Author: M. Asim Ismail Zahi
Qurbani (Sacrifice): Its Importance, Virtues, Philosophy, and Etiquette (Part Two)
Importance and Virtue of Sacrifice:
The word Qurbani, derived from the word Qurban in the Quran, refers to something that serves as a means of approaching Allah. This can be an animal sacrifice or other charitable acts in general; essentially, it encompasses any good deed aimed at gaining Allah’s mercy. However, in common usage, it is more frequently associated with a slaughtered animal.
Sacrifice is one of the important rituals and acts of worship in Islam. Even during the time of ignorance, it was regarded as an act of worship; the only difference being that people then sacrificed for their idols, while Muslim sacrifices are specifically made for the pleasure of Allah. Today, some non-Islamic religions still perform sacrifices to maintain their religious traditions, with some sacrificing in the name of gods and others in the name of Jesus Christ (PBUH).
In Surah Al-Kawthar, Allah Almighty commands the Holy Prophet (PBUH): “فَصَلِّ لِرَبِّكَ وَانْحَرْ” — Translation: “So pray to your Lord and sacrifice.” Just as prayer is not permissible for anyone other than Allah, sacrifice is also exclusively for Him.
Therefore, a person must offer the best and purest of their wealth to Allah for the sacrifice. The important lesson of sacrifice is that a person must also sacrifice their desires and passions for the sake of Allah and abandon all distractions.
“وَلِكُلِّ أُمَّةٍ جَعَلْنَا مَنسَكًا لِّيَذْكُرُوا اسْمَ اللَّهِ عَلَى مَا رَزَقَهُم مِّن بَهِيمَةِ الْأَنْعَامِ فَإِلهُكُمْ إِلَهُ وَاحِدٌ فَلَهُ أَسْلِمُوا وَبَشِّرِ الْمُخْبِتِينَ” Translation: “And for every nation, We have appointed a sacrifice that they may mention the name of Allah over the special animals He has provided for them.”
Thus, the most beloved act to Allah Almighty on the days of Eid al-Azha is the slaughter of a sacrificial animal. This deed holds more significance than all other good deeds during the days of sacrifice and is accepted by Allah before the blood of the animal even touches the ground; so, one should sacrifice with a generous heart.
“عن عائشة رضیالله عنها أن رسول الله صلى الله عليه وسلم قال : «ما عمل آدمي من عمل يوم النحر أحب إلى الله من إهراق الدم إنها لتأتي يوم القيامة بقرونها وأشعارها وأظلافها وأن الدم ليقع من الله بمكان قبل أن يقع من الأرض فيطيبوا بها نفسا.” Translation: “Ayesha (MABH) reported that the Messenger of Allah (PBUH) said: ‘A person cannot do anything better or more virtuous on the day of Eid than sacrificing an animal. On the Day of Resurrection, his animal will come with its horns, hair, and hooves. The blood will be rewarded by Allah before it falls to the ground. So, rejoice in it.’”
“عن زيد بن أرقم، قال: قال أصحاب رسول الله صلى الله عليه وسلم: يا رسول الله! ما هذه الاضاحي؟ قال «سنة أبيكم إبراهيم» قالوا: فما لنا فيها؟ يا رسول الله! قال: «بكل شعرة حسنة» قالوا: فالصوف؟ يا رسول الله! قال: «بكل شعرة من الصوف حسنة.” Translation: “The companions of the Messenger of Allah (PBUH) asked him about these sacrifices. He said: ‘The sacrifice is the Sunnah of your father Ibrahim.’ The companions (Sahaba) inquired: ‘What reward do we gain from them?’ He replied: ‘Every hair of wool is a reward.’”
Glory be to Allah, let us reflect for a moment. What deed holds more reward than this? One who slaughters an animal receives rewards equivalent to the number of hairs on that animal. Now, if someone tried to count the hairs of a sheep, they would find it impossible to do so. This illustrates the immense reward that one can earn. It is fitting for every Muslim, even if the sacrifice is not obligatory for them, not to overlook this opportunity and to engage in sacrifice; for if this chance is missed, it cannot be easily regained, and one cannot readily acquire such rewards.
It is advisable for wealthy individuals, just as they sacrifice for themselves, to also sacrifice for their deceased relatives, such as their mothers or fathers, so as not to deprive them of this great reward. They should also consider sacrificing on behalf of the Prophet Muhammad (PBUH), his wives, and their elders, to bring joy to their souls through these acts. If they cannot afford this, they should at least sacrifice for themselves. Because sacrificing an animal during Eid is obligatory for the wealthy, anyone who can afford to sacrifice but does not do so faces complete deprivation and regret. Moreover, such individuals are also guilty of neglecting their obligation.
To emphasize this point, the Prophet (PBUH) said: “من وجد سعة لأن يضحي فلم يضح فلا يحضر مصلانا” Translation: “Whoever possesses the means to sacrifice but does not do so, let him not come to our place of prayer.”
Regarding the virtue of sacrifice, it suffices to note that the Messenger of Allah (PBUH) settled in Medina after his migration and continued to offer sacrifices throughout this period.
Hazrat Abdullah ibn Umar (may Allah be pleased with them) noted: “أَقَامَ رَسُولُ اللهِ ﷺ بِالْمَدِينَةِ عَشَرَ سِنِينَ يُضَحِّي” Translation: “The Messenger of Allah (PBUH) stayed in Medina for ten years, during which he would sacrifice.”
“عَنِ ابْنِ عَبَّاسٍ رضياللهعنهما قَالَ: قَالَ رَسُولُ اللَّهِ ﷺ: “مَا أُنْفِقَتِ الْوَرِقُ فِي شَيْءٍ أَفْضَلَ مِنْ نَحِيرَةٍ فِي يَوْمِ عِيدٍ” Translation: Ibn Abbas (MABH) narrated that the Messenger of Allah (PBUH) said: “No dirham has been spent on anything better than a dirham of sacrifice on the day of Eid.”
Philosophy of Sacrifice:
In essence, the act may appear as mere beheading, but its reality embodies the ultimate submission and devotion of the servant’s love and affection for their Master. There is no greater love than the willingness to sacrifice one’s dear ones for the pleasure of the Creator, with this act carried out willingly and lovingly, rather than through force or compulsion, which is often associated with violence.
The highest quality of a servant before their Lord is submission. “وَمَنْ أَحْسَنُ دِيناً مِمَّنْ أَسْلَمَ وَجْهَهُ لِلَّهِ وَهُوَ مُحْسِنٌ” Translation: “And whose religion is better than he who surrenders his whole being to Allah and is a doer of good?”
We are entrusted with this duty and obligation, and our spiritual growth depends on it. “فَمَنْ أَسْلَمَ فَأُولَئِكَ تَحَرَّوْا رَشَدًا” Translation: “So those who surrender are seeking to find the truth and the straight path.”
Surrendering to Allah means accepting divine commands with both heart and action, and with utmost peace of mind.
The philosophies surrounding sacrifice prompt believers to reflect on various dimensions of the act of sacrifice whenever they prepare an animal for slaughter. Each aspect is a lesson in humanity and reflects the relationship between the individual, their community, and their Lord.
A: Sacrifice as a Symbol of Beliefs
Today, many people squander their wealth on fleeting desires. Such expenditures yield nothing but misery and exacerbate their problems. Those who attempt to win people’s hearts through extravagant spending often find the opposite: they provoke hatred and resentment, leading to ridicule rather than praise. This arises from the selfish motivations behind their spending, which is rooted in satanic traits that bear no fruit other than curse. In contrast, those who spend based on sincere beliefs and aim to please Allah Almighty find that their sacrifices draw them closer to Him. When actions are performed with sincerity, they bring individuals nearer to Allah, and those whom Allah grants proximity to His court receive true blessings.
B: A Lesson from the Story of Abel
The first sacrifice following the creation of Adam is the well-known story of Abel and Cain, who both presented offerings to the divine court. Yet, before Allah Almighty, the focus is not on material goods; rather, it rests on spirituality. The key is not the provisions themselves, but the sincerity of the heart of their owner. Abel’s sincerity led to the acceptance of his sacrifice, while Cain’s insincerity and materialistic motives led to divine wrath, culminating in the world’s first murder driven by hatred and enmity.
Faithful sacrificers are reminded of a significant saying from the Master of the Universe, Muhammad Mustafa (PBUH): “إنما الأعمال بالنيات” Translation: “Every action is related to intention.”
They strive to prepare the best sacrifice with the purest heart, reaching for acceptance by the divine court. They remain mindful of Allah’s pleasure throughout the entire process, from acquiring the animal to its slaughter and distribution of meat, always reflecting on how their actions can be accepted before Allah. They understand that the remedy for their concerns lies in sincerity and purity of intention, the key to accepting their acts of worship.
C: Sacrifice is a Connection to Abraham (PBUH)
Prophet Abraham (PBUH) faced many life tests, including the trial by Nimrod’s fire, the challenge of asking and demanding from others, and ultimately, the profound test of sacrificing his beloved child. This sacrifice symbolizes a demonstration of love, not just any child among many, but his only son—a child who was a joyous result of years of prayer and hope.
When the angels announced the good news to Abraham, it astonished his wife: “وَبَشَّرُوهُ بِغُلامٍ عَلِيمٍ”
Translation: “And they gave him the good news of a knowledgeable son.”
His wife’s reaction was one of disbelief: “فَصَكَّتْ وَجْهَهَا” Translation: “So she struck her face with a cry (in surprise).”
Despite this surprise, Allah’s command to sacrifice his son remained. What does this sacrifice symbolize? It reflects Abraham’s unwavering commitment to Allah, exemplifying that divine tests are not intended to inflict harm but to validate faith. Once Abraham (PBUH) successfully navigated this test, Allah rewarded him immensely: “وَفَدَيْنَاهُ بِذِبْحٍ عَظِيمٍ” Translation: “And We saved him (Ismail) with a great sacrifice.”
Allah spared Ismail from the knife, instructing Abraham (PBUH) to cut, yet the knife did not cut.
Muslims take a vital lesson from Abraham (PBUH) and engage in sacrifices, advocating not just one but two sacrifices: one in accordance with the tradition of Abraham (PBUH) and the second, which is even more crucial, is referenced in the context of Ismail.
Continues…
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