The question of whether one may perform qurban (animal sacrifice ritual) through borrowing money cannot be separated from the broader scholarly debate over the legal status of the sacrifice itself. In classical Islamic jurisprudence, at least two major streams of opinion provide the foundation for this discussion.
The first view holds that qurban is obligatory for those who are financially capable. This position is attributed to Abu Hanifah, one narration from Ahmad ibn Hanbal, and is further strengthened by Ibn Taymiyyah and Muhammad ibn Uthaymeen.
Ibn Taymiyyah asserted that a person who has the means yet neglects to perform qurban is considered sinful. Meanwhile, Ibn Uthaymeen maintained that the obligatory view appears stronger, with the important qualification that the obligation applies only to those who possess sufficient means.
Among the evidences cited is a hadith of the Prophet Muhammad:
عَنْ أَبِيْ هُرَيْرَةَ رَضِيَ الله عَنْهُ قَالَ: أَنَّ رَسُوْلَ اللهِ صَلَّي الله عَلَيْهِ وَسَلَّمَ قَالَ: مَنْ وَجَدَ سَعَةً وَلَمْ يُضَحّ فَلَا يَقْرَبَنَّ مُصَلَّانَا [رواه أحمد].
Translation: “Whoever has the means but does not offer a sacrifice, let him not approach our place of prayer.” (Sunan Ahmad)
A similar narration reinforces this meaning:
عَنْ أَبِي هُرَيْرَةَ رضي الله عنه قَالَ: قَالَ رَسُولُ اَللهِ صلى الله عليه وسلم مَنْ كَانَ لَهُ سَعَةٌ وَلَمْ يُضَحِّ فَلَا يَقْرَبَنَّ مُصَلَّانَا [رواه ابن ماجه].
Translation: “Whoever has the capacity but does not perform the sacrifice, let him not come near our prayer ground.” (Sunan Ibn Majah)
A Strong Recommendation, Not an Obligation
On the other hand, the majority of scholars (jumhur) hold that qurban is a sunnah muakkadah, a highly emphasized practice, but not obligatory. This view is upheld by Malik ibn Anas, another narration from Ahmad ibn Hanbal, Ibn Hazm, and others.
Ibn Hazm argued that no authentic report from the Companions explicitly establishes qurban as obligatory. One narration often cited in support of this position states:
عَنْ أَبِي بَكْر وَعُمَر أَنَّهُمَا كَانَا لَايُضَحِيَانِ عَنْ أَهْلِهِمَا مُخَافَةً أَنْ يَرَى ذَلِكَ وَاجِباً .
Translation: “Abu Bakr and Umar did not perform sacrifice for their families out of concern that people might consider it obligatory.”
Despite their differences, both views converge on one point: qurban is strongly encouraged for those who have financial capacity. Even in the non-obligatory view, neglecting it despite having the means is seen as inappropriate. Conversely, those without sufficient means are not required to perform it.
From this foundation, the issue of performing qurban through debt becomes clearer. In principle, borrowing money to purchase a sacrificial animal is discouraged. They need to incur debt indicates that a person does not yet fall into the category of having sufficient means. This is especially true if the debt is taken on forcefully and risks causing financial hardship.
Financial capability, as defined by scholars, refers to having surplus wealth after meeting essential needs such as food, clothing, housing, and reasonable supporting expenses. If these needs are not adequately met, then a person is not obligated to perform qurban.
A Conditional Exception
That said, there may be limited exceptions. If a person receives a temporary loan with clear and reliable means of repayment, the situation may be viewed differently. For example, someone with a stable salary, imminent financial inflow, or predictable business income may still be considered financially capable in substance, even if liquidity is momentarily constrained.
In such cases, the issue is not the absence of means, but the timing of available funds.
Wallahu a’lam bish-shawab.
Reference:
Council for Religious Opinion and Reform, Central Board of Muhammadiyah, “Bolehkah Berkurban Dengan Uang Utang?”, accessed May 2, 2026.
