MUHAMMADIYAH.OR.ID, BANTUL — Member of the Religious Opinion and Reform Council of the Central Board of Muhammadiyah, Asep Sholahuddin, affirmed that the slaughtering of dam animals for hajj pilgrims may be transferred to the pilgrims’ home country. This was conveyed during a presentation before the Regional Board of Muhammadiyah Bantul on Tuesday (5/5).
“The short answer is: it is permissible,” Asep stated at the beginning of his explanation. However, he emphasized that this permissibility emerged from a lengthy and complex fiqh study.
Asep explained that dam consists of several categories, including dam for pilgrims prevented from completing hajj (ihsar), dam fidyah due to violations of ihram restrictions, as well as dam tamattu’ and qiran, which are directly related to the performance of hajj.
From these various categories, arises a central question. Must the slaughtering always be conducted in the Holy Land, or may it be transferred elsewhere?
According to him, the classical understanding that designates Makkah as the place of slaughter is based on Qur’anic verses such as Surah al-Baqarah verse 196 and Surah al-Hajj verse 33. These verses contain expressions such as al-bait al-’atiq and hadyan baligh al ka’bah, which have traditionally been understood as requiring slaughter near the Ka’bah.
However, Muhammadiyah views the stipulation concerning location as not ta’abbudi (purely ritual and immutable), but ta’aqquli (rational and open to interpretation). Through the approach of maqashid syariah, the understanding of dam slaughter is broadened.
Scriptural Foundation
Asep stressed that the essence of both dam and qurban worship lies in distributing benefits to people in need. This understanding refers to the Qur’anic verse: “So eat part of them and feed the miserable and poor.” (QS. Al-Hajj: 28, 36)
According to him, the beneficiaries are not limited only to the poor and needy, but also include:
- the destitute (faqir),
- the poor (miskin),
- those who refrain from asking (al-qani’),
- and those who ask for assistance (al-mu‘tar).
“The primary objective is feeding people and distributing benefits. That is what should be prioritized,” he explained.
Beyond theological considerations, Muhammadiyah also takes field realities into account. Asep revealed that the implementation of dam slaughter in the Holy Land during hajj season often creates environmental issues. The issues are, for instance, livestock waste, soil and water pollution, and declining air quality.
On the other hand, social conditions reveal inequality: Saudi Arabia experiences a surplus of meat, while many people in Indonesia still lack access to adequate animal protein.
“So this becomes a problem. There is surplus there, while here there is shortage,” he said.
Official Fatwa: Transfer Is Permissible
Based on this study, Muhammadiyah issued a fatwa ratified on March 13, 2026, containing several key points:
- The transfer of dam slaughter to one’s homeland is legally valid, provided that it aims at greater public benefit and avoids wastefulness.
- The slaughtering must still comply with sharia requirements regarding the type, age, and health of the animal.
- The management of dam funds must be conducted in a trustworthy, transparent, and professional manner.
- The distribution of meat should prioritize those most in need.
Asep also emphasized the importance of management through official institutions such as Lazismu so that distribution becomes more organized and accountable. “In Muhammadiyah, the management of zakat, infaq, including dam, is carried out through official institutions, not individuals,” he stressed.
He even encouraged innovation in distribution methods, such as processing the meat into preserved products like corned beef so that it lasts longer and is not wasted.
Asep stated that this policy forms part of Muhammadiyah’s contemporary ijtihad in responding to modern challenges.
“This is part of an effort to respond to reality. How worship remains valid while also bringing broader benefits,” he said.
Thus, transferring the slaughtering of dam to one’s homeland is not merely a technical matter, but the result of a comprehensive approach that combines textual evidence, rationality, and considerations of public welfare (maslahah umat).
