Islamic Guidelines on Sacrificial Meat Distribution: Obligatory Charity, Portions & Permissible Recipients
In the light of Shari’ah texts, it is obligatory to give some of the meat from the Hajj or Eid sacrifice as charity (Sadaqah), even if it is a small amount. Allah the Almighty says:
فَكُلُوا مِنْهَا وَأَطْعِمُوا الْقَانِعَ وَالْمُعْتَرَّ كَذَلِكَ سَخَّرْنَاهَا لَكُمْ لَعَلَّكُمْ تَشْكُرُونَ
“So eat of them and feed the contented and the petitioner. Thus have We subjected them to you that you may be grateful.” [Al-Hajj: 36]
In the mentioned verse: “اَلْقَانِعَ” (al-qāniʿ) refers to a needy person who, due to contentment and self-respect, does not extend his hand to others.
And “اَلْمُعْتَرَّ” (al-muʿtarr) refers to the person who goes around asking from people.
Therefore, these poor people have a right to the Hajj sacrifice. Although this verse is for the Hajj sacrifice, the same ruling applies to the Eid sacrifice. (End quote)
“Al-Mawsu’ah al-Fiqhiyyah” (6/115)
And the statement of the Prophet (ﷺ) regarding the Eid sacrifice is:
(Eat from it, store it, and give it in charity).
Muslim: (1971)
According to the Shafi’i and Hanbali jurists, it is obligatory to give some portion of the sacrificial meat in charity, and this position seems correct in the light of the Shari’ah texts.
Al-Nawawi (may Allah have mercy on him) says:
“It is obligatory to give in charity at least an amount to which the term ‘charity’ can be applied; because one of the purposes of the sacrifice is to show kindness and gentleness towards the poor. Therefore, if a person eats the entire sacrificial animal himself, it will be obligatory for him to give in charity at least an amount to which the term charity can be applied.” (End quote)
“Rawdat al-Talibin wa ‘Umdat al-Muftin” (3/223)
Al-Mardawi (may Allah have mercy on him) says:
“If he eats the entire sacrificial animal himself, he must give at least enough in charity to fulfill his obligation of charity.” (End quote)
“Al-Insaf” (6/491)
Furthermore, Al-Bahuti (may Allah have mercy on him) says:
“If he does not give any of the fresh sacrificial meat in charity, he must give at least enough in charity for the term ‘charity’ to be applicable, for example: giving one uqiyah [approximately 200 grams] in charity.”
“Kashshaf al-Qina'” (7/444)
Sheikh Ibn Uthaymeen (may Allah have mercy on him) was asked about a person who cooks all the sacrificial meat and feeds it to his relatives, without giving any of it in charity. Is this action correct?
He replied:
“This action of theirs is wrong; because Allah the Almighty says:
لِيَشْهَدُوا مَنَافِعَ لَهُمْ وَيَذْكُرُوا اسْمَ اللَّهِ فِي أَيَّامٍ مَعْلُومَاتٍ عَلَى مَا رَزَقَهُمْ مِنْ بَهِيمَةِ الْأَنْعَامِ فَكُلُوا مِنْهَا وَأَطْعِمُوا الْبَائِسَ الْفَقِيرَ
Translation: That they may witness benefits for themselves and mention the name of Allah on known days over what He has provided for them of [sacrificial] animals. So eat of them and feed the miserable and poor. [Al-Hajj: 28]
Based on this, it is obligatory for them to be responsible for some of the meat from each sacrificial animal. For this, they must buy meat and give it as charity.” (End quote)
“Majmu’ Fatawa Ibn Uthaymeen” (25/132)
Some scholars say that ‘Aqiqah is like the sacrifice (Qurbani) and its rulings are the same as those of the sacrifice. And it will be distributed in the same way as the meat of the sacrifice. And they have also stipulated conditions for the animal of ‘Aqiqah, that it should not be lame, one-eyed, clearly sick, or extremely weak.
Ibn Qudamah (may Allah have mercy on him) says:
“And its method in eating, drinking, gifting, and giving charity is the same — meaning the method of ‘Aqiqah is also like the method of sacrifice… — This is also the saying of Imam Shafi’i (may Allah have mercy on him).
And Ibn Sirin (may Allah have mercy on him) says:
“Do whatever you want with its meat.” And Ibn Jurayj (may Allah have mercy on him) says: “Cook it in water and salt and distribute it among the neighbors and friends, and do not give charity from it.”
And Imam Ahmad (may Allah have mercy on him) was asked about it, so he stated the saying of Ibn Sirin, which is evidence that Imam Ahmad also holds this view. And he was asked whether one should eat from it himself?
So he replied: “I do not say that he should eat all of it himself and not give any of it in charity.”
And comparing it to the sacrifice is more appropriate because it is prescribed and not obligatory, so it resembles the sacrifice. And also because it resembles the sacrifice in attributes, age, value, and conditions, etc., so it will also resemble it in its use…”
See: Al-Mughni by Ibn Qudamah (9/366).
Source: Islam Question & Answer / By: Shaykh Muhammad Saalih al-Munajjid (may Allah preserve him)
How many portions of the sacrificial meat should be made?
The one who performs the sacrifice can eat the sacrificial meat himself. And he can also give it to others. Allah says (Surah Al-Hajj):
Meaning, in these appointed days, remember the name of Allah over the cattle that are domestic. So eat from it yourselves, and also feed the hungry poor.
In Tafsir Ibn Kathir, it is mentioned that some say it should be divided into three parts: one-third for oneself, one-third for gifting, and one-third for charity. The proponents of the first view cite the above verse as evidence. And the proponents of the second view present the verse وَأَطْعِمُواالْقَانِعَوَالْمُعْتَرَّۚ as proof, which is in Surah Al-Hajj. The full verse is (Surah Al-Hajj, verse 36):
Meaning, the sacrificial camels We have made for you as among the symbols of Allah. In them is good for you. So mention the name of Allah upon them when lined up [for sacrifice]; and when they are [lifeless] on their sides, then eat from them and feed the needy who is content and the one who asks. Thus have We subjected them to you that you may be grateful.
Hafiz Ibn Kathir (may Allah have mercy on him) writes in the commentary of this verse that some of the Salaf (predecessors) say that this eating is permissible (mubah). Imam Malik says it is recommended (mustahabb), and some people say it is obligatory (wajib). And also feed the poor, whether they are those who sit at home or those who wander about asking. It also means that qāniʿ is the one who stays at home with patience, and muʿtarr is the one who comes and goes from here and there but does not ask. It has also been said that qāniʿ is the one who is content with just asking, and mu’tarr is the one who does not ask but expresses his helplessness and poverty. It is also narrated that qāniʿ is the poor person who comes and goes, and muʿtarr refers to friends and the weak and those neighbors who, although they may be wealthy, see those who come and go to your house. They are also included. And also those who are present, rich or poor. It has also been said that qāniʿ refers to the people of Makkah. Imam Ibn Jarir (may Allah have mercy on him) states that qāniʿ refers to the beggar because he extends his hand to ask. And muʿtarr refers to the one who roams about so that he may get something. Some people believe that the meat should be divided into three parts: one-third for one’s own consumption, one-third to give to friends, and one-third for charity. It is in a hadith: The Messenger of Allah (ﷺ) said, “I had forbidden you from storing the meat of the sacrifice for more than three days. Now I permit you, so eat and store as you wish.” And in another narration, it is said: “Eat, store, and give in charity.” And the Quran has said! Eat it yourselves and give to the needy. If a person eats all of his sacrificial meat himself, one opinion is that there is no harm in it. Some say he has to offer a similar sacrifice or its payment. Some say he should give half its price, some say half the meat, and some say that the price of the smallest part of its components is due from him, and the rest is forgiven. In the case in question, there is no proof of impermissibility.
فَكُلُوامِنْهَاوَأَطْعِمُواالْقَانِعَوَالْمُعْتَرَّۚ
proves the case for permissibility.
(Akhbar Ahl-e-Hadith Delhi Vol 10, p. 9)
Fatawa Ulama-e-Hadith / Volume: 13 / Page: 57
It is in the Holy Quran:
{فَکُلُوْا مِنْھَا وَأَطْعِمُوا البَآئِسَ الْفَقِیْرَ}
[Al-Hajj:28]
[“So eat of them and feed the miserable and poor.”]
Also in the Holy Quran:
{فَإِذَا وَجَبَتْ جُنُوبُھَا فَکُلُوْا مِنْھَا وَأَطْعِمُوا القَانِعَ وَالْمُعْتَرَّ}
[Al-Hajj:36]
[“Then when they are down on their sides, (then) eat from them and feed the needy who is content and the one who asks.”]
The Messenger of Allah (ﷺ) said:
((فَکُلُوْا مَا بَدَالَکُمْ وَاَطْعِمُوْا وَادَّخِرُوْا))2
Muslim/Kitab al-Adahi/Bab Bayan Ma Kana Min al-Nahy ‘an Akli Luhum al-Adahi. Tirmidhi/Abwab al-Adahi/Bab fi al-Rukhsah fi Akliha Ba’da Thalath.
[“So eat as you see fit, and feed (others), and store.”]
So, it is obligatory and necessary to give some of the sacrificial meat in charity, but the specification and limitation of half, one-third, or one-fourth, etc., is not mentioned anywhere.
Ahkam o Masail in the light of Quran and Hadith / Volume 02 p. 656
Giving sacrificial meat to a non-Muslim
One can feed it to everyone. It is stated in the Holy Quran.
وَأَطْعِمُوا الْقَانِعَ وَالْمُعْتَرَّ ۚ
Meaning, feed both the one who asks and the one who does not. There is no restriction of believer or non-believer in this.
(29 Dhu al-Qi’dah 38 Hijri)
See: Fatawa Thana’iyyah / Volume 01 / Page 801
The meat of the sacrifice can also be given to a non-Muslim. There is no explicit evidence of prohibition. In this regard, keeping in mind the general command of the Holy Quran, it is permissible to give the sacrificial meat to a non-Muslim. The Almighty says:
﴿فَكُلوا مِنها وَأَطعِمُوا القانِعَ وَالمُعتَرَّ…﴿٣٦﴾… Sura Al-Hajj
“Eat from the sacrificial meat yourselves and also feed the self-respecting needy and the beggar.”
Meaning, if a non-Muslim comes as a beggar, whether he is a neighbor or the intention is to win his heart, he can also be given the sacrificial meat. Especially, there is no harm in giving to the People of the Book; for them, the animal slaughtered by a Muslim is lawful (halal).
See: Fatawa Afkar-e-Islami. Ahkam o Masail of Qurbani / Page: 505
Wa billahit-tawfiq
Hādhā mā ʿindī, wallāhu taʿālā aʿlamu biṣ-ṣawāb
