Must Know! Five Conditions for Slaughtering Qurban Animals Under Sharia Law

Not everyone is permitted to slaughter qurban animals outright. There are specific rules about who is eligible and how it should be carried out.

Details of the Requirements for Slaughtering Qurban Animals

According to the sharia provisions issued by Bimas Islam Kemenag, there are five main conditions that must be intrinsic to the person slaughtering. The details of these conditions are as follows:

• Muslim

The primary requirement for a slaughterer is that they must be Muslim. Nevertheless, some scholars also permit slaughter carried out by Ahlul Kitab (Jews and Christians), as referenced in QS Al-Ma’idah 5.

• Of sound mind (not insane)

Slaughter carried out by a person who is insane or of unsound mind is invalid. This is because a person who is not of sound mind cannot form intention or understand the slaughter process properly.

• Having reached discernment (mumayyiz)

A child may be allowed to slaughter a qurban animal provided they have reached mumayyiz, i.e., they understand and are capable of performing it. If the child has not yet reached the stage of mumayyiz, the slaughter is invalid.

• Name of Allah pronounced at slaughter

The slaughterer must pronounce the name of Allah at the moment of slaughter. Based on the admonition in QS Al-An’am 121, Muslims are forbidden from consuming the meat of an animal whose Allah’s name was not pronounced at the time of slaughter.

• Slaughtered in the correct manner

The process of slaughter must be performed correctly, ensuring the cutting of the windpipe and the esophagus on the animal’s neck. The slaughterer is required to use a sharp tool and must not torture the animal.

Can the Qurban Committee Eat the Qurban Meat?

According to Bimas Islam Kemenag, the Qurban committee is essentially an extension of the donor. The committee may perform tasks such as slaughter, processing, and distribution of the meat.

Additionally, the committee does not have the authority to seize meat unless permitted by the donor. However, according to some scholars, the committee may take meat for lunch and dinner, provided it is not excessive.

Syekh Nawawi Banten, in Tausyih Ala Ibni Qasim, states that some scholars permit a person entrusted to distribute aqiqah meat to take a portion for themselves, as long as the amount taken accords with customary practice—just enough for lunch and dinner.

Conclusion: In many communities, it is considered permissible for the qurban committee to cook some of the qurban meat for lunch, provided the amount is moderate and not excessive. However, it is best for the committee to obtain the donor’s permission from the outset. (kny/zap)