Zulhijjah: Eid-ul-Azha, Hajj

The Spirit Of Islam

Mufti Taqi Usmani

ZULHIJJAH is the last month of the Islamic calendar. Literally, it means ‘hajj.’ Obviously, this name of the month indicates that the great annual worship of ‘hajj’ is performed in this month, which gives it special significance. The 9th day of Zulhijjah is called ‘Youm-ul- Arafah’ (The Day of ‘Arafah). This is the date when the Hujjaj (Haji pilgrims, plural of Haajj) assemble on the plain of ‘Arafat, six miles away from Makkah al-Mukarramah, where they perform the most essential part of the prescribed duties of hajj, namely, the ‘Wuqoof of’Arafat (the stay in ‘Arafat). Beginning from the Fajr of the 9th Zulhijjah up to the ‘Asr prayer of the 13th, it is obligatory on each Muslim to recite the Takbeer of Tashriq after every farz prayer in the following words. Allahu Akbar, Allahu Akbar, La Ilaha Illallahu, Wallahu Akbar, Allahu Akbar wa lillahilhamd. (There is no god but Allah and Allah is the greatest, Allah is the greatest and to Allah belongs all praise.) According to authentic Islamic sources, it is obligatory on each Muslim, to recite this Takbeer after every farz salat.
For women also, it is commendable though not obligatory. Whether you are performing Salat-i-Jumaah (collectively) or on your own (individually) makes no difference. You must recite the Takbeer. However, male Muslims should recite it in a loud voice, while females should recite it in a low voice. The Urdu and Persian word Qurbani (Sacrificial slaughter) is derived from the Arabic word Qurban. Lexically, it 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. But, in precise religious terminology, the word was later confined to the sacrifice of an animal slaughtered for the sake of Allah. The sacrifice of an animal has always been treated as a recognised form of worship in all religious orders originating from a divine book. Even in pagan societies, the sacrifice of an animal is recognised as a form of worship, but it is done in the name of some idols and not in the name of Allah, a practice totally rejected by Islam. In the Shariah of the Holy Prophet (PBUH), the sacrifice of an animal has been recognised as a form of worship only during three days of Zulhijjah, namely, the 10th, 1lth and 12th of the month. This is to commemorate the unparalleled sacrifice offered by the Prophet Sayyidna Ibrahim (AS), when he, in pursuance to a command of Allah conveyed to him in a dream, prepared himself to slaughter his beloved son, Sayyidna Ismail (AS), and actually did so but, Allah Almighty, after testing his submission, sent down a sheep 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.
Qurbani 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 Qurbani, this is exactly what he intends to prove. Thus, the Qurbani offered by a Muslim 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. When a true and perfect Muslim receives a command from Allah, he does not make his obedience dependent upon the command’s reasonability’ as perceived through his limited understanding. He knows that Allah is All-knowing, All-Wise and that his own reason cannot encompass the knowledge and wisdom underlying the divine command. He, therefore, submits to the divine command, even if he cannot grasp the reason or wisdom behind it. This is exactly what the Prophet Ibrahim, Alayhi Salam, did. Apparently, there was no reason why a father should slaughter his innocent son. But, when came the command from Allah, he never asked about the reason for that command, nor did he hesitate to follow it. Even his minor son when asked by his father about the dream he had seen, never questioned the legitimacy of the command, nor did he pine or whine about it, nor did he ask for one good reason why he was being slaughtered. The one and only response he made was: ‘Father, do what you have been ordered to do. You shall find me, God willing, among the patient”.
The present-day Qurbani is offered 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. This, then, is the true philosophy of Qurbani. 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 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. If an animal is sacrificed by more than one person, like cow or camel, its meat should be distributed equally among its owners by weighing the meat strictly and not at random or by mere guess. Even if all the partners agree on its distribution without weighing, it is still not permissible according to shariah. However, if the actual weighing is not practicable due to some reason, and all the partners agree to distribute the meat without weighing, distribution by guess can be done with the condition that each share necessarily contains either a leg of the animal or some quantity of its liver. 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 relatives and then, keep the rest for his personal consumption. All parts of the sacrificed animal can be used for personal benefit, but none can be sold, nor can be given to the butcher as a part of his wages. If somebody has sold the meat of the Qurbani or its skin, he must give accrued price as sadaqah to a poor man who can receive Zakat. — Courtesy: Albalagh.com

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