Eid ul Adha 2026 Complete Guide: Qurbani Rules, Nisab, and How It Relates to Zakat

When is Eid ul Adha 2026?

Expected date in Pakistan, Saudi Arabia, UK, USA and India

The date of Eid ul Adha 2026 has now been officially confirmed following moon sighting announcements across the Muslim world. The Central Ruet-e-Hilal Committee of Pakistan confirmed the sighting of the Dhul Hijjah crescent on Sunday, 17 May 2026, aligning with the announcement from the Saudi Royal Court. As a result, Eid ul Adha 2026 falls as follows:

India celebrates one day later because the crescent moon was not sighted in most parts of the country on the evening of 17 May 2026, as confirmed by local moon-sighting committees in several Indian states including Telangana, Bihar, and Maharashtra. In the UK, Eid ul Adha is not a public holiday, but Muslim communities observe it and most employers and schools accommodate requests for the day off.

When does Dhul Hijjah 2026 start?

With the moon confirmed on 17 May 2026, the first day of Dhul Hijjah 1447 AH is Monday, 18 May 2026. This marks the beginning of the ten most blessed days in the Islamic year — days in which every good deed carries extraordinary reward. The days of Dhul Hijjah 2026 fall as follows:

• 1 Dhul Hijjah: Monday, 18 May 2026
• 9 Dhul Hijjah (Day of Arafah): Tuesday, 26 May 2026
• 10 Dhul Hijjah (Eid ul Adha): Wednesday, 27 May 2026
• 11–12 Dhul Hijjah (Days of Tashreeq): Thursday–Friday, 28–29 May 2026

Qurbani is valid on the 10th, 11th, and 12th of Dhul Hijjah — that is, from 27 May to 29 May 2026. Any sacrifice performed before the Eid prayer on the 10th is not valid as Qurbani. This is also the window during which Zakat that has been calculated and set aside should be distributed — these blessed days are the ideal time to fulfil both obligations together.

Day of Arafah 2026 — Date and Significance

The Day of Arafah falls on Tuesday, 26 May 2026, corresponding to the 9th of Dhul Hijjah 1447 AH. This is one of the most significant days in the entire Islamic calendar. The Prophet Muhammad (SAW) declared: "Al-Hajj Arafah" — meaning Hajj is essentially the standing at Arafah. It is the central pillar of Hajj, and so important that missing it invalidates the entire pilgrimage.

As stated in Bada'i al-Sana'i by Imam al-Kasani (d. 587 AH): "The pillars of Hajj are two: the standing at Arafah, which is the primary pillar, and the tawaf al-ziyarah." (Kitab al-Hajj, 2/125, Dar al-Kutub al-Ilmiyyah)

It was on this very day that Allah completed the religion of Islam. The Quran records:

This ayah was revealed on the Day of Arafah, making it the day on which the divine gift of a complete and perfected religion was announced to the ummah. The Day of Arafah is also the day of the greatest divine forgiveness. Sayyidah Aisha (RA) narrates that the Prophet (SAW) said:

Similarly, Jabir (RA) narrates in Shu'ab al-Iman:

Allah even took an oath by this day in the Quran:

The Prophet (SAW) explained: the ten nights are the first ten days of Dhul Hijjah, the odd (al-watr) is the Day of Arafah, and the even (al-shaf') is the Day of Nahr (Eid). (Al-Nasa'i in al-Sunan al-Kubra, 6/514, no. 11672)

For those not performing Hajj, fasting on this day is a confirmed Sunnah. The Prophet (SAW) said:

The Story of Prophet Ibrahim (AS) — Why Muslims Do Qurbani

The command of Allah and Ibrahim's (AS) test of faith

The act of Qurbani traces directly back to one of the greatest tests in prophetic history. Prophet Ibrahim (AS) — known in the Quran as Khalilullah, the close friend of Allah — was commanded in a dream to sacrifice his beloved son, Ismail (AS). Without hesitation, both father and son submitted to the command of Allah. As the knife was drawn, Allah called out:

In place of Ismail (AS), Allah provided a ram to be sacrificed instead. This act of complete submission has been commemorated by Muslims every year since, as a living reminder that nothing — not wealth, not family, not life itself — is dearer to the believer than obedience to Allah.

What this story teaches us about sacrifice, Zakat, and giving

There is deep wisdom in the way Qurbani has been prescribed. Shah Waliullah Muhaddith Dehlawi (RA) explained that the original Qurbani was truly a sacrifice of life — one's own self. Allah, out of His infinite mercy, transferred this obligation from the soul to wealth, and then made that wealth sacrifice take the form of slaughtering an animal, so that even in a financial act, the person is reminded of the life sacrifice that was the original spirit of this worship.

This is why simply giving the equivalent amount in charity cannot replace Qurbani. The scholars of Fiqh have made this clear: if a person who owes Qurbani distributes money or food to the poor during the days of Eid instead of slaughtering an animal, the obligation of Qurbani is not discharged. (Fatawa Rahimiyyah; Ahsan al-Fatawa, 7/497)

As recorded in the classical texts: the purpose of Qurbani is not merely to help the poor — for that, Allah has already prescribed Zakat, Sadaqah al-Fitr, and voluntary charity. Rather, the act of Qurbani contains a sincerity and taqwa directed toward Allah alone, and it is these — not blood and flesh — that reach Him. This is derived from the Quranic verse:

What does all this tell us about Zakat and giving? It tells us that Allah has designed different acts of worship to fulfil different spiritual and social purposes. Qurbani is an act of nearness to Allah through sacrifice. Zakat is an act of purification of wealth and a right of the poor over the rich. Both are obligatory upon every sahib-e-nisab Muslim. Both have their own distinct role. And just as you cannot replace one with the other, fulfilling both together reflects the complete picture of a conscious, grateful, and generous Muslim.

First 10 Days of Dhul Hijjah — The Most Blessed Days of the Year

Why these days are greater than all other days

The first ten days of Dhul Hijjah are the most virtuous days in the entire Islamic year — and this is not a matter of opinion but of explicit prophetic statement. Jabir (RA) narrates that the Prophet (SAW) explained the oath in Surah al-Fajr: "The ten nights are the first ten days of Dhul Hijjah. The odd (al-watr) is the Day of Arafah, and the even (al-shaf') is the Day of Nahr." (Al-Nasa'i, al-Sunan al-Kubra, 6/514, no. 11672; al-Haythami in Majma' al-Zawa'id, 7/137)

The fact that Allah took an oath by these days in His own Book is sufficient evidence of their immense rank. Ibn Umar (RA) narrates from the Prophet (SAW):

In another narration, also from Ibn Umar (RA): "No days are more virtuous before Allah than the ten days of Dhul Hijjah." The companions asked: not even days spent in the path of Allah? The Prophet (SAW) replied: "No — except for one who goes out with his very life and wealth and returns with nothing." (Abu Awanah, 2/246, no. 3023; al-Tahawi in Sharh Mushkil al-Athar, 7/418)

Another narration states: "The deeds performed on these days carry a reward multiplied seven hundred times." (Shu'ab al-Iman, 3481) Imam al-Awza'i reported a marfu' hadith: "A deed performed on any one of these ten days is equal in virtue to a military expedition in the path of Allah." (Shu'ab al-Iman, 3477)

Best deeds to do in Dhul Hijjah — including Zakat and Qurbani

The scholars have compiled a detailed list of recommended acts from the ahadith. Here are the most important ones:

1. Refraining from cutting hair and nails

The Prophet (SAW) said:

This applies to anyone who intends to perform Qurbani — whether obligatory or voluntary — as long as forty days have not passed since the last cut. The wisdom behind this is twofold: resemblance to the state of Hajj pilgrims who are in ihram, and the idea that the animal is a ransom for the person, so all parts of the body are preserved as if in readiness for the complete offering. (Ahsan al-Fatawa, 7/497; Radd al-Muhtar, 2/181; Mirqat al-Mafatih, 3/1081)

2. Increasing acts of worship — especially Zakat and Sadaqah

The Prophet (SAW) said:

These are the days to multiply Salah, Quran recitation, Zakat, Sadaqah, and of course, the preparation for Qurbani. If you have not yet paid your annual Zakat, these ten days — and especially the three days of Eid — carry an amplified reward for every act of giving. A Muslim who pays Zakat during these days earns the ordinary reward of Zakat multiplied by the virtue of these blessed times.

3. Fasting the first nine days

Hafsa (RA) narrates: "The Prophet (SAW) used to fast the nine days of Dhul Hijjah." (Abu Dawud, 2437) The reward for each day's fast in these first nine days is equivalent to one year of fasting. (Tirmidhi, 758)

4. Special emphasis on the fast of Arafah

The Prophet (SAW) said: "I hope from Allah that fasting on the Day of Arafah expiates the sins of the year before it and the year after it." (Tirmidhi, 749) This fast is for those not performing Hajj.

5. Dhikr: Tahlil, Takbir, Tahmid and Tasbih

Ibn Abbas (RA) said: "Increase in these ten days your tahlil, tahmid, takbir and tasbih." (Shu'ab al-Iman, 3473) Ibn Umar and Abu Hurayrah (RA) would go to the marketplace during these ten days and make takbir aloud, and the people would join them. (Bukhari: Bab Fadl al-Amal fi Ayyam al-Tashriq)

From the 9th of Dhul Hijjah (Fajr) until the 13th (Asr), it is wajib upon every Muslim — men and women, praying alone or in congregation — to recite the Takbir al-Tashriq once aloud after every obligatory prayer. Women recite it softly. (Shami)

6. Night worship in Dhul Hijjah

The nights of these ten days carry extraordinary reward. It has been narrated that worship on each night of Dhul Hijjah carries reward equivalent to Laylat al-Qadr. The night of Eid itself deserves special attention. The Prophet (SAW) said:

What is Nisab and How Does It Apply to Both Qurbani and Zakat?

Nisab in gold and silver — current 2026 values

The word nisab refers to the minimum threshold of wealth that makes certain financial obligations obligatory in Islamic law. It was established by the Prophet Muhammad (SAW) at 20 mithqal of gold (equivalent to 7.5 tola or 87.48 grams) or 200 dirhams of silver (equivalent to 52.5 tola or 612.36 grams). In the words of Imam Abu Bakr ibn Mas'ud al-Kasani al-Hanafi (d. 587 AH) in Bada'i al-Sana'i: "The condition of wealth must be present, and that is that one possesses two hundred dirhams, or twenty dinars, or something whose value reaches that amount — beyond one's home, household goods, clothing, servant, horse, weapon, and necessities of life — and this is the nisab of Sadaqah al-Fitr." (Kitab al-Tadhiyah, 4/196, Quetta)

Based on today's market prices (18 May 2026), the current nisab values are approximately:

Most scholars recommend using the silver nisab because it is the lower of the two thresholds. Using the lower threshold means more people qualify and fulfil their obligations, which results in greater benefit for those in need. It is important to understand how gold and silver are combined when calculating nisab. If a person does not own a full nisab of either gold or silver alone, but possesses both, then — according to Imam al-Zayla'i in Tabyin al-Haqa'iq — they are combined by value: "Gold is added to silver by value to complete the nisab, because they are of one genus." (Kitab al-Zakat, 2/80, Quetta). Imam Ahmad Raza Khan (d. 1340 AH) further clarified in Fatawa Razawiyyah that when combining, the calculation that brings greater benefit to the poor should be chosen. (Fatawa Razawiyyah, 10/116, Raza Foundation, Lahore)

How nisab works for Zakat

Zakat becomes obligatory when a Muslim owns wealth equal to or above the nisab threshold for a full lunar year (hawl), and that wealth is of a type that is zakatable — meaning it has growth potential (nama'). Zakat is obligatory specifically on gold and silver, cash and savings, business merchandise and trade goods, livestock (at specific thresholds), and rental income and investment returns. Zakat is not obligatory on personal assets that are not in circulation — such as a person's home, personal clothing, household furniture, personal vehicle, machinery in a factory (not for sale), and jewellery not held for trade, regardless of its value. The rate of Zakat is 2.5% of the total zakatable wealth that has been held above the nisab for one full lunar year.

How the same nisab threshold applies to Qurbani

The nisab for Qurbani is the same as the nisab for Sadaqah al-Fitr — not exactly the same as Zakat, though practically they align in most cases. As stated in al-Durr al-Mukhtar by Allama Haskafi (with the hashiyah of Ibn Abidin): "The condition is wealth (yusr) that triggers the obligation of Sadaqah al-Fitr — not being male — so it is also obligatory on a woman." (Kitab al-Adhiyah, 9/520, Quetta)

The Fatawa al-Hindiyyah states: "Qurbani is obligatory on a free Muslim who owns the nisab amount beyond his essential needs. Growth (nama') is not a condition for this nisab. This same nisab governs the obligation of Qurbani, the obligation of supporting relatives, and non-eligibility for receiving Zakat." (1/191)

In the words of Mufti Amjad Ali Aazmi (d. 1367 AH) in Bahar-e-Shari'at: "A person who owns two hundred dirhams, or twenty dinars, or anything beyond their needs whose value reaches two hundred dirhams, is wealthy and Qurbani is obligatory upon them. Essential needs include: one's home, necessary household goods, transport, a servant, and clothing. What is beyond these is surplus." (Vol. 3, p. 333, Maktabat al-Madinah, Karachi)

This means: if you are eligible to pay Zakat, you are almost certainly also obligated to give Qurbani. The threshold is the same amount, and the obligation of Qurbani is actually broader — covering surplus assets that Zakat does not even reach. If you have already calculated your Zakat this year, use the same figure to confirm your Qurbani obligation.

Qurbani Wajib Hai Ya Farz? — Is Qurbani Obligatory in Islam?

Every year as Eid ul Adha approaches, the same question resurfaces in homes, mosques, and Islamic Q&A forums: is Qurbani actually obligatory, or is it merely a strongly recommended practice? The answer depends on which school of Islamic jurisprudence you follow — but the practical conclusion is the same across all madhabs: if you have the means, you should not leave it.

The difference between farz and wajib in Islamic jurisprudence

To answer whether Qurbani is farz or wajib, we first need to understand what these two categories mean in Usul al-Fiqh — the principles of Islamic legal theory.

Farz (also written as fard) is an obligation established by a definitive, unambiguous text of the Quran or Mutawatir hadith. Denying a farz is considered disbelief. Examples include the five daily prayers, fasting in Ramadan, Zakat, and Hajj. Missing a farz without valid excuse is a major sin.

Wajib, in the Hanafi legal school, refers to an obligation established by a text that is strong but carries some level of interpretive possibility — such as a verse whose meaning is not entirely definitive, or a hadith with a slightly weaker chain. Denying a wajib is not considered disbelief, but leaving it without valid reason is sinful and requires a compensatory act (dam or fidyah) in some cases.

Other schools do not maintain this distinction between farz and wajib — for them, an obligation is either obligatory or it is not. This is why the Hanafi school calls Qurbani wajib while others classify it as Sunnah Mu'akkadah — a confirmed sunnah — since they do not use the intermediate wajib category.

Hanafi Madhab — Qurbani is Wajib

According to the Hanafi school, Qurbani is wajib on every sane, adult, free, resident Muslim — male or female — who owns wealth equal to or above the nisab on any of the three days of Qurbani (from the Fajr of 10 Dhul Hijjah to the sunset of 12 Dhul Hijjah). The Hanafi position is supported by four categories of evidence from the Quran and Sunnah:

1. The imperative command in the Quran

Allah says in Surah al-Kawthar:

In Arabic, the imperative form (sighah al-amr) carries the default meaning of obligation when no contextual indicator exists to suggest otherwise. This is a foundational principle of Usul al-Fiqh.

The Prophet (SAW) also commanded in direct speech. Ali ibn Abi Talib (RA) narrates that the Prophet (SAW) said: "Ya ayyuha al-nas, adhhahu" — "O people, perform Qurbani." (Al-Mu'jam al-Awsat, 8/176, Cairo)

Aisha (RA) narrates: "Adhhahu wa tayyabu biha anfusakum" — "Perform Qurbani and do so with a willing heart." (Musannaf Abd al-Razzaq, 4/388, Karachi)

Al-Sarakhsi writes in al-Mabsut: "Our proof for the obligation of Qurbani is the verse {fa salli li-rabbika wa-nhar} — meaning, slaughter the Qurbani animal — and the imperative demands obligation." (Kitab al-Dhaba'ih, 12/11, Quetta)

2. The Prophet's consistent practice over ten years

Abdullah ibn Umar (RA) narrates: "The Messenger of Allah (SAW) resided in Madinah for ten years and performed Qurbani every single year." (Jami' al-Tirmidhi, Abwab al-Adahi, 3/144, Beirut)

In Islamic jurisprudence, the consistent and unbroken practice of the Prophet (SAW) on a matter is considered one of the indicators of obligation. As stated in Mirqat al-Mafatih: "Among the proofs of its being wajib is the Prophet's consistent performance of Qurbani throughout his ten years of residence in Madinah." (Bab fi al-Udhiyah, 3/1077, Beirut)

3. The severe warning for those who abandon it

In Islamic legal theory, a stern warning and prohibition of this nature is only attached to the abandonment of something that is obligatory. Al-Sarakhsi states in al-Mabsut: "Such a warning is only associated with leaving a wajib." (Kitab al-Dhaba'ih, 12/11, Quetta)

4. The command to repeat the sacrifice if done before the Eid prayer

Mirqat al-Mafatih explains: "The instruction to repeat is only known in Islamic law in connection with something obligatory." (3/1077, Beirut)

Addressing the question: if it is called 'sunnah', how can it be wajib?

Some raise the hadith in which the Prophet (SAW) referred to Qurbani as "Sunnat abikum Ibrahim" — the sunnah of your father Ibrahim (AS). (Sunan Ibn Majah, 2/1045, Beirut)

The Hanafi scholars respond clearly: calling something a sunnah does not negate its being wajib. The word sunnah in classical usage means a praiseworthy path or an excellent practice — and this quality is present in wajib acts as well. Ibn al-Humam (RA) writes in Fath al-Qadir: "This does not negate its obligation, because sunnah means a way in the religion, whether that way is obligatory or not." (9/509, Beirut)

Ibn Nujaym (RA) confirms in al-Bahr al-Ra'iq: "Applying the name sunnah to a wajib is permissible, because sunnah refers to a praiseworthy way or an excellent practice, and every wajib has this quality." (Bab al-Eidayn, 2/177, Beirut)

The report about Abu Bakr and Umar (RA) not performing Qurbani

Some cite the report that Abu Bakr al-Siddiq and Umar ibn al-Khattab (RA) would sometimes leave Qurbani out of fear that people would think it was obligatory even on the poor. Imam al-Shafi'i recorded this in Ma'rifat al-Sunan wa'l-Athar (14/15, Cairo).

The Hanafi scholars have a clear and well-established response to this: Abu Bakr and Umar (RA) were themselves not owners of nisab at those times, meaning Qurbani was not even obligatory upon them. If they had performed Qurbani without being obligated to do so, people might have concluded that Qurbani is wajib even on the poor — which would have been a misunderstanding. Their leaving it was to protect the public from that confusion, not evidence against the obligation itself.

Mulla Ali al-Qari (RA) writes in Mirqat al-Mafatih: "Assuming the report is authentic, it is to be understood as meaning that Qurbani was not wajib upon them due to the absence of nisab, and they left it so that no one would think it is obligatory even upon the poor." (3/1081, Beirut)

This is further confirmed in al-Ikhtiyar li-Ta'lil al-Mukhtar: "Abu Bakr and Umar were not wealthy, and they feared that people would think Qurbani is obligatory even upon the poor." (5/17, Cairo)

Shafi'i, Maliki and Hanbali Madhabs — Qurbani as Sunnah Mu'akkadah

The majority of scholars — including Imam al-Shafi'i, Imam Ahmad ibn Hanbal, Imam Abu Yusuf (the Hanafi judge), and a narration from Imam Malik — hold that Qurbani is Sunnah Mu'akkadah: a strongly confirmed sunnah that a person of means should not abandon, but the abandonment of which does not reach the level of sin in the same way as leaving a farz or a Hanafi wajib.

Imam Nawawi summarises in Sharh al-Muhadhdhab: "The majority of scholars hold that it is a sunnah, and if a person of means leaves it without excuse, he does not sin and no make-up is required. This was the view of Abu Bakr al-Siddiq, Umar ibn al-Khattab, Bilal, Abu Mas'ud al-Badri (RA), and among the fuqaha: Sa'id ibn al-Musayyib, Alqamah, al-Aswad, Ata', Malik, Ahmad, Abu Yusuf, Ishaq, Abu Thawr, al-Muzani, Ibn al-Mundhir, Dawud and others." (Sharh al-Muhadhdhab, 8/299)

The key arguments presented by those who hold the Sunnah position

The hadiths commanding Qurbani contain the word sunnah directly, and some of the chains have been questioned by hadith scholars.

Imam al-Shafi'i notes that the hadith of Umm Salamah (RA) — in which the Prophet (SAW) said "whoever intends to slaughter, let him refrain from cutting hair and nails" — leaves the act to the person's intention. His reasoning: "This is evidence that Qurbani is not obligatory, because the Prophet (SAW) made it conditional on one's intention. If it were wajib, he would not have left it to the person's will." (Sharh al-Muhadhdhab, 8/300)

Imam Nawawi adds a further argument: "If Qurbani were obligatory, it would have to be made up when missed — just as the Friday prayer and all other obligations must be made up. Yet even the Hanafis, who consider it wajib, agree that it does not need to be made up once the days of Qurbani have passed." (Sharh al-Muhadhdhab, 8/301)

On the hadith about not approaching the prayer ground, Imam Nawawi notes that the strongest opinion among hadith scholars is that this report is mawquf — meaning it ends at Abu Hurayrah (RA) and is not a direct statement of the Prophet (SAW). Hafiz Ibn Hajar states: "The narrators are trustworthy, but the correct position is that it is mawquf." The non-obligatory reading of the warning is supported by analogy: the Prophet (SAW) similarly warned against entering the mosque after eating raw onions, yet no scholar considers eating onions haram.

It is also worth noting that Imam Malik, in one narration, considered Qurbani to be Sunnah Wajibah for the person of means — a position that brings him closer to the Hanafi view in practical terms. Imam Muhammad ibn Hasan al-Shaybani considered it wajib for a resident of a town (muqim) but not for a traveller.

What Does This Mean for You Practically?

Despite the scholarly difference in classification, all schools are in agreement on the most important practical point: a Muslim who has the means to give Qurbani should not leave it.

The Hanafi position — which applies to the vast majority of Muslims in Pakistan, India, Bangladesh, Turkey, and much of the Muslim world — is that Qurbani is wajib. For a Hanafi, leaving Qurbani without a valid reason when one is sahib-e-nisab is sinful.

For those who follow the Shafi'i, Maliki, or Hanbali schools, Qurbani is a strongly confirmed sunnah — abandoning it is deeply discouraged and considered a form of spiritual deprivation, even if it does not reach the level of sin.

As Imam al-Shafi'i himself said, Qurbani is "a shiar zahir" — an outward symbol and emblem of Islam. A Muslim who has the means and still deliberately abandons this symbol at Eid without any excuse has made a poor choice regardless of which madhab he follows.

Zakat vs Qurbani — Same Nisab Threshold, Different Obligation

Two of the most important financial obligations in Islam — Zakat and Qurbani — share the same starting point: the nisab threshold. If your wealth reaches the nisab, both obligations are potentially triggered. Yet despite this shared foundation, the two are entirely different in their nature, timing, and what they require of you.

What they share — wealth threshold, intention, and the poor

The most fundamental thing Zakat and Qurbani share is the nisab. As established in the classical texts — Bada'i al-Sana'i, Fatawa al-Hindiyyah, al-Durr al-Mukhtar — the nisab for Qurbani is the same as the nisab for Sadaqah al-Fitr: 52.5 tola of silver (612.36 grams) or its equivalent in other wealth beyond one's essential needs. And the Hanafi scholars explicitly note that this is also functionally the same threshold above which Zakat becomes obligatory — meaning in the vast majority of cases, the person who owes Zakat also owes Qurbani.

Both obligations also share the quality of intention (niyyah). In both Zakat and Qurbani, the act is an expression of submission to Allah and gratitude for the wealth He has given. Both are acts of worship — not merely social welfare programmes — and both require the conscious intention of the one performing them.

And both ultimately reach the poor. One-third of the Qurbani meat must be distributed to those in need. Zakat, similarly, is directed primarily toward eight categories of recipients — the first two being the fuqara (the poor) and the masakin (the destitute). In this sense, both obligations serve as a mechanism for wealth redistribution in the Muslim community, ensuring that the blessings of Allah do not remain concentrated among the affluent alone.

Key differences — timing, frequency, and what is given

Despite these shared features, Zakat and Qurbani are distinct obligations with important differences:

What is given: Zakat is a financial payment — 2.5% of total zakatable wealth in cash, gold, silver, or trade goods. Qurbani is a physical act of sacrifice — the slaughter of a specific animal. Zakat can be given as money. Qurbani cannot be replaced by money, as established in the classical fiqh texts.

Timing: Zakat is tied to the completion of a full Islamic lunar year (hawl) from the date you first owned wealth above the nisab. It is not restricted to any particular month, though many Muslims pay during Ramadan. Qurbani, on the other hand, has a strict and narrow window: it must be performed after the Eid prayer on the 10th of Dhul Hijjah and no later than sunset on the 12th of Dhul Hijjah. Missing this window means the Qurbani obligation lapses for that year.

Frequency: Zakat is due once every lunar year as long as your wealth stays above the nisab. Qurbani is due once per year during the days of Eid ul Adha.

The hawl condition: For Zakat, the nisab must be maintained for a full lunar year before Zakat becomes due. For Qurbani, no such condition exists — if you own the nisab amount on any of the three days of Qurbani, even if you acquired that wealth just the day before, the obligation applies.

What wealth counts: Zakat applies only to wealth with growth potential (nama') — gold, silver, cash, trade goods, livestock held for trade. It does not apply to personal belongings, furniture, vehicles, or property not held for sale. The nisab for Qurbani is broader: it includes any surplus wealth beyond essential needs — including a spare house or extra possessions that would not count toward Zakat at all.

Individual vs household: Zakat is calculated on each individual's personal wealth. Qurbani is also an individual obligation per person — every sahib-e-nisab adult in a household must give their own Qurbani separately.

Can Qurbani replace Zakat? The clear answer

No. Qurbani cannot replace Zakat under any circumstance, and Zakat cannot replace Qurbani. They are two entirely separate obligations with different purposes, different beneficiaries, and different spiritual functions.

Allah prescribed Zakat as the annual purification of wealth and a permanent right of the poor over the rich. It is one of the Five Pillars of Islam, and its denial is an act of kufr according to the consensus of scholars.

Qurbani was prescribed as an act of nearness to Allah through sacrifice — drawing on the legacy of Ibrahim (AS) — and its primary purpose is not charity but obedience and taqwa. As the Quran states: "Neither their flesh nor their blood reaches Allah — but your taqwa reaches Him." (Al-Hajj: 37)

The scholars are explicit: giving money to the poor during the days of Eid instead of slaughtering an animal does not discharge the Qurbani obligation. Similarly, performing Qurbani does not reduce or cancel one's Zakat liability.

If You Pay Zakat, Do You Still Owe Qurbani?

This is one of the most commonly asked questions on Islamic finance platforms and fatwa portals, especially during the weeks before Eid ul Adha. The answer is straightforward: yes. Paying Zakat does not discharge the obligation of Qurbani, and performing Qurbani does not reduce your Zakat.

Why both obligations exist at the same time

Both Zakat and Qurbani are triggered by the same underlying condition — being a sahib-e-nisab Muslim — but they serve completely different purposes and are governed by entirely different rules.

Zakat is the annual purification of wealth, due once a lunar year has passed on wealth above the nisab. It is a pillar of Islam. Qurbani is an annual act of sacrifice during Eid ul Adha, due if you own the nisab during the three days of sacrifice. It is wajib in the Hanafi school and Sunnah Mu'akkadah in others.

The fact that both are triggered by nisab does not mean they cancel or substitute for each other — just as the fact that both Hajj and Qurbani involve the days of Dhul Hijjah does not mean performing Hajj removes the Qurbani obligation from those back home.

Imam Rabiah, Imam Abu Hanifah, and Imam al-Awza'i all held explicitly that a person who owes Zakat also owes Qurbani. This position is also reflected in Fatawa al-Hindiyyah and al-Durr al-Mukhtar: the same wealth that establishes the Zakat nisab is the same wealth that establishes the Qurbani obligation.

In practical terms: if you calculated your Zakat this Ramadan and paid it, and you still own wealth above the nisab as the days of Dhul Hijjah arrive, your Qurbani is a separate, independent obligation that must be fulfilled.

Situations where a person owes one but not the other

While the two obligations usually fall on the same person, there are cases where they diverge:

Owes Qurbani but not Zakat: A person may own wealth above the nisab threshold that does not qualify as zakatable wealth. For example, someone who owns a second property that is neither rented out nor for sale — this property is not subject to Zakat, but its value counts toward the Qurbani nisab. Similarly, a person who owns surplus household goods, extra furniture, or non-trade assets beyond their essential needs may reach the Qurbani nisab without owning any zakatable assets at all.

Additionally, Qurbani does not require the hawl — the condition of owning the nisab for a full lunar year. A person who just received a large sum of money during the days of Eid al-Adha, pushing their wealth above the nisab for the first time, owes Qurbani immediately — even though Zakat would not yet be due on that same wealth until a full lunar year has passed.

Owes Zakat but not Qurbani: A person who owns zakatable wealth above the nisab but is travelling during all three days of Qurbani is exempt from Qurbani in the Hanafi school, even though their Zakat remains due. A musafir — a traveller covering a distance of 48 miles or more — is not obligated to give Qurbani for the duration of their journey.

Owes neither: A person whose total wealth — after deducting debts and essential liabilities — falls below the nisab owes neither Zakat nor Qurbani. Such a person may actually be eligible to receive Zakat.

Who is Exempt from Qurbani?

Qurbani is not obligatory on everyone. Islamic law has established clear and specific conditions that must all be present for the obligation to apply. If any one of these conditions is absent, the person is exempt. These conditions are outlined in Fatawa al-Hindiyyah, al-Durr al-Mukhtar, and Bahar-e-Shari'at, and the fiqh on this subject is well-settled.

The conditions for Qurbani to be obligatory

1. Islam — a non-Muslim is not obligated.
2. Residency (iqamah) — a traveller is exempt.
3. Ownership of nisab — a person below the threshold is exempt.
4. Freedom (hurriyah) — in classical law, a slave had no independent ownership of wealth, and therefore financial obligations did not apply; this condition is of historical relevance today.
5. Sanity and adulthood — the majority position is that the obligation applies to sane, adult Muslims.

Note that being male is not a condition. Qurbani is equally obligatory on women who meet all other conditions, just as it is on men.

Children and those who have not reached puberty

In the Hanafi school, the dominant and fatwa-bearing position (Zahir al-Riwayah) is that Qurbani is not obligatory on a child who has not yet reached puberty — even if that child owns wealth above the nisab. Furthermore, the child's father is also not obligated to perform Qurbani on the child's behalf from the child's own wealth or from his own.

This is stated clearly in al-Durr al-Mukhtar, Bahar-e-Shari'at (3/332, Maktabat al-Madinah, Karachi), and Fatawa al-Hindiyyah. The condition of puberty (bulugh) being a prerequisite for the obligation of Qurbani is the established and relied-upon position in the Hanafi school.

A father who performs a voluntary Qurbani on behalf of his minor children — without there being a wajib obligation — is rewarded for the act, but it does not have the legal standing of a wajib Qurbani.

Travelers — the Hanafi ruling on musafir

A musafir — a person who has left their place of residence intending to travel a distance of approximately 48 miles (three days' journey by classical standards, equivalent to roughly 77 kilometres) — is not obligated to give Qurbani for the duration of their journey.

This is one of the clear conditions for Qurbani in the Hanafi school: al-iqamah, meaning being a resident (muqim). The exemption applies even if the traveller is wealthy and above the nisab. If they return home before the days of Qurbani end, and they are still within the 10th, 11th, or 12th of Dhul Hijjah, the obligation is established upon their return.

It is also worth noting that Imam Muhammad ibn Hasan al-Shaybani held that Qurbani is wajib on a resident of a town (muqim) but not on a traveller — aligning with the general Hanafi position on this specific point. (Sharh al-Muhadhdhab, 8/299)

Those below the nisab threshold — same exemption as Zakat

A person whose surplus wealth — after deducting essential needs and outstanding liabilities — does not reach the nisab is not obligated to give Qurbani. This is the same exemption that applies to Zakat: those who fall below the nisab are not only exempt from giving, they are actually eligible to receive both Zakat and Qurbani meat as part of the one-third share for the poor.

Fatawa al-Hindiyyah states: "Among the conditions of its obligation is wealth (yusr), which is the same wealth that triggers the obligation of Sadaqah al-Fitr — not the wealth that triggers Zakat. The wealthy person, according to the dominant narration (zahir al-riwayah), is one who possesses two hundred dirhams, or twenty dinars, or something that reaches that value, beyond his home, household goods, mount, servant, and other necessities he cannot do without. Whatever is beyond that — whether livestock, slaves, horses, trade goods, or other possessions — is counted toward his wealth for this purpose." (Kitab al-Udhiyah, 5/292, Dar al-Fikr)

This confirms that the exemption from Qurbani is tied to the same principle of need and sufficiency that governs all Islamic financial obligations. A person who genuinely cannot reach the nisab is relieved of the burden entirely.

What if someone cannot afford Qurbani?

If a person is sahib-e-nisab — meaning they own surplus wealth above the nisab — but they do not have ready cash on the days of Eid, they are still obligated to give Qurbani. The obligation is not cancelled by a temporary lack of liquidity.

In this situation, they have two options. First, they may take a loan and perform the Qurbani, paying it back later. Second, they may sell a non-essential asset to raise the funds. Imam Ahmad Raza Khan (d. 1340 AH) stated in Fatawa Razawiyyah: "Whoever owes Qurbani but does not have cash at that time may either take a loan or sell some of their belongings." (20/370, Raza Foundation, Lahore)

Importantly, a person does not need to perform the full sacrifice of one individual animal. In the case of a shared large animal such as a cow or camel, purchasing one share (hissah) out of seven is sufficient to discharge the wajib Qurbani. This significantly reduces the financial barrier for those who are technically above the nisab but have limited liquidity during the days of Eid.

If a person is genuinely below the nisab and cannot afford Qurbani at all, the obligation does not apply. Islam does not place hardship on those who do not have the means. Such a person should not feel guilt — and may in fact benefit from the Qurbani of others through the distribution of meat to the poor and needy.

Frequently Asked Questions — Qurbani Rules 2026

Is Qurbani farz or wajib in Islam?

In the Hanafi school — which is followed by the majority of Muslims in Pakistan, India, Bangladesh, Turkey, and much of the Muslim world — Qurbani is wajib. It is not classified as farz because the evidence, while strong, carries some level of interpretive possibility. In the Shafi'i, Maliki, and Hanbali schools, Qurbani is classified as Sunnah Mu'akkadah — a strongly confirmed sunnah. In either case, a sahib-e-nisab Muslim who deliberately leaves Qurbani has done something seriously blameworthy.

Does paying Zakat mean you don't have to do Qurbani?

No. Zakat and Qurbani are two entirely separate obligations. The fact that both are triggered by the nisab threshold does not mean one cancels the other. If you have paid your Zakat and you still own wealth above the nisab during the days of Dhul Hijjah, your Qurbani obligation is independent and must be fulfilled separately.

Can you give money instead of doing Qurbani?

No. The classical fiqh texts are explicit: distributing money or food to the poor during the days of Eid does not discharge the obligation of Qurbani. The physical act of slaughter — or purchasing a valid share in a larger animal — is required. This distinguishes Qurbani from Zakat, which is a purely financial obligation.

Is Qurbani obligatory on women?

Yes. Being male is not a condition for Qurbani. Every sane, adult, resident Muslim woman who owns wealth above the nisab during the three days of Qurbani is equally obligated. Women who are sahib-e-nisab must perform their own Qurbani — it is not automatically covered by their husband's sacrifice.

Is Qurbani obligatory on a traveller (musafir)?

No. In the Hanafi school, a musafir — a traveller who has left their place of residence intending to cover 48 miles or more — is not obligated to give Qurbani for the duration of their journey. If they return home before the days of Qurbani end (i.e., before sunset of 12 Dhul Hijjah), the obligation applies from the moment of their return.

Is Qurbani obligatory on children?

No. In the Hanafi school, Qurbani is not obligatory on a child who has not yet reached puberty, even if that child owns wealth above the nisab. The condition of puberty (bulugh) must be met for the obligation to apply. A father who voluntarily performs Qurbani on behalf of his minor children is rewarded, but it is not a wajib obligation.

What is the nisab for Qurbani in 2026?

The nisab for Qurbani is the same as for Sadaqah al-Fitr: 52.5 tola of silver (612.36 grams) or its equivalent in other surplus wealth beyond essential needs. Unlike Zakat, the Qurbani nisab includes any surplus wealth — including a second property, extra household goods, or non-trade assets — and there is no hawl (one-year ownership) condition. If you own this amount of surplus wealth on any of the three days of Eid, Qurbani is obligatory.

Can one Qurbani cover an entire family?

No. Qurbani is an individual obligation — every sahib-e-nisab adult in a household must give their own Qurbani. One small animal (such as a goat or sheep) covers one person. For a large animal (cow or camel), each of the seven shares counts as one person's Qurbani. A husband's Qurbani does not automatically cover his wife or adult children if they are themselves sahib-e-nisab.

What if I cannot afford a full animal for Qurbani?

If you are sahib-e-nisab but lack ready cash, you may take a loan or sell a non-essential asset to fulfil the obligation. You may also purchase one share (hissah) in a shared large animal such as a cow or camel — one out of seven shares is sufficient to discharge the wajib Qurbani. If you are genuinely below the nisab and cannot afford it at all, the obligation does not apply to you.

References: Sunan Ibn Majah, Kitab al-Adahi, 2/1044–1045, Beirut; Sahih al-Bukhari, 2/827, Karachi; Jami' al-Tirmidhi, Abwab al-Adahi, 3/144, Beirut; Al-Mu'jam al-Awsat, 8/176, Cairo; Musannaf Abd al-Razzaq, 4/388, Karachi; Al-Sarakhsi, al-Mabsut, Kitab al-Dhaba'ih, 12/11, Quetta; Mirqat al-Mafatih, Bab fi al-Udhiyah, 3/1077 & 3/1081, Beirut; Ibn al-Humam, Fath al-Qadir, 9/509, Beirut; Ibn Nujaym, al-Bahr al-Ra'iq, Bab al-Eidayn, 2/177, Beirut; Imam Nawawi, Sharh al-Muhadhdhab, 8/297–301; al-Ikhtiyar li-Ta'lil al-Mukhtar, 5/17, Cairo; Fatawa al-Hindiyyah, Kitab al-Udhiyah, 5/292, Dar al-Fikr; al-Durr al-Mukhtar; Bahar-e-Shari'at, 3/332, Maktabat al-Madinah, Karachi; Fatawa Razawiyyah, 20/370, Raza Foundation, Lahore; Imam al-Kasani, Bada'i al-Sana'i; Quran: Al-Kawthar 108:2; Al-Hajj 22:37; Al-Ma'rifat al-Sunan wa'l-Athar, 14/15, Cairo.