ARTICLE
ON QURBANI (SACRIFICE), VIRTUES
&
SIGNIFICANCE OF DHUL HIJJAH
ASSEMBLED
BY MALLAM ABBA ABANA, KUBWA, ABUJA, NIGERIA
http://variousislamicdawadocuments.blogspot.com
https://web.facebook.com/abba.abana
emails:gonidamgamiri@yahoo.com;
abba.abana@gmail.com
SUNDAY
1ST DHUL AL-HIJJAH 1439 AH – 12TH AUGUST 2018 CE
Bismillah Walhamdulillah Was Salaatu Was Salaam 'ala
Rasulillah. As-Salaam Alaikum Wa-Rahmatullahi Wa-Barakatuhu.
Praise be to Allaah; we seek His help and His
forgiveness. We seek refuge with Allaah from the evil of our own souls and from
our bad deeds. Whomsoever Allaah guides will never be led astray, and
whomsoever Allaah leaves astray, no one can guide. I bear witness that there is
no god but Allaah, and I bear witness that Muhammad (Sallalhu alaihi Wasalam)
is His slave and Messenger.
1439 AH DHUL HIJJAH MOON SIGHTED
First day of Dhul al-Hijjah
year 1439 AH according to Saudi Press Agency (SPA):
a) Start of Hajj (8th Dhul
Hijjah) - Sunday 19th August, 2018.
b) Day of Arafah (9th Dhul
Hijjah) - Monday 20th August.
c) Eid al-Adha - (10th Dhul
Hijjah) - Tuesday 21st August.
PREAMBLE
Praise be to Allaah; Who has created Time and has made
some times better than others, some months and days and nights better than
others, when rewards are multiplied many times, as a mercy towards His slaves.
This encourages them to do more righteous deeds and makes them more eager to
worship Him, so that the Muslim renews his efforts to gain a greater share of
reward, prepare himself for death and supply himself in readiness for the Day
of Judgement.
This season of worship brings many benefits, such as the
opportunity to correct one’s faults and make up for any shortcomings or
anything that one might have missed. Every one of these special occasions
involves some kind of worship through which the slaves may draw closer to
Allaah, and some kind of blessing though which Allaah bestows His favour and
mercy upon whomsoever He will. The happy person is the one who makes the most
of these special months, days and hours and draws nearer to his Lord during
these times through acts of worship; he will most likely be touched by the
blessing of Allaah and will feel the joy of knowing that he is safe from the
flames of Hell. (Ref Ibn Rajab, al-Lataa’if, p.8)
The Muslim must understand the value of his life,
increase his worship of Allaah and persist in doing good deeds until the moment
of death. Allaah says (interpretation of the meaning):
"And worship your Lord until there comes unto you
the certainty." [Holy Quran chapter al-Hijr 15:99] The mufassireen (commentators)
said: "‘The certainty’ means death."
Among the special seasons of worship are the first ten
days of Dhu’l-Hijjah, which Allaah has preferred over all the other days of the
year. Ibn ‘Abbaas (may Allaah be pleased with him and his father) reported that
the Prophet (peace and blessings of Allaah be upon him) said: "There are
no days in which righteous deeds are more beloved to Allaah than these ten
days." The people asked, "Not even jihaad for the sake of
Allaah?" He said, "Not even jihaad for the sake of Allaah, except in
the case of a man who went out to fight giving himself and his wealth up for
the cause, and came back with nothing." (Reported by al-Bukhaari, 2/457).
PART ONE: ON DAYS OF
VIRTUE AND RIGHTEOUS DEEDS
How do the first ten days of the Month of Dhul Hijjah
differ from other days of the year?
Ibn ‘Abbaas (may Allaah be pleased with him and his
father) also reported that the Prophet (peace and blessings of Allaah be upon
him) said: "There is no deed more precious in the sight of Allaah, nor
greater in reward, than a good deed done during the ten days of
Sacrifice." He was asked, "Not even jihaad for the sake of
Allaah?" He said, "Not even jihaad for the sake of Allaah, except in
the case of a man who went out to fight giving himself and his wealth up for
the cause, and came back with nothing." (Reported by al-Daarimi, 1/357;
its isnaad is hasan as stated in al-Irwaa’, 3/398).
These texts and others indicate that these ten days are
better than all the other days of the year, with no exceptions, not even the
last ten days of Ramadaan. But the last ten nights of Ramadaan are better,
because they include Laylat al-Qadr ("the Night of Power"), which is
better than a thousand months. Thus the various reports may be reconciled. (See
Tafseer Ibn Katheer, 5/412).
You should know, my brother and sister in Islaam, that
the virtue of these ten days is based on many things: Allaah swears an oath by
them, and swearing an oath by something is indicative of its importance and
great benefit. Allaah says (interpretation of the meaning): "By the dawn;
by the ten nights" [Holy Quran Chapter al-Fajr 89:1-2]. Ibn ‘Abbaas, Ibn
al-Zubayr, Mujaahid and others of the earlier and later generations said that
this refers to the first ten days of Dhu’l-Hijjah. Ibn Katheer said: "This
is the correct opinion." (Tafseer Ibn Katheer, 8/413)
The Prophet (peace and blessings of Allaah be upon him)
testified that these are the best days of this world, as we have already quoted
above from saheeh ahaadeeth.
The Prophet (peace and blessings of Allaah be upon him)
encouraged people to do righteous deeds because of the virtue of this season
for people throughout the world, and also because of the virtue of the place -
for the Hujjaaj (pilgrims) to the Sacred House of Allaah.
The Prophet (peace and blessings of Allaah be upon him)
commanded us to recite a lot of Tasbeeh ("Subhan-Allaah"), Tahmeed
("Al-hamdu Lillaah") and Takbeer ("Allaahu akbar") during
this time. ‘Abdullaah ibn ‘Umar (may Allaah be pleased with him and his father)
reported that the Prophet (peace and blessings of Allaah be upon him) said:
"There are no days greater in the sight of Allaah and in which righteous
deeds are more beloved to Him than these ten days, so during this time recite a
great deal of Tahleel ("La ilaaha ill-Allaah"), Takbeer and Tahmeed."
(Reported by Ahmad, 7/224; Ahmad Shaakir stated that it is saheeh).
These ten days include Yawm ‘Arafaah (the Day of
‘Arafaah), on which Allaah perfected His Religion. Fasting on this day will
expiate for the sins of two years. These days also include Yawm al-Nahar (the
Day of Sacrifice), the greatest day of the entire year and the greatest day of
Hajj, which combines acts of worship in a way unlike any other day.
These ten days include the days of sacrifice and of Hajj.
Question: What must the Muslim avoid during these ten days
if he wants to offer a sacrifice?
The Sunnah indicates that the one who wants to offer a
sacrifice must stop cutting his hair and nails and removing anything from his
skin, from the beginning of the ten days until after he has offered his
sacrifice, because the Prophet (peace and blessings of Allaah be upon him)
said: "When you see the new moon of Dhu’l-Hijjah, if any one of you wants
to offer a sacrifice, then he should stop cutting his hair and nails until he
has offered his sacrifice." According to another report he said: "He
should not remove (literally, touch) anything from his hair or skin."
(Reported by Muslim with four isnaads, 13/146)
The Prophet’s instruction here makes one thing obligatory
and his prohibition makes another haraam, according to the soundest opinion,
because these commands and prohibitions are unconditional and unavoidable.
However, if a person does any of these things deliberately, he must seek
Allaah’s forgiveness but is not required to offer (an extra) sacrifice in
expiation; his sacrifice will be acceptable. Whoever needs to remove some hair,
nails, etc. because it is harming him, such as having a broken nail or a wound
in a site where there is hair, should do so, and there is nothing wrong with
that. The state of ihraam is so important that it is permitted to cut one’s
hair if leaving it will cause harm. There is nothing wrong with men or women
washing their heads during the first ten days of Dhu’l-Hijjah, because the
Prophet (peace and blessings of Allaah be upon him) only forbade cutting the
hair, not washing it.
The wisdom behind this prohibition of the one who wants
to offer a sacrifice from cutting his hair etc., is so that he may resemble
those in ihraam in some aspects of the rituals performed, and so that he may
draw closer to Allaah by offering the sacrifice. So he leaves his hair and
nails alone until the time when he has offered his sacrifice, in the hope that
Allaah will save him in his entirety from the Fire. And Allaah knows best.
If a person has cut his hair or nails during the first
ten days of Dhu’l-Hijjah because he was not planning to offer a sacrifice, then
he decides later, during the ten days, to offer a sacrifice, then he must
refrain from cutting his hair and nails from the moment he makes this decision.
Some women may delegate their brothers or sons to make
the sacrifice on their behalf, then cut their hair during these ten days. This
is not correct, because the ruling applies to the one who is offering the
sacrifice, whether or not he (or she) delegates someone else to carry out the
actual deed. The prohibition does not apply to the person delegated, only to
the person who is making the sacrifice, as is indicated in the hadeeth. The
person who is sacrificing on behalf of someone else, for whatever reason, does
not have to adhere to this prohibition.
This prohibition appears to apply only to the one who is
offering the sacrifice, not to his wife and children, unless any of them is
offering a sacrifice in his or her own right, because the Prophet (peace and blessings
of Allaah be upon him) used to sacrifice "on behalf of the family of
Muhammad," but there are no reports that say he forbade them to cut their
hair or nails at that time.
If a person was planning to offer a sacrifice, then he
decides to go and perform Hajj, he should not cut his hair or nails if he wants
to enter ihraam, because the Sunnah is only to cut hair and nails when
necessary. But if he is performing Tamattu’ [whereby he performs ‘Umrah, comes
out of ihraam and enters ihraam anew for Hajj], he should trim his hair at the
end of his ‘Umrah because this is part of the ritual.
The things that are described above as being prohibited
for the person who is planning to offer a sacrifice are reported in the hadeeth
quoted above; the person is not forbidden to wear perfume, have marital
relations, wear sewn garments, etc.
Concerning the types of worship to be performed during
these ten days: one must understand that these days are a great blessing from
Allaah to His slave, which is appreciated properly by the actively righteous.
It is the Muslim’s duty to appreciate this blessing and make the most of the
opportunity, by devoting these ten days to paying more attention to striving
hard in worship. Among His blessings to His slaves, Allaah has given us many
ways in which to do good and worship Him, so that the Muslim may be constantly
active and consistent in his worship of his Lord.
Among the good deeds which the Muslim should strive to do
during the first ten days of Dhu’l-Hijjah are:
FASTING. It is Sunnah to fast on
the ninth day of Dhu’l-Hijjah, because the Prophet (peace and blessings of
Allaah be upon him) urged us to do good deeds during this time, and fasting is
one of the best of deeds. Allaah has chosen fasting for Himself, as is stated
in the hadeeth qudsi: "Allaah says: ‘All the deeds of the son of Adam are
for him, except for fasting, which is for Me and I am the One Who will reward
him for it.’" (Reported by al-Bukhaari, 1805).
The Prophet (peace and blessings of Allaah be upon him)
used to fast on the first nine days of Dhu’l-Hijjah. It was narrated from
Hunaydah ibn Khaalid from his wife, that one of the wives of the Prophet (peace
and blessings of Allaah be upon him) said: The Prophet (peace and blessings of
Allaah be upon him) used to fast on the first nine days of Dhu’l-Hijjah and the
day of ‘Ashoora’, and three days each month, the first Monday of the month and
two Thursdays. Narrated by al-Nasaa’i, 4/205 and by Abu Dawood; classed as
saheeh by al-Albaani in Saheeh Abi Dawood, 2/462.
TAKBEER. It is Sunnah to say
Takbeer ("Allaahu akbar"), Tahmeed ("Al-hamdu Lillaah"),
Tahleel ("La ilaha ill-Allaah") and Tasbeeh ("Subhaan
Allaah") during the first ten days of Dhu’l-Hijjah, and to say it loudly
in the mosque, the home, the street and every place where it is permitted to
remember Allaah and mention His name out loud, as an act of worship and as a
proclamation of the greatness of Allaah, may He be exalted.
Men should recite these
phrases out loud, and women should recite them quietly.
Allaah says (interpretation of the meaning): "That
they might witness things that are of benefit to them (i.e., reward of Hajj in
the Hereafter, and also some worldly gain from trade, etc.), and mention the
name of Allaah on appointed days, over the beast of cattle that He has provided
for them (for sacrifice)..." [Holy Quran Chapter al-Hajj 22:28]
The majority of scholars agree that the "appointed
days" are the first ten days of Dhu’l-Hijjah, because of the words of Ibn
‘Abbaas (may Allaah be pleased with him and his father): "The ‘appointed
days’ are the first ten days (of Dhu’l-Hijjah)."
The Takbeer may include the words "Allaahu akbar,
Allaahu akbar, la ilaaha ill-Allaah; wa Allaahu akbar wa Lillaahi’l-hamd
(Allaah is Most Great, Allaah is Most Great, there is no god but Allaah; Allaah
is Most Great and to Allaah be praise)," as well as other phrases.
Takbeer at this time is an aspect of the Sunnah that has
been forgotten, especially during the early part of this period, so much so
that one hardly ever hears Takbeer, except from a few people. This Takbeer
should be pronounced loudly, in order to revive the Sunnah and as a reminder to
the negligent. There is sound evidence that Ibn ‘Umar and Abu Hurayrah (may
Allaah be pleased with them) used to go out in the market place during the
first ten days of Dhu’l-Hijjah, reciting Takbeer, and the people would recite
Takbeer when they heard them. The idea behind reminding the people to recite
Takbeer is that each one should recite it individually, not in unison, as there
is no basis in Sharee’ah for doing this.
Reviving aspects of the Sunnah that have been virtually
forgotten is a deed that will bring an immense reward, as is indicated by the
words of the Prophet (peace and blessings of Allaah be upon him): "Whoever
revives an aspect of my Sunnah that is forgotten after my death, he will have a
reward equivalent to that of the people who follow him, without it detracting
in the least from their reward." (Reported
by al-Tirmidhi, 7/443; this is a hasan hadeeth because of corroborating
asaaneed).
PERFORMING HAJJ AND
‘UMRAH. One of the best deeds that one can do during these ten
days is to perform Hajj to the Sacred House of Allaah. The one whom Allaah
helps to go on Hajj to His House and to perform all the rituals properly is
included in the words of the Prophet (peace and blessings of Allaah be upon
him): "An accepted Hajj brings no less a reward than Paradise."
Doing more good deeds in general, because good deeds are
beloved by Allaah and will bring a great reward from Him. Whoever is not able
to go to Hajj should occupy himself at this blessed time by worshipping Allaah,
praying (salaat), reading Qur’an, remembering Allaah, making supplication
(du’aa’), giving charity, honouring his parents, upholding the ties of kinship,
enjoining what is good and forbidding what is evil, and other good deeds and
acts of worship.
Sacrifice. One of the good deeds that will bring a person
closer to Allaah during these ten days is offering a sacrifice, by choosing a
high-quality animal and fattening it, spending money for the sake of Allaah.
SINCERE REPENTANCE. One of the most
important things to do during these ten days is to repent sincerely to Allaah
and to give up all kinds of disobedience and sin. Repentance means coming back
to Allaah and foregoing all the deeds, open and secret, that He dislikes, out
of regret for what has passed, giving it up immediately and being determined
never to return to it, but to adhere firmly to the Truth by doing what Allaah
loves.
If a Muslim commits a sin, he must hasten to repent at
once, without delay, firstly because he does not know when he will die, and
secondly because one evil deed leads to another.
Repentance at special times is very important because in
most cases people’s thoughts turn towards worship at these times, and they are
keen to do good, which leads to them recognizing their sins and feeling regret
for the past. Repentance is obligatory at all times, but when the Muslim
combines sincere repentance with good deeds during the days of most virtue,
this is a sign of success, in sha Allaah. Allaah says (interpretation of the
meaning): "But as for him who
repented, believed and did righteous deeds, then he will be among those who are
successful." [Holy Quran Chapter al-Qasas 28:67]
The Muslim should make sure that he does not miss any of
these important occasion, because time is passing quickly. Let him prepare
himself by doing good deeds which will bring him reward when he is most in need
of it, for no matter how much reward he earns, he will find it is less than he
needs; the time of departure is at hand, the journey is frightening, delusions
are widespread, and the road is long, but Allaah is ever watchful, and to Him
will we return and render account. As the Qur’aan says (interpretation of the
meaning):
"So whosoever does
good equal to the weight of an atom, shall see it, And whosoever does evil
equal to the weight of an atom, shall see it."[Holy Quran Chapter
al-Zalzalah 99:7-8]
There is much to be gained, so make the most of the
opportunity afforded by these invaluable and irreplaceable ten days. Hasten to
do good works, before death strikes, before one can regret one’s negligence and
failure to act, before one is asked to return to a place where no prayers will
be answered, before death intervenes between the hopeful one and the things he
hopes for, before you are trapped with your deeds in the grave.
O you whose hard heart is as dark as the night, is it not
time that your heart was filled with light and became soft? Expose yourself to
the gentle breeze of your Lord’s mercy during these ten days, for Allaah will
cause this breeze to touch whomever He wills, and whoever is touched by it will
be happy on the Day of Judgement.
PART TWO: DETAILED
BACKGROUND ON WHAT IS ‘UDHUIYA’ (QURBANI) (EID - AN ISLAMIC FEAST)?
2.1 INTRODUCTION
‘Udhiya’ is an Arabic word meaning "blood
sacrifice", and ‘Qurbani’ is an Urdu and Persian word derived from the
Arabic word "Qurban" which literally means an act performed to seek
Allah’s pleasure. It is technically used for the sacrifice of an animal
slaughtered for the sake of Allah.
The sacrifice of an animal has always been a recognized
form of worship in many religions, but in the ‘Shariah’ (Islamic sacred law) of
our beloved Prophet the sacrifice of an animal has been recognised as a form of
worship only during the three days of the month Zulhijjah, namely the 10th,
11th, and 12th.
Allah Ta’ala says in the Noble Quran: "Verily, We have granted you (O Muhammad) Al- Kauthar (a river
in paradise), So pray on to thy lord and sacrifice. For he who makes you angry
will be cut off." Holy Quran Surah 109 Verses 1-3
Of all of the physical and spiritual worships the
greatest is ‘salaah’, and among the worships concerning wealth, sacrifice holds
a distinguished position, because the original spirit of sacrifice was to
sacrifice the soul. The replacement of an animal was made due to some reasons,
as it is clear from the story of Hazrat Ibrahim and Hazrat Ismail . That is why
in other places in the Quran the mention of ‘salaah’ is made together with
‘Qurbani’. (Tafseer-E-Usmaani)
2.2 WHAT IS THE ORIGIN
OF ‘QURBANI’?
This act of ‘Udhiya’ is to commemorate the unparalleled
sacrifice offered by the Prophet Ibrahim (AS). When he, in pursuance to a
command of Allah Ta’ala conveyed to him in a dream, prepared himself to
slaughter his beloved son Ismail and actually did so, but Allah Almighty after
testing him of his submission, sent down a ram and saved his son from the
logical fate of slaughter. It is from that time onwards that the sacrifice of
an animal became an obligatory duty to be performed by every well to do Muslim.
Concerning this incident the Glorious Quran says:
"And when he attained the age of running with him (Ibrahim), he said: "O my son verily I have seen in a dream
that I am slaughtering thee, so look, considerest thou?" He said: "O
my father! Do that which thou art commanded, thou shalt find me, Allah willing,
of the patients." "Then when the two submitted themselves
and had prostrated him on his temple." "We cried unto him: "O
Ibrahim! Of a surety thou hast fulfilled the vision. Verily We! That was a
trial manifest. And We ransomed him with a mighty victim. And We left for him
among the posterity. Peace be unto Ibrahim. Verily We! Thus we compense the
well doers. Verily he was one of Our believing bondsmen." (Holy Quran
Chapter 37:102-111)
Thus this very incident is also the origin of
‘Takbeer-e-Tashreeq’.
Eminent jurispudents have stated that the origin of the
‘Takbeer-e-Tasreeq’ is when the Prophet Ibrahim made Hazrat Ismail lie down,
Allah ordered Hazrat Jibraeel to take along a ‘fidyah’ (ransom) and when Hazrat
Jibraeel arrived there, he feared that Hazrat Ibrahim would slaughter Ismail
and so he began shouting "Allah
Akbar, Allah Akbar."
Hearing his voice, Prophet Ibrahim took it as a glad
tiding and exclaimed, "Laa ilaaha
allallahu wallahu akbar."
Hazrat Ismail also came to know that the ‘fidyah’ arrived
and he got up saying, "Allahu akbar
wa lillahil hamd," and began to eulogise and thank Allah.
2.3 WHAT IS THE
PHILOSOPHY OF ‘QURBANI’ (http://www.inter-islam.org/Actions/Qurbani.html)?
Mufti Muhammad Taqi Uthmaani states that the philosophy
behind ‘Udhiya’ is that it is a demonstration of total submission to Allah and
a proof of complete obedience to Allah’s will or command. When a Muslim offers
a ‘Udhiya’ this is exactly what he intends to prove. Thus, the ‘Udhiya’ offered
signifies that he is a slave of Allah at his best. And that he would not
hesitate even for a moment once he receives an absolute command from his
Creator to surrender before it, to obey it willingly, even if it be at the
price of his life and possessions.
This is exactly what the Prophet Ibrahim did.
Apparently, there was no reason why a father should
slaughter his innocent son. But, when the command came from Allah, he never
asked the reason to that command, nor did he hesitate to obey it. This is the
true philosophy of ‘Qurbani’.
Allah Ta’ala says in the Noble Quran: "Verily, We
have granted you (O Muhammad) Al- Kauthar (a river in paradise), So pray on to
thy lord and sacrifice. For he who makes you angry will be cut off." (Surah
10 "And the camels! We have appointed them among the ceremonies of Allah,
therein ye have good!"
Of all of the physical and spiritual worships the
greatest is ‘salaah’, and among the worships concerning wealth, sacrifice holds
a distinguished position, because the original spirit of sacrifice was to
sacrifice the soul. The replacement of an animal was made due to some reasons,
as it is clear from the story of Hazrat Ibrahim and Hazrat Ismail . That is why
in other places in the Quran the mention of ‘salaah’ is made together with
‘Qurbani’. (Tafseer-E-Usmaani)
2.4 SACRIFICE YOUR
QURBAANI AFTER EID SALAAH
Narrated Al-Bara' bin 'Azib (RA): Nabie (SAW) said:
"The first thing that we should do on this day of
ours is to pray and then return to slaughter the sacrifice. So anyone who does
so, he acted according to our Sunnah (tradition), and whoever slaughtered the
sacrifice before the prayer, it was just meat which he presented to his family
and would not be considered as Nusuk."
A person from the Ansar named Abu Burda bin Niyyar (RA)
said, "O SAW! I slaughtered the
Nusuk (before the prayer) but I have a young she-goat which is better than an
older sheep." Nabie SAW said: "Sacrifice it in lieu of the first, but
it will be not sufficient (as a sacrifice) for anybody else after you."
(Sahih Bukhari,Book #15, Hadith #82)
2.5 VIRTUE OF QURBANI
Sayyidatuna Aa’ishah (Radiyallahu Anha) narrates that
Rasulullah (Sallallahu Alaihi Wasallam) said: “There is nothing dearer to Allah
Ta’ala during the days of Qurbani than sacrificing of animals. The sacrificed
animal shall come on the Day of Judgment with its horns, hair, and hooves (to
be weighed). The sacrifice is accepted by Allah before the blood reaches the
ground. Therefore sacrifice with an open and happy heart.”(Tirmizi, Hadith #:
1493)
Umm Salama (Radi Allahu Ta'ala Anha) reported (these
words) directly from Allah's Messenger (Sallal Laahu Ta'ala Alayhi Wa Sallam): If anyone has in his possession a
sacrificial animal to offer as a sacrifice (on 'Id al-Adha), he should not get
his hair cut and nails trimmed after he has entered the first days of Dhu'l
Hijja. Sahih Muslim, Book 022, Hadith Number 4871.
It is strongly recommended to spend these days
(especially the Day of Arafah) performing any kind of worship like fasting,
reading Quran, extra salat, dhikr, or making tauba. Below are some hadith and
ayats regarding the merits of these days and various ways to make use of them.
Abu Hurairah relates that the Messenger of Allah (SAW)
said, "There are no days more loved to Allah for you to worship Him
therein than the ten days of Dhul Hijjah. Fasting any day during it is
equivalent to fasting one year and to offer salatul tahajjud (late-night
prayer) during one of its nights is like performing the late night prayer on
the night of power. [i.e.Lailatul Qadr]." [This is related by at-Tirmidhi, Ibn Majah, and al-Baihaqi]
Abu Qatadah reported that the Messenger of Allah (SAW)
said, "Fasting on the day of 'Arafah is an expiation for two years, the
year preceding it and the year following it. Fasting the day of 'Ashurah is an
expiation for the year preceding it." [This is related by "the
group," except for al-Bukhari and at-Tirmidhi].
The Prophet (peace and blessings of Allah be upon him)
commanded us to recite a lot of Tasbee (subhanallah),Tahmee (alhamdulillah) and
Takbeer (allahuakbar) during this time.
'Abdullaah ibn 'Umar (may Allah be pleased with him and
his father) reported that the Prophet (peace and blessings of Allah be upon
him) said:
"There are no days greater in the sight of Allah and
in which righteous deeds are more beloved to Him than these ten days, so during
this time recite a great deal of Tahleel (La ilaaha ill-Allah), Takbeer and
Tahmeed." (Reported by Ahmad, 7/224; Ahmad Shaakir stated that it is saheeh).
Ibn 'Abbaas (may Allah be pleased with him and his
father) also reported that the Prophet (peace and blessings of Allah be upon
him) said: "There is no deed more precious in the sight of Allah, nor
greater in reward, than a good deed done during the ten days of
Sacrifice." He was asked, "Not even jihaad for the sake of
Allah?"
He said, "Not even jihaad for the sake of Allah,
except in the case of a man who went out to fight giving himself and his wealth
up for the cause, and came back with nothing." (Reported by al-Daarimi,
1/357; its isnaad is hasan as stated in al-Irwaa', 3/398).
2.6 IS QURBANI
(SACRIFICE) MANDATORY?
Question.) Is there any reference in the Holy Qur'an that
Qurbani is mandatory for non-Hajis on Eid-ul-Adha or is it a sunnah on those
that have the financial perquisites? [Farabi Mufti]
Answer.) We should understand that not everything has
been explained in the Qur'an itself. The Hadith also clarifies and explains
many things of the Qur'an, e.g. the number of rakats in our daily salats, etc.
Mullah Ali Qari (RA) states in Mirqaat, the commentary of
Mishkaat that Qurbani is legislated in Shari'ah by consensus of opinion. It is
mentioned in the Qur'an, 'Perform Salat for your Lord and slaughter' (Surah
Kawthar). The majority of commentators of the noble Qur'an say it means,
'Perform Salatul Eid for your Lord and slaughter the animal.'
The Hanafi scholars take the command of Allah to
slaughter as Wujoob (necessary) because of the Hadith of Nabi, 'Whosoever has
the wealth to slaughter and does not, then he should not come to our Eid-Gah.'
(Mirqaat). It is only wajib upon those who own the value of Nisab on the
morning of Eid-ul-Adha. And Allah Ta'ala Knows Best
2.7 WHO IS OBLIGED TO
OFFER THE SACRIFICE?
‘Qurbani’ is ‘wajib’ (compulsory) according to Imam Abu
Hanifah (and sunnat-e-muakkadah according to other Imams) upon every ‘mukeem’
(domiciled) and who possesses 613.35 grams of silver or its equivalent in money,
personal ornaments, stock in trade or any other form of wealth which is surplus
to his/her basic needs. Each adult member of a family who possesses that much
wealth must perform his/her own ‘Qurbani’ separately.
Hazrat Ibn Umar reports that the Messenger of Allah lived
in Madinah Munawarah for ten years and performed ‘Qurbani’ every year.
(Tirmizi).
Note: Despite the fact that the Prophet was not obliged
to sacrifice as he never possessed the required amount of wealth, he still did
so as can be conceived from the above Hadith.
2.8 CAN A SACRIFICE BE
MADE ON BEHALF OF SOMEONE ELSE?
A sacrifice can be made on behalf of others such as minor
offspring. This offering is not ‘wajib’ (compulsory) but is ‘mustahab’
(desirable). Similarly if one decides to sacrifice on behalf of the spouse or a
father decides to sacrifice on behalf of an adult offspring (apart from
offering his/her own ‘Qurbani’) can do so with their permission. A sacrifice
can also be made on behalf of a deceased Muslim. This can be classified into
three categories:
1) If the deceased had made a will for a sacrifice then,
it is permissible to sacrifice to fulfil the will but is incumbent to give all
the meat of the sacrificed animal to the poor and needy (those who are entitled
to receive ‘Zakaat’). ("Vide Shami" vol.5 p293)
2) Whether or not the deceased had made this will,
his/her relative or friends can make a ‘nafl’ (voluntary) sacrifice from their
own money; the meat of this sacrificed animal can be partaken by the rich and
poor alike.
3) One may make a voluntary sacrifice from one’s own
wealth for the deceased persons and this meat can partaken by all, rich and
poor.
If ones intention is of mere remittance of recompense to
a dead person then it will be superior to slaughter an animal during the Days
of ‘Nahar’ instead of giving money in charity. This is because reward is
attained both for spending wealth and for sacrificing.
In a ‘Hadith’ it is stated.
Hazrat Hanash reported: I saw Hazrat Ali sacrificing two
rams. I asked him, "What is this?" He said: "Verily the
Messenger of Allah left instruction to me to sacrifice on his behalf, and so I
am sacrificing on his behalf. (Tirmizi, Abu Daud).
Note: Rasulullah is so generous that he had sacrificed on
behalf of his whole ‘Ummah’ and we see here Hazrat Ali sacrificing for
Rasulullah after he has passed away. We learn from this that we should also put
a share of Rasulullah in our sacrifice.
2.9 IS IT PERMISSIBLE TO
TRIM NAILS AND CUT HAIR BEFORE THE SACRIFICE?
This could be understood from the following ‘Hadith’:
Hazrat Umm-e- Salama radiyallahu anha reports that the Apostle of Allah said,
"Whoever sights the crescent moon of ‘Zul-Hijjah’ and is intending to make
a sacrifice should refrain from cutting his bodily hair and paring his nails".
(Muslim).
Thus after sighting the ‘Zul-hijjah’ crescent, it is
desirable for a man intending to make a sacrifice to refrain from cutting the
hair of his body and paring his nails till he has slaughtered the animal. This
is because he is making a sacrifice in lieu of the sacrifice of his own life.
Each part of the sacrificial animal is in lieu of each part of his own body.
The Holy Prophet has given this order that no part of his
body may be absent at the time of the descent of divine mercy. If more than forty
days have passed one should not be idle in removing unwanted hair, nails, etc,
in order to save oneself from ‘karaahat’ (abomination).
2.10 WHAT IS THE BEST
MANNER OF OFFERING IT?
It is preferable that one selects on animals oneself,
nourishes it and becomes familiar with it, as this animal is to become the
means great recompense and not only that, but it is a substitute for the
sacrifice of one’s own child.
2.11 IS A SACRIFICE CARRIED
OUT IN ANOTHER PLACE VALID?
As for getting the ‘Qurbani’ done in other places one
deprives oneself from all the aforementioned blessings. If it is carried out on
account of some ‘Uzr’ (disability) or legal expediency, one can hope for the
whole or even more reward for it all depends on the correct method and
intention. One can also organize sacrifice at ones native land in order to
fulfil the rights of ones relatives.
2.12 WHAT IS THE RULE
REGARDING THE MEAT?
Although the person offering a Qurbani can keep all its
meat for his own use, yet it is preferable to distribute one third among the
poor, another one third among his friends and relatives, and then keep the rest
for his personal consumption. Thus, if possible, one should eat its meat on the
very day.
2.13 IS IT PERMISSIBLE
IN THE SHARIAH TO MAKE THE ANIMAL UNCONSCIOUS BY GUN OR CURRENT BEFORE SLAUGHTERING IT?
There are a few grave defects in this so-called humane
method of slaughtering. This has been explained in great detail by Hazrat Aqdas
Hakeemul-Ummah, Mujadid –ul-Millah, Moulana Ashraf Ali Sahed Thanwi (May Allah
fill his grave with light), in his book Imdadul-Fatawaa and also the Mufti of
Mazahirul- Uloom, Sahranpoor. I briefly mention the details of this. This
method is not permissible in any circumstance whatsoever.
It is the Muslims ‘fardh’ and duty that they do their
best in putting an end to this means of slaughtering and that they never
slaughter in this manner again.
1. The jurists have clarified that it is prohibited to
inflict pain to an animal when there is no benefit in doing so. It is stated in
the book Dur-ul-Mukhtar:
"Any sort of pain infliction, which is of no
benefit, is ‘makrooh’ (undesirable), for example; the cutting off the head and
the skinning of the animal before the animal becomes still i.e. ceases to shake
and shiver."
Since the aforementioned blow is not sufficient for
slaughtering, therefore, it obviously is a means of hurting the animal without
there being any benefit in doing so and this is prohibited in the ‘Shariah’. If
anyone were to say that by this method no pain comes to the animal, but in fact
it helps in discharging the blood from the body and it also idles the senses,
then this is not true. The reason for this is that before it became unconscious
the senses of the animal had been sound and after unconsciousness the breaking
of the senses is not certain. It is possible that with the use of this
instrument the movement becomes still, yet the senses remain sound. This is
also stated in the book Dur-ul-Mukhtar:
"The nullification of the senses is not necessary
for the inactivity of movement."
It is apparent that in the state of the senses remaining
sound the use of this instrument will be means of no pain.
2. The ‘Shariah’ has stated that the purpose of slaughtering
is to discharge flowing blood. It is obvious that, when conscious, the natural
health of the body will be stronger, and furthermore, this is also evident that
the discharging of flowing blood is an act of the healthy body. Hence the
stronger the body health the more blood will be discharged. Thus, the purpose
of the ‘Shariah’ will be fulfilled to a greater extent. Therefore, to cause
less blood to discharge by weakening the body health purposefully is not
permissible in the ‘Shariah’, as it leads to opposing the purpose of
slaughtering.
3. The third point which is the most detestable, when the
first two are disregarded, is enough to clarify its impermissibility. This is
that the person who carries this out will believe that this manner of slaughtering
is more commendable than the way shown by the ‘Shariah’ (where the animal is
not made unconscious). In respect of this he will think the method (of
slaughtering) shown by the ‘Shariah’ as being inferior and defective, and to
give priority to invention over revelation is close to ‘kufr’. Allah knows best
and He is The Most Wise.
2.14 IF QURBANI WAS NOT
OFFERED IN THE SPECIFIED DAYS; IS THERE ANY SUBSTITUTE?
If somebody out of his/her ignorance and negligence, did
not offer ‘Qurbani’ on the three prescribed days (10th, 11th and 12th
‘Zulhijjah’) they should then give the price of the ‘Qurbani’ as ‘sadaqah’
(alms and charity) This does not mean that Sadakah is an alternative, this will
only be the case when it is not offered on the prescribed days, thus there is
no alternative to ‘Qurbani’ in the prescribed days.
a. What Should Be Done With the Sacrifice?
1. It is mustahabb or preferable for one who has made a
sacrifice not to eat anything on that day before he eats from it, if this is
possible, because of the Hadith, “Let every man eat from his sacrifice.” (Sahih
Al-Jami`, 5349). This eating should be after the `Eid Prayer and khutbah
(sermon). This is the opinion of the scholars, including `Ali, Ibn `Abbas,
Malik, Ash-Shafi`i and others. The evidence for this is the Hadith of Buraydah
(may Allah be pleased with him): “The Prophet (peace and blessing be upon him)
would not go out on the Day of Fitr until he had eaten, and he would not eat on
the day of Adha until he had slaughtered (his sacrifice).”
2. It is better for a person to slaughter the sacrifice
himself, but if he does not, it is mustahabb for him to be present when it is
slaughtered.
3. It is mustahabb to divide the meat into three: one
third for consumption, one third to be given as gifts and one third to be given
in charity. This was the opinion of Ibn Mas`ud and Ibn `Umar (may Allah be
pleased with them). The scholars agreed that it is not permissible to sell
anything from its meat, fat or skin. The Prophet (peace and blessing be upon
him) is reported to have said: “Whoever sells the skin of his udhiyah, there is
no udhiyah for him (i.e., it is not counted as Udhiyah).” (Sahih Al-Jami`,
6118). The butcher should not be given anything of it by way of reward or
payment, because `Ali (may Allah be pleased with him) said: “The Messenger of
Allah (peace and blessings be upon him) commanded me to take care of the
sacrifice and to give its meat, skin and raiment (covering used for protection)
in charity, and not to give anything of it to the butcher as a compensation. He
said, ‘We will give him something from what we have.’” (Al-Bukhari and Muslim).
It was said that it is permissible to give the butcher something as a gift, and
that it is permissible to give some of it to a non-Muslim if he is poor or a
relative or a neighbor, or in order to open his heart to Islam.
b. Rules and Significance of Udhiyah
Offering udhiyah (sacrifice) during `Eid Al-Adha is
regarded as wajib (mandatory) according to Imam Abu Hanifah and a as sunnah
mu'akkadah (stressed Sunnah) according to other jurists.
All those people who have the nisab (payable amount) of
Zakah should offer a sacrifice. The time for offering a sacrifice begins after
the `Eid Al-Adha prayer. According to a Hadith, the Prophet (peace and
blessings be upon him) said that whosoever offered a sacrifice before the `Eid
prayer, he or she just slaughtered an animal for meat, but whosoever made
sacrifice after the `Eid Al-Adha prayer, he or she has offered a sacrifice.
(Reported by Al-Bukhari)
Udhiyah (sacrifice) is an act of worship (`ibadah). As we
have the times of prayers so we also have time for making a sacrifice during
`Eid Al-Adha. The time of sacrifice remains until sunset on the 12th day
Dhul-Hijjah. It is not required for the head of the household to offer a
separate qurbani (sacrifice) for every member of the house, rather one
sacrifice would be sufficient for the whole family. However, if other members
of family own the nisab of Zakah, then they must offer their own sacrifice. One
goat, lamb or sheep is on behalf of one person, but seven people can share in
offering one cow or camel.
The udhiyah is the Sunnah of Prophet Ibrahim, Prophet
Isma`il and Prophet Muhammad (peace be upon them all) It has a meaning and
significance. It reminds us of the great act of sacrifice that Prophet Ibrahim
and Isma`il were willing to do for the sake of Almighty Allah. Allah spared the
life of Prophet Isma`eel, but He told us that [And We ransomed him with a
momentous sacrifice.] (Holy Quran Chapter As-Saffaat 37:107). The "momentous
sacrifice (dhibhin `azhim) is the sacrifice of the billions of people who have
been remembering this tradition for the last four thousand years. Other people
who claim to follow Prophet Ibrahim have forgotten this tradition, but we
Muslims have kept it alive without any interruption. We must keep this Sunnah
and should not forget it.
There is no substitute for udhiyah. However, if one wants
to offer a nafl (non-obligatory) sacrifice on behalf of oneself or one's
deceased parents or some other relatives, one has a choice either to make
udhiyah or give the price of the animal in charity.
The meat of the udhiyah should be divided in three equal
portions: one for oneself and the family, one for friends, and one for the poor
and needy. If there are more poor people, then it is good to give all of it in
charity to the poor and needy
2.15 OFFERING SACRIFICE:
THINGS TO AVOID
If anyone wants to offer a sacrifice and the month of
Dhul-Hijjah has begun, either because the new moon has been sighted or because
thirty days of Dhul-Qi`dah have passed, then it is haram (unlawful) for him to
remove anything of his hair or nails or skin until he has slaughtered the
sacrifice, because of the hadith of Umm Salamah (may Allah be pleased with
her), according to which the Prophet (peace and blessings be upon him) said:
“When you see the new moon of Dhul-Hijjah – according to another version, When
the ten days (of Dhul-Hijjah) begin – and any one of you wants to offer a
sacrifice, let him refrain (from cutting) his hair and nails” (Reported by
Ahmad and Muslim). According to another version, “…let him not remove anything
from his hair and nails until he has offered the sacrifice.” And according to
yet another version, “…he should not touch his hair or skin.”
If he forms the intention to offer the sacrifice during
the first ten days of Dhul-Hijjah, then he should refrain from that from the
moment he forms that intention, and there is no sin on him for anything he may
have done before forming the intention.
The reason for this prohibition is that when the person
who wants to offer the sacrifice joins the pilgrims in some of the rituals of
Hajj— namely drawing closer to Allah by slaughtering the sacrifice—he also
joins him in some of the features of ihram, namely refraining from cutting his
hair, etc.
This ruling applies only to the one who is going to
slaughter the sacrifice. It does not apply to the one on whose behalf a
sacrifice is offered, because the Prophet (peace and blessings be upon him)
said, “If any one of you wants to offer a sacrifice…” He did not say, “… is
going to have a sacrifice offered on his behalf.” And the Prophet (peace and blessings
be upon him) used to offer the sacrifice on behalf of the members of his
household, and it is not narrated that he told them to refrain from that
(cutting their hair and nails, etc).
Based on this, it is permissible for the family of the
person who is going to offer the sacrifice to remove their hair, nails, and
skin during the first ten days of Dhul-Hijjah.
If the person who wants to offer the sacrifice does
remove anything from his hair, nails, or skin, then he has to repent to Allah
and not do it again, but he does not have to offer any expiation, and that does
not prevent him from offering the sacrifice as some of the common people think.
If he does any of those things out of forgetfulness or ignorance, or some hair
falls unintentionally, then there is no sin on him. If he needs to remove it
then he may do so, and there is no blame on him, such as if a nail breaks and
it annoys him, so he cuts it, or if a hair gets in his eye and he removes it,
or he needs to cut his hair in order to treat a wound and the like.
2.16 CONDITIONS OF
UDHIYAH OFFERING SACRIFICE
Udhiyah refers to the animal (camel, cattle, goat or
sheep) offered as a sacrifice, and it as an act of worship dedicated solely to
gain Pleasure of Allah. Udhiyah takes place in the country in which the person
offering the sacrifice lives, during the period from after the `Eid Prayer on
the Day of nahr or `Eid Al-Adha until the last of the Days of tashreeq (the
13th day of Dhul-Hijjah), with the intention of offering sacrifice. Allah says:
[Therefore turn in prayer to your Lord and sacrifice (to Him only).] (Holy
Quran chapter Al-Kawthar 108:2)
He also says: [Say (O Muhammad): ‘Verily, my prayer, my
sacrifice, my living and my dying are for Allah, the Lord of the `Alameen
(mankind, jinn and all that exists).] Qul 'inna s.alaah -e wa- nusuk -e wa-
mah.yaa -ya wa- mamaat -e li- 'allaah rabb al- caalamen. (Holy Quran chapter
Al-An`am 6:162)
[And for every nation We have appointed religious
ceremonies, that they may mention the Name of Allah over the beast of cattle
that He has given them for food. And your God is One God, so you must submit to
Him Alone (in Islam)…] (Holy Quran chapter Al-Hajj 22:34)
Udhiyah is a confirmed sunnah (sunnah mu’akkadah)
according to the majority of scholars (some scholars say that it is wajib or
obligatory; this will be discussed in more detail below).
The basic principle is that it is required at the
appointed time from one who is alive on behalf of himself and the members of
his household, and he may include in the reward whoever he wishes, living or
dead.
2.17 CONDITIONS OF
UDHIYAH
1. The animal should have reached the required age, which
is six months for a lamb, one year for a goat, two years for a cow and five
years for a camel.
2. It should be free of any faults, because the Prophet
(peace and blessing be upon him) said: “There are four that will not do for
sacrifice: a one-eyed animal whose defect is obvious, a sick animal whose
sickness is obvious, a lame animal whose limp is obvious and an emaciated
animal that has no marrow in its bones.” (Sahih Al-Jami`, no. 886). There are
milder defects that do not disqualify an animal, but it is makruh to sacrifice
such animals, such as an animal with a horn or ear missing, or an animal with
slits in its ears, etc. Udhiyah is an act of worship to Allah, and Allah is
Good and accepts only that which is good. Whoever honors the rites of Allah,
this has to do with the piety of the heart.
3. It is forbidden to sell it. If an animal has been
selected for sacrifice, it is not permissible to sell it or give it away,
except in exchange for one that is better. If an animal gives birth, its
offspring should be sacrificed along with it. It is also permissible to ride it
if necessary. The evidence for this is the report narrated by al-Bukhari and
Muslim from Abu Hurayrah, may Allah be pleased with him, who said that the
Messenger of Allah (peace and blessings be upon him) saw a man leading his
camel and told him, “Ride it.” He said, “It is for sacrifice.” He said, “Ride
it” a second or third time.
4. It should be sacrificed at the specified time, which
is from after the prayer and khutbah of `Eid – not from when the time for the
prayer and khutbah starts – until before sunset on the last day of tashreeq,
which is the 13th day of Dhul-Hijjah. The Prophet (peace and blessing be upon
him) is reported to have said: “Whoever sacrifices before the prayer, let him
repeat it.” (Al-Bukhari and Muslim). `Ali (may Allah be pleased with him) said:
“The days of nahr or sacrifice are the day of al-Adha and the three days
following it.” This is also the opinion of Al-Hasan Al-Basri, `Ata’ Ibn Abu
Rabah, Al-Auza`i, Ash-Shafi`i and Ibn Al-Mundhir, may Allah have mercy on them
all.
2.18 SLAUGHTERING
SACRIFICE IS TO SAY THIS:
a. The late Sheikh Ibn `Uthaymeen, a prominent Saudi
Muslim scholar (may Allah shower mercy on his soul), said: The sunnah for one
who wants to slaughter the udhiyah (sacrifice) is to say this when slaughtering
it: “Bismillaah, wa Allahu akbar, Allahumma haadha minka wa laka, haadha ‘anni.
Allahumma taqabbal minni wa min aali.” (In the name of Allah, Allah is most
great. O Allah, this is from You and to You. This is on my behalf. O Allah,
accept it from me and from my family.)
Or if it is being offered on behalf of someone else, say
this: “Bismillaah, wa Allahu akbar, Allahumma haadha minka wa laka, haadha ‘an
(the person’s name), Allahumma taqabbal min (the person’s name), wa aali (the
person’s name).” (In the name of Allah, Allah is most great. O Allah, this is
from You and to You. This is on behalf of the person’s name. O Allah, accept
this from the person’s name and from the family of the person’s name.)
b. DESCRIPTION OF THE
TAKBEER:
It was narrated in the Musannaf of Ibn Abi Shaybah with a
saheeh isnaad from Ibn Mas’ood (may Allaah be pleased with him) that he used to
recite takbeer during the days of tashreeq:
Allaahu akbar, Allaahu akbar, laa ilaaha ill-Allaah, wa
Allaahu akbar, Allaah akbar, wa Lillaah il-hamd (Allaah is Most Great, Allaah
is most Great, there is no god but Allaah, Allaah is Most great, Allaah is most
great, and to Allaah be praise).
It was also narrated elsewhere by Ibn Abi Shaybah with
the same isnaad, but with the phrase “Allaahu akbar” repeated three times.
Al-Mahaamili narrated with a saheeh isnaad also from Ibn
Mas’ood: “Allaahu akbaru kabeera, Allaahu akbaru kabeera, Allaahu akbar wa
Ajallu, Allaahu akbar wa Lillaah il-hamd (Allaah is Most Great indeed, Allaah
is Most Great indeed, Allaah is most Great and Glorified, Allaah is Most Great
and to Allaah be praise).”
2.19 VIRTUES OF
‘QURBANI’ (UDHIYAH)
The virtues of ‘Udhiya’ are established from the
following ‘Ahadith’ (Traditions).
Aa’ishah (Radiyallahu Anha) narrates that Rasulullah
(Sallallahu Alaihi Wasallam) said: “There is nothing dearer to Allah Ta’ala
during the days of Qurbani than sacrificing of animals. The sacrificed animal
shall come on the Day of Judgment with its horns, hair, and hooves (to be
weighed). The sacrifice is accepted by Allah before the blood reaches the
ground. Therefore sacrifice with an open and happy heart.”(Tirmizi, Hadith #:
1493)
Umm Salama (Radi Allahu Ta'ala Anha) reported (these
words) directly from Allah's Messenger (Sallal Laahu Ta'ala Alayhi Wa Sallam):
If anyone has in his possession a sacrificial animal to offer as a sacrifice
(on 'Id al-Adha), he should not get his hair cut and nails trimmed after he has
entered the first days of Dhu'l Hijja. Sahih Muslim, Book 022, Hadith Number
4871.
It is strongly recommended to spend these days
(especially the Day of Arafah) performing any kind of worship like fasting,
reading Quran, extra salat, dhikr, or making tauba. Below are some hadith and
ayats regarding the merits of these days and various ways to make use of them.
Abu Hurairah relates that the Messenger of Allah (SAW)
said, "There are no days more loved to Allah for you to worship Him
therein than the ten days of Dhul Hijjah. Fasting any day during it is
equivalent to fasting one year and to offer salatul tahajjud (late-night
prayer) during one of its nights is like performing the late night prayer on
the night of power. [i.e.Lailatul Qadr]." [This is related by at-Tirmidhi,
Ibn Majah, and al-Baihaqi]
Abu Qatadah reported that the Messenger of Allah (SAW)
said, "Fasting on the day of 'Arafah is an expiation for two years, the
year preceding it and the year following it. Fasting the day of 'Ashurah is an
expiation for the year preceding it." [This is related by "the
group," except for al-Bukhari and at-Tirmidhi]
The Prophet (peace and blessings of Allah be upon him)
commanded us to recite a lot of Tasbee (subhanallah),Tahmee (alhamdulillah) and
Takbeer (allahuakbar) during this time.
'Abdullaah ibn 'Umar (may Allah be pleased with him and
his father) reported that the Prophet (peace and blessings of Allah be upon
him) said:
"There are no days greater in the sight of Allah and
in which righteous deeds are more beloved to Him than these ten days, so during
this time recite a great deal of Tahleel (La ilaaha ill-Allah), Takbeer and
Tahmeed." (Reported by Ahmad, 7/224; Ahmad Shaakir stated that it is
saheeh).
Ibn 'Abbaas (may Allah be pleased with him and his
father) also reported that the Prophet (peace and blessings of Allah be upon
him) said: "There is no deed more precious in the sight of Allah, nor
greater in reward, than a good deed done during the ten days of
Sacrifice." He was asked, "Not even jihaad for the sake of
Allah?"
He said, "Not even jihaad for the sake of Allah,
except in the case of a man who went out to fight giving himself and his wealth
up for the cause, and came back with nothing." (Reported by al-Daarimi,
1/357; its isnaad is hasan as stated in al-Irwaa', 3/398).
Hazrat Anas reported that the Messenger of Allah
sacrificed with his own hands, two white rams with black markings. He took the
name of Allah and recited ‘Takbir’. Hazrat Anas states that he saw him putting
his foot upon their buttocks and saying: "In the name of Allah. And Allah
is the greatest". (Sahih Bukhari ,Sahih Muslim)
Note: We learn from this Hadith that one should try to
make sacrifice with his own hands. If the Prophet can sacrifice by his own
blessed hands at the age of sixty, why can’t our young generation follow in his
footsteps? If one cannot do so, he should at least be present at the time of
slaughter.
Hazrat Jaber reported that the Messenger of Allah
slaughtered on the day of sacrifice two horned, white and black castrated rams.
When he faced them towards the Qibla, he said: "Verily I turn my face
towards the One who created the heavens and the earth, upon the religion of
Abraham, being upright, and I am not one of the polytheists. Verily my prayer,
my life and my death are all for Allah, the Lord of the worlds. There is no
partner with him and I have been ordered that, and I am one of the Muslims. O
Allah, it is Thine and for Thee, from Muhammad and his Ummah: In the name of
Allah. Allah is the greatest". He then slaughtered the rams. (Ahmed, Abu
Daud, Ibne Majah)
Hazrat Ayesha radiyallahu anha reports that the Apostle
of Allah said, "The son of Adam does not perform any actions on the day of
sacrifice which is more pleasing to Allah than the shedding of blood. He will
come on the day of resurrection with its hair, horns and hooves, and the blood
certainly will fall in a place near Allah before it falls on the ground. So,
make yourselves purified there with. (Tirmizi, Ibn Majah)
Hazrat Zaid bin Arkam reports that the Companions of
Rasulullah asked him: " Ya Rasulullah, what is this sacrifice?" He
said: "it is the way of your fore father Ibrahim ." They asked: what
(reward) is for us therein?" He replied: "There is a reward for every
hair (i.e. the reward for meat and useful parts of the animal’s body will be
very lofty in merit, but there will also be a great reward for the parts which
are useless and thrown away such as the hair)." They asked: "For the
wool, Ya Rasulullah?" He replied: "There is one reward for every
strand of wool." (Ahmed, Ibn Majah)
2.20 THE TRUE SPIRIT OF
QURBANI (SACRIFICE)
(http://islam.thetruecall.com/modules.php?name=News&file=article&sid=178)
In Islam, all that is demanded as a sacrifice is one’s
personal willingness to submit one’s ego and individual will to Allah.
Islam’s attitude towards ritual slaughter is not that of
blood atonement, or seeking favour with Allah through another’s death, but
rather, the act of thanking Allah for one’s sustenance.
“Eid Al-Adha” is at the doorstep, many rams, cows,
camels, of course, are tied to be slaughtered. What is the concept of sacrifice
in Islam?
Actually, there are many misconceptions filling the mind
of many non-Muslims, who fail to perceive the significance and wisdom behind
acts of worship in Islam. That is why addressing those misconceptions becomes
obligatory in order to erase distortions about Islam. Sacrifice is not a pillar
of Islam.
One only has to look at how the Qur'an treats this
subject, to see a marked difference regarding sacrifice and whether or not
Allah is appeased by blood. The Qur'anic account of the sacrifice of Ismail
ultimately speaks against blood atonement. Allah says:
“Then when (the son) reached the age of serious work with
him, he said: “Oh my son! I see in vision that I offer thee in sacrifice: Now
see what is thy view!” (The son) said: “Oh my father! Do As thou art commanded:
Thou wilt find me, if Allah so wills one practising patience and constancy!” So
when they had both submitted their will to Allah, and he had laid him prostrate
on his forehead for sacrifice, We called out to him, “Oh Abraham! Thou hast
already fulfilled the vision!” Thus indeed do We reward those who do right. For
this was obviously a trial and We ransomed him with a momentous sacrifice.” The
Holy Qur'an, Chapter 37, Verses 102-107.
Allah also says: “To every people did We appoint rites
(of sacrifice) that they might celebrate the name of Allah over the sustenance
He gave them from animals (fit for food). But your God is One God: Submit then
your will to Him (In Islam): and give thou the good news to those who humble
themselves.” The Holy Qur'an, Chapter 22, Verse 34.
This is the true end of sacrifice, not propitiation of
higher powers, for Allah is One, and He does not delight in flesh and blood,
but a symbol of thanksgiving to Allah by sharing meat with fellow humans. The
solemn pronouncement of Allah’s name over the sacrifice is an essential part of
the rite.
Allah says further: “It is not their meat nor their blood
that reaches Allah: it is your piety that reaches Him: He has thus made them subject
to you that ye may glorify Allah for His guidance to you: And proclaim the Good
News to all who do right.” The Holy Qur'an, Chapter 22, Verse 37.
No one should suppose that meat or blood is acceptable to
the One True God. It was a pagan fancy that Allah could be appeased by blood
sacrifice. But Allah does accept the offering of our hearts, and as a symbol of
such offer, some visible institution is necessary. He has given us power over
the brute creation, and permitted us to eat meat, but only if we pronounce His
name at the solemn act of taking life, for without this solemn invocation, we
are apt to forget the sacredness of life. By this invocation we are reminded
that wanton cruelty is not in our thoughts, but only the need for food.
Allah says: “To every
people did We appoint rites (of sacrifice) that they might celebrate the name
of Allah over the sustenance He gave them from animals (fit for food). But your
God is One God: Submit then your will to Him (In Islam): and give thou the good
news to those who humble themselves.” The Holy Qur'an, Chapter 22, Verse 34.
PART THREE: VIRTUES OF
THE DAY OF SACRIFICE
Are there any special features of the tenth day of
Dhu’l-Hijjah?
When the Prophet (peace and blessings of Allaah be upon
him) came to Madeenah, he found that they had two days on which they used to
play. He said, “Allaah has given you two days better than these, the day of
al-Fitr and the day of al-Adha.” Narrated by Abu Dawood, 1134; classed as
saheeh by al-Albaani in al-Silsilah al-Saheehah, 2021.
Allaah has given this ummah two days for playing and
leisure, two days for remembering Allaah and thanking Him, and asking Him for
forgiveness.
In this world the believers have three festivals or Eids:
One Eid which is repeated each week, and two Eids which
come once a year.
The Eid which is repeated every week is Friday (Jumu’ah).
The Eids which are not repeated, which come only once
each year, are:
1 – Eid al-Fitr, the breaking of the Ramadaan fast. This
comes upon the completion of the month of Ramadaan, which is the third pillar
of Islam. When the Muslims have finished fasting the month that is enjoined
upon them, Allaah has prescribed that they should follow the completion of
their fast with a festival on which they gather to thank Allaah, remember Him
and glorify Him for His guidance. On that Eid it is prescribed for them to pray
and give charity.
2 – The second Eid is Eid al-Adha (the Feast of
Sacrifice), which is the tenth day of the month of Dhu’l-Hijjah. This is the
greater and better of the two feasts, which comes after the completion of the
Hajj, for when the Muslims complete their Hajj they are forgiven.
Rather Hajj is completed on the Day of ‘Arafah [the 9th
of Dhu’l-Hijjah] with the standing in ‘Arafah, which is the major pillar of
Hajj, as the Prophet (peace and blessings of Allaah be upon him) said: “Hajj is
‘Arafah.” Narrated by al-Tirmidhi (889) and classed as saheeh by al-Albaani in
Irwa’ al-Ghaleel (1064).
The day of ‘Arafah is the day of ransom from the Fire,
when Allaah ransoms from Hellfire those who stood at ‘Arafah and Muslims who
did not stand at ‘Arafah. Hence the day that follows it is a festival for all
Muslims in all regions, those who attended Hajj and those who did not.
It is prescribed for all of them to draw closer to Allaah
by means of the ritual of shedding the sacrificial blood.
The virtues of this day
may be summed up as follows:
1- It is the best of days before Allaah.
Ibn al-Qayyim (may Allaah have mercy on him) said in Zaad
al-Ma’aad (1/54): The best of days before Allaah is the Day of Sacrifice, which
is the greatest day of Hajj as it says in Sunan Abi Dawood (1765), where it is
narrated that the Prophet (peace and blessings of Allaah be upon him) said:
“The greatest of days before Allaah is the Day of Sacrifice.” Classed as saheeh
by al-Albaani in Saheeh Abi Dawood.
2- It is the greatest day of Hajj.
It was narrated that Ibn ‘Umar (may Allaah be pleased
with him) said: The Prophet (peace and blessings of Allaah be upon him) stood
between the Jamaraat on the Day of Sacrifice during his Hajj and said, “This is
the greatest day of Hajj.” Narrated by al-Bukhaari, 1742.
That is because the greatest actions of Hajj take place
on this day, when the pilgrims do the following:
(i) Stoning Jamrat al-‘Aqabah
(ii) Offering the sacrifice
(iii) Shaving the head or cutting the hair
(iv) Tawaaf (circumambulation of the Ka’bah)
(v) Saa’i (running between al-Safa and al-Marwah)
3- It is the Eid day of the Muslims
The Prophet (peace and blessings of Allaah be upon him)
said: “The day of ‘Arafah, the day of Sacrifice, and the days of al-Tashreeq
are our festival, us Muslims, and they are days of eating and drinking.”
Narrated by al-Tirmidhi, 773; classed as saheeh by al-Albaani in Saheeh
al-Tirmidhi.
PART FOUR: SUMMARY OF
DHUL HIJJAH, VIRTUES & SIGNIFICANCE
Merits of These 10 Days
Abu Hurayrah (RadiAlahu anhu) narrated that the Prophet
(Sallalahu Alaihi Wa Salaam) said, “On no days is the worship of Allah desired
more than in the (first) ten days of Dhul Hijjah. The fast of each of these
days isequal to the fast of a whole year, and the worship of each of these
nights is equal to the worship of Laylatul-Qadr.” (Tirmidhi)
4.1 EXCELLENCE OF THE
FIRST 10 DAYS OF DHUL-HIJJAH
Ibn Hajar V has mentioned in his
book (Fath al-Bari): “The reason for the excellence of the first ten days of
Zul-Hijjah is that the Muslim can perform in them the main kinds of worship
which are prayer, fasting, charity and Hajj, while he can't gather all these kinds
of worship in the other days of the year.”
4.2 TYPE OF DEEDS IN THE
FIRST 10 DAYS OF DHUL-HIJJAH
1) Sincere repentance
2) Staying away from all acts of disobedience
3) Offering salah in congregation
4) Performing Hajj & Umrah
5) Doing more good deeds
6) Dhikr
7) Takbeer (saying: Allahu Akbar)
8) Fasting
9) Udhiyah (Sacrfice)
10) Eid prayer
4.3 FIRST TEN DAYS OF
DHUL-HIJJAH
The Prophet (Sallalahu Alaihi Wa Salaam) said: “There are
no days on which good deeds are greater or more beloved to Allah D than on these ten days, so recite much Tahleel (saying
Laa ilaaha ill-Allah), Takbeer(saying Allahu Akbar) and Tahmeed (saying Alhamdu
Lillaah).”
4.4 VIRTUES OF THESE
DAYS
The virtue of these ten days is based on many things:
Allah D swears an oath by them,
and swearing an oath by something is indicative of its importance and great
benefit. AllahD says (meaning): “By the
dawn; by the ten nights”.(Holy Quran Surah Fajr 89:1-2)
4.5 SUGGESTED DEEDS FOR
THESE DAYS
a) The Prophet (Sallalahu Alaihi Wa Salaam) instructed those
of his followers who could not reach the blessed places, to imitate the
pilgrims by not cutting the hair and clipping the nails so that the mercy of
Allah can enshroud them too, together with the pilgrims.
b) Umm Salamah J said: The Messenger of
Allah (Sallalahu Alaihi Wa Salaam) Gsaid, “When anyone of
you sights the moon of Dhul-Hijjah and anyone of you intends to make sacrifice
then let him not touch his hair and his nails” i.e. let him refrain (from
cutting) his hair and nails. (Muslim)
4.6 FASTING THESE DAYS
a) Hunayda ibn Khalid I relates from his wife, who relates from one of the wives
of the Messenger of Allah (Sallalahu Alaihi Wa Salaam) , who says, “The
Messenger of Allah (Sallalahu Alaihi Wa Salaam) would fast the [first] nine
days of Dhul Hijjah, the day of Ashura and the three days of every month: The
first Monday of every month and the following two Thursdays”. (Nasa’i: 2417)
b) Imam An-Nawawi recommended to fast the ten days as he
said: “Fasting these days is highly recommended.”
c) 10 days means 9 days from the 1st of Dhul Hijjah as it
is prohibited to fast on the days of Eid.
d) Day of ‘Arafah
e) Receive the glad tidings of a day wherein Allah
removes one’s faults and sins. Allah’s Messenger(Sallalahu Alaihi Wa Salaam)
said: “There is no day upon which Allah frees His servants from the Hellfire
more than the day of Arafat. He draws near and then He praises them to the
angels, saying: What do these want?”
4.7 FEATURES OF THE DAY
OF ‘ARAFAH
1) Fasting on the day of ‘Arafah expiates the sins of two
years. i.e. preceding year and coming year.
2) The best supplication is that which is made on the day
of ‘Arafah.
3) The best of it is what could be said on the day of
‘Arafah is: “There is no god but Allah alone without any partners, unto Him
belong the dominion and all praise and He has power over all things.”
4.8 DESIRABLE TO
INCREASE DHIKR
a) The Prophet (Sallalahu Alaihi Wa Salaam) commanded us
to recite a lot of Tasbeeh (Subhan Allah), Tahmeed (Al-hamdu Lillah) and
Takbeer (AllahuAkbar) during this time.
b) Abdullah Ibn 'Umar I reported that the Prophet (Sallalahu Alaihi Wa Salaam) Gsaid: “There are no days greater in the sight of Allah
and in whichrighteous deeds are more beloved to Him than these ten days,
soduring this time recite a great deal of Tahleel (La ilaaha illa
Allah),Takbeer (Allahu Akbar) and Tahmeed (Al-hamdu Lillah)”(Ahmed).
4.9 TAKBEER
1) From the Fajr of ‘Arafah day up to the ‘Asr of the
last days ofTashreeq (i.e. 13th of Dhul Hijjah).
2) Allah says: “And remember Allah in the appointed
Days.”
3) It is to say: Allahu Akbar, Allahu Akbar, La Ilaha
Ill-Allahu,Allahu Akbar, Wa Lillahil-hamd (Allah is the Greatest, Allah is
theGreatest, there is no god but Allah; Allah is the Greatest, and toAllah
belongs all praise)
4) Men are to say it aloud in the Masajid, homes, etc.
and at the endof each Fardh prayer as a declaration of the Greatness of AllahD, acknowledging His worship only and showing gratitude to
Him.
4.10 METHOD & TIMING
OF TAKBEER
a) Men should recite these phrases out loud, and women
should recite them quietly.
b) After every Fardh Salah. From the 9th Fajr to 13th Asr
c) 5 DAYS IN TOTAL = 9, 10,11,12,13
d) 23 Prayers
4.11 ORIGINS OF TAKBEER
a) When Ibrahim (AS) began to fulfil the directive of
Allah, Jibril descended from the sky with the substitute (sheep) pronouncing
“Allahu Akbar” to alert Ibrahim
b) Ibrahim looked towards the sky and realized that a
substitute has been sent, he pronounced “La Ilaha Illallah Wallahu Akbar.”
c) His son Ismail (AS) overheard Ibrahim (AS) glorifying
Allah, consequently he rose up to eulogize and thank Allah Ta'ala too
saying“Allahu Akbar wa Lillahil Hamd”
4.12 HASTEN TO PERFORM
HAJJ
1) Allah’s Messenger (SAW) said: “Hasten to perform Hajj
(meaning the obligatory Hajj) for none of you knows what will happen to him!”
2) Abu Huraira I reported Allah’s
MessengerGas saying: An Umrah is
an expiation for the sins committed between it and the next, and Hajj which is
accepted will receive no other reward than Paradise.
4.13 THE ACCEPTED
PILGRIMAGE
a) Al-Hasan al-Basri V said: “The accepted pilgrimage is the one which this who
performed it returns indifferent to this world and aspiring for the hereafter”.
b) It is said that: “One of the signs of the accepted
pilgrimage is that it appears by its end. If one returns in a better condition
than before, it is known then that it is accepted”.
4.14 HAJJ: THE SYMBOL OF
UNITY
a) The principle of unity is very clear in Hajj.
b) Muslims from every gender, language, color and
nationality come to one place. Their dress is the same, their work is the same,
their place is the same, aA unity in feelings, unity in rituals, unity in
goals, unity in efforts and unity word.
c) Together for One Cause: All Differences Set Aside
4.15 DOING GOOD DEEDS IN
GENERAL
If you are not able to go to Hajj then occupy yourself by
doing the following:
1) Pray (Salah)
2) Read Qur’an
3) Remember Allah
4) Supplication (Du’a)
5) Give Charity
6) Honor Your Parents
7) Uphold Ties Of Kinship
8) Enjoin What Is Good/ Forbid What Is Evil
4.16 SINCERE REPENTANCE
a) One of the most important things to do during these
ten days is to repent sincerely to Allah D and to give up all
kinds of disobedience and sin.
b) If a Muslim commits a sin, he must hasten to repent,
without delay, because he does not know when he will die, and because one evil
deed leads to another.
c) Turn to Allah D and forego all deeds
(open & secret) that He dislikes.
d) Show regret for having sinned.
e) Give it up immediately.
f) Vow never to return to it.
g) Stick firmly to the truth by doing only what Allah D loves.
4.17 UDHIYAH
a) Udhiyah refers to the animal (camel, cattle, goat or
sheep) offered as a sacrifice. It is an act of worship dedicated solely to gain
Allah’s pleasure.
b) Udhiyah is a confirmed Sunnah or Sunnah Muakkadah
(emphasised Sunnah) according to the majority of scholars while many other
scholars hold the opinion that Udhiyah is Wajib.
c) Warning In Hadith “Whoever can afford to offer a
sacrifice but does not do so, let him not approach our place of prayer.”
(Ahmed, Ibn Maajah & others)
4.18 WHO IS REQUIRED TO
PERFORM UDHIYAH?
1) Every adult Muslim, male or female, who owns 613.35
grams of silver or its equivalent in money, personal ornaments, stock-in-trade
or any other form of wealth which is surplus to his basic needs, is under an
obligation to offer Udhiyah. Each adult member of a family who owns the above
mentioned amount must perform their own Udhiyah
separately.
2) No Alternate for Udhiyah!
3) Some people think that instead of offering Udhiyah
they can give its amount to the poor people as charity. This assumption is
totally wrong.
4) Udhiyah is an independent form of worship and this
obligation cannot be discharged by
5) Spending money in charity.
4.19 REWARD FOR UDHIYAH
a) When a person sacrifices a Udhiyah animal, he is
forgiven.
b) The animal shall be brought forward on the Day of
Judgment with its meat etc. And shall be increased in weight seventy times more
than its own weight, and thereafter it will be placed on the scale of deeds.
(Sunan al-Bayhaqi)
c) A reward for every fibre of wool and hair of the
sacrificed animal is recorded.
4.20 PREREQUISITES FOR
THE ANIMAL TO BE SACRIFICED
1) The animal should reach the required age, which is six
months for a lamb, one year for a goat, two years for a cow and five years for
a camel.
2) It should be free of any faults, because the Prophet
(Sallalahu Alaihi Wa Salaam) G said: “There are four
that will not do for sacrifice: a one-eyed animal whose defect is obvious, a
sick animal whose sickness is obvious, a lame animal whose limp is obvious and
an emaciated animal that has no marrow in its bones.”
4.21 TIME FOR THE
SACRIFICE
1) Udhiyah takes place after the Eid Prayer on the Day of
Nahr or Eid Al-Adha and iscarried out during the three days of Eid, namely the
10th, 11th and 12th of Dhul Hijjahwith the intention of offering sacrifice.
2) The Prophet (Sallalahu Alaihi Wa Salaam) G said: “Whoever sacrifices before the prayer, let him
repeat it.”(Bukhari and Muslim).
4.22 WHAT SHOULD BE DONE
WITH THE SACRIFICE?
It is recommended to divide the meat into three:
a) One third for consumption
b) One third to be given as gifts
c) One third to be given in charity
Scholars agree that it is not permissible to sell
anything from its meat, fat or skin. The Prophet (Sallalahu Alaihi Wa Salaam) G said: “Whoever sells the skin of his Udhiyah, there is
no Udhiyah for him (i.e., it is not counted asUdhiyah).”
4.23 RECOMMENDATION TO
EAT FROM THE MEAT OF THE SACRIFICE
1) It is mustahabb (preferable) for one who has made a
sacrifice notto eat anything on that day before he eats from it, if this is
possible, because of the Hadith, “Let every man eat from his sacrifice.”(Ahmed
).
2) This eating should be after the `Eid Prayer and
Khutbah.
4.24 PARTAKING OF THE
UDHIYAH MEAT
Buraidah I reported: “The Prophet
(Sallalahu Alaihi Wa Salaam) would not go out on the day of breaking the fast
(‘Eid al-Fitr) until he had eaten and on the day of sacrifice (‘Eid al Adha) he
would not eat until he had returned (from Salah)” This is related by Tirmidhi
and Ibn Majah and also by Sunan Ad-Darami who added: “And he would eat from his
sacrifice.”(Mishkat, Vol 1, p. 452)
4.25 SOME ETIQUETTES
The following acts are Sunnah on the day of ‘Eid ul Adha:
1. To wake up early in the morning.
2. To clean one’s teeth with a miswaak.
3. To have a bath.
4. To put on one’s best available clothes.
5. To use perfume.
6. Not to eat before the Eid prayer.
7. To recite the Takbir of Tashreeq in a loud voice while
going to Eid prayer.
8. To return from the ‘Eid prayer by a different route to
the one taken there.
PART FIVE: CONCLUSION
Finally we end by quoting the following ‘Hadith’: Hazrat
Abu Hurairah
Allah (SWT) has said: "Whoever has the capacity to
sacrifice and does not do so, should not come to the place where the Eid prayer
is offered." (Ibn Majah). Hence we can understand the importance of
‘Udhiya’ from the above ‘Hadith’, therefore each and every Muslim who is
obliged should offer it, and if possible within their domicile. This will not
only create an atmosphere of ‘Eid’ and ‘Qurbani’ in the community but will also
serve as a lesson for generations to come.
Islam’s attitude towards ritual slaughter is not that of
blood atonement, or seeking favour with Allah through another’s death, but
rather, the act of thanking Allah for one’s sustenance.
“Eid Al-Adha” is at the doorstep, many rams, cows,
Buffalo, camels, of course, are tied to be slaughtered. What is the concept of
sacrifice in Islam?
Actually, there are many misconceptions filling the mind
of many non-Muslims, who fail to perceive the significance and wisdom behind
acts of worship in Islam. That is why addressing those misconceptions becomes
obligatory in order to erase distortions about Islam.
Sacrifice is not a pillar of Islam. We must look at the
occurrences in a contextual manner, understanding not only the pre-Islamic
institution of sacrifice, the Qur'anic reforms concerning this practice, and
the continuance of sacrifice in the Muslim world, but also the context in which
the Qur'anic revelations occurred. For it seems that with many people, both
non-Muslims and Muslims alike, context is the key that they are missing.
What was the situation in pre-Islamic Arabia with regard
to animal sacrifice? Not only did the pagan Arabs sacrifice to a variety of
gods with hopes of attaining protection or some favour or material gain, but
so, too, did the Jews of that day seek to appease the One True God by blood
sacrifice and burnt offerings. Islam, however, broke away from this
longstanding tradition of appeasing an “angry God.” The notion of “vicarious
atonement of sin” (absolving one’s sins through the blood of another) is
nowhere to be found in the Qur'an. Neither is the idea of gaining favour by
offering the life of another to Allah. In Islam, all that is demanded as a
sacrifice is one’s personal willingness to submit one’s ego and individual will
to Allah.
One only has to look at how the Qur'an treats this
subject, to see a marked difference regarding sacrifice and whether or not
Allah is appeased by blood. The Qur'anic account of the sacrifice of Ismail
ultimately speaks against blood atonement. Allah says:
“Then when (the son) reached the age of serious work with
him, he said: “Oh my son! I see in vision that I offer thee in sacrifice: Now
see what is thy view!” (The son) said: “Oh my father! Do As thou art commanded:
Thou wilt find me, if Allah so wills one practising patience and constancy!” So
when they had both submitted their will to Allah, and he had laid him prostrate
on his forehead for sacrifice, We called out to him, “Oh Abraham! Thou hast
already fulfilled the vision!” Thus indeed do We reward those who do right. For
this was obviously a trial and We ransomed him with a momentous sacrifice.” The
Holy Qur'an, Chapter 37, Verses 102-107.
Notice that the Qur'an never says that Allah told Abraham
to kill (sacrifice) his son. Here, it teaches us that Abraham had a dream in
which he saw himself slaughtering his son. Abraham believed the dream and
thought that the dream was from Allah. However, in Abraham and Ismail’s
willingness to make the ultimate sacrifice-Abraham of his son, Ismail of his
own life-they are able to transcend notions of self and false attachment to the
material realm, thus removing a veil between themselves and Allah.
As far as the yearly tradition that has followed this
event, that is, the sacrificing of a ram to commemorate Abraham and Ismail’s
great self-sacrifice, we must understand it and the Qur'anic verses that
pertain to animal sacrifice, in relation to the time and place circumstances
under which these revelations were received and how people were trying to make
a personal sacrifice by sharing their limited means of survival with the poorer
members of their community.
That is to say, the underlying implication of Islam’s
attitude towards ritual slaughter is not that of blood atonement, or seeking
favour with Allah through another’s death, but rather, the act of thanking Allah
for one’s sustenance and the personal sacrifice of sharing one’s possessions
and valuable food with one’s fellow humans. The ritual itself is not the
sacrifice. It is merely a method of killing where the individuals kill as
quickly as possible and acknowledge that only Allah has the right to take a
life and that they do so as a humble member of Allah’s creation in need of
sustenance just like every other species in Allah’s creation.
This is the true end of sacrifice, not propitiation of
higher powers, for Allah is One, and He does not delight in flesh and blood,
but a symbol of thanksgiving to Allah by sharing meat with fellow humans. The
solemn pronouncement of Allah’s name over the sacrifice is an essential part of
the rite.
Allah says further: “ It is not their meat nor their
blood, that reaches Allah: it is your piety that reaches Him: He has thus made
them subject to you, that ye may glorify Allah for His guidance to you: And
proclaim the Good News to all who do right.” The Holy Qur'an, Chapter 22, Verse
37.
No one should suppose that meat or blood is acceptable to
the One True God. It was a pagan fancy that Allah could be appeased by blood
sacrifice. But Allah does accept the offering of our hearts, and as a symbol of
such offer, some visible institution is necessary. He has given us power over
the brute creation, and permitted us to eat meat, but only if we pronounce His
name at the solemn act of taking life, for without this solemn invocation, we
are apt to forget the sacredness of life. By this invocation we are reminded
that wanton cruelty is not in our thoughts, but only the need for food.
REFERENCES AND SOURCES
1) Islam Q&A,1699, Sheikh
Muhammed Salih Al-Munajjid
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