Can you do Qurbani for someone else? Islamic ruling

TL;DR:

Yes, you can do Qurbani for someone else, a family member, a person in financial need, or a deceased loved one. Islamic law permits it across all major schools, but the conditions differ depending on who you are sacrificing for and which madhab you follow. Intention (niyyah) is the deciding factor.

Every Eid ul Adha, Muslims across the world ask the same question: can you do Qurbani for someone else? Maybe your elderly parent is abroad. Maybe a friend cannot afford the sacrifice. Maybe you want to honour a mother or father who has passed. The answer, rooted in Islamic scholarship and hadith, is yes, but with conditions that matter. This guide covers who you can perform Qurbani for, what permissions are required, how scholarly schools differ, and how to delegate safely when you cannot perform the sacrifice yourself.

The core ruling: yes, you can perform Qurbani for someone else

The permission to perform Qurbani on behalf of another person is firmly established in Islamic teaching. The Prophet’s companion Abu Ayyoob al-Ansari narrated that during the Prophet’s lifetime (peace be upon him), a man would sacrifice a sheep on behalf of himself and his entire household. This single hadith underpins what scholars across all major madhabs have consistently affirmed: Qurbani for others is valid worship when approached with the right intention.

The question is not whether it is allowed. The question is for whom, under what conditions, and with what level of consent.

Three scenarios sit at the heart of this topic: sacrificing for family members within your household, sacrificing for others outside your household, and sacrificing for the deceased as an act of ongoing charity (Sadaqah Jariyah). Each carries its own set of conditions, and these vary depending on your school of jurisprudence.

Scholarly consensus on delegated sacrifice

All four major schools of Islamic law (Hanafi, Maliki, Shafi’i, and Hanbali) permit Qurbani on behalf of others. The differences lie in the strictness of the permission, particularly around consent from living persons and the willed requirement for deceased individuals in some schools. No credible scholarly authority prohibits the practice outright.

Why intention is the primary condition

In Islamic law, acts of worship require sincere and specific niyyah (intention) to be valid. For Qurbani performed on behalf of another person, the sacrificer must form a clear, conscious intention that the reward of this sacrifice is for a named individual or group. A vague sense of goodwill is not sufficient. The intention must be genuine, explicit in the heart, and formed before the sacrifice is made.

Beneficiary	Permitted?	Consent required?	Key condition
Household family members	Yes (all schools)	Recommended; required in Shafi’i	Sacrificer bears financial responsibility for them
Extended family / dependents	Yes, with conditions	Yes	Must be within scope of duty of care
Living person outside household	Yes, with conditions	Yes , especially in Shafi’i	Voluntary charity; cannot fulfil their obligation without consent
Deceased person (no will)	Yes (majority schools)	N/A	Voluntary Sadaqah Jariyah; Shafi’i more restricted
Deceased person (willed Qurbani)	Yes (all schools)	N/A	Obligation on heirs to fulfil

Note: This table represents general scholarly consensus. Always consult a qualified scholar for rulings specific to your madhab.

Qurbani for family members and the household

The most common and straightforward application of this ruling is sacrificing on behalf of your household. The Abu Ayyoob hadith cited above establishes that one sheep or goat can represent an entire household when the head of that household makes a clear intention to include all family members. This has been the practice since the time of the Prophet (peace be upon him) and remains the dominant scholarly position today.

The basis is simple: a person who is financially responsible for their household, and who provides for its members, can include them within a single Qurbani. The sunna of performing Qurbani is fulfilled on their behalf, and they are not required to perform their own separate sacrifice.

Reward distribution works as follows. The sacrificer receives the primary spiritual reward for performing the act of worship. Family members included in the intention are exempted from performing their own Qurbani (the sunna is lifted for them). Whether they also receive a share of the reward depends on the sacrificer’s explicit intention; if the intention is to share the reward, it is shared.

Single vs. multiple sacrifices for households

One sheep or goat is the standard sacrifice for a single person or household unit. A cow, buffalo, or camel can represent up to seven persons or seven family shares, making larger animals suitable for extended family groups who wish to pool a collective sacrifice. This is particularly relevant for British Muslim households who often donate to overseas Qurbani programmes through a single shared contribution.

Consent and permission for living family members

For most schools, verbal clarity within the household is sufficient. In the Shafi’i school, living persons who are to be included in a sacrifice should ideally give their explicit consent. This does not need to be a formal document, but it should be a genuine and knowing agreement. In practice, most scholars advise making the intention known to family members as a matter of respect and spiritual clarity, regardless of which school you follow.

Extending Qurbani beyond immediate family

Including extended relatives, elderly parents in another household, or dependent siblings is permitted in most schools, provided the sacrificer considers those persons to be within their sphere of responsibility and care. For Shafi’i Muslims, the definition of “family” for this purpose has three scholarly opinions within the school, covering immediate household, financial dependents, and those within a broader family bond. Consulting a scholar familiar with your madhab is advisable when extending beyond your immediate household.

Qurbani for others outside your household

Performing Qurbani as a voluntary act of charity for someone outside your household, a friend, a neighbour, or a person in genuine financial hardship, is permitted in Islamic law. It is framed not as fulfilling that person’s religious obligation, but as offering a voluntary sacrifice on their behalf as an act of generosity and community care.

The most important principle here is that you cannot fulfil another living person’s Qurbani obligation without their knowledge. If a person is obligated to perform Qurbani and you sacrifice on their behalf without their awareness or consent, the obligation is not lifted for them. Your act may still carry reward as a voluntary sacrifice, but it does not serve as their Qurbani.

With consent, the picture changes. If a person asks you to perform Qurbani on their behalf, or knowingly agrees to receive this gift, the sacrifice is valid. Your intention must be clear: this is a voluntary charitable sacrifice for a named person, not a transfer of your own obligation.

This distinction matters practically. Many Muslims in the UK use Islamic charities to perform Qurbani donations overseas on their behalf. When doing so on behalf of a living third party, make sure that person is aware and consenting. If you are gifting the sacrifice as charity for a person in need who cannot afford it themselves, this falls within the spirit of Sadaqah and is widely regarded as praiseworthy.

The permission requirement across schools

The Shafi’i school is the most explicit on this point: sacrificing for a living person without their knowledge is not permitted. Other schools are less rigid but still recommend consent as best practice. Across all schools, scholars agree that transparency between sacrificer and beneficiary strengthens the validity and spiritual integrity of the act.

Sacrificing for the financially unable

One of the most encouraged forms of voluntary Qurbani for others is offering the sacrifice on behalf of someone who genuinely cannot afford it. This combines the reward of Qurbani with the reward of charity (Sadaqah), and many scholars regard it as particularly meritorious during Eid ul Adha. In this case, consent from the recipient is recommended, and the sacrificer should make clear that the meat is distributed appropriately.

Qurbani for the deceased: the Sadaqah Jariyah practice

Performing Qurbani on behalf of a deceased person is one of the most deeply felt practices in Islamic life, and it carries strong scholarly backing. The principle is rooted in the Quranic and hadith tradition that ongoing good deeds, charity, and supplication continue to benefit the deceased in the hereafter.

When you perform Qurbani for a deceased parent, spouse, sibling, or friend, you are performing an act of Sadaqah Jariyah: an ongoing charity that generates reward for the person who has passed. The majority of Islamic scholars, across Hanafi, Maliki, Hanbali, and most Shafi’i interpretations, affirm that this reward genuinely reaches the deceased.

The spiritual benefit is threefold. The deceased receives an ongoing reward in the hereafter. The sacrificer receives a reward for the charitable intention and act. The meat, distributed to the poor, provides direct material benefit to those in need. For this reason, many Muslims perform a separate Qurbani for deceased parents in addition to their own, considering it among the most meaningful acts of filial piety (birr al-walidayn) they can offer.

If you want to give Qurbani on behalf of loved ones this Eid, doing so through a reputable Islamic charity ensures the sacrifice is carried out correctly, the meat reaches those in genuine need, and you receive confirmation of the act.

Conditions specific to deceased persons

The core condition is that the intention must clearly name the person you are sacrificing for and acknowledge that the reward is for them. For Shafi’i Muslims, if the deceased left a will (wasiyyah) specifying that Qurbani should be performed on their behalf, this becomes an obligation on the heirs. Voluntary Qurbani for the deceased, without a will, is permitted, but some Shafi’i scholars hold that the reward accrues to the sacrificer and is then directed to the deceased as supplication rather than direct benefit. Hanafi and Maliki scholars generally hold that the reward reaches the deceased directly. Follow the ruling of your own madhab or seek a scholar’s guidance if you are uncertain.

The spiritual benefit: how the deceased benefits

The theological basis is found in the Prophet’s practice of sacrificing on behalf of those who had not yet been able to, and in the principle that dua (supplication) and charity sent on behalf of the deceased are among the acts whose reward crosses into the hereafter. Qurbani performed with this intention is considered a form of dua as well as charity, making it among the most complete acts of remembrance for those who have passed.

Alternatives: monetary donation for the deceased

For Muslims who cannot arrange a physical sacrifice but wish to honour a deceased loved one, donating the monetary equivalent to a trusted Islamic charity achieves a comparable spiritual purpose. The charity acts as your agent, performing the sacrifice on your behalf and distributing the meat to those in need. Many UK-based Islamic organisations offer this service, providing documentation of the sacrifice carried out in the name of your loved one.

School-specific rulings: navigating scholarly differences

Islamic jurisprudence is not monolithic. The four major schools of law each have valid and distinct positions on Qurbani for others, and following your own madhab correctly is more important than picking the most permissive ruling from any school.

Shafi’i school: The most cautious position. A living person cannot be included in another’s Qurbani without their explicit consent. For deceased persons, the school distinguishes between obligatory Qurbani (willed by the deceased, which heirs must fulfil) and voluntary Qurbani (permitted, with some scholarly debate on whether reward reaches the deceased directly or is offered as supplication). Within the Shafi’i school, there are three accepted definitions of “family” for household sacrifice, ranging from spouse and children only to all financial dependents.

Hanafi school: More permissive. Qurbani for family members, living persons with consent, and the deceased is all valid. Reward reaches the deceased directly. The Hanafi position is the most widely followed among South Asian and Turkish Muslim communities in the UK, and most mainstream UK Islamic charities operate according to Hanafi fiqh as the default unless otherwise specified.

Maliki school: Similar to Hanafi in its general permissiveness, with emphasis on the head of household’s responsibility as the basis for including family members. Qurbani for the deceased is valid and carries direct reward.

Hanbali school: Permits Qurbani for others and the deceased, with the reward reaching the deceased affirmed. Consent for living persons is recommended but not as strictly codified as in the Shafi’i school.

If you are unsure which school you follow, ask your local imam or the Islamic institution you attend. Do not mix rulings from different schools to arrive at a convenient answer.

Shafi’i: permission and consent requirements

For Shafi’i Muslims, the practical implication is straightforward: before including any living person in your Qurbani, make sure they know and agree. For overseas sacrifice on behalf of a deceased parent, the voluntary act is permitted, but follow Shafi’i scholars who affirm this and make your intention as dua (supplication for the deceased) explicit.

Hanafi and Maliki: more flexible permissions

For Hanafi and Maliki Muslims, household sacrifice covering the family unit is well-established, and Qurbani for the deceased without a willed requirement is broadly valid. This does not mean consent and clarity are unnecessary; it means the threshold is lower for what constitutes a valid sacrifice.

How to know your school’s ruling

Your school of jurisprudence is typically the one followed by the community you grew up in or the scholars you have studied under. British Muslims of South Asian heritage predominantly follow the Hanafi school. Muslims of North and West African heritage often follow the Maliki school. If you are genuinely unsure, IslamQA, SeekersGuidance, and local mosque scholars are reliable starting points.

The centrality of intention (niyyah) in Qurbani validity

Niyyah is not a formality. In Islamic law, intention transforms a physical act into an act of worship. Without it, slaughtering an animal is just slaughter. With it, formed correctly and sincerely, it becomes one of the most significant acts of worship in the Islamic calendar.

For Qurbani on behalf of others, intention must do specific work. It must name (or clearly identify) who the sacrifice is for. It must reflect a genuine desire for the reward to reach that person. And it must be formed before the sacrifice takes place, not after.

The intention does not need to be spoken aloud, though many scholars recommend verbalising it as a means of clarity. “O Allah, I make this sacrifice on behalf of my father, [his name], seeking your mercy and reward for him” is more precise than a general intention, and precision in intention corresponds to clarity in reward.

How to form correct intention

Before the sacrifice, pause and consciously think: Who is this for? Name them internally or aloud. Acknowledge that this is an act of worship, not a transaction. If you are delegating to an organisation or person, set your intention at the point of delegation, before the animal is slaughtered, not after you receive the receipt.

Common intention mistakes to avoid

Performing Qurbani for someone else and then retroactively claiming it as your own, or vice versa, is not valid. Vague collective intentions (“for all Muslims everywhere”) without specific named beneficiaries work for the distribution of meat but not for the core spiritual credit of the sacrifice. And treating the act as a financial transfer rather than an act of worship undermines the niyyah entirely.

Practical guidance: delegating your Qurbani safely and validly

Delegation is how most British Muslims perform Qurbani. Whether through a UK-based Islamic charity operating overseas, a local butcher, or a trusted family member abroad, the practical steps you take determine whether the act is religiously valid and ethically sound.

When delegating to an organisation, check the following before committing your donation.

The organisation should be a registered charity with the Charity Commission for England and Wales, or equivalent registration if operating outside the UK. Look up their registration number on the Charity Commission register. They should be transparent about which countries they operate in, the type of animals sacrificed, and how the meat is distributed.

Request written confirmation. A legitimate Qurbani charity will provide you with an acknowledgement that the sacrifice was carried out, ideally with the date, country, and distribution details. Some organisations provide photographs. This is not a nice-to-have; it is the minimum you should expect.

Check whether they align with your madhab. If you follow the Shafi’i school and want to perform Qurbani for a deceased parent, confirm that the organisation handles the sacrifice according to conditions you find acceptable. Most major UK Islamic charities follow Hanafi fiqh as their operational standard.

For local delegation, involve someone you trust, communicate your intention explicitly, confirm the animal type and date, and follow up to ensure the sacrifice took place on the correct days (the three days of Eid following the Fajr prayer on Eid day, i.e., 10th, 11th, and 12th of Dhul Hijjah).

Delegating locally vs. internationally

Local delegation gives you direct oversight but limits distribution to your immediate community. International delegation reaches regions of acute need, where the same donation stretches further and the meat reaches people who may not otherwise eat it during Eid. Both are valid. Your decision should be based on your intention and the reliability of the recipient.

Choosing a trustworthy charity or delegate

Red flags include charities with no Charity Commission registration, no clear operational reports, no documentation of sacrifices carried out, and no transparency about service fees. If the fee for “administration” represents the majority of your donation, ask questions. Legitimate organisations are transparent about cost breakdowns.

Documentation and verification

At minimum, obtain: a receipt confirming your payment and intention, the name(s) on behalf of whom the sacrifice is being performed, the country and approximate date of sacrifice, and confirmation of meat distribution. For Qurbani on behalf of deceased loved ones, this documentation also serves as a personal record of the act.

Checklist, 5 steps to valid delegated Qurbani:

1. Form your niyyah , Name the beneficiary (yourself, family member, deceased person) and set intention before payment or delegation.
2. Choose your delegate , Local butcher, trusted family member, or registered Islamic charity. Verify credentials before committing.
3. Confirm conditions , Ensure the delegate knows who the sacrifice is for, the animal type, and the correct dates (10th–12th Dhul Hijjah).
4. Obtain written confirmation , Request documentation of the sacrifice: date, country, animal, and distribution details.
5. Verify meat distribution , Confirm that meat reached those in genuine need, not that it was sold or wasted.

For international Qurbani: check Charity Commission registration, request annual reports, and confirm the organisation’s operational presence in the stated country.

Conclusion

The answer to “can you do Qurbani for someone else?” is clearly yes. Islamic law across all major schools permits it, whether for family members within your household, people outside it with their consent, or deceased loved ones as an act of Sadaqah Jariyah. What determines the validity of the act is not the physical proximity to the sacrifice but the sincerity and specificity of your niyyah, the consent of any living person involved, and your adherence to the conditions set by your own madhab.

Qurbani for others is one of the clearest expressions of what this act of worship is about: community, generosity, and remembrance. Whether you are sacrificing on behalf of an elderly parent abroad, a friend who cannot afford it, or honouring a loved one who has passed, the spiritual framework for doing so is robust and well-established.

Frequently asked questions

Can I do Qurbani for my deceased parents without them having left a will?

Yes. The majority scholarly position permits voluntary Qurbani for deceased parents without a will. In the Hanafi and Maliki schools, the reward reaches the deceased directly. In the Shafi’i school, some scholars hold that the reward belongs to the sacrificer and is directed to the deceased as a form of supplication (dua). All schools regard this act as praiseworthy and encouraged.

Do I need permission from a living person before doing Qurbani for them?

In the Shafi’i school, yes: explicit consent is required before performing Qurbani for a living person outside your household. For other schools, consent is strongly recommended as best practice, even if not strictly obligatory. Including a living family member in your household sacrifice without their knowledge is considered acceptable by most scholars, but ideally they should be aware.

Can one animal count as Qurbani for my whole family?

Yes. One sheep or goat represents one share and can cover a household unit when the sacrificer makes explicit intention to include the family. A cow, buffalo, or camel can be divided into up to seven shares, making it suitable for larger extended family arrangements. This is established from the practice of the Prophet’s companions (may Allah be pleased with them).

Can you do Qurbani for someone else who is abroad?

Yes. Physical proximity is not a condition of valid Qurbani. You can perform or fund a sacrifice on behalf of a person who is in another country. The key conditions are correct intention, consent (if the person is living and outside your household), and ensuring the sacrifice takes place within the correct time window of Eid ul Adha.

What if I am not sure whether my intention was correct?

If you had a general intention to perform Qurbani for a particular person, most scholars consider this sufficient even if the wording was imprecise. Sincerity of purpose matters more than verbal formula. If you are genuinely uncertain, perform a supplication (dua) afterward, ask Allah to accept the act on behalf of the intended person, and consult a scholar if doubt persists.

Is donating money to charity the same as performing Qurbani for the deceased?

Donating the equivalent monetary value to a charity that performs Qurbani on your behalf is a valid way to fulfil the act. The organisation acts as your agent. If the donation is specifically earmarked for Qurbani and performed within the correct days of Eid, it carries the same spiritual standing as arranging the sacrifice directly.