Home » Hanafi Fiqh » Darulfiqh.com » Is Qurbani necessary for a young teenager with a Child Trust Fund but no other funds?

Is Qurbani necessary for a young teenager with a Child Trust Fund but no other funds?

Answered as per Hanafi Fiqh by Darulfiqh.com

Question:

Is Qurbani necessary for a young teenager with a Child Trust Fund but no other funds?

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

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

Answer:

Non-withdrawable and inaccessible Investments do not form part of one’s Niṣāb for Qurbānī. Therefore, despite owning funds in a Child Trust Fund, if the mature child has no other funds equalling the Niṣāb, Qurbānī is not necessary.
Note: One should ensure that the Child Trust Fund is Shariah compliant.

The Fiqh (jurisprudence of the answer):

Qurbāni has a specified time of 3 days (10th, 11th, 12th Dhul Hijjah). Hence, if a person does not have the financial capacity and funds to perform a Qurbānī in the three days of Naḥr (sacrifice) despite having inaccessible money, Qurbāni will not be compulsory.

For Qurbānī to be binding, one of the underlying conditions is Ghinā, which refers to the ownership of funds equalling the Niṣāb and having access to the funds[1]. When funds are locked away in an investment whereby they cannot be accessed at all in the days of Naḥr, the person in question will not have Ghinā[2].

The justice and consideration of Shariah becomes vivid in the above ruling. A person who has money but cannot access it will not be burdened to somehow acquire funds to do a financial worship which is restricted to three days.

And Allah Ta’ālā Alone Knows Best

Mufti Faraz Adam,
www.darulfiqh.com

DISCLAIMER:
The views and opinions expressed in this answer belong only to the author and do not in any way represent or reflect the views of any institutions to which he may be affiliated.
Arguments and ideas propounded in this answer are based on the juristic interpretations and reasoning of the author. Given that contemporary issues and interpretations of contemporary issues are subjective in nature, another Mufti may reach different conclusions to the one expressed by the author. Whilst every effort has been taken to ensure total accuracy and soundness from a Shari’ah perspective, the author is open to any correction or juristic guidance. On the event of any juristic shortcomings, the author will retract any or all of the conclusions expressed within this answer.
The Shari’ah ruling given herein is based specifically on the scenario in question.  The author bears no responsibility towards any party that acts or does not act on this answer and is exempted from any and all forms of loss or damage.  This answer may not be used as evidence in any court of law without prior written consent from the author.  Consideration is only given and is restricted to the specific links provided, the author does not endorse nor approve of any other content the website may contain.


[1]  وَمِنْهَا الْغِنَى لِمَا رُوِيَ عَنْ رَسُولِ اللَّهِ – صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ – أَنَّهُ قَالَ: «مَنْ وَجَدَ سَعَةً فَلْيُضَحِّ» شَرَطَ – عَلَيْهِ الصَّلَاةُ وَالسَّلَامُ – السَّعَةَ وَهِيَ الْغِنَى وَلِأَنَّا أَوْجَبْنَاهَا بِمُطْلَقِ الْمَالِ وَمِنْ الْجَائِزِ أَنْ يَسْتَغْرِقَ الْوَاجِبُ جَمِيعَ مَالِهِ فَيُؤَدِّي إلَى الْحَرَجِ فَلَا بُدَّ مِنْ اعْتِبَارِ الْغِنَى وَهُوَ أَنْ يَكُونَ فِي مِلْكِهِ مِائَتَا دِرْهَمٍ أَوْ عِشْرُونَ دِينَارًا أَوْ شَيْءٌ تَبْلُغُ قِيمَتُهُ ذَلِكَ سِوَى مَسْكَنِهِ وَمَا يَتَأَثَّثُ بِهِ وَكِسْوَتِهِ وَخَادِمِهِ وَفَرَسِهِ وَسِلَاحِهِ وَمَا لَا يَسْتَغْنِي عَنْهُ وَهُوَ نِصَابُ صَدَقَةِ الْفِطْرِ، وَقَدْ ذَكَرْنَاهُ وَمَا يَتَّصِلُ بِهِ مِنْ الْمَسَائِلِ فِي صَدَقَةِ الْفِطْرِ.

وَلَوْ كَانَ عَلَيْهِ دَيْنٌ بِحَيْثُ لَوْ صَرَفَ إلَيْهِ بَعْضَ نِصَابِهِ لَا يَنْقُصُ نِصَابُهُ لَا تَجِبُ لِأَنَّ الدَّيْنَ يَمْنَعُ وُجُوبَ الزَّكَاةِ فَلَأَنْ يَمْنَعَ وُجُوبَ الْأُضْحِيَّةَ أَوْلَى؛ لِأَنَّ الزَّكَاةَ فَرْضٌ وَالْأُضْحِيَّةَ وَاجِبَةٌ وَالْفَرْضُ فَوْقَ الْوَاجِبِ.

وَكَذَا لَوْ كَانَ لَهُ مَالٌ غَائِبٌ لَا يَصِلُ إلَيْهِ فِي أَيَّامِ النَّحْرِ لِأَنَّهُ فَقِيرٌ وَقْتَ غَيْبَةِ الْمَالِ حَتَّى تَحِلَّ لَهُ الصَّدَقَةُ بِخِلَافِ الزَّكَاةِ فَإِنَّهَا تَجِبُ عَلَيْهِ؛ لِأَنَّ جَمِيعَ الْعُمُرِ وَقْتُ الزَّكَاةِ وَهَذِهِ قُرْبَةٌ مُوَقَّتَةٌ فَيُعْتَبَرُ الْغِنَى فِي وَقْتِهَا وَلَا يُشْتَرَطُ أَنْ يَكُونَ غَنِيًّا فِي جَمِيعِ الْوَقْتِ (بدائع الصنائع ج 5 ص 64 ط دار الكتب)

[2]  أحسن الفتاوى ج 7 ص 512 ط سعيد

الفتاوى التاتارخانية ج 17 ص 410

له ديون مؤجلة وليس عنده ما يشتريها به لا تلزم

له على مقر مفلس دين لا تلزم ما لم يصل إليه

له دين حال على مقر مليء وليس عنده ما يشتريها به لا يلزم الاستقراض ولا قيمة الأضحية إذا وصل إليه الدين ولكن يلزمه أن يسأل منه ثمن الأضحية إذا غلب على ظنه أنه يعطيه

له مال كثير غائب في يد مضاربه أو شريكه ومعه من الحجرين أو متاع البيت ما يشتري به الأضحية تلزم (الفتاوى البزازية)

This answer was collected from DarulFiqh.com, which is operated under the supervision of Mufti Faraz ibn Adam al-Mahmudi, the student of world renowned Mufti Ebrahim Desai (Hafizahullah).

Read answers with similar topics: