The PPK Muslims (Proud, Practicing, Knowledgable) : 08/24/15

UDHIYYAH OR QURBANI
IT'S DEFINITION AND APPLICATION FOR MUSLIMS
AS PER SHARI'AH'

Read ONLY, IF AND WHEN you have time and mood for:

“An Ayah of the Quran for 30 Days” -- March 2014c

Choose the section you have time, in the next 30 days to read this ayah:-

Prelude: Recurrent Primary Message 1st. Page

Starting Dua, a note & The Ayah 2nd. Page

A Short Summary: For the Busy Bee Three Pages

The Main Story: Recommended Six Pages

Footnotes: For the Perfectionist Fourteen Pages

PRELUDE

From the Pen and Perspective of a self-styled PPK Muslim (Proud, Practicing, Knowledgeable) with a humble submission that Islam totally rejects Blind Following BUT vigorously focusses on the Limitations of Pure Human Reasoning..............and clearly and comprehensively AlLAH knows best.

In the beginning of the seventh century C.E., the folks of Mecca and Medina had a fascinatingly unique window: they had direct access to the Heavens through one of their own. They were blessed with a regular stream of Divine counseling and guidelines. Question and answer sessions were part of the program. Even individual questioner was graced by an answer. In the short Introduction to this scheme they were assured that at the end of this twenty-two year project, Divine Directions and Admonitions will continue through the agency of the PEN. The whole discourse has been preserved and archived till eternity under the guarantee of our Lord and Creator. This record in known as the Quran.

It should sound unbelievable but factually appears to be true: Many of our prevalent, widespread and important concepts and opinions about religious matters do not have a basis in the Quran and sometimes even appear to be in obvious conflict with the teachings of the Quran. It would be very educative and helpful to discuss an Ayah once a month to see if it supports or rejects our views and actions in our daily life. I wish and hope this email generates a fruitful interactive discussion.

In the name of Allah, we praise HIM, seek HIS help and ask for HIS forgiveness. Whosoever Allah guideth none can misguide; whosoever HE allows to fall astray, none can guide him right. We bear witness that there is none worthy of worship but Allah alone and we bear witness that Mohammed, SAW is HIS slave-servant and the Seal of HIS Messengers.

Further, we recall that Allah Ta’aala has declared in HIS Book¹ “He granteth wisdom to whom He pleaseth; and he to whom wisdom is granted receiveth indeed a benefit overflowing; but none will grasp the Message (or remember or receive admonition) but men of understanding (or intellect)” and we also recall that he has warned us about the day of judgement² “Then on that day you shall most certainly be questioned about the boons (joy, pleasure).” We realise, that there cannot be a greater boon or blessing or benefit than wisdom and we wonder if this should be a timely reminder to very many of us sincere and practicing Muslims who use our critical thinking to enhance the mundane for ourselves and our families but resort to compulsory following -- taqleed, doctrine of classical Sunni Islamic Fiqh -- in matters religion.

(NOTE: I have filtered out the proofs and details into the Footnotes for those who have the time and interest for them. The main email will then be reasonable length, hopefully for the busy majority. What follows is not a sermon; I do not feel qualified to give one, anyhow. I wish, it may provide a food for thought. A caveat seems in order: If the ayah selected pertains to issues we face in our daily life with our family, friends, neighbours or peers it may affect us personally and lead to some self analysis and soul searching which in turn could be divisive and distressing. If taken in the right spirit, it can be a humble attempt towards finding the “straight path”.)

THE AYAH

Surah 108, Ayah 2

So pray to your Lord and sacrifice [to Him alone]. (Sahih International)

A SHORT SUMMARY

“I am convinced about the veracity of my opinions, but I do consider it likely that they may turn out to be incorrect. Likewise, I am convinced about the incorrectness of the views different from mine, but I do concede

the possibility that they may turn out to be correct.” — Imam Shafa’i

This ayah is in fact a response to the preceding one³^:

“Indeed, We have granted you, [O Muhammad], al-Kawthar.” (Sahih International). Al-Kauther has been translated as a river in Paradise or the Abundance or Fount (of Abundance).

Apparently the ayah is pretty clear. Allah Ta’aala declares that HE has blessed HIS Messenger with “abundance” and wants him, in return to “pray” and “sacrifice”. Which prayers? What sacrifice: metaphorical or animal? There are conflicting answers in the literature. Maulana Maudoodi

has discussed the issue in his characteristic style in Tafheemul Quran.⁴

Unfortunately the relation of Eid-ul-Adhaa and udhiyyah to Hajj — a part of it or apart from it — is controversial among Islamic scholars. Hence the day of Hajj and Eid-ul-Adha is celebrated in certain parts of the world without reference to actual Hajj in Saudi Arabia. Dr. Zulfiqar Ali Shah of the Fiqh Council of North America has discussed methodically with references this problem at length⁵. He concludes that “Juristic and historical evidence shows that Eid al-Adha was always attached to the institution of Hajj.”.

Shahid Ali Muttaqui has addressed the issue of Qurbani by building up rationally on the theological precepts starting with the pre-Islamic practice. It makes an interesting reading.⁶

The Quran begins the history of Qurbani with those of Cain (Qaabeel) and Abel (Haabeel) who probably were probably the first human beings to offer sacrifice of an animal for Allah⁷.However the current Islamic practice of the ritual sacrifice is in memory of Prophet Ibrahim's great sacrifice in

obedience to God. God Almighty has ordained in HIS book the spirit and principle behind the animal sacrifice⁸^:

”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.”

It is basic to realise the philosophy behind Udhiyya’. Qurbani calls for complete control over one's innate desires and a vigorous battle against human weaknesses like jealousy, pride, greed, animosity and exclusive love for the world . It sounds as a far cry from the sentiments, behaviour, attitude and filth that we actually see on the streets of Muslim communities on the day of Eid-ul-Adha.

Who should give Qurbani? ⁹It is not obligatory (fard). It is graded as “wajib” (necessary/required but NOT mandatory or obligatory.) by the Hanafi school of thought and considered a Sunnah act by the Shafi, Hanbali, Maliki, and Jafari schools. Although it is directly related with rituals of Hajj, it has also been extended, according to Ulema by the Holy Prophet to the rest of the Muslim communities for the non-Hajis to participate in the rituals of Hajj.

post-slaughter. The violations of these strictures renders the meat makrooh if not haram. There are more Qur'anic verses advocating kindness to animals than there are calling for female “modesty”^10B. Al-Azhar University in Cairo appointed a special committee to decide whether the meat of animals slaughtered after stunning was lawful. The committee consisted of representatives of the all the four Schools of Thought in Islam. The unanimous verdict (Fatwa) of the committee was: "Muslim countries, by approving the modern method of slaughtering, have no religious objection in their way. This is lawful as long as the new means are 'shar' (Ahadd) and clean and do cause bleeding' (Museelah al-damm). If new means of slaughtering are more quick and sharp, their employment is a more desirable thing. It comes under the saying of the Prophet(s) 'God has ordered us to be kind to everything' (Inna'l-laha Kataba-'l-ihsan 'ala kulle Shay'in). (The History of Azhar, Cairo; 1964; pp. 361-363).” There is another very important and similar recommendation of a pre-eminent Muslim organization - The Muslim World League (Rabitat al-Alam al-Islami). It was founded in Makkah al-Mukarramah in 1962 A.C. (1382 A.H.) with 55 Muslim theologians (Ulama'a), scientists and leaders on its Constituent Council from all over the world. MWL is a member of the United Nations, UNESCO and the UNICEF. In January 1986 it held a joint meeting with the World Health Organization (WHO) and made a recommendation in favour of pre-slaughter stunning (No 3:1. WHO-EM/FOS/1-E, p. 8).

Mufti Taqi Usmani, an eminent scholar and Justice from Pakistan laments: “…….one can easily unveil the fallacy of those who raise objections against Qurbani on the basis of ……a wastage of money, resources and livestock.”

With due respect to this esteemed scholarly opinion, there is a strong case to reinterpret prevailing Muslim practice of Qurbani so that it truly contributes to the community, fully embracing the humanitarian, socio-economic and theological dimensions. At one extreme is the orthodox approach to call it mandatory and stretch the numbers. At the other end is the suggestion to renounce the annual qurbani due to its adverse social, economic and environmental impact and to prevent cruelty to animals. I have dealt with, in some details the arguments and evidences in support of these opposing views.¹⁰I would like to suggest that the best Islamic scholarly opinion is that ONE sacrifice suffices for the whole family; there is strong basis for this opinion in our jurisprudence. Shaykh Hamza Karamali, SunniPath Academy Teacher states “ The confirmed-ness (taakkud) of the sunna is of collective nature (al-kifaya). If the head of the household performs it, it is no longer a confirmed sunnah for everyone he is obliged to support (such as his wife and children), although if they choose to perform it anyway, it is praiseworthy. (Ianatul-Talibin, 2.330; al-Yaqut al-Nafis fi Madhhab Ibn Idris, 204). One more hadith to support this view: “At the time of the Messenger of Allaah, a man would sacrifice a sheep on behalf of himself and the members of his household, and they would eat from it and give some to others” (Reported by Ibn Maajah and al-Tirmidhi, who classed it as saheeh). Lastly, Shaykh Ibn ‘Uthaymeen has said: “There is no limit to how many people may share in the reward. The Prophet offered a sacrifice on behalf of his entire Ummah and a man may offer a single sheep on behalf of himself and the members of his household, even if they are one hundred”. I would humbly suggest all additional and optional sacrifices should be strongly dissuaded if not condemned by the scholars, imams and shaikhs.

........and Allah knows best.

May Allah Ta’aala bless us with true understanding--“fahm”--of our Deen, Aameen.

THE MAIN STORY

the possibility that they may turn out to be correct.” — Imam Shafa’i

This ayah is in fact a response to the preceding one³^:

“Indeed, We have granted you, [O Muhammad], al-Kawthar.” (Sahih International). Al-Kauther has been translated as a river in Paradise or the Abundance or Fount (of Abundance).

has discussed the issue in his characteristic style in Tafheemul Quran⁴with the conclusion “……. its meaning clearly seems to be: "O Prophet, when your Lord has granted you so many and so splendid blessing, then you should perform the Prayer only for His sake and offer sacrifice only for His sake.” He further adds “ This is neither the explanation of this verse nor the occasion of its revelation but a deduction made by the Holy Prophet from these verses and his deduction of injunctions also is a kind of Divine inspiration.”

Udhiyyah’ (أضحية) is an Arabic word meaning "blood sacrifice", and “Qurbani” is an Urdu and Persian word derived from the Arabic word "Qurban" ( قربان) which literally means an act performed to seek Allah’s pleasure. The word is related to the Hebrew qorbān "offering" and Syriac qurbānā "sacrifice", etymologised through the cognate Arabic triliteral as "a way or means of approaching someone" or "nearness". In Shariah Udhiyya would refer to the sacrifice of a specific animal, offered by a specific person, on specific days to seek Allah's pleasure and reward. Other appropriate terms are Dhabihah and Nahar. A fifthe term Zabah refers to normal Islamic slaughter outside the days of Udhiyah.

Qurbani has the broad connotation of giving anything near and dear to you for the sake of your Creator. The Arabic word Qurban, literally means an act performed to seek Allah's pleasure. Originally, the word Qurban included all acts of charity because the purpose of charity is nothing but to seek Allah's pleasure.. For all practical purposes, qurbani refers to the sacrifice of a livestock animal slaughtered for the sake of Allah.

The sacrifice of an animal has always been a recognised form of worship in many religions, but in the Shari’ah of our beloved Prophet the sacrifice of a livestock animal has been recognised as a form of worship only during the three days of the month Zulhijjah, namely the 10th, 11th, and 12th, starting on the day Eid-ul-Adha. This is to commemorate the unparalleled and well known sacrifice offered by the Prophet Ibrahim when he prepared himself to slaughter his beloved son. It is from that time onwards that the sacrifice of an animal has become a duty to be performed by every well to do Muslim in memory of this great model of submission set before us by the great father and the great son. So Qurbani must be offered in our time “emulating the same ideal and attitude of submission.” Of all of the physical and spiritual worships the greatest is salaah, and among the worships concerning wealth, sacrifice holds a distinguished position.

Unfortunately the relation of Eid-ul-Adhaa and udhiyyah to Hajj — a part of it or apart from it — is controversial among Islamic scholars. This is responsible for some embarrassing and irrational practice of observing the day of Hajj and Eid-ul-Adha in certain parts of the world without reference to actual Hajj in Saudi Arabia.

Dr. Zulfiqar Ali Shah of the Fiqh Council of North America has discussed methodically with references this problem at length⁵. Among other things, he points out that “The institution of Hajj is very old……The Prophet himself performed Hajj before receiving Nubuwwah (Prophethood)…….He initiated the two Eids after his migration to Madinah to denote start and end of the Hajj season……..the two Eids are not independent institutions; they are closely connected with some obligatory pillars of Islam, such as fasting and pilgrimage to Makkah……. the commandment of Qurbani is also primarily addressed to the Hujjaj and through them to the Muslims at large” and concludes that “Juristic and historical evidence shows that Eid al-Adha was always attached to the institution of Hajj. It is precisely celebrated to imitate and remind oneself some of the acts of Hajj. Eid al-Adha is as much connected with the sacred places as with the sacred timings”.

Shahid Ali Muttaqui has addressed the issue of Qurbani by building up rationally on the theological precepts. He starts with the pre-Islamic practice, refers to the Christian concept and then discusses the background and context of Quranic injunctions and Muslim practice of qurbani. He totally echoes my sentiments when he says “Islam, however, broke away from this longstanding tradition of appeasing an "angry God" and instead demanded personal sacrifice and submission as the only way to die before death and reach "Fana" or "extinction in Allah." 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 favor by offering the life of another to God. In Islam, all that is demanded as a sacrifice is one's personal willingness to submit one's ego and individual will to Allah.⁶

The word qurban appears thrice in the Quran. In Sura Al-Ma’ida it has been used in reference to animal sacrifice. In the other two places the Quran speaks of sacrifice in the general sense, referring to any act which may bring one closer to Allah.

Al-Buhooti said in Haashiyat Ar-Rawdh: "It is well-known in books of Seerah (biography of the Prophet) that the first Eid prayer the Prophet , performed was Eid Al-Fitr in the 2nd year after Hijrah. He , continued to perform it regularly until he passed away."

The Quran begins the history of Qurbani with those of Cain (Qaabeel) and Abel (Haabeel) who probably were probably the first human beings to offer sacrifice of an animal for Allah⁷^:

“Recite to them the truth of the story of the two sons of Adam. Behold! they each presented a sacrifice (to Allah): It was accepted from one, but not from the other. Said the latter: "Be sure I will slay thee." "Surely," said the former, "Allah doth accept of the sacrifice of those who are righteous.”

However the current Islamic practice of the ritual sacrifice is in memory of Prophet Ibrahim's great sacrifice in obedience to God. It was a great test of the Prophet’s Faith and Eemaan which he passed with flying colors. God Almighty, in recognition of his obedience substituted a ram for sacrifice and ordained in HIS book the spirit and principle behind the animal sacrifice⁸^:

It is basic to realise the philosophy behind Udhiyya’. It is a demonstration of submission and obedience to Allah’s will/command and sacrificing our best for his pleasure. Prophet Ibrahim demonstrated this spirit of submission and sacrifice in the best possible manner. When confronted with the challenge of love and allegiance, he chose to submit unconditionally to Allah and suppressed personal desire and love for his family and child. Qurbani calls for complete control over one's innate desires and a vigorous battle against human weaknesses like jealousy, pride, greed, animosity and exclusive love for the world . It sounds as a far cry from the sentiments, behaviour, attitude and filth that we actually see on the streets of Muslim communities on the day of Eid-ul-Adha. Zaid bin Arkam reports that the Companions of the Messenger of Allah asked him: “O Messenger of Allah, what is this sacrifice?” He said: “It is the way of your forefather Ibrahim .” It is a symbolic repetition of Prophet Ibrahim’s sacrifice of a ram in place of his son, a crucial notion in Judaism, Christianity and Islam alike. This practice highlights that Islam is a religion of sacrifice reminding Muslims of their duty of serving mankind with their time, effort and wealth.

Who should give Qurbani? Persons who possess Nisab i.e. every ‘mukeem’ (domiciled) who possesses 613.35 grams of silver or its equivalent in money.⁹

Qurbani is not obligatory (fard). It is graded as “wajib” (necessary/required but NOT mandatory or obligatory.) by the Hanafi school of thought. It is worth mentioning that the two famous students of Imam Abu hanifa, Imam Muhammad and Imam Yusuf disagreed with their teacher on this issue. Qurbani is considered a Sunnah act by the Shafi, Hanbali, Maliki, and Jafari schools of thought. Although it is directly related with rituals of Hajj, it has also been extended, according to Ulema by the Holy Prophet to the rest of the Muslim communities for the non-Hajis to participate in the rituals of Hajj. However, the fact of the matter is that it is not binding. A hadith from Ibn Majah is often quoted to emphasize the importance of Udhiyya :Abu Hurairah reports that the Apostle of Allah 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." It is suggested that, if possible the qurbani should be offered within one’s domicile to create an atmosphere of Eid and Qurbani in the community and create a tradition for generations to come. However it does become obligatory if one vows to perform it by saying, for example, I hereby owe Allah to perform a sacrifice, or I hereby owe Allah to sacrifice this animal, or if one says something like, this animal is my sacrifice (al-Yaqut al-Nafis fi Madhhab Ibn Idris, 204; Tuhfat al-Muhtaj, 9.346).

Ibn Umar reports that the Messenger of Allah lived in Madinah Munawarah for ten years and performed Qurbani every year. (Tirmizi)

It has been commented that the Prophet was not obliged to sacrifice as he never possessed the required amount of wealth; it seems he still did so as per this Hadith.

Our Holy Prophet and the Sahaabaa never travelled on any thing except a camel/mule/donkey. Yet, even when we are traveling SOLELY to go to the holy City of Medinah ONLY to pay homage to our Dear Prophet yet we do not use these animals; we opt for flying or cruising in a fast automobile. But we insist on sacrificing the animals in full consciousness even today just because our Holy Prophet and the sahaabaa did so! How do we not then realise, using our God given reason and intelligence that in this day and age, again by God Given knowledge through the “PEN” we can avoid the pain and suffering of the animal when slashing their throats in full consciousness by stunning the animal before slaughter. Muslims should give serious thought: is this not cruelty to animals? We have conveniently ignored the detailed, elaborate and stringent laws in our Shariah governing the over all treatment of animals used for food - their rearing and breeding, their transport and the their handling:pre-slaughter, during and post-slaughter. The violations of these strictures renders the meat makrooh if not haram. There are more Qur'anic verses advocating kindness to animals than there are calling for female “modesty”^10B. Al-Azhar University in Cairo appointed a special committee to decide whether the meat of animals slaughtered after stunning was lawful. The committee consisted of representatives of the all the four Schools of Thought in Islam. The unanimous verdict (Fatwa) of the committee was: "Muslim countries, by approving the modern method of slaughtering, have no religious objection in their way. This is lawful as long as the new means are 'shar' (Ahadd) and clean and do cause bleeding' (Museelah al-damm). If new means of slaughtering are more quick and sharp, their employment is a more desirable thing. It comes under the saying of the Prophet(s) 'God has ordered us to be kind to everything' (Inna'l-laha Kataba-'l-ihsan 'ala kulle Shay'in). (The History of Azhar, Cairo; 1964; pp. 361-363).” There is another very important and similar recommendation of a pre-eminent Muslim organization - The Muslim World League (Rabitat al-Alam al-Islami). It was founded in Makkah al-Mukarramah in 1962 A.C. (1382 A.H.) with 55 Muslim theologians (Ulama'a), scientists and leaders on its Constituent Council from all over the world. MWL is a member of the United Nations, UNESCO and the UNICEF. In January 1986 it held a joint meeting with the World Health Organization (WHO) and made a recommendation in favour of pre-slaughter stunning (No 3:1. WHO-EM/FOS/1-E, p. 8).

Mufti Taqi Usmani, an eminent scholar and Justice from Pakistan laments: “With this in mind, one can easily unveil the fallacy of those who raise objections against Qurbani on the basis of economic calculations and depict it to be a wastage of money, resources and livestock. Unable to see beyond mundane benefits, they cannot understand the spirit Islam wants to plant and nourish among its followers, the spirit of total submission to Allah's will which equips man with most superior qualities so necessary to keep humanity in a state of lasting peace and welfare.”

With due respect to this esteemed scholarly opinion, there is a strong case to reinterpret prevailing Muslim practice of Qurbani so that it truly contributes to the community, fully embracing the humanitarian, socio-economic and theological dimensions. At one extreme is the orthodox approach to label it as mandatory and providing fatwaas and ahadith to greatly expand and stretch the number of Qurbani done on these three days. At the other end is the view of under-valuing the theological significance of this practice to suggest renouncing the annual qurbani due to its adverse social, economic and environmental impact and to prevent and preclude cruelty to animals. I have dealt with, in some details the arguments and evidences in support of these opposing views.¹⁰I would like to suggest that the best Islamic scholarly opinion is that ONE sacrifice suffices for the whole family; there is strong basis for this opinion in our jurisprudence. In response to a question “Is it a confirmed sunna for everyone in the family?” Shaykh Hamza Karamali, SunniPath Academy Teacher replied “ No. The confirmed-ness (taakkud) of the sunna is of collective nature (al-kifaya). If the head of the household performs it, it is no longer a confirmed sunnah for everyone he is obliged to support (such as his wife and children), although if they choose to perform it anyway, it is praiseworthy. (Ianatul-Talibin, 2.330; al-Yaqut al-Nafis fi Madhhab Ibn Idris, 204). One more hadith to support this view: “At the time of the Messenger of Allaah, a man would sacrifice a sheep on behalf of himself and the members of his household, and they would eat from it and give some to others” (Reported by Ibn Maajah and al-Tirmidhi, who classed it as saheeh). Lastly, Shaykh Ibn ‘Uthaymeen has said: “There is no limit to how many people may share in the reward. The Prophet offered a sacrifice on behalf of his entire Ummah and a man may offer a single sheep on behalf of himself and the members of his household, even if they are one hundred”. I would humbly suggest all additional and optional sacrifices should be strongly dissuaded if not condemned by the scholars, imams and shaikhs.

........and Allah knows best.

May Allah Ta’aala bless us with true understanding--“fahm”--of our Deen, Aameen.

FOOTNOTES

(1) Surah 2/269

(2) Surah 102/8

(3) Surha 108/1

(4) “Different commentaries of it have been reported from different scholars. Some of them take the Prayer to mean the five times obligatory Prayer (salat); some take it to imply the Prayer of `Id al-Adha, and some say that it implies the Prayer itself. Likewise, the meaning of wanhar and sacrifice according to some illustrious scholars, is to place the right hand over the left hand and to fold them on the chest in the Prayer; some say that it implies raising both hands with Allahu Akbar at the commencement of the Prayer; some say that it implies raising both hands at the commencement of the Prayer, at bowing for Ruku and after rising from Ruku; and some say that it means performing the `Id al-Adha Prayer and then offering the animal sacrifice. But if the context in which this command has been enjoined, is considered, its meaning clearly seems to be: "O Prophet, when your Lord has granted you so many and so splendid blessing, then you should perform the Prayer only for His sake and offer sacrifice only for His sake." This Command was given in the environment when not only the pagans of Quraish but the pagans of entire Arabia and the world worshipped their self-made gods and offered sacrifices at their shrines. Therefore, the intention of the Command is "Contrary to the polytheistic practice, you should remain steadfast to your creed: your Prayer is only for Allah and your sacrifice also is for Him alone, as it has been said at another place: Surah 6/162-163

“Declare, O Prophet, my salat and my sacrifice and my life and my death are all for Allah, Lord of the universe, Who has no partner with Him. This is what I have been enjoined, and I am the first to surrender to Him.” This same meaning has been explained of it by Ibn 'Abbas. `Ata`, Mujahid, `Ikrimah, Hasan Bari, Qatadah, Muhammad bin Ka`b al-Kurzi, Dahhak, Rabi` bin Anas, `Ata` al-Khurasani and many other major commentators (may Allah bless them all) (Ibn Jarir). However, this by itself is correct that when the Holy Prophet (upon whom be peace) enforced by Allah's command the practice of the `Id al-Adha Prayer and the offering of animal sacrifice at Madinah, he himself gave the first place to the Prayer (salat and the second to the sacrifice, as commanded in the verses: Inna salati wa nusuki and fa-salli li-Rabbika wanhar, and enjoined an the Muslims also to do the same, i.e. they should first perform the Prayer and then offer the sacrifice. This is neither the explanation of this verse nor the occasion of its revelation but a deduction made by the Holy Prophet from these verses and his deduction of injunctions also is a kind of Divine inspiration.”

(5) The institution of Hajj is very old, coming from the time of Prophet Ibrahim (PBUH). The Hajj ceremonies were well known to the Arabs long before Prophet Muhammad (PBUH). The Prophet (PBUH) himself performed Hajj before receiving Nubuwwah (Prophethood). The Prophet (PBUH) also used to observe fasting during the month of Ramadan even before receiving the Qur’anic revelation. It was during the month of Ramadan that he received the first Qura’nic revelation while at Hira. He initiated the two Eids after his migration to Madinah to denote start and end of the Hajj season.

The months of Hajj begin with the first day of Shawwal and Hajj ends with the Wuquf of Arafah. That is the reason that the Prophet (PBUH) introduced two days of festivities to celebrate beginning and end of the Hajj season, as Imam Ibn Taymiyyah has clearly stated. Even the month of Dhul Hijjah is named after Hajj. The Qur’an and Sunnah both glorify the first ten days of Dhul Hijjah. They are the most sacred days of the year, even more sanctified than the month of Ramadan, because they are connected with the most virtuous of all Islamic Ibadaat, Hajj (controversial; for later discussion). Therefore, the two Eids are not independent institutions; they are closely connected with some obligatory pillars of Islam, such as fasting and pilgrimage to Makkah. The Prophet (PBUH) was guided by Allah SWT to choose these two specific days as Eids because of their deep connection with two of the most significant acts of Islamic worship i.e., fasting and Hajj.

The sequence of Qur’anic verses in Surah al-Baqarah (2:183-203) may be cited as a supportive evidence for this position. The Qur’an first mentions the obligation of fasting and then gives the rulings about Hajj. The commandment of sacrifice (Udhiyah or Qurbani) is also primarily addressed to the Hujjaj and through them to the Muslims at large. (Surah Hajj: 28; 36) Even the Takbeerat of Tashreeq are originally mandated for Hujjaj (Surah al-Baqarah 203). The ordinary Muslims follow Hujjaj in these commandments. Many Classical jurists have particularly noted this connection between the rituals of Eid al-Adha and the rites of Hajj. Imam Ibn Taymiyyah, for instance, makes a significant observation. He says that the animal slaughter at Mina is the original rule and all other localities are to follow Makkah in that. That is why Eid al-Adha is the greater of the two Eids because it follows the most sacred day of the Muslim calendar (Day of Arafah) and the most sacred act of Ibadah (Hajj) culminating in the universal Muslim gathering.. It is called the Day of al-Nahr (Sacrifice) and the Day of Great Hajj (Yawm al-Hajj al-Akbar) because this Eid is connected with the sacred timings of Hajj and with the sacred place (Arafah). The famous Hanbali Jurist Hafiz Ibn Rajab explains that Eid al-Adha prayer should be performed within the timeframe of the movement of Hujjaj from Muzdalifah to Mina. Imam Ahmad bin Hanbal maintained that Eid al-Adha prayer should be offered within the time period when the Hujjaj moved from Muzdalifah to Mina and threw pebbles. Imam Ahmad clearly stated that the ordinary Muslim’s Eid prayer had to follow the Hujjaj movement and actions.

This indicates that many established authorities within all the four known schools of Islamic Fiqh agree that Muslims all over the globe are to follow the Hujjaj in the Takbeerat al-Tashreeq timings as the original Qur’anic ruling of Takbeerat al-Tashreeq is primarily addressed to the Hujjaj and through them to the Muslim Ummah (Surah al-Baqarah 203; Surah al-Hajj 28).

Though there are other dissenting opinions, the above sources are presented to make the point that many jurists held the opinion that Eid al-Adha rituals such as the Eid prayer, act of sacrificing animals and even Takbeerat al-Tashreeq are in subordination to the acts of Hujjaj. Therefore, it is not correct to say that Eid al-Adha is an absolutely independent Islamic institution, totally detached from Hajj. Juristic and historical evidence indicate to the contrary and shows that Eid al-Adha was always attached to the institution of Hajj. It is precisely celebrated to imitate and remind oneself some of the acts of Hajj. Eid al-Adha is as much connected with the sacred places as with the sacred timings.

There is not a single Hadith or Qur’anic texts which states that the Day of Arafah is on the 9th of Dhul Hijjah as the early Muslims knew it to be the Day of Wuquf at Arafah. Likewise the Day of Eid al-Adha is not the exact day of the 10th of Dhul Hijjah but the day after Hajj to the best of their knowledge even if it was proven to be on a wrong day. They derive this rule from the authentic Hadith of the Prophet (PBUH) that, “Eid al-Fitr is when you celebrate breaking your fast and Eid al-Adha is when you slaughter your animals…” Dr. Zulfiqar Ali Shah of Fiqh Council of ISNA.

(6) Still reeling from years of colonialism, every aspect of tradition (whether legitimate or perceived) becomes a rallying point (for us Muslims) against further Western conquest.

Sacrifice is not a pillar of Islam. Nor is it obligatory during Hajj, its accompanying 'Id or the 'Id al-Fitr. This is not to say that it did not or does not happen. However, 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 nonMuslims and Muslims alike, context is the key that they are missing.

With this in mind, let us start with the situation as it was in pre-Islamic Arabia with regard to animal sacrifice. Not only did the pagan Arabs sacrifice to a variety of Gods in hopes of attaining protection or some favor 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. Even the Christian community felt Jesus to be the last sacrifice, the final lamb, so to speak, in an otherwise valid tradition of animal sacrifice (where one's sins are absolved by the blood of another).

Islam, however, broke away from this longstanding tradition of appeasing an "angry God" and instead demanded personal sacrifice and submission as the only way to die before death and reach "Fana" or "extinction in Allah." 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 favor by offering the life of another to God. 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 one of the most famous stories in the Judeo-Christian world: the sacrifice of Isaac (here, in the Islamic world seen as the sacrifice of Isma'il) to see a marked difference regarding sacrifice and whether or not Allah is appeased by blood. The Qur'anic account of the sacrifice of Isma'il ultimately speaks against blood atonement. Notice that the Qur'an never says that God told Abraham to kill (sacrifice) his son. Though subtle, this is very important. For the moral lesson is very different from that which appears in the Bible. 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 God, but the Qur'an never says that the dream was from God. However, in Abraham and Isma'il's willingness to make the ultimate sacrifice -- Abraham of his son, Isma'il 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, enabling Allah's mercy to descend upon them as the Spirit of Truth and illuminate them with divine wisdom (thus preventing a miscarriage of justice and once and for all correcting the false notion of vicarious atonement of sin).

For, certainly, the Ever Merciful, Most Compassionate -- would never ask a father to go against His command of "thou shall not kill" and kill his own son in order to be accepted by Him. For the Qur'an teaches us that God never advocates evil (see 7:28 and 16:90) and that only Satan advocates evil and vice (24:21). The notion that Allah would want us to do an immoral act runs counter to Allah's justice.

So let us examine some of the appropriate verses in the Qur'an to see what it has to say about sacrifice and how it related to life in 500 C.E. Arabia.

[1] Surah 22/33

”In them ye have benefits for a term appointed: in the end their place of sacrifice is near the Ancient House.”

“In them” : in cattle or animals offered for sacrifice. It is quite true that they were useful in many ways to humans ,e.g., camels in desert countries are useful as mounts or for carrying burdens or for giving milk, and so, for horses and oxen; and camels and oxen are also good for meat, and camel's hair can be woven into cloth; goats and sheep also yield milk and meat, and hair or wool. But if they are used for sacrifice, they become symbols by which people show that they are willing to give up some of their own benefits for the sake of satisfying the needs of their poorer brethren." (Yusuf Ali commentary)

[2] Surah 22/34

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 wills to Him (in Islam): and give thou the good news to those who humble themselves.

"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" (Yusuf Ali commentary)

" The good news : i.e., the Message of Allah, that He will accept in us the sacrifice of self for the benefit of our fellow humans. (Yusuf Ali commentary)

[3] Surah 22/37

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.

"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”

(Yusuf Ali commentary)

It is quite clear from the Qur'anic passages above that the issue of animal sacrifice is in relation to the role animals played in Arabian society at that place and time (as well as other societies with similar climates and culture), in that humans are commanded to give thanks to Allah and praise Allah for the sustenance He has given them and that they should sacrifice something of value to themselves to demonstrate their appreciation for what they have been given (which in their case was the very animals on which their survival was based).

(7) Surah 5/27

(8) Surah 22/37

(9) Who should give Qurbani? Persons who possess Nisab i.e. 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. If the husband owns the required quantity, but the wife does not, the Qurbani obligatory on the husband only and vice-versa. If both of them have the prescribed amount of wealth, both should perform Qurbani separately. If the adult children live with their parents, Qurbani is obligatory on each one of them possessing the prescribed amount. The Qurbani offered by a husband for himself does not fulfil the obligation of his wife, nor can the Qurbani offered by a father discharge his son or daughter from their obligation. Each one of them should care for his own.

However, if a husband or a father, apart from offering his own Qurbani, gives another Qurbani on behalf of his wife or his son, he can do so with their permission. This is the orthodox opinion. More on it later.

(10) Opposing opinions

[A] “More the merrier” opinion on qurbani is based on several reasons:

[1]It is compulsory for a person to first make sacrifice in his own name. Thereafter one may make (or purchase) optional sacrifice:

• In the name of Muhammad

• The Prophets of Allah such as Abraham, Moses, Jesus, Noah, Solomon, David

• The wives and children of Muhammad

• The Companions of the Muhammad

• The Jurists of Islam

• The saints of Islam

• One's teachers

• Deceased Muslims

[2] Many benefits of sacrifice are counted:

• Qurbani is compulsory for muslims alone but it benefits the non muslims as well. As in,most of the livestock is imported from non-muslim countries and in this way a lot of money is earned by these countries.

• The leather that is obtained from the sacrificed animals is enough for the world's needs and is used by people of all religious background. Also most of the leather industry is based in the non-muslim counties.

• Qurbani plays an integral part in transfer of money from the urban city centres to the rural areas where livestock is raised and where people live off this money for a whole year.

• Meat is a necessary part of human diet but the cost of 1kg of meat is equal to a whole days pay for many people and almost 80% of people are unable to buy it. But on the momentous occasion of qurbani it is availible for free.

[3] If one has been favored by Allah with wealth, then he should also perform Qurbani on behalf of Rasoolullah (sallallahu alayhi wasallam), his Sahabah, his Ummah, the Prophets and for his own living or deceased relatives, friends and teachers who have conveyed Deeni knowledge.

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)

[4] A classical example of gross exaggeration: Shaikhul Hind Hazrat Moulana Mahmood Hasan Deobandi (rahmatullahi `alaih) would tend to his Qurbaani cow for the entire year. He would personally wash and feed the animal. The cow would also become very attached to Hazrat. When he would leave home to teach at Darul Uloom Deoband, it would follow him right to the madrasah gate where it would sit down. When Hazrat would return at noon after lessons, it would follow him back home. When the days of Qurbaani drew near, Hazrat would lessen its normal feed, which was grass and substitute it with bucketfuls of milk and jalebi (sweetmeat). He would also apply mehndi (henna) to it, place flowers on its back and beautify it because Allah Ta'ala commands that one's most beloved wealth should be spent in the path of Allah Ta'ala. Thus, he would begin to love the animal very deeply. After the Eidul Adha Salaah, he would sacrifice it and cry a little as well. Then he would immediately purchase another cow for the following Eid. (Maslak-e-Ulama-e-Deoband aur Hubbe Rasul (sallallahu alaihi wa sallam).

[5] It is reported from Abu Hurairah (radhiallahu anhu) that Rasulullah (sallallahu alaihi wasallam) said: “He who has the means and does not perform Qurbani, he should not approach our musallah (eidgah / place of performing Eid Salaah)” (Ibn Majah, pg.226).

[6] “The son of Adam (alaihis salaam) does not perform any action on the day of nahr (Eidul Adha) which is more beloved to Allah Ta’ala than causing the blood (of the Qurbani animals) to flow” (Tirmizi).

[B] The “abolition” lobby has some strong arguments, as well:

[1] While the Qur'an is neutral on the subject of meat eating, in that it neither encourages nor forbids it, it is anything but silent on how animals are to be treated. Most people would be aware that Islam mandates animals be conscious at slaughter. Less known is that it also sets a detailed and rigid set of rules regarding animal handling, the violations of which renders the meat haram, or forbidden. These include: not tying or bounding the animal as it is slaughtered, not killing an animal within sight of another animal, not kicking or beating the animal, and using a sharp knife to minimise suffering. Al-Hafiz BA Masri, a leading Muslim scholar on animal welfare writes: If animals have been subjected to cruelties in their breeding, transport, slaughter, or in their general welfare, meat from them is considered impure and unlawful to eat (Haram)

Our Holy Prophet Mohammed himself, who ate a mostly (but not completely) vegetarian diet, is known to have abhorred cruelty to animals. "Fear God in regards to these animals who cannot speak their will," he warned his early followers.

One tradition or hadith has it that upon seeing a slaughter-man sharpening his knife before a sheep, Prophet Mohammed admonished him, "Do you intend to inflict death on this animal twice? Once by sharpening your tools in front of it and once by slitting its throat?"

In another, the prophet, getting ready for his prayers, found a cat sleeping on his robe. Rather than disturb the animal, he cut the sleeve off the garment.

Regardless of whether you believe these stories to be true, that they (and many others) exist indicates that early Islam was greatly concerned with animals, holding them in far higher esteem than Muslims do today. The Qur'an even promises a reward for those who treat animals kindly: "He who takes pity even on a sparrow and spares its life, God will be merciful to him on the Day of Judgement."

Here's something many people might find surprising; there are more Qur'anic suras or verses advocating kindness to animals than there are calling for female “modesty". It will be interesting to visualize what modern Islam would look like if Muslims were half as concerned about animals as they are about what women wear.

[2]And as science reveals more facts about the "hidden" lives of animals, surely it is time for Muslims to reclaim that part of our heritage that recognised the inherent value of all life. We now know that dolphins and whales suffer terribly in captivity, that elephants mourn their dead, and that wild parrots name their young. Science has taught us that chickens feel empathy, that cows form maternal and social bonds, and rats - for no reward - will free each other from a trap.

[3] Animals in their emotions and their will do not differ from us as much as we'd like to think as per the Qur'an in Surah6/38:

“There is not an animal (that lives) on the earth, nor a being that flies on its wings, but (forms part of) communities like you. Nothing have we omitted from the Book, and they (all) shall be gathered to their Lord in the end”.

Animals have played significant roles within the theological, artistic, legal, ethical, and literary traditions of Muslim communities. In the Qur’an, animals—unlike people—submit naturally to God: “each one knows its own prayer and praise” (24:41) and they, together with nature, constitute natural signs (ayāt) through which humans might come to know God. “The beasts of all kinds that He scatters throughout the earth … are signs for a people who are wise” (2:164), and even the smallest gnat is a parable through which God communicates with humankind (2:26).

As signs and worshippers of God, animals are worthy of great respect. Interaction with them is addressed in the Hadith in which Prophet Muhammad compares acts of cruelty toward animals with cruel acts toward humans. He further relates that a woman’s sins were forgiven for showing kindness to a dog, and that on Judgment Day God will remember mercy shown even to the smallest sparrow. More personally, the Prophet was, according to some sources, so fond of cats that he declared that “love of cats is part of faith.” Many such Prophetic sayings encapsulate the respect for animals for which Muhammad was famed. Such compassion is at the core of many laws concerning treatment of animals. Their slaughter, for instance, must follow a strict set of requirements (halal) to ensure that the animal is killed with minimal pain.

[4] Meat-eating is not a requirement of Islam. In fact, according to Sheikh Hamza Yusuf, the prophet Muhammed (peace be upon him) could have been categorized as a “semi-vegetarian.” He has said that traditionally, "Meat is not a necessity in sharia, and in the old days most Muslims used to eat meat – if they were wealthy, like middle class – once a week on Friday. If they were poor – on the Eids.”

Regarding the Eid-ul-Azha sacrifice (which many argue is obligatory), Egyptian Islamic scholar Gamal Al Banna states: ”In today’s modern world, ideas and religion change and Islam is no different. We must not remain rigid in our understanding of faith to mean the blind acceptance of anything, killing living beings included. There is no obligation to kill.” Al-Banna continues that any Muslim who believes in being vegetarian does not have to slaughter a sheep.”

[5] The Ibrahimic sacrifice, come to think of it has nothing to do with the physical act of blood-letting. His sacrifice was ACTUALLY about his willingness to let go of the most important thing in his life, in order to fulfill, what he perceived to be, the will of the Divine Creator.

In order to properly commemorate this sacrifice it's important to ask ourselves if we are giving up something of intense value when we reduce the sacrifice only to slaughtering an animal. Are we really making the same type of emotional and mental sacrifice that Prophet Ibrahim made? If not, then how exactly are we enhancing our spiritual development by continuing with this tradition?

[6] Consider that during the Hajj more than two million animals are sacrificed in one day. It is absolutely impossible to slaughter this number of animals, within a few hours, and think it is done in a humane manner. In many Muslim countries butchers are now admitting that the demand for sacrificing animals keeps them from using Islamic humane methods, thus, rendering the slaughter against the very tenants of Islam and the meat un- Halal.

If this is not reason enough to forgo the Eid sacrifice then consider that the livestock industry is the leading contributor towards land, air and water pollution and degradation of our ecosystem.

[7] The Holy Qur’an declares in Surah 6/38:

“And thy Lord taught the Bee to build its cells in hills, on trees, and in (men's) habitations”

Please note that God is actually communicating with animals, using the same Arabic word "Wahi" which is used for God's revelation to all His Prophets. It suggests the basic fact that animals have a sufficient degree of psychic endowment to understand and follow God's messages - a faculty which is higher than instinct and intuition.

Do animals have Consciousness? Surah 24/41 says:

“Seest thou not that it is Allah Whose praises all beings in the heavens and on earth do celebrate, and the birds (of the air) with wings outspread? Each one knows its own (mode of) prayer and praise. And Allah knows well all that they do”.

We are told here that animals have a cognizance of their Creator and pay their obeisance to Him by adoration and worship. This suggests that animals have consciousness of spirit and mind of a degree higher than mere instinct and intuition.

It is worth noting the statement that “each one knows its prayer and praise”. This skill requires a faculty higher than that of instinct and intuition. Perhaps it is difficult for we humans to visualize such a prowess in animals. How ignorant can we be? Surah 17/44 points to the limits of our knowledge:

“The seven heavens and the earth, and all beings therein, declare His glory: there is not a thing but celebrates His praise; And yet ye understand not how they declare His glory! Verily He is Oft-Forbear, Most Forgiving!”

The Quran reminds us repeatedly of a harmony and interdependence of the different elements in HIS Universe and as a corollary a reminder to Humans of the need for consideration and concern for the animal kingdom. Two ayahs may serve as examples:

Surah 22/18:

Seest thou not that to Allah bow down in worship all things that are in the heavens and on earth,- the sun, the moon, the stars; the hills, the trees, the animals; and a great number among mankind? But a great number are (also) such as are fit for Punishment: and such as Allah shall disgrace,- None can raise to honour: for Allah carries out all that He wills.

and Surah 79/31-33

We brought forth from it (the earth) its waters and its pastures, and established the mountains firm - as a source of provision for you and for your animals (livestock/cattle).

While Islam permits eating meat, it gives instructions to ensure humane slaughter, with as little pain to the victim as possible: The Prophet(s) forbade all living creatures to be slaughtered while tied up and bound.

The Holy Prophet(s) said to a man who was sharpening his knife in the presence of the animal: 'Do you intend inflicting death on the animal twice - once by sharpening the knife within its sight, and once by cutting its throat?' (Al-Furu Min-al-Kafi Lil-Kulini; 6:230).

Hazrat Ali Bin Talib says: "Do not slaughter sheep in the presence of other sheep, or any animal in the presence of other animals."

Hazrat 'Omar once saw a man denying a sheep, which he was going to slaughter, a satiating measure of water to drink. He gave the man a beating with his lash and told him: "Go, water it properly at the time of its death, you knave!" (Reported by Ibn Sirin about Hazrat 'Omar and recorded in Badae al-Sande; 6:2811).

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UDHIYYAH OR QURBANI: IT'S DEFINITION AND APPLICATION FOR MUSLIMS AS PER SHARI'AH