darulmaarif.net – Indramayu, 22 May 2026 | 08.00 WIB
As Eid al-Adha approaches, questions regarding the law of sacrifice often arise in society. One thing that is quite often asked is: can a person perform qurban in an area other than where he lives?
For example, someone lives in Jakarta but wants to slaughter their sacrificial animal in their hometown in Indramayu, Islamic boarding school, or remote areas where the need is greater. Is something like this allowed in Islamic law?
In fiqh literature, this question has long been discussed by scholars. One of the explanations is in the book Kifayatul Akhyar by Imam Taqiyuddin Abu Bakar Al-Hishni. He explained:
Adequacy of good people in completing goals in short, p. 354
(Branch) The place of sacrifice is the country giving the sacrifice. There are two aspects of sacrificial transfer, based on zakat transfer. The truth here is that it is permissible, and Allah is All-Knowing.
Meaning: “Problem Branch: The place where the sacrifice is carried out is the area of the person making the sacrifice. In the issue of transferring the sacrifice, there are two opinions which are analogous to the law of transferring zakat. (Kifayatul Akhyar, p. 354)
The information above is often misunderstood by some people. There are those who think that the qurban must always be done in the area where the person making the qurban lives, so it cannot be slaughtered anywhere else.
In fact, the main discussion of the ulama is not just moving the slaughter location, but moving the distribution of sacrificial meat after the animal is slaughtered.
For example:
If A’s sacrificial animal is slaughtered in Kebayoran Lama, South Jakarta, then it is makruh or disputed if all of the qurban proceeds are moved out of town so that residents around the slaughtering site do not share the benefits.
However, the case would be different if from the start the sacrificial animal was taken to another area to be slaughtered there. For example, person A lives in Kebayoran Lama, South Jakarta, but he hands over his sacrificial animals to an Islamic boarding school or another city to be slaughtered and distributed to the local community.
In the Hasyiyah book Al-‘Abbadi ‘ala Al-Ghurar Al-Bahiyyah it is explained that what is meant by “sacrificial area” is not the place where the person making the sacrifice lives, but rather the place where the sacrificial animal is slaughtered. This explanation also clears up misunderstandings that still often arise in society. The law of transferring qurban is analogous to the law of transferring zakat.
Following is the complete information:
Hashiyat al-Abadi al-Gharar al-Bahiyya fi Sharh al-Bahja al-Wardiyya, vol. 5, p. 170, Al-Shamila Library
(Proverb: Obligatory if owned by poor people, etc.) He said about Ar-Rawdah and moving it from his country was like transferring zakat. Oh.
That was what was agreed, although Al-Isnawi denied it. What is meant by poor is the poverty of the country, and you need to know that what is meant by country is the country of slaughter. There are some students who think that the condition for a sacrifice to be valid is that it be slaughtered in the country of the victim, so that the person who wants the sacrifice is not obliged to appoint anyone to slaughter on his behalf in another country, and it seems that this is just a fantasy. However, slaughter does not have to be carried out in the country of the person who is slaughtering, but rather at the place where the person is being slaughtered. Either by himself or by his representatives from his country or other countries or desert areas, and he refrained from distributing it to the poor people in that place or to the poor people around him. A place that if there were no poor people, let him consider it.
Meaning: “Mushonnif’s words: “Wa obligedun in malakal faqiru…”
Imam Ibnu Muqri in his book Ar-Roudl said: “And moving sacrificial animals from one area to another is like the law of transferring zakat.” This opinion is the final opinion even though it is opposed by Imam Al-Isnawi. What is meant by the poor are the poor who are in the area where the sacrifice takes place.
And let it be known that what is meant by baladul udkhiyyah (the area where the sacrifice is slaughtered) is the area where the sacrifice is slaughtered, and indeed some students of knowledge think that the legal requirement for a sacrifice is that it be slaughtered in the balad where the person making the sacrifice is domiciled so that it is not permissible for the person who wants to sacrifice to not be allowed to represent another person to slaughter it in another area.
What is said is an erroneous presumption, in fact there is no provision that the slaughter must be in the area where the person making the sacrifice lives, but wherever the place where the sacrifice is slaughtered, whether it is slaughtered by oneself or by a person who represents it, either in the area or in another area or outside the residential area, is still legal.
“What is not permitted is transferring it from poor people who have a slaughtering place or from poor people who are closest to the slaughtering place if there are no poor people who have a slaughtering place.” (Hasyiyah Al-‘Abbadi ‘ala Al-Ghurar Al-Bahiyyah, Volume V, p. 170)
The above opinion is also explained in the book Al-Majmu’ Syarh Muhadzab;
Al-Majmo’ Sharh Al-Muhadhdhab, vol. 8, p. 316
Fifth: The place of sacrifice is the place of the sacrificer, whether it is the country or the place of travel, which is different from the place for sacrificial animals which is specifically at the Grand Mosque. There are two aspects of sacrificial transfers narrated by Al-Rafi’i and others, as a conclusion to the transfer of zakat.
Meaning: “Fifth problem: The place where the sacrifice is carried out is where the person making the sacrifice is located, either in his own country or at the place where he stops when traveling. This is different from hadyu (hajj dam), because hadyu is only specifically slaughtered on haram land. Regarding moving the sacrifice, there are two opinions mentioned by Imam Ar-Rafi’i and other scholars, which are analogous to the law of transferring zakat.” (Al-Majmu’ Syarh Muhadzab, Juz V, p. 316)
In the book Asnal Matholib also strengthens the above opinion. The description is as follows:
(And moving it from one country), namely the country of the sacrificial animal, to another country (like transferring zakat) is said to be in business, and it is felt that this might hinder its transfer, but the correct opinion is that it is permissible. They stated in the alms section that it was permissible to transfer votive items, and that the person offering the sacrifice was one of the individuals, and Ibn al-Imad weakened this. He distinguished that the desires of the poor include sacrifice; Because it is temporary for a certain period of time, like zakat other than vows and interpretations, the poor do not realize it until their ambitions for it expand.
This means: “Moving a qurban from one area – namely the area where the qurban is carried out – to another area is like moving zakat.
In the book Al-Muhimmat It is stated that this information signals a tarjih (strengthening of opinion) regarding the prohibition on moving sacrifices. However, a valid opinion is permissible.
This is because the ulama in discussing alms have emphasized that the transfer of alms is permissible, while qurban is one part of alms.
However, this opinion was weakened by Ibn Al-‘Imad. He differentiated between qurban and nadzar on the grounds that qurban is usually the hope of the poor, because its implementation is bound by a certain time like zakat. “This is different from nadzar and kaffarat, which are generally unknown to poor people so they don’t place any hope in them.” (Asnal Matholib Fii Syarhi Roudlit Tholib, Juz. I, p. 547)
Thus, sacrificing qurban in other places is permissible and legal according to the opinion of Mu’tamad in the Shafi’i school of thought. Even under certain conditions, this can be a more important choice if the benefits are broader and felt more by people in need.
Hope it is useful. Wallohu a’lam.
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