Frequently Asked Questions

Traditionally, Sabil (also spelled Sabeel) refers to the act of providing free water to pilgrims and visitors. This tradition has deep historical roots and is considered a highly virtuous act in Islam, especially in the holy cities of Mecca and Medina. 

Sabil in the Haram area is a cherished tradition of offering water to pilgrims, deeply rooted in Islamic history and spirituality. It reflects the values of generosity, hospitality, and care for others, particularly in the context of the sacred pilgrimage.

Sabil is deeply rooted in Islamic tradition as a form of Sadaqah (charity) and is highly encouraged, especially in the holy cities of Mecca and Medina. The act of providing Sabil is seen as a way to earn blessings and serve the guests of Allah, as pilgrims are considered His guests.

Key Points about Sabil in the Haram Area:

  1. Provision of Water: Sabil involves setting up stations or distributing free water, such as Zamzam water, to pilgrims performing Hajj or Umrah. Zamzam water is particularly significant due to its religious and historical importance in Islam.

  2. Charitable Act: Offering water as Sabil is seen as a form of charity (Sadaqah) and a way to earn blessings, especially in the holy precincts of the Haram.

Historical Significance:

The tradition dates back to the time of Prophet Ibrahim (Abraham) and his son Ismail (Ishmael), who, according to Islamic tradition, were the ones through whom the Zamzam well was revealed.

Modern Implementation:

Today, the Saudi authorities manage the distribution of Zamzam water within the Haram area, ensuring it is accessible to all pilgrims. However, individuals and organizations may also contribute to this effort as a form of Sabil.

Spiritual Rewards:

Providing water to thirsty pilgrims, especially in the challenging desert environment of Mecca, is considered a highly meritorious deed in Islam.

In addition to the Zamzam water distribution points managed by the Saudi authorities, there are other forms of Sabil (or Sabeel)in the Haram area and throughout Mecca. These are often organised by individuals, charitable organisations, or volunteers who provide free water, food, or other services to pilgrims as an act of charity and goodwill. Here’s an overview of other types of Sabil you might encounter:

Water Sabil (Non-Zamzam):

   – While Zamzam water is the most prominent, some individuals or groups distribute regular chilled water, especially during hot weather, to help pilgrims stay hydrated.

   – These are often set up in public areas, streets, or near the entrances of the Haram.

Food Sabil:

   – Some organisations or individuals provide free meals (such as dates, fruits, snacks, or full meals) to pilgrims as a form of Sabil.

   – This is particularly common during Ramadan, (also known as Iftar Saem) when the act of providing Iftar (the meal to break the fast) is highly rewarded.

Juice and Beverage Sabil:

   – In some areas, especially during Hajj and Umrah seasons, you may find volunteers distributing free juice, milk, or other beverages to pilgrims.

Cooling Stations:

   – During the hot months, some Sabil initiatives focus on providing cooling services, such as distributing cold towels, umbrellas, or even setting up misting fans to help pilgrims cope with the heat.

Medical Sabil:

   – Some charitable organisations set up medical aid stations to provide free basic healthcare services, such as first aid, hydration, or medication, to pilgrims in need.

Miscellaneous Sabil:

   – Some Sabil initiatives go beyond food and water, offering items like prayer mats, Qur’ans, or even small gifts to pilgrims as a gesture of kindness and hospitality.

  • Outside the Haram: Many Sabil initiatives are set up in the streets and squares surrounding the Masjid al-Haram, especially near busy pedestrian routes.
  • In Mina, Arafat, and Muzdalifah: During Hajj, Sabil activities increase in these areas to cater to the large number of pilgrims performing rituals.
  • Near Hotels and Accommodations: Some Sabil are organised near pilgrim accommodations to provide convenience.

Step by step to contribute:

  1. Browse around and choose the charity you would like to contribute to, select the quantity and click on “Add to Cart” button.
  2. Proceed to Check Out or Continue other charity categories.
  3. Proceed with payment and you have now successfully contributed to Siiru Sabil / Waqaf.
  4. You may also register for a Free account on this website using your email address. This will also be useful for tracking your Sabil status and future transaction. We recommended not to skip this step.

How Does the Sabil and Waqaf Distribution Work?

  1. Sabil Food and Drink distribution will take place on Monday, Thursday (Iftar Sabil), and Friday (Jumuah Sabil), and throughout Ramadan based on the cut-off time for when we receive your order.
  2. Once your selected Waqf has been executed and distributed, we will send you a confirmation email. This may take a few days after distribution, depending on the volume of orders. We thank you for your trust and patience as we work to make this experience impactful for you. You may also follow our social media for more updates.

Alhamdulillah, the following payment options are available:

  1. Credit Card (Visa, MasterCard)
  2. Online banking via FPX (For Malaysians)
  3. QRIS (For Indonesians) 
  4. PayNow (For Singaporeans)

Your currency and total amount to pay will be reflected upon checking out and after you have filled in your billing address. 

Pro Tip: You can select your preferred language to ensure the currency updates accordingly. Simply find your country’s flag icon, usually located at the bottom of the page, to change your language preference.

By participating in the Siiru Sabil and Waqaf initiative, you agree to the following terms and conditions:

Menu Details:

   – The menu provided is vendor dependent and may vary based on availability and circumstances.

   – The menu can be changed, but any substitutions will be of similar value and quality to ensure the intended impact of the initiative.

Pricing and Fees:

   – All prices quoted include currency conversion rates and service charges applied by Siiru.

   – Any additional fees or charges (if applicable) will be communicated transparently prior to confirmation of your contribution.

Contribution and Rewards:

   – Your contribution supports the distribution of hot meals and water around the Haram area as part of this noble cause.

   – By participating, you acknowledge that this initiative is a form of *amal jariyah* (ongoing charity), and the rewards are as per Islamic teachings.

Quality and Hygiene:

   – Meals are prepared in a hygienic kitchen by trusted cooks, adhering to strict quality control measures.

   – Siiru ensures that all meals are nutritious, fresh, and packed in eco-friendly containers.

Distribution Process:

   – Meals will be distributed efficiently across designated zones around the Haram, with a focus on peak times such as after prayers.

   – Strict crowd management measures will be in place to ensure a respectful and smooth distribution process.

Changes and Cancellations:

   – Siiru reserves the right to make changes to the menu, distribution process, or other aspects of the initiative due to unforeseen circumstances (e.g., vendor availability, logistical challenges).

   – In the event of significant changes, contributors will be notified promptly.

Transparency and Accountability:

   – Siiru is committed to transparency in all operations. Funds collected will be used solely for the purposes outlined in this initiative.

   – Regular updates and reports may be provided to contributors to showcase the impact of their donations.

Liability:

   – Siiru shall not be held liable for any delays, changes, or disruptions caused by factors beyond its control, including but not limited to weather conditions, vendor issues, or logistical challenges.

Agreement:

   – By contributing to this initiative, you agree to these terms and conditions and acknowledge that Siiru reserves the right to amend them as necessary. Any changes will be communicated to contributors in a timely manner.

Contact Information:

    – For any questions or concerns regarding your contribution or these terms and conditions, please contact Siiru at [admin@siiru.io].

It is not valid to perform qurbani with animals other than livestock (camels, cattle, goats/sheep). The act of qurbani is prescribed specifically for bahīmatul-an‘ām (livestock), as stated by Allah Subhanahu wa Ta’ala:

وَلِكُلِّ أُمَّةٍ جَعَلْنَا مَنسَكًا لِّيَذْكُرُوا اسْمَ اللَّهِ عَلَىٰ مَا رَزَقَهُم مِّنۢ بَهِيمَةِ الْأَنْعَامِ

“And for every nation We have appointed a rite of sacrifice that they may mention the name of Allah over the livestock He has provided for them.” (Surah Al-Hajj: 34)

There is no narration that the Prophet (peace be upon him) ever performed qurbani with animals other than livestock. Giving chickens or birds as charity is considered regular charity, not qurbani.

The time for qurbani begins after the Eid al-Adha prayer on the 10th of Dhul Hijjah and ends at sunset on the 13th of Dhul Hijjah (the days of Tashreeq).

The most virtuous time is on the first day (10th Dhul Hijjah), immediately after the Eid prayer, as it reflects promptness in performing acts of worship on the most blessed day.

Yes, it is permissible and valid to appoint a representative—whether an individual or an organization (such as a mosque, NGO, or qurbani service provider)—as long as they are trustworthy and carry out the sacrifice according to Islamic guidelines.

The owner only needs to make the intention, while the representative performs the slaughter on their behalf and mentions the name of the person offering the qurbani during the act.

The stronger opinion, upheld by the majority of scholars, is that it is not permissible to combine aqiqah and qurbani in one sacrifice, as they are distinct acts of worship with different purposes and causes.
However, some scholars—such as Al-Hasan Al-Basri, Muhammad ibn Sirin, and Imam Ahmad ibn Hanbal—permit combining both intentions in one sacrifice, provided the animal meets the requirements for both acts of worship.

It is permissible to give a portion of voluntary qurbani meat to non-Muslims who are not hostile toward Islam, according to many scholars. However, priority should be given to Muslims who are in need, especially for portions that are obligatory to distribute.
For obligatory or vowed qurbani, some scholars emphasize that the meat should be given only to Muslims.

Qurbani animals must be from livestock: camels, cattle/buffalo, goats/sheep. In terms of preference, the majority of scholars rank them as follows: camels, then cattle/buffalo, then goats/sheep—if each is offered on behalf of one person.
However, some scholars prioritize goats/sheep for an individual, as this aligns more closely with the practice of the Prophet (peace be upon him), who often sacrificed rams.

Ultimately, the most important factors are sincerity and choosing an animal that meets the required conditions within one’s means.

It is not permissible to use any part of the qurbani animal (meat, head, skin, etc.) as payment for the slaughterer, as this would be considered a form of transaction involving the qurbani meat.

Payment must be given from other resources. However, it is permissible to later give some of the meat as charity or a gift, not as compensation.

The animal must meet the minimum age requirements: camels (5 years), cattle/buffalo (2 years), goats (1 year), and sheep (approximately 6–8 months if well-developed and healthy).

The animal must also be free from obvious defects, such as clear blindness in one eye, severe lameness, illness, or extreme thinness with no marrow.

According to the majority of scholars, qurbani is a sunnah mu’akkadah (highly emphasized Sunnah) for those who can afford it. It is strongly encouraged, especially for those with sufficient means.

The Hanafi school considers it close to obligatory for those who are truly able. Neglecting qurbani without valid reason, despite having the means, is considered a form of negligence toward an important Islamic practice.

It is permissible to perform qurbani and dedicate its reward to a deceased person, similar to giving charity on their behalf.
However, qurbani is originally prescribed for the living, who make the intention for themselves and their living family members.
An exception applies if the deceased had made a will or vow for qurbani from their wealth that has not yet been fulfilled. In such cases, fulfilling it becomes an obligation upon their estate, within its means.