The method of distributing the seven shares of a big qurbaani animal
Q: Could Mufti Saheb kindly explain the correct procedure regarding the distribution of 7 shares of the qurbani carcass of a big animal.
How stringent is the rule of equal shares and what leeway is there for any shortcomings in the equal distribution of the meat?
The immediate distribution of the animal is difficult where a large number of cattle are slaughtered in the same facility, and often all the shareholders are not even present. The carcass is also cut into quarters and put into cold storage. It is only sliced a few days or even few weeks later.
In this regard, what is the Sharee position of the following:
1. Can all the seven shareholders appoint the farm owner as the wakeel to allocate the shares?
2. Can the wakeel then do part of the distribution immediately after the slaughter, such as allocate one trotter each to each shareholder and parts of the offal to the rest, then give any shareholder his share of the trotters or offal or distribute it to the poor on his behalf with his permission in his absence?
3. If the part distribution immediately upon slaughter as mentioned in 2 above is valid, must the distribution of the remainder of the shares after slicing still be totally equal, or with the consent of all the parties will some greater / lesser amount in the shares be overlooked?
A: Before presenting the answers to your questions, it is important for you to understand the mas’alah of distributing qurbaani meat between the shareholders.
In this regard, the Fuqaha have stated that it is compulsory upon the shareholders to distribute the meat equally among themselves.
If they do not distribute the meat equally among themselves, then the extra amount of meat which any of the shareholders receives will be riba (interest).
However, the Fuqaha have mentioned that in the case where all the shareholders receive meat as well as non-meat (e.g. trotters, skin, etc.), then in this case, since there is both meat and non-meat in the share of each shareholder, an equal distribution of the meat among the shareholders will not be compulsory.
This ruling applies to the case where each shareholder receives a portion of the meat as well as non-meat (e.g. trotters, skin, etc.).
However, if any shareholder only receives meat, then in this case, it will be necessary that the amount of meat that he receives be more than the amount of meat which the other shareholders receive.
If he receives an equal amount of meat or a lesser amount of meat compared to the other shareholders (who receive meat and non-meat), it will not be permissible.
Note: The following parts of the animal are regarded as non-meat according to the Fuqaha: 1) The four trotters 2) Head 3) Skin 4) Tripe (stomach lining) 5) Pluck (heart, liver and lungs).
As for the questions which you have posed, then the answers are listed below:
1) Yes, it is permissible for the seven shareholders to appoint the farm owner as their wakeel to allocate the shares on their behalf, on condition that the farm owner does the distribution according to shariah (according to the laws explained above).
2 & 3) After the farm owner does the shar’ee distribution (i.e. the farm owner allocates one trotter or some other non-meat portion (e.g. the offal, etc.) together with a meat portion to each shareholder), he should give each shareholder his share. Thereafter, each shareholder may do with his share as he pleases.
The farm owner should not give the trotters or any non-meat portion of the animal to the poor separately on behalf of any shareholder before doing the meat distribution of all the shareholders’ shares. Similarly, he should not give the trotters or any non-meat portion of the animal to each shareholder separately before doing the meat distribution of all the shareholders’ shares.
Only after the meat distribution of all the shares is done, (i.e. together with including the trotters, offal, etc. in the meat shares of each shareholder), should the farm owner give each shareholder his share, or he may give it to the poor on behalf of those shareholders who wish to donate it to the poor.
Nevertheless, if all the shareholders allow him to give their shares to the poor on their behalf, then in this case, a shar’ee distribution of the shares will not be compulsory. Hence, it will be permissible for the farm owner to give all the portions of the animal (whether meat portions or non-meat portions) to the poor in whichever way he wishes.
And Allah Ta'ala (الله تعالى) knows best.
(ويقسم اللحم وزنا لا جزافا إلا إذا ضم معه من أكارعه أو جلده) أي يكون في كل جانب شيء من اللحم ومن الأكارع أو يكون في كل جانب شيء من اللحم وبعض الجلد أو يكون في جانب لحم وأكارع وفي آخر لحم وجلد فحينئذ يجوز صرفا للجنس إلى خلاف الجنس (درر الحكام شرح غرر الأحكام 1/267)
(ويقسم لحمها) أي إذا جاز على الشركة فيقسم اللحم (وزنا) بين الشركاء؛ لأنه موزون (لا جزافا) لأن في القسمة معنى التمليك فلا يجوز جزافا عند وجود الجنس والوزن ولا يجوز التحليل؛ لأنه في معنى الهبة وهبة المشاع فيما يقسم لا تجوز (إلا إذا خلط) وضم (به) أي باللحم (من أكارعه أو جلده) أي يكون في كل جانب شيء من اللحم ومن الأكارع أو يكون في كل جانب شيء من اللحم وبعض الجلد أو يكون في جانب لحم وأكارع وفي آخر لحم وجلد فحينئذ يجوز صرفا للجنس إلى خلاف الجنس كما في الدرر. (مجمع الأنهر 2/518)
وقوله (إلا إذا كان معه شيء من الأكارع والجلد) بأن يكون مع أحدهما بعض اللحم مع الأكارع ومع الآخر البعض مع الجلد صرفا للجنس إلى خلاف الجنس (العناية 9/511)
وَفِي الضَّحايا لأبي عَلِيّ الدَّقَّاقِ الرَّازِيِّ: فِي سِتَّةِ اشْتَرَكُوا فِي بَقَرَةٍ، فَضَحَّوْا بِها فَقَسَّمُوها، فَأَصابَ أَرْبَعَةً كُلَّ واحِدٍ مِنْهُمْ كُراعٌ وَقِطْعَةُ لَحْمٍ، وَأَصابَ أَحَدَهُمْ رَأْسُها وَقِطْعَةُ لَحْمٍ، وَأَصابَ الآخَرَ كُلَّهُ لَحْمٌ، يُنْظُرُ: إِنْ أَصَابَهُ سُدسُ اللَّحْمِ أَوْ أَقَلُّ مِنَ السُّدسِ لَمْ تَجْزِ القِسْمَةُ، وَإِنْ أَصَابَهُ أَكْثَرُ مِنَ السدس جازَتِ القِسْمَةُ؛ لأنَّ الفَضْلَ الَّذِي أَخَذَهُ مِنَ اللَّحْمِ يَصِيرُ له بِإِزاءِ نصيبه في الأكارع والرَّأْسِ الَّذِي صارَ له ليس كَأَنَّهُ؛ لِذَلكَ جاز. ولا كذلك في السُّدُس وفيما دُونَهُ؛ لأنَّه قَدْ أَخَذَ كُلُّ واحِدٍ مِنْهُمْ سَهْمَهُ مِنَ اللَّحْمِ مِثْلَما يَأْخُذُ هذا وَفَضَلا، لِذَلِكَ لَمْ يَجُز.
وَإِنْ كانُوا سَبْعَةً، فَأَخَذَ اثْنَانِ مِنْهُمْ كُلُّ واحِدٍ بِنَصِيبِهِ كُلِّهِ اللَّحْمَ، وَأَخَذَ واحِد بِنَصِيبِهِ الرَّأْسَ وَقِطْعَةً مِنَ اللَّحْمِ، وَأَخَذَ الباقُونَ كُلُّ وَاحِدٍ مِنْهُمْ كُرَاعًا وَقِطْعَةً مِنَ اللَّحْمِ أَنَّه إِنْ أَصابَ الَّذِين أَخَذُوا اللَّحْمَ كُلَّ وَاحِدٍ السُّبعُ أَوْ أَقَلُّ لَمْ تَجْزِ القِسْمَةُ، وَإِنْ أَصابَ كُلَّ واحِدٍ مِنْهُما أَكْثَرُ مِنَ السُّبْعِ جَازَتِ القِسْمَةُ. (الأجناس للناطفي ١/٥١٩-٥٢٠)
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