National Budget-Funded Sacrificial Cows: UIN Jakarta Professor Explains

Professor Ahmad Tholabi Kharlie of UIN Syarif Hidayatullah Jakarta has commented on the policy of providing sacrificial cows funded by the national budget for Eid al-Adha 1447 AH/2026 CE. According to Tholabi, the policy of providing national budget-funded sacrificial cows must be viewed through the lens of Islamic law and constitutional law. He stated that public debate on the programme should not be limited to religious symbolism but must also be framed within the context of the government’s social responsibility and public financial management. The professor explained that the programme, which provides approximately 1,098 sacrificial cows valued at around Rp100 billion under the Presidential Community Assistance Scheme, is significant as it intersects spiritual, social, and public policy dimensions. In a statement quoted from the MUI’s official website on 28 May 2026, Tholabi noted that in Islamic perspective, the qurban ritual carries a strong individual religious dimension. Most scholars from the Maliki, Shafi’i, and Hanbali schools consider qurban a sunnah mu’akkadah (emphasised tradition), while the Hanafi school views it as an obligation for financially capable Muslims. Thus, the aspect of legitimate ownership is crucial for the validity of the qurban ritual. He explained that in Islamic jurisprudence, the sacrificial animal must be owned by the person offering the qurban (Mudhahhi). Classical scholars like Ibn Qudamah in Al-Mughni, when discussing udhiyah law, position qurban as a ritual involving specific animals, intention, and religious stipulations, making legitimate ownership and disposal essential aspects of the discussion. Therefore, when funding for the sacrifice comes from national budget funds, conceptual issues arise regarding whether the qurban should be considered a personal act of worship or a government social programme. Nevertheless, Tholabi emphasised that Islamic tradition includes the concept of baitul mal, a government financial institution managing public funds for societal welfare. In Islamic governance history, the government has the authority to distribute public wealth for the people’s welfare. The principle of al-mashlahah al-’ammah, or public interest, underpins the legitimate use of government funds for social programmes and public services.