EN.MUHAMMADIYAH.OR.ID, YOGYAKARTA — Muhammadiyah scholar Budi Jaya Putra urged Muslims to revive the tradition of annual animal sacrifice during Eid al-Adha, arguing that the practice should not be treated as a once-in-a-lifetime obligation.
Speaking at Masjid KH Sudja in Yogyakarta on Monday (), Budi, a member of Muhammadiyah Central Board’s Council for Religious Opinion and Reform, said many Muslims mistakenly believe they only need to perform qurban once before passing the practice to other family members in subsequent years.
According to him, that assumption has weakened the culture of sacrifice in several communities. In some areas, he said, almost no animals are slaughtered during Eid al-Adha because people who once offered sacrifice no longer feel responsible to do so again.
“Those who already performed qurban think they no longer need to do it, even when they remain financially capable,” he said. “Meanwhile, those who cannot afford it still cannot participate. As a result, some communities rarely hold qurban at all.”
Budi emphasized that neither the Qur’an nor the hadith limits qurban to a single occasion in a Muslim’s lifetime. Instead, he argued, Islamic sources present sacrifice as a recurring act of worship tied to the annual observance of Eid al-Adha.
He cited Verse 2 of Surah Al-Kawthar, which reads: “So pray to your Lord and offer sacrifice.” In his view, the verse contains no time restriction. Therefore, Muslims who possess the financial means should continue the practice every year.
In addition, Budi referenced Surah Al-Hajj Verse 36, which describes sacrificial animals as part of the “symbols of Allah.” He said the wording reflects the role of qurban as a continuing public expression of Islamic devotion.
“The term syiar refers to a visible religious symbol that should remain alive year after year,” he explained.
Beyond Ritual: A Social and Spiritual Responsibility
Budi also pointed to the example of the Prophet Muhammad, whom he said regularly offered sacrifice every year until his death. He referred to narrations describing the Prophet slaughtering two sheep: one on behalf of himself and his household, and another for Muslims unable to perform qurban.
“There is no narration stating that the Prophet performed qurban only once,” Budi said. “That shows the practice continued annually.”
Furthermore, he rejected the assumption that goats are the only proper sacrificial animals. While the Prophet frequently sacrificed sheep or goats, Budi noted that Islamic tradition also permits cows and camels.
He cited a hadith narrated by Ibn Abbas describing companions jointly purchasing a cow for seven people and a camel for ten during a journey with the Prophet.
For Budi, the Prophet’s preference for goats reflected the economic realities of seventh-century Arabia, where goats were more affordable and widely available. Consequently, he argued, modern Muslims should not treat goats as the sole acceptable option.
He also stressed the broader social benefits of sacrificing cattle because they provide larger quantities of meat for distribution.
“What matters most is that you perform qurban,” he said jokingly to the congregation. “Not that you avoid it altogether.”
Budi later highlighted a hadith warning Muslims against neglecting sacrifice despite having the means to perform it. The narration, reported by Ahmad and Ibn Majah, states: “Whoever can afford to offer sacrifice but does not do so should not approach our place of prayer.”
According to Budi, the hadith serves as a strong reminder that Muslims should not underestimate the importance of qurban.
Encouraging Compassion Through Shared Sacrifice
Although Islamic legal schools differ on whether qurban is obligatory or highly recommended, Budi said none of the major schools limit the practice to a single lifetime performance.
The Hanafi school considers the annual qurban mandatory for financially capable Muslims. Meanwhile, the Maliki, Shafi’i, and Hanbali schools classify it as a strongly emphasized sunnah.
“Not a single school of Islamic law says qurban is enough once in a lifetime,” he said.
Beyond legal discussions, however, Budi framed qurban as a form of annual spiritual discipline and social solidarity. He described the ritual as a way to purify wealth, strengthen empathy, and support communities with limited access to meat.
He noted that in some mountainous areas around Yogyakarta, residents rarely consume sacrificial meat. In a few villages, he said, a single goat must serve an entire community during Eid al-Adha.
“That reality shows how meaningful qurban can be for social welfare,” he said.
Because of that, Budi praised mosques and Islamic organizations that distribute sacrificial animals to underserved regions rather than concentrating them in wealthier urban areas.
He also mentioned Muhammadiyah’s decision during the COVID-19 pandemic to redirect some qurban funds toward emergency social assistance. According to him, the policy reflected the organization’s effort to prioritize public welfare during a crisis.
At the end of his sermon, Budi encouraged Muslims to begin preparing financially for qurban long before Eid al-Adha arrives. In his view, willingness matters more than income level.
“There are elementary school students who manage to offer sacrifices by saving their allowance,” he said. “There are even waste collectors who can do it because they consistently set aside part of their earnings.”
He then criticized consumerist lifestyles that, he argued, often overshadow religious priorities.
“People update their vacation status every week and eat out constantly,” he said. “But when Eid al-Adha comes, they say they cannot afford qurban. That means the intention was never really there.”
Closing his lecture, Budi urged Muslims to view qurban not only as ritual worship, but also as a long-term investment in faith, compassion, and service to others.
