Alkhair Foundation – Qurbani Project 2026
Your chance to renew your giving.

First

The committee considers Qurbani a confirmed Sunnah according to the majority of jurists, unlike Abu Hanifa and a narration from Malik and others who held it obligatory upon the wealthy.

It is a ritual encouraged by Islam and praised for its virtue, as Allah says: 'So pray to your Lord and sacrifice' [Al-Kawthar: 2]. There are many hadiths concerning it, including the hadith in Muslim: 'The Prophet, peace be upon him, sacrificed two horned white rams with his own hand, said Bismillah and Takbir, and placed his foot on their sides.'

Qurbani is among the most beloved deeds to Allah on the Day of Sacrifice. It will come on the Day of Judgment in the form in which it was sacrificed, and its blood is accepted before it falls to the ground. It is the Sunnah of Ibrahim, as Allah says: 'And We ransomed him with a great sacrifice' [As-Saffat: 107]. For every hair of the sacrifice there is a reward, and it is disliked for one who has means to abandon it. Wealth is not spent in a righteous act better than Qurbani when it is done sincerely as Sunnah and in accordance with the wisdom of its legislation.

Second

It is permissible to appoint someone to slaughter the Qurbani by agreement of the jurists, based on the verse: 'So send one of you with this silver coin of yours to the city' [Al-Kahf: 19], and what was reported in Al-Hakim's Mustadrak: 'O Fatimah, arise and witness your sacrifice,' which indicates approval of representation.

It is recommended in Shariah that the one offering the sacrifice attend it personally. If that is not possible, there is no blame. Delegation is valid whether in the donor's own country or elsewhere, according to his choice and in line with achieving the Shariah benefit.

It is preferable that a capable person offer one sacrifice in his own country and another outside it. Otherwise, doing one of the two is sufficient according to his ability.

Third

The committee considers that what matters is the intention of the one appointing the agent, because he is offering the sacrifice from his own wealth seeking Allah's reward, so the act of the agent does not require a separate intention at the time of slaughter.

Fourth

The committee considers it permissible to extend the days of slaughter to include the Day of Sacrifice and the three days after it, following the view of Al-Shafi'i and Al-Awza'i and a number of the Tabi'in, as an ease for those offering Qurbani and for organizations entrusted with slaughtering it, especially since many donors delay payment. This is based on the report: 'All the days of Tashreeq are days of slaughter.'

Fifth

It is permissible to store Qurbani meat beyond the days of Eid and Tashreeq, and there is no fixed limit for storing it, because the Prophet, peace be upon him, allowed it without setting a time. The evidence is the hadith reported by Al-Bukhari: 'Eat, feed others, and store, for that year people were in hardship and I wanted you to help them.'

Accordingly, it is permissible to delay the distribution of Qurbani meat until after the days of Eid and Tashreeq, even for months, due to the permissibility granted by Shariah and the benefit it brings to the poor, the needy, and others who benefit from Qurbani meat.

Sixth

It is permissible to freeze and package Qurbani meat because these are means of preservation. Since Shariah permits storing, every means that fulfills it is also permitted, because means take the ruling of their ends. No specific means is required unless specified by Shariah, and no such specification exists here. In fact, freezing is even better because it preserves the meat scientifically and hygienically for longer periods, allowing its distribution throughout the year if needed. This fulfills the Shariah objectives and benefits a wider number of recipients, whether the meat reaches the poor and others in frozen or canned form.

Seventh

The committee considers it permissible to transfer the Qurbani, even if frozen or packaged, from one country to another if it is sent to relatives or to people who are more in need than those in the donor's own country. This is the view of the majority of jurists. If there is no need or reason for transfer, then jurists differed, with views ranging from dislike to permissibility to prohibition while still counting it valid. The committee prefers the view that transferring it is valid absolutely, which is the view of many contemporary jurists, especially given the urgent need in countries afflicted by wars, emergencies, and famine, foremost among them Gaza today. Thus it is permissible to transfer it from the donor's country to Gaza, Sudan, and similar lands whose people are in desperate need of food, drink, and meat that may sustain them for days and weeks.

The permissibility of transferring it from one country to another more needy place makes it easier for الناس today to revive this ritual, and it also facilitates the work of charitable institutions acting on behalf of individuals in purchasing, slaughtering, freezing, and distributing the Qurbani to the most needy among المسلمين, in fulfillment of Allah's saying: 'Then when they are down on their sides, eat from them and feed the needy who do not ask and those who do ask' [Al-Hajj: 36].

As a precaution and to avoid scholarly disagreement, the committee recommends that whoever offers Qurbani through this method of delegation should bear all additional costs beyond the price of the sacrifice, and he will be rewarded for that as well.