Qurban Ritual
Qurban ritual, which is a means to get closer to Allah, is the appropriate slaughtering of certain types of animals that are fit to be sacrificed with the intention of worship. There are different Qurban types such as udhiyah (sacrificial slaughtering during Eid al-Adha), nazhr, aqiqah and the one performed during Hajj ritual.
Although udhiyah sacrifice is sunnah in most Islamic schools of fiqh, it is obligatory (wajib) in Hanafi school. However, the fact that a ritual is not obligatory does not cancel its rituality and does not require change in the way it is performed. Rituals have form, conditions and elements as well as reasons, objectives and reasons for obligating. These aspects cannot be separated when it comes to rituals. Qurban ritual has many objectives and reasons. It is not simply a ritual with the aim of distributing meat. In fact, the distribution of meat is sunnah not wajib. The essence of Qurban ritual is material sacrifice that brings us closer to Allah and obedience to Allah’s order. The Quran states that animal sacrifice was a ritual also performed by ancient nations and communities. Quran says “Recite to them the truth of the story of the two sons of Adam. Behold! They each presented a sacrifice (to Allah: It was accepted from one, but not from the other…” (Maidah: 27). The Surah Saffat clearly states that Allah presented Prophet Ibrahim a sacrifice to be sacrificed instead of Prophet Ismail (Saffat: 107). Other verses concerning Qurban ritual are as follow:
“..In order that they may gain their benefit, and mention the name of Allah on the appointed days as He has bestowed the sustenance to them – the inarticulate animals; therefore eat from them yourself and feed the distressed destitute.” (Hajj: 28)
“And for every nation we have appointed a sacrifice, that they may mention the name of Allah over the inarticulate animal which He has provided them…” (Hajj: 34)
“Never does their flesh nor their blood reach Allah, but your piety successfully reaches Him…” (Hajj: 37)
Qurban ritual began to be performed in the second year after Hijra and Prophet Muhammad (pbuh) performed udhiyah for 10 years starting with Hijra (Tirmidhi: 20, K. al-Edahi:11 hadith number: 1507).
He who performs Qurban ritual has approached Allah and has gained His contentment. Qurban is also an example of social assistance and solidarity. Materially, mostly the poor benefit from sacrificed animals.
a. Who is obligated to perform Qurban ritual?
Every Muslim who is of sound mind, who has reached the age of puberty, resident and possesses wealth that is in excess of one’s basic needs is obligated to perform Qurban ritual. A person who possesses 80.18 gram gold or its equivalent money or possessions after deduction of his/her needs and debt is regarded as wealthy and therefore should sacrifice an animal as an expression of blessings Allah bestowed upon him/her and expression of sacrifice for the sake of Allah.
b. Which animals can be sacrificed as Qurban and what are their specifications?
Only sheep, goat, cow, buffalo and camel can be offered in sacrifice. Other animals cannot be slaughtered as sacrifice. It is necessary that the goat is one year old, a cow, bull or buffalo will have to be two years old, and a camel five years old. A sheep that is not less than six months and is so strong that appears to be one year old will suffice as Qurban.
Safety of worship and health dictates that sacrifice animal should be healthy, well-fed and has not lost any of its organs. Therefore, animals that are crippled, weak and too lean, have lost one or both of their eyes, have broken horns, bruised tongue, ears or udder and have lost most or all their teeth are not fit for Qurban. However, animals that are born cockeyed, lamed and with no horns, and those that are lightly ill and have one punched or torn ear can be sacrificed.
c. When is the time for Qurban ritual?
Qurban (udhiyah) can be performed on the tenth, eleventh and twelfth days of Dhu al-Hijjah month of the Islamic calendar. Qurban commences after Eid prayer where it is performed and after daybreak where Eid prayer is not performed and ends at sunset on the twelfth of Dhu al-Hijjah. Slaughters can be performed during day or at night, but it is preferable to do it during day. Sacrificial slaughtering on the first day of Eid al-Adha is better. There is no specific period for nonobligatory sacrifices.
d. Can a Muslim delegate someone else for Qurban?
A Muslim can perform slaughtering himself or he can delegate someone else to do it on his behalf. Delegation is permissible in rituals performed through goods as it is the case in Qurban. A person can delegate someone else by delegating him in person or delegate someone or an organization in a distant place. Delegation could be done in verbal or via telephone, internet, fax and similar communication devices.
e. How should Qurban meat be treated?
Prophet Muhammad (pbuh) advised Qurban meat to be divided into three portions; one to be distributed to the poor who cannot afford it, one portion to be shared with neighbors and relatives, and the third portion to be kept for the family (Abu Dawud, Dahaya: 10). All the Qurban meat can be kept for the family if it is really poor. However, it is more appropriate to give out most of the meat in this age when the number of the needy is growing.
f. How should Qurban skin be treated?
The skin of the Qurban should be donated to the poor or to charity. During his last Hajj, Prophet Muhammad (pbuh) ordered Ali (raa) to oversee slaughtering of camels so that their skins and ropes are given in sadaqah (alms) and are not given to butcher as his wage (Abu Dawud, Menasik: 20). It is clear that selling or giving Qurban skins in return for slaughter wage is not allowed.
g. Is it allowed in Islam to set an average price for each Qurban share? In some regions Qurban prices are below set price and in some others they are above this figure. Does this harm validity of delegated Qurban?
What is important in “delegated Qurban job” is slaughtering a sacrifice and distributing its meat to needy people. It is allowed in Islamic law to set an “average price” for each Qurban share and collect this amount from donors.
(Prof. Vecdi Akyüz, Nurettin Yıldız, Erdal Atalay, Dr. Behlül Düzenli, Abdullah Zerrar)
Is it allowed in Islam to set an average price for each Qurban share? In some regions Qurban prices are below set price and in some others they are above this figure. Does this harm validity of delegated Qurban?
