible to use this animal for Qurbaani. It is however much better to make Qurbaani of a fat healthy animal.
LAME
#…..It is not valid to make Qurbaani of an animal that is so lame that it can only walk with three legs, it cannot put the fourth leg on the ground, or it can put the fourth leg on the ground but it cannot put its body weight on it. 
If the animal places its fourth foot on the ground, and it takes support from it, but it limps, then Qurbaani of it is valid. 
#…..It is not permissible to make Qurbaani of such an animal that is so lame that it cannot walk to the place of slaughter.
CHICKEN
It is not permissible to slaughter a chicken for Qurbaani. There is no verbal or practical proof for this from Rasulullaah (SAW).
WHITE ANTELOPE
It is not valid to make Qurbaani of a white antelope. The Qurbaani animals are specified by the Shari’ah. Analogy has no place in it. Only three types of animals are specified for Qurbaani. The first type is male and female Camel, the second is male and female goats, rams ewes, and the third type is cows, bulls, oxen and buffaloes. It is not permissible to slaughter any other type of animal. It is also conditional that the animals should not be wild but it should be tame and used to humans.
BUYING AN ANIMAL ON WEIGHT
It is permissible to sell an animal by weight where the animals are sold by weight because there is less deception in it and inexperienced people will be saved from loss.
QURBAANI OF A DEER
A deer is Halaal. It is permissible to eat of its meat, but it is from among the wild animals and it is not permissible to make Qurbaani of wild animals. For this reason, it is not permissible to make Qurbaani of a male or female deer. There is no difference if it is tamed or not.
THE SLAUGHTERED ANIMAL OF A BLIND PERSON
It is not conditional for the slaughtered animal to be Halaal that the slaughterer should be someone who can see. The slaughtered animal of a blind Muslim is Halaal and it is permissible to eat the meat, although it is better to let a person who is not blind to slaughter so that he can see whether the slaughtering was done properly.
WASIYYAH (BEQUEST)
#…..If a person made a bequest that Qurbaani should be made from his wealth and passed away, then it is compulsory to give all the meat to the poor and needy. It is not permissible for the wealthy to eat of a Qurbaani animal that was made out of fulfilling a vow.
CASTRATING AN ANIMAL
#….. It is permissible to castrate an animal in order to improve its condition, to make it healthier or with the intention of any other benefit. If the process of castration is not for some beneficial purpose but merely for fun, it is Haraam to do so. 
#…..If the children are immature, then Qurbaani is not compulsory upon them.
QURBAANI ON BEHALF OF MATURED CHILDREN
#….. It is not the responsibility of a father to make Qurbaani on behalf of his matured children. If matured children are wealthy, they should make their own Qurbaani or give permission to the father to do so on their behalf. A father can make Qurbaani of matured children with their permission.

Qurbaani Laws Made Easy - Part 2

THE BEST ANIMAL
#….. A female goat is better than a sheep.
#….. The Qurbaani of a ram is better than that of a ewe.
#….. The Qurbaani of an animal which is more expensive is better and if the price of two animals is the same but the meat of one is better, it will be superior to choose that one.
BLIND
#….. It is not valid to make Qurbaani of a blind animal.
DOUBT WITH REGARD TO AYYAAM-E-NAHR
#….. If there is doubt whether it is the twelfth or thirteenth of Zil Hijjah one should not delay till the third day of Qurbaani. In the case where there is a delay and one goes beyond the three days, it will be Mustahab to give the Qurbaani meat away as Sadaqah.
STERILE ANIMALS
#….. Qurbaani of sterile animals is in order because there is no command of impermissibility with regard to them and sterility is not considered a fault for Qurbaani. Just as a castrated animal, although being limited in its capacity, is not considered to be faulty for Qurbaani, so too, is a sterile animal not considered faulty for Qurbaani. In fact, sterile animals are generally more meaty and plump and the quality of the meat is also generally very good due to which Qurbaani of such an animal is permissible.
MAD ANIMALS
#….. The Qurbaani of a mad animal is in order but if due to its madness, it is unable to eat and drink, its Qurbaani will not be valid.
BIG ANIMALS
#….. By big animals is meant cows, oxen, buffaloes and camels both male and female.
GOATS
#….. It is permissible to slaughter a goat.
#….. The condition for a goat is that it should be a year old.
THERE IS ONLY ONE SHARE IN A GOAT
#….. There is only a single share in one goat. If two people get together and make the intention for both their Qurbaani in the same animal, neither person’s Qurbaani will be valid.
BUFFALO
#….. The Qurbaani of buffaloes both male and female is permissible.
A SQUINT ANIMAL
#….. The Qurbaani of a squint animal is valid.
OXEN
#….. The Qurbaani of oxen is permissible and the same applies to cows but it is conditional for them to be two years old.
THE ANIMAL GETS LOST
If this happens in the case of some poor person, it will be Waajib for him to sacrifice both the animals because Qurbaani is not Waajib on such a poor person but since he purchased an animal for Qurbaani, it has now become Waajib upon him and since he purchased two animals with this intention, sacrificing both have now become Waajib upon him.
ANIMALS GET EXCHANGED
#….. If an animal was purchased for Qurbaani and another animal had to be given instead, because of the animal been exchanged,the second animal should not be less in value than the first. If the second animal was bought for less than the value of the first animal, the difference in value must be given away as Sadaqah.
THE AGES OF ANIMALS
#….. The ages of animals for Qurbaani are fixed:
A goat: One year old.
A cow, buffalo or ox: Two years old.
A camel: Needs to be five years old.
If the animals for Qurbaani are younger than this, their Qurbaani will not be permissible.
#….. If a ram or ewe, male and female sheep, is older than six months but less than a year old but is so fat and healthy that it appears to be a year old and if left among year old rams and ewes, it does not appear to be younger than them, Qurbaani of such an animal is also permissible. If it is less than six months old, its Qurbaani is not permissible even though it is very healthy and fat. This rule of being less than a year applies only to sheep, rams and ewes. 
#….. If an animal falls short by a day or so in reaching the one year mark, its Qurbaani will not be valid.
#….. If there is predominant certainty of an animal having reached the right age it will be valid to make its Qurbaani otherwise not. If an animal appears to be of the right age but it is known with certainty that it has still not reached that mark, Qurbaani of such an animal will not be valid. (The exception, as discussed above is in the case of a sheep be it a ram or a ewe.)
#….. If an animal appears to be under age but it is known with certainty that it has reached the appropriate age, its Qurbaani will be valid.

   
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Qurbaani Laws Made Easy - Part 1

UPON WHOM IS QURBANI COMPULSORY?
#…..Qurbaani is compulsory upon every understanding, mature, resident Muslim male and female who owns nisaab or owns extra items (over and above their need) which equals the nisaab amount, i.e. they own an amount that equals the gold and silver nisaab amount, or they possess homes or properties besides the one they live in or they have extra household items that equal the nisaab amount or they have trading stock, shares etc. Then one share of Qurbaani is necessary for them to do. 
#…..It is not a condition for a year to pass over the nisaab amount or the items that are over and above ones needs. It is also not a condition for the goods to be trading stock. If a person becomes the owner of it before sunset of the 12th of Dhul Hijjah, then Qurbaani is compulsory upon him/her.
#…..From the three days of Qurbaani, if a person becomes the owner of nisaab even on the last day, or he becomes the owner of goods that are over and above his needs, then Qurbaani becomes compulsory upon him. 
#…..If a person has a home other than the one he lives in, whether it is for trade or not, or he has a flat besides the one he lives in, he has a vehicle other than what he needs, then this person is a saahib-e-nisaab with regards to Qurbaani. Qurbaani is compulsory upon him.
#…..If a person possesses trading stock – of any kind – that equals the nisaab amount, then Qurbaani becomes compulsory upon him.
QURBAANI IS WAAJIB (COMPULSORY)
Rasulullaah (SAW) stayed in Madinah Munawwarah for ten years after Hijrah. He performed Qurbaani every year with punctuality.
From this we learn that Qurbaani was not specific to Makkah Mu’azzamah, but it is compulsory upon the resident of every city that has the ability. Rasulullaah (SAW) used to emphasize it. It is for this reason that majority of the scholars say that it is waajib (compulsory).
ADHA
#….. Adha means Qurbaani. Youm-ul-Adha means the Day of Qurbaani.
SMALL ANIMALS
#….. By a small animal is meant a ram or ewe of a sheep or goat.
THE PERSON PASSES AWAY AFTER PURCHASING A QURBAANI ANIMAL
#….. If a person who is a Sahib-e-Nisaab (one upon whom Zakaat is obligatory) purchases an animal for Qurbaani and passes away during the days of Qurbaani, the animal will then form part of the estate of the deceased and all the heirs will have a due share in the animal in keeping with the Shariah. The heirs now have a choice either to sacrifice this animal as Qurbaani and thereby allow it to be a form of Esaal-E-Thawaab or they can share it in keeping with the division of the estate.
It should be noted that in the case of the heirs opting to sacrifice it for the sake of Esaal-e-Thawaab for the deceased, it is conditional for the heirs to all be matured. The permission of immature heirs is not reliable.
ONE IS UNABLE TO MAKE QURBAANI AFTER PURCHASING THE ANIMAL
#….. Qurbaani was Waajib on a person but all three days of Qurbaani pass without the person sacrificing an animal. He will then have to give in charity the value of a sheep or goat. If he had already purchased an animal for Qurbaani but was unable to slaughter for some reason, this living animal must be given away in Sadaqah. It the person sacrificed the animal after the days of Qurbaani had already passed due to ignorance of the rules, he will now have to distribute all the meat to the poor. Such meat cannot be given to a wealthy person. 

If the animal is destroyed and the person is unable to make Qurbaani and such a person is wealthy, it will be Waajib for him to give the value of the animal in Sadaqah.

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