The very word Qurbani awakens a deep sense of devotion and emotion in the heart. It is not merely the act of slaughtering an animal—it is a profound spiritual symbol, reminding us that true worship is when we are ready to sacrifice our desires, our attachments, and the cravings of our soul solely for the sake of Allah’s pleasure.
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The word Qurbani is derived from the Arabic root “ق-ر-ب” (q-r-b), which means “nearness” or “to draw close.” Thus, Qurbani is an act that brings us closer to Allah. The Holy Qur’an also employs this term, as in the account of the two sons of Prophet Adam (ʿalayhis-salām), mentioned in Surah al-Mā’idah, where Allah says:
“إِذْ قَرَّبَا قُرْبَانًا“
“When they both offered a sacrifice…”
This incident makes it evident that the essence of sacrifice lies in taqwā (God-consciousness) and sincerity of intention—not in the outward ritual alone.
Over time, this Arabic term Qurbān found its way into Persian and Urdu in the form of Qurbani, and today it is an integral part of our religious and cultural consciousness.
To me personally, the spirit of Qurbani is exactly this: a heartfelt effort to draw near to Allah—whether by giving something up, by forgiving someone, or by dedicating one’s time, wealth, or energy for the good of others.
What is the Origin of Qurbani and When Did It Begin?
Qurbani is in fact the noble Sunnah of Prophet Ibrahim (ʿalayhis-salām). As narrated in Ibn Mājah under the chapter Thawāb al-Uḍḥiyah, the Companions (raḍiyallāhu ʿanhum) once asked:
“O Messenger of Allah ﷺ, what is this Qurbani?”
The Prophet ﷺ replied:
“It is the Sunnah of your father, Ibrahim (ʿalayhis-salām).”
It is also the Sunnah of our beloved Prophet ﷺ and his noble Companions. As recorded in Tirmidhi, ʿAbdullāh ibn ʿUmar (raḍiyallāhu ʿanhumā) narrates:
“The Messenger of Allah ﷺ remained in Madinah for ten years, and he would offer the Qurbani every year.”
In Ibn Mājah, it is mentioned that Muḥammad ibn Sīrīn once asked ʿAbdullāh ibn ʿUmar (raḍiyallāhu ʿanhumā):
“Is Qurbani obligatory?”
He replied:
“The Messenger of Allah ﷺ and his Companions used to perform it—and this is the Sunnah that continues to this day.”
The Beginning of the Tradition
The brief account of the origin is as follows:
On the night of Yawm al-Tarwiyah (8th Dhul-Hijjah), Prophet Ibrahim (ʿalayhis-salām) saw in a dream that someone was telling him:
“O Ibrahim! Your Lord commands you to sacrifice your son.”
This vision recurred for three consecutive nights. Being fully certain that it was a command from Allah, he informed his son about it. The obedient son, Prophet Ismāʿīl (ʿalayhis-salām), immediately submitted and offered himself for the sacrifice.
Ibrahim (ʿalayhis-salām) took him to the valley of Minā and laid him down on his forehead so that his gaze would not fall upon his son’s face, which might stir fatherly affection and compromise his resolve in fulfilling Allah’s command. Then he invoked the name of Allah and passed the knife across his son’s neck.
However, by the command of Allah, the knife did not cut.
Allah then sent a heavenly ram as a ransom in place of Ismāʿīl (ʿalayhis-salām). Ibrahim (ʿalayhis-salām) sacrificed it with his own blessed hands, thereby offering an eternal lesson to all believers: that nearness to Allah is attained by submitting to His will wholeheartedly and cheerfully.
(Tafsīr al-Ṣāwī, vol. 5)
In the Glorious Qur’an, this event is beautifully described in the 23rd Juz’, Surah al-Ṣāffāt, verses 101 to 111:
فَبَشَّرْنَاهُ بِغُلَامٍ حَلِيمٍ، فَلَمَّا بَلَغَ مَعَهُ السَّعْيَ قَالَ يَا بُنَيَّ إِنِّي أَرَىٰ فِي الْمَنَامِ أَنِّي أَذْبَحُكَ، فَانظُرْ مَاذَا تَرَىٰ ۚ قَالَ يَا أَبَتِ افْعَلْ مَا تُؤْمَرُ ۖ سَتَجِدُنِي إِنْ شَاءَ اللَّهُ مِنَ الصَّابِرِينَ، فَلَمَّا أَسْلَمَا وَتَلَّهُ لِلْجَبِينِ، وَنَادَيْنَاهُ أَنْ يَا إِبْرَاهِيمُ، قَدْ صَدَّقْتَ الرُّؤْيَا ۚ إِنَّا كَذَٰلِكَ نَجْزِي الْمُحْسِنِينَ، إِنَّ هَذَا لَهُوَ الْبَلَاءُ الْمُبِينُ، وَفَدَيْنَاهُ بِذِبْحٍ عَظِيمٍ، وَتَرَكْنَا عَلَيْهِ فِي الْآخِرِينَ، سَلَامٌ عَلَىٰ إِبْرَاهِيمَ، كَذَٰلِكَ نَجْزِي الْمُحْسِنِينَ، إِنَّهُ مِنْ عِبَادِنَا الْمُؤْمِنِينَ۔
Translation:
“So We gave him glad tidings of a forbearing son.
And when he (the son) was old enough to walk with him, he (Ibrahim) said: ‘O my son, I have seen in a dream that I am slaughtering you—so tell me what you think.’
He replied: ‘O my father, do as you are commanded. You will find me, if Allah wills, among the patient.’
Then, when they both submitted and he laid him down on his forehead,
We called out: ‘O Ibrahim! You have indeed fulfilled the vision.’
Indeed, this is how We reward those who do good.
Surely, this was a clear trial.
And We ransomed him with a mighty sacrifice,
And left for him praise among later generations:
Peace be upon Ibrahim.
Thus do We reward those who do good.
Indeed, he was among Our faithful servants.”
(Tafsīr al-Ṭabarī, Tafsīr al-Durr al-Manthūr)
Fard, Sunnah, or Nafl? (With Evidences, Conditions, and Explanation)
Qurbani is not merely a ritual or traditional act; it is a profound means of attaining closeness to Allah ﷻ. Every year on Eid al-Adha, millions of Muslims offer animal sacrifices. But is Qurbani obligatory upon every Muslim? The answer to this question must be sought through Islamic jurisprudence and in the light of the Qur’an and Hadith. In this article, we will explore in detail under what conditions Qurbani becomes obligatory, and for whom it remains a Sunnah or a Nafl act.
The Legal Ruling on Qurbani
Qurbani may either be wājib (obligatory), sunnah mu’akkadah (emphasized Sunnah), or nafl (voluntary), depending on the circumstances.
According to the Hanafī school of thought, Qurbani is wājib upon every person who possesses the financial means (i.e., who owns the nisāb amount). This ruling is supported by the following hadith:
فَكُلُوا مِنْهَا وَأَطْعِمُوا الْبَائِسَ الْفَقِيرَ
Translation: “Whoever has the means but does not offer a Qurbani, let him not come near our Eid place.”
(Ibn Mājah, 3123)
Upon Whom Is Qurbani Obligatory?
- For Qurbani to be obligatory, the following four conditions must be met:
- The person must be a Muslim
- Must be resident (not a traveler)
- Must be mature (bāligh)
- Must be a possessor of nisāb (minimum wealth threshold)
If all these conditions are fulfilled, Qurbani becomes wājib. Otherwise, it remains a sunnah or nafl.
Detailed Explanation:
1. Being a Muslim:
- Qurbani is only obligatory upon Muslims. It is not required of non-Muslims.
2. Being Resident:
- Qurbani is not obligatory upon a traveler (musāfir).
A Shar‘ī traveler is one who intends to travel 92 kilometers (57.5 miles) or more from their hometown and plans to stay for less than 15 days at the destination.
3. Being Mature (Bāligh):
- Qurbani is obligatory upon adult men and women. It is not obligatory upon minors, although parents may offer a nafl Qurbani on behalf of their children.
4. Possessing Nisāb:
This refers to a person who owns:
- 7.5 tolas (approx. 87.5 grams) of gold, or
- 52.5 tolas (approx. 612 grams) of silver, or
- Wealth equivalent to either of the above (cash, assets, or belongings exceeding personal needs),
- And is not in debt to the extent that it reduces the wealth below the nisāb level.
Qur’anic Indication:
“فَكُلُوا مِنْهَا وَأَطْعِمُوا الْبَائِسَ الْفَقِيرَ”
Translation: “So eat from [the sacrifice] yourselves and feed the distressed and the needy.”
(Surah al-Hajj, 28)
Important Clarification:
The essentials of life (ḍarūriyyāt) are those items without which life becomes difficult. These include:
- Home (residence)
- Clothing
- Mean of transport
- Tools or instruments required for one’s profession
- Religious books
Not included in essentials:
- TVs, VCRs, decorative items
- Recreational equipment
- Extra houses or empty plots
- Gming or entertainment computers
- Excess clothes, photo albums, or novels
Explanation from the Fuqahā (Islamic Jurists):
The scholars have explained in detail that if a portion of a person’s house remains unused throughout the winter or summer seasons and its value equals or exceeds the nisāb, then it too will be counted as “in excess of necessity”, and Qurbani will be obligatory upon such a person.
Being of Age (Bāligh Honā)
Qurbani is not obligatory upon a minor (nābālagh), even if the child possesses the required wealth (ṣāḥib-e-niṣāb).
Important Note: According to Islamic law, the minimum age of puberty (bulūgh) is 12 years for boys and 9 years for girls. Before reaching these ages, neither a boy nor a girl can be considered legally adult (bāligh). However, any time between the ages of 9 or 12 and up to 15, if signs of puberty become apparent, the individual is deemed bāligh according to Sharī‘ah.
The signs of puberty (‘alāmāt-e-bulūgh) are as follows:
- Experiencing nocturnal emission (iḥtilām) or ejaculation, whether awake or asleep
- The onset of menstruation (ḥaiḍ) in females
- A female becoming pregnant
- A male causing pregnancy through intercourse
If a boy or girl themselves claim to have reached puberty, and there is no visible contradiction to their claim, they will be considered bāligh
If none of these signs appear, then upon the completion of 15 lunar years, the individual—male or female—will be regarded as bāligh in the eyes of Sharī‘ah.
It should also be noted:
The appearance of facial hair (beard or mustache) in males, or the development of breasts in females, are not considered valid signs of Shar‘ī puberty.
Reference:
Fatāwā Rizwiyyah (Qadīm), Volume 8, Page 224, with reference to Durr al-Mukhtār and Fatāwā ‘Ālamgīrī.
The Timing of Conditions for the Obligation of Qurbani
Question:
At what specific time must the conditions for the obligation of Qurbani be fulfilled?
Answer:
The time for performing Qurbani begins from the dawn (ṣubḥ ṣādiq) of the 10th of Dhul-Hijjah and continues until sunset (ghurūb-e-āftāb) of the 12th of Dhul-Hijjah—a total of three days and two nights.
If, during this specified period, a person fulfills all the required conditions—being a Muslim, having reached puberty (bulūgh), being a resident (muqīm), and owning the niṣāb (minimum amount of wealth)—then Qurbani becomes obligatory upon them.
This also clarifies that:
If someone was considered ghani (wealthy) throughout the year but did not possess the niṣāb during the days of Qurbani, then Qurbani is not obligatory upon them.
Conversely, if someone was faqīr (needy) or in financial hardship throughout the year but attains wealth equal to niṣāb during these days, Qurbani does become obligatory upon them.
Furthermore, unlike Zakat, Qurbani does not require that a full year pass over one’s wealth for it to become obligatory.
Evidence for the Obligation of Qurbani
Question:
Is there any proof from the Qur’an and Hadith regarding the obligation (wujūb) of Qurbani?
Answer:
Yes, there are several proofs from the Qur’an and Hadith establishing the obligation of Qurbani. Some of the key evidences are presented below:
Evidence No. 1: From the Holy Qur’an
Allah ﷻ says:
فَصَلِّ لِرَبِّكَ وَانْحَرْ
“So pray to your Lord and offer sacrifice.”
(Sūrah al-Kawthar, 2; Juz’ 30)
Explanation:
In this blessed verse, the word “وَانْحَرْ” is a command verb (fiʿl amr). According to the principles of Islamic jurisprudence (uṣūl al-fiqh), when a command verb appears without any restriction or condition, it implies obligation (wujūb). Therefore, this verse is a clear proof that Qurbani is obligatory.
Evidence No. 2: From the Hadith
Sayyidunā Mukhnaf ibn Sulaym رضي الله عنه reports:
“We were standing with the Messenger of Allah ﷺ on the Day of ʿArafah. He ﷺ said:
‘O people! Every household is required to offer a yearly Qurbani and ʿAtīrah. Do you know what ʿAtīrah is? It is what you refer to as Rajabiyyah.'”
(Sunan Abī Dāwūd, Kitāb al-Ḍaḥāyā)
Explanation:
The “Rajabiyyah” was a sacrifice traditionally offered by the Arabs in the first ten days of the month of Rajab. This specific offering (ʿAtīrah) was later abrogated, as clarified in Ṣaḥīḥ Muslim, but the ruling for Qurbani on ʿĪd al-Aḍḥā remained intact. This indicates the continuing obligation of Qurbani.
Evidence No. 3: Stern Warning Against Neglecting Qurbani
Sayyidunā Abū Hurayrah رضي الله عنه narrates that the Messenger of Allah ﷺ said:
“Whoever has the means and still does not offer Qurbani, let him not come near our Eid ground.”
(Sunan Ibn Mājah, Kitāb al-Aḍāḥī)
Explanation:
In this Hadith, the Prophet ﷺ expressed stern disapproval, and such a tone of disapproval is generally used when omitting something is considered seriously blameworthy in Shariʿah. This further supports the view that Qurbani is obligatory, not merely recommended.
Evidence No. 4: Specified Timing for Qurbani
Sayyidunā Jundub ibn Sufyān رضي الله عنه narrates:
“I was present with the Messenger of Allah ﷺ on the day of Eid al-Aḍḥā. After the prayer, he saw a goat that had already been slaughtered. He ﷺ said:
‘Whoever slaughtered his sacrifice before the prayer must offer another in its place. But whoever has not yet slaughtered, let him do so in the name of Allah.'”
(Ṣaḥīḥ Muslim, Kitāb al-Aḍḥiyah, Bāb Waqtihā)
Explanation:
If Qurbani were not obligatory, the Prophet ﷺ would not have commanded the individual to offer a replacement sacrifice. This clearly shows that Qurbani is not merely a virtuous act (mustaḥabb), but a legally binding religious obligation (farīḍah sharʿiyyah) with specific rulings and regulations.
Qurbani for the Poor and for Women
Question:
Is there any circumstance in which Qurbani becomes obligatory upon a person who is classified as Shar‘ī faqīr (legally poor)?
Answer:
Yes, there are two situations in which Qurbani becomes obligatory upon a Shar‘ī faqīr:
If the poor person makes a vow (mannat) to offer Qurbani, then it becomes obligatory upon him to fulfill it.
If the poor person purchases an animal with the intention of offering Qurbani, then offering that particular animal becomes obligatory upon him.
(Reference: Fatāwā ʿĀlamgīrī, Volume 5, Kitāb al-Aḍḥiyyah)
Question:
Is Qurbani obligatory upon women as well?
Answer:
Yes, if a woman fulfills the required conditions (i.e., Islam, adulthood, residency, and ownership of the niṣāb), then Qurbani is obligatory upon her just as it is upon men.
(Reference: al-Durr al-Mukhtār, Volume 2, Kitāb al-Aḍḥiyyah)
Question:
If a poor person has been raising an animal, and later makes the intention to sacrifice it, does Qurbani become obligatory upon him?
Answer:
No, in the case of a poor person, intention at the time of purchase is considered valid.
If he did not make the intention of Qurbani when purchasing the animal, and later decided to offer it as a sacrifice, then Qurbani will not be obligatory upon him. However, if he still performs it, he will be rewarded as a voluntary act (nafl).
(Reference: Fatāwā ʿĀlamgīrī, Volume 5, Kitāb al-Aḍḥiyyah)
Question:
If someone possesses assets equivalent to the niṣāb but has no cash available to purchase an animal, what should he do?
Answer:
If possible, he may borrow money to purchase the animal and repay it later. Alternatively, he may sell some household belongings in order to fulfill the obligation of Qurbani.
Fulfilling Qurbani on Behalf of Another Person
Question:
Some people follow this pattern: one year they offer Qurbani on their own behalf, the next year on behalf of their wife, and in the third year on behalf of someone else. Is this practice correct?
Answer:
The fundamental ruling is that during any part of the three days of Qurbani, whoever in the household fulfills the required conditions (i.e., Islam, adulthood, residency, and ownership of niṣāb), Qurbani becomes obligatory upon them.
For example, there are four individuals in the household:
- Father
- Mother
- Adult son
- Adult daughter
If at any time during the three days of Qurbani all of these individuals possess the necessary conditions, then Qurbani will be obligatory upon each of them individually.
However, if only the mother fulfills the conditions during these days, then only she is obligated to offer Qurbani; the rest are not.
Similarly, if only the father meets the conditions each year, then Qurbani is only obligatory upon him. If he wishes to offer a Qurbani on behalf of his wife in such a situation, then he must bring two animals—one to fulfill his own obligation, and the other on behalf of his wife as a voluntary (nafl) Qurbani.
But if he slaughters only one animal on behalf of his wife, and she does not meet the conditions for Qurbani, then that offering will be considered nafl, and he will be sinful for neglecting his own obligatory Qurbani.
(Reference: Fatāwā ʿĀlamgīrī, Volume 5, Kitāb al-Aḍḥiyyah)
A Helpful Advice
A sincere piece of advice:
Whenever the days of Qurbani arrive, first inquire about the current market value of 52.5 tolas of silver from a jeweler. Then, examine whether each member of your household fulfills the required conditions. Whoever among them qualifies, joyfully offer Qurbani on their behalf. Otherwise, failure to do so may result in sin.
Question:
If someone offers Qurbani on behalf of their adult son, daughter, or wife without their permission, will the obligation be fulfilled on their behalf?
Answer:
If Qurbani had already become obligatory upon them, and the father slaughtered the animal without their consent, then Qurbani will not be valid on their behalf. This is because in matters of financial worship, the permission of the adult individual is necessary.
(Reference: Fatāwā ʿĀlamgīrī)
However, in a situation where an adult individual has entrusted their financial worship responsibilities to someone else—for instance, a son living abroad whose family regularly arranges Zakat, Fitrah, and Qurbani on his behalf each year, and the son is aware of this arrangement—then even if explicit permission for Qurbani was not given, the very act of entrusting them with his financial matters implicitly indicates consent.
