Nurtured by: Dr. KH. Maulana Hasanuddin, M.A. (Deputy Chairman of the Central MUI Fatwa Commission) and Drs. H. Sholahudin Al Aiyub, M.Si (Deputy Secretary of the Central MUI Fatwa Commission).
Assalamu’alaikum wr. wb.
Ustadz, I often see that during the slaughter of sacrificial animals on Eid al-Adha, the committee gives the sacrificial meat in general. Usually by distributing coupons to be exchanged for sacrificial meat packages. The distribution of coupons is carried out through the Chairman of the RT or local officials. (HalalMUI)
Well, sometimes I see, the Chairman of the RT or the local official gives the qurban meat coupons to the residents in such a way, so that there are non-muslim residents who receive coupons and can get the sacrificial meat from the committee. So my question is, can the committee give sacrificial meat, which is essentially from Muslims, to non-Muslims. What is the explanation of sharia?
To the best of my knowledge, for example, in the division of zakat there is a Mustahiq or a certain person who is entitled to receive zakat and that Mustahiq must be Muslim. To my knowledge, zakat should not be given to nonmuslims. I need to ask this for inner peace in qurban worship, and for the common benefit of the people in general.
For the answers and explanations from Mr. Ustadz, I would like to thank you profusely. Wal-hamdulillahi robbil ‘alamin.
Wassalamu’alaikum wr. wb.
Indeed, in terms of the distribution of zakat, there is a Qur’anic nash that stipulates eight Ashnaf Mustahiq (the group entitled to receive zakat). Notice the meaning of the verse:
“Indeed, the zakats, are only for the wicked, the poor, the administrators of zakat, the converts who are persuaded by their hearts, to (set free) slaves, those who are in debt, for the way of Allah and for those who are on the way, as a decree that Allah requires, and Allah is all-knowing all-wise.” (QS. At-Taubah, 9:60). (HalalMUI)
Meanwhile, in the distribution of sacrificial meat, there is no verse of the Qur’an that specifically stipulates the group or group of people who are entitled to receive it. According to the scholars, in general, the sacrificial meat can be distributed in three categories, namely: first to the poor who are indeed deprived and need help; secondly to the neighbors, that is, the people who live around our house; and third, the one who sacrificed himself. In the Qur’an it is mentioned, “.. . Then eat some of it and (part of it) give it to the miserable and the wicked.” (QS. Al Hajj, 22:28).
This verse shows that the owner of the sacrificial animal has the right to eat it, and then it is distributed to the poor. Shaikh Sayyid Sabiq in his famous book, Fiqh Sunnah, describes the way of division as follows: “The owner of the sacrificial animal is allowed to eat the part that is allowed for him according to his wishes indefinitely. He may also give gifts or alms as he pleases. Others say he may eat it half and give half alms. And it is said: divided into three parts, for him is one-third, rewarded one-third, and donated one-third.”
Of the three groups, especially the poor and neighbors, there is no specific provision stipulating that they must be Muslims. So if there are poor people or non-muslim neighbors even around our house, then they may be given or received sacrificial meat. There is even an opinion that states, even a rich neighbor, then he may be given a share of the sacrificial meat. (HalalMUI)
Note the meaning of the verse “God does not forbid you to do good and do justice to those who do not fight you because of religion and do not expel you from your land. Surely God likes those who do justice.” (QS. Al-Mumtahanah, 60:8).
The Prophet pbuh once ordered Asma’ binti Abu Bakr to meet his mother with treasure, even though his mother was still apostasy.” (Fatwa Lajnah Daimah no. 1997).
Thus, giving the share of sacrificial animals to nonmuslims or infidels is permissible, because the status of sacrificial animals is the same as that of alms or gifts, and it is allowed to give alms or gifts to infidels. Meanwhile, a forbidding opinion is an opinion that is not strong because it is not postulated.
Slaughtering sacrificial animals, in addition to being of worship value for those who make sacrifices, also contains wisdom to strengthen the relationship between silaturahim socially. As a testament in fostering harmonious neighborly relationships. This includes nonmuslim neighbors. So that they, the neighbors, may also be given and received sacrificial meat. It is also intended to avoid social inequality in neighborly associations. For example, all residents in neighboring neighborhoods get sacrificial meat. Then there was one nonmuslim neighbor not given sacrificial meat. This will certainly make him discouraged, feel sad, and have the effect of reducing the harmony of neighborly relationships. This is also a tangible manifestation of the teachings of Islam as rahmatan lil-‘alamin, which is hinted at in the verse with the meaning: “And we did not send you, but to (be) a mercy for the universe.” (QS. Al-Anbiya, 21:107). (HalalMUI)
Even in the technicalities of the division, there are opinions that allow the sacrificial meat to be processed or cooked in advance, and distributed in the form of banquets. So that social familiarity with others will be built. Of course, with the condition that it must be to bring benefits to the people on the path that God has chosen.