The history of slaughtering halal animals with the intention of approaching Allah begins with the sacrifice of the two sons of Adam, Abel and Cain. This was the first sacrifice. Allah Almighty says: “And recite to the People of the Book the story of the two sons of Adam. When each of them offered a sacrifice to Allah, the sacrifice of one of them was accepted, and the sacrifice of the other was not accepted.”
Translation: “And recite to the People of the Book the story of the two sons of Adam. When each of them offered a sacrifice to Allah, the sacrifice of one of them was accepted, and the sacrifice of the other was not accepted.” “It was not accepted.”
Allamah Ibn Kathir (may Allah have mercy on him) has narrated from Hazrat Ibn Abbas (may Allah be pleased with him) under this verse that Abel sacrificed a ram and Cain offered some grain from the produce of the field as a sacrifice. In accordance with the custom of that time, fire descended from heaven and consumed Abel’s ram, leaving Cain’s sacrifice untouched.
This shows that the worship of sacrifice has been going on since the time of Hazrat Adam (peace be upon him) and its reality has remained in almost every nation; however, its special glory and recognition came from the events of Hazrat Ibrahim and Hazrat Ismail (peace be upon him), and as a memorial of this, sacrifice was made obligatory upon the Ummah of Muhammad.
The Reality of Sacrifice in the Light of the Holy Quran
The reality, wisdom and virtue of sacrifice are described in about half a dozen verses in the Holy Quran. In Surah Hajj it is stated:
: وَالْبُدْنَ جَعَلْنٰھَا لَکُمْ مِّنْ شَعَآئِرِ اللہِ لَکُمْ فِیْھَا خَیْرٌ فَاذْکُرُوا اسْمَ اللہِ عَلَیْھَا صَوَآفَّ فَاِذَا وَجَبَتْ جُنُوْبُھَا فَکُلُوْا مِنْھَا وَاَطْعِمُوا الْقَانِعَ وَالْمُعْتَرَّ ط کَذٰلِکَ سَخَّرْنٰھَا لَکُمْ لَعْلَّکُمْ تَشْکُرُوْنَ) لَنْ یَّنَالَ اللہَ لُحُوْمُھَا وَلَا دِمَآؤُھَا وَلٰکِنْ یَّنَالُہُ التَّقْوٰی مِنْکُمْ ط کَذٰلِکَ سَخَّرَھَا لَکُمْ لِتُکَبِّرُوا اللہَ عَلٰی مَا ھَدٰکُمْ ط وَبَشِّرِ الْمُحْسِنِیْنَ()“․
Translation: “And We have made the sacrificial camels a sign and a reminder for you, and in them are other benefits for you, so when you slaughter them, line them up and mention the name of Allah over them, and when they fall on their sides, eat of their meat if you wish, and feed the poor, whether he is patient or begging. As We have described the sacrifice of these animals, We have made them subject to you, so that you may be grateful. It is not the meat or the blood of these animals that reaches Allah, but it is your piety that reaches Him. Allah has subjected them to you, so that you may glorify Allah for showing you the right way of sacrifice. And O Prophet, give glad tidings to the sincere.”
In another place in Surah Hajj itself, it is mentioned as one of the signs of Allah, its greatness is explained, and the veneration of the sacrifice is considered a manifestation of the piety of Allah found in the heart.
”وَمَنْ یُّعَظِّمْ شَعَآئِرَ اللہِ فَاِنَّھَا مِنْ تَقْوَی الْقُلُوْبِ.
Translation: “And whoever respects the signs and monuments of Allah, then this respect for these signs is due to piety of the hearts.”
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The continuity of sacrifice in the laws of the previous prophets reaches the mission of Jesus (peace be upon him), the method of which was that the sacrifice was slaughtered and the prophets of the time (peace be upon them) prayed and a special type of fire came down from the sky and consumed it, which was considered a sign of acceptance. The Holy Quran states:
–َلَّذِیْنَ قَالُوْٓا اِنَّ اللہَ عَھِدَ اِلَیْنَآ اَلَّا نُؤْمِنَ لِرَسُوْلٍ حَتّیٰ یَاْتِیَنَا بِقُرْبَانٍ تَاْکُلُہُ النَّارُ.
– Translation: “These are the people who say, ‘Allah has commanded us not to believe in any messenger until he brings us a sacrifice that will be consumed by fire.’’
– لِّیَشْھَدُوْا مَنَافِعَ لَھُمْ وَیَذْکُرُوا اسْمَ اللہِ فِیْٓ اَیَّامٍ مَّعْلُوْمٰتٍ عَلٰی مَا رَزَقَھُمْ مِّنْ بَھِیْمَةِ الْاَنْعَامِ․ فَکُلُوْا مِنْھَا وَاَطْعِمُوا الْبَآئِسَ الْفَقِیْرَ
Translation: “So that all these comers may reach for their own benefit and may mention the name of God on the appointed days of sacrifice which God has granted them, except the Ummah of Muhammad! If you yourselves want to eat from these sacrifices, then eat and feed the needy in distress.”
This verse also mentions sacrifice. Sacrifice and offering have been established in every nation, the basic purpose of which is the remembrance of the Creator of the universe, the fulfillment of His commands with the spirit that all this is the gift and religion of God. Here too, the aim is to bring about such a revolution in the heart condition of man that he should not consider wealth and enjoyment as his own; rather, he should practice the belief with his heart and soul that God Almighty is its true owner, as if the act of sacrifice teaches a lesson in protection from the temptation of wealth.
” وَلِکُلِّ اُمَّةٍ جَعَلْنَا مَنْسَکًا لِّیَذْکُرُوا اسْمَ اللہِ عَلٰی مَا رَزَقَھُمْ مِّنْ بَھِیْمَةِ الْاَنْعَامِ۔
Translation: “And we have ordained for every nation the sacrifice of animals, that they may mention the name of Allah over them of the cattle which He has provided for them.”
Sacrifice in the light of the blessed Hadiths
عن عائشة رضی اللہ عنھا قالت: قال رسول اللہ صلی اللہ علیہ وسلم ما عمل ابن آدم من عمل یوم النحر احب الی اللہ من اھراق الدم وانہ اتی یوم القیامة بقرونھا واشعارھا وظلافھا وان الدم لیقع من اللہ بمکان قبل ان یقع بالارض فطیبوا بھا نفسا“۔
Translation: Hazrat Aisha (may Allah be pleased with her) said that the Messenger of Allah (peace and blessings of Allah be upon him) said: “The son of Adam (man) did not do any deed on the Day of Sacrifice that was more beloved to Allah than shedding blood (i.e., sacrificing), and on the Day of Resurrection that slaughtered animal will come with its horns, hair, and hooves, and the blood of the sacrifice is accepted by Allah before it falls on the ground, so make your hearts happy with it.”
– عن زید بن ارقم رضی اللہ عنہ قال: قال أصحاب رسول اللہ: یا رسول اللہ! ما ھذہ الأضاحی؟ قال: سنة أبیکم إبراھیم علیہ السلام، قالوا: فما لنا فیھا یا رسول اللہ؟ قال: بکل شعرة حسنة، قالوا: فالصوف؟ یا رسول اللہ! قال: بکل شعرة من الصوف حسنة“۔
Translation: Hazrat Zaid bin Arqam (may Allah be pleased with him) narrated that the companions of the Messenger of Allah (may Allah be pleased with him) asked: O Messenger of Allah! What is this sacrifice? He said: It is the way of your father Ibrahim (peace be upon him). The companions asked: Then what is the reward for us in it? He (peace be upon him) said: One good deed for every hair (of the animal). They asked: What is the reward for the wool (of a sheep etc.)? He said: One good deed for every hair of the wool.
– عن ابن عباس رضی اللہ عنہ قال: قال رسول اللہ صلی اللہ علیہ وسلم فی یوم اضحیٰ: ما عمل آدمی فی ھذا الیوم افضل من دم یھراق إلا أن یکون رحماً توصل“۔
Translation: “It is narrated from Hazrat Ibn Abbas that the Messenger of Allah (peace and blessings of Allah be upon him) said on the day of Eid al-Adha: “No one has done a better deed on this day than shedding blood, but if kindness to a relative is greater than that, then so be it.”
عن أبی سعید رضی اللہ عنہ قال: قال رسول اللہ صلی اللہ علیہ وسلم یا فاطمة! قومی إلی أضحیتک فاشھدیھا، فإن لک بأول قطرة تقطر من دمھا أن یغفرلک ما سلف من ذنوبک․ قالت: یا رسول اللہ! ألنا خاصة أھلَ البیت أو لنا وللمسلمین؟ قال: بل لنا وللمسلمین“۔
Translation: Hazrat Abu Saeed (RA) narrated that the Messenger of Allah (PBUH) said (to his daughter Hazrat Sayyidah Fatima (RA): “O Fatima! Get up and be near your sacrifice (i.e. be present while your sacrifice is being slaughtered) because as soon as the first drop of its blood falls on the ground, all your previous sins will be forgiven.” Hazrat Fatima (RA) said, “O Messenger of Allah! Is this privilege exclusive to us, the Ahlul Bayt, or is it also for the general Muslims?” He (RA) said, “It is for us and for all Muslims.”
عن علی رضی اللہ عنہ أن رسول اللہ صلی اللہ علیہ وسلم قال: یا فاطمة! قومی فاشھدی ضحیتک، فإن لک بأول قطرة تقطر من دمھا مغفرة لکل ذنب، ما انہ یجاء بلحمھا ودمھا توضع فی میزانک سبعین ضعفا۔ قال ابو سعید: یا رسول اللہ! ھذا لآل محمد خاصة، فانھم اھل لما خصوا بہ من الخیر، و للمسلمین عامة؟ قال: لآل محمد خاصة، وللمسلمین عامة“۔
Translation: Hazrat Ali (RA) reported that the Messenger of Allah (PBUH) said (to Hazrat Fatima (RA): O Fatima! Get up and be present at your sacrifice (at the time of slaughter); for with the first drop of its blood falling, all your sins will be forgiven. This sacrificial animal will be brought on the Day of Resurrection with its meat and blood and will be placed in your scales seventy times (more). Hazrat Abu Saeed (RA) said: Messenger of Allah! Is this privilege specific to the family of Prophethood, who are entitled to be special with any good, or is it for all Muslims? He said: This privilege is for the family of Muhammad in particular and for all Muslims in general.
عن علی رضی اللہ عنہ عن النبی صلی اللہ علیہ وسلم قال: یا أیھا الناس! ضحوا واحتسبوا بدمائھا، فان الدم وإن وقع فی الأرض، فإنہ یقع فی حرز اللہ عز وجل۔
Translation: “It is narrated from Hazrat Ali (RA) that the Prophet (PBUH) said: O people! Make sacrifices and hope for reward for the blood of these sacrifices, for although (their) blood falls on the earth, it remains in the protection and safety of Allah.”
عن ابن عباس رضی اللہ عنہ قال: قال رسول اللہ صلی اللہ علیہ وسلم ما انفقت الورق فی شییٴٍ حب إلی اللہ من نحر ینحر فی یوم عید“
Translation: “It was narrated from Ibn Abbas (may Allah be pleased with him) that the Messenger of Allah (blessings and peace of Allah be upon him) said: Silver (or any wealth) is not spent on anything that is more beloved to Allah than a camel that is slaughtered on the day of Eid.”
– ”عن ابی ھریرة رضی اللہ عنہ قال: قال رسول اللہ صلی اللہ علیہ وسلم من وجد سعة لان یضحی فلم یضح، فلایحضر مصلانا:
Translation: “It was narrated from Abu Hurairah (may Allah be pleased with him) that the Messenger of Allah (blessings and peace of Allah be upon him) said: “Whoever has the means to sacrifice but does not do so, then he should not come to our Eid-Azah.”
The Reality of Sacrifice
In the light of the above verses and hadiths, the reality of sacrifice has become clear. If we want to describe it in brief, it can be said as follows:
1:- Sacrifice is a memorial of the Sunnah of Abraham.
2:- Sacrifice has a form and a soul. The form is the slaughter of an animal, and its reality is to create the spirit of self-sacrifice and draw closer to Allah.
In fact, the reality of sacrifice was that the lover himself would offer his life to God Almighty; but seeing the mercy of God Almighty, he was not able to do so; therefore, He commanded that you slaughter the animal, so that we would understand that you sacrificed yourself. From this incident (the slaughter of Ishmael (peace be upon him)) it is clear that the real purpose of sacrifice is to offer the life; Therefore, this creates in man the spirit of sacrifice and self-sacrifice, and this is his soul. How can this spirit be obtained through charity? Because the spirit of sacrifice is to give one’s life and the spirit of charity is to give wealth. Also, there is no fixed day for charity; but a special day has been fixed for it and it has also been named as the Day of Sacrifice and the Day of Adha.
The Real Wisdom and Philosophy of Sacrifice
Hazrat Shah Waliullah Muhaddis Dehlvi (may Allah have mercy on him) writes:
والسر فی الھدی التشبة بفعل سیدنا إبراھیم علیہ السلام فیما قصد من ذبح ولدہ فی ذلک المکان طاعةً لربہ، وتوجھاً إلیہ، والتذکر لنعمة اللہ بہ وبأبیھم إسماعیل علیہ السلام، وفعل مثل ہذا الفعل فی ھذا الوقت والزمان ینبہ والنفس ایّ تنبہ․ وإنما وجب علی المتمتع والقارن شکراً لنعمة اللہ حیث وضع عنھم أمر الجاھلیة فی تلک المسئلة۔“
Translation: “The wisdom in the sacrifice (on the occasion of Hajj) is that it is similar to that of Hazrat Ibrahim (peace be upon him). He intended to sacrifice his son Hazrat Ismail (peace be upon him) at this place, in obedience to the command of his Lord and with the intention of turning to Him. It is a reminder of the blessings that Allah Almighty bestowed upon Hazrat Ismail (peace be upon him), and this sacrifice is obligatory upon the one who performs Hajj Tamattu’ and Qiran, so that he may be grateful for the blessing of Allah Almighty that He removed the scourge of ignorance in this matter.”
Ruling on Sacrifice
There are two types of sacrifice: one is obligatory and the other is recommended.
If a man is sane, adult, free, resident, Muslim and wealthy, then it is obligatory for him to sacrifice, and he will be a sinner if he does not sacrifice.
If a Muslim is on a journey or is poor or needy and sacrifices, then it is recommended. Just as Zakat is obligatory on a Muslim with a means of subsistence separately, similarly, sacrifice is also obligatory on each person with a means of subsistence separately; therefore, the idea that one sacrifice is sufficient for a family is not correct, and sacrifice is obligatory on every resident Muslim with a means of subsistence for his own self and self; therefore, the sacrifice of one person on behalf of the entire family, family or clan will not be sufficient; rather, a separate sacrifice will be obligatory on each person with a means of subsistence, otherwise all people will be sinners. However, one can offer one sacrifice with the intention of rewarding several people in order to convey the reward of men.
It is permissible to perform a sacrifice to bring reward to the dead or to bring reward to the living. If a person has made a vow to perform a sacrifice or a poor person has purchased an animal with the intention of performing a sacrifice, then the sacrifice is obligatory upon them.
Conditions for the Obligation of Sacrifice
A person is obligated to perform a sacrifice when six conditions are met: If any one of these conditions is not met, the obligation of sacrifice will be waived and the sacrifice will no longer be obligatory.
1- Being sane, sacrifice is not obligatory on a madman, insane person, etc.
2- Being an adult, sacrifice is not obligatory on a minor, even if he is wealthy. If someone reaches adulthood during the days of sacrifice and is wealthy, then sacrifice is obligatory on him.
3- Being free, sacrifice is not obligatory on a slave.
4- Being a resident, sacrifice is not obligatory on a traveler. Yes! If a traveler is wealthy and makes a sacrifice, he will definitely receive the reward of making a sacrifice.
5- Being a Muslim, sacrifice is obligatory on a non-Muslim (regardless of religion). Yes, if a non-Muslim becomes Muslim during the days of sacrifice and is a member of the Nisab, then sacrifice is also obligatory on him.
6- Being a member of the Nisab, therefore sacrifice is not obligatory on a poor person; But if a poor person sacrifices willingly, he will be rewarded. If a person has the amount of money required for the Nisab, but has a debt that would remove him from being a Nisab if he paid it, then sacrifice is not obligatory on such a person. In short, sacrifice is obligatory on every sane, adult, free, resident, Muslim, and a Nisab.
The Nisab of Obligation for Sacrifice
Sacrifice is obligatory on every sane, adult, resident Muslim who owns the Nisab or has in his possession goods in excess of the basic necessities whose value reaches and is equal to the Nisab. Nisab means that he has seven and a half tolas of gold or fifty-two and a half tolas of silver or cash equivalent to its value or has in excess of the basic necessities whose value is equal to fifty-two and a half tolas of silver.
It should be clear that the basic need refers to the need that is necessary for the protection of a person’s life or his honor and dignity, if that need is not met, there is a fear of loss of life or defamation, for example, food, drink, housing, clothes, tools for people in industry and crafts, a vehicle for travel, riding, etc. Also, the principle for this is that a sacrifice is also obligatory on someone on whom Sadaqah al-Fitr is obligatory, that is, it is not necessary for the Nisab wealth to be for trade or for a year to pass on it; since wealth in excess of the basic need is considered for the Nisab; therefore, it should be remembered that large pots, large floors, awnings, radios, tape recorders, ordinary recorders, televisions, VCRs are not included in the need, even if their prices reach the Nisab, a sacrifice will be obligatory on such a person.
If someone has any kind of property, such as shares, jewelry, refrigerators, cars, fans, etc., and it is equal to or more than the nisab, then a sacrifice is obligatory on that too. If a poor person becomes nisab on any of the days of sacrifice, then a sacrifice becomes obligatory on him. If a non-Muslim with nisab becomes Muslim during the days of sacrifice, then a sacrifice is obligatory on him. If a woman has nisab, then a sacrifice is obligatory on her too. The wife’s sacrifice is not obligatory on the husband, but if she does it with the wife’s permission, then it is permissible.
Some people change their names and continue to sacrifice, even though both husband and wife are nisab, for example: one year in the husband’s name, the next year in the wife’s name, then this does not make the sacrifice valid; rather, each nisab holder, husband and wife, has to make a separate sacrifice.
If the wife has a deferred dowry (i.e., a loan) that the husband has not yet given and it is equal to the Nisab, then a sacrifice is not obligatory on her. And if the dowry is deferred (i.e., immediate cash) and is equal to or more than the Nisab, then a sacrifice is also obligatory on her. If the value of the joint business reaches the Nisab or more after distribution to each of them, then Zakat is obligatory on all of them.
If a farmer or farmer has animals in excess of the Nisab for plowing and other necessities, then a sacrifice is obligatory on him, and if those animals are not equal to the Nisab, then it is not obligatory. If someone has a library and has books for study, then if he is not educated himself and the price of the books has reached the Nisab, then a sacrifice is obligatory on him, and if in the above case he is educated, then a sacrifice is not obligatory. Every government and non-government employee whose salary after deducting expenses is equal to or more than the nisab is obligated to offer a sacrifice.
