As Eid Al Adha Approaches…
What are the frequent questions related to sacrificing an animal and their answers? What does qurban (sacrifice) mean? What is the religious base of qurban? What is the religious decree about sacrificing an animal? Why is an animal sacrificed?
Qurban means approaching as a word. Thereupon, sacrificing an animal means to sacrifice an animal out of the goods that Allah gave in order to approach Him and attain his pleasure and consent.
What is the religious base of qurban?
Sacrificing an animal started with the first man. The children of Hazrat Adam sacrificed animals but the sacrifice of one of them was not accepted because his intention was not pure. However, his brother’s sacrifice was accepted. He envied his brother and killed him. The Quran tells us about the event. (al-Maeda 5/27) Accordingly, we understand that what is important in sacrifice is to sacrifice for Allah.
Apart from that incidence, in various places in the the Quran, the qurbans that were ordered to previous prophets and the qurbans to be sacrificed in hajj (pilgrimage) are mentioned. Qurban is present in all religions. In the Chapter al-Kawthar, Hazrat Muhammad is addressed, and he and his umma are asked to sacrifice qurbans. Hazrat Prophet always sacrificed animals in Madinah; he sacrificed 63 animals when he was in hajj, probably based on his lifespan of 63 years: one sacrifice for one year.
In a hadith reported by Ibn Majah as hasan (good), our Prophet said: “A person who can afford but does not sacrifice an animal should not approach our mosque.
What is the religious decree about sacrificing an animal?
Due to the possibility that the order in the Chapter al-Kawthar can mean something else, most of the scholars have the opinion that qurban is not a definite fard. As for Hanafis, they have the opinion that the order had a definite demand but that someone who did not believe it would not be an unbeliever due to the possibility of different interpretations. Hanafis use the terms “wajib” not “fard” for things that are demanded definitely but different interpretations are possible. Therefore, qurban is wajib according to Hanafis. That is, those who can afford must do it but they are free to alleviate it considering other interpretations.
According to Shafiis, qurban is sunnah, but it is not an ordinary sunnah. It is a sunnah that is necessary to carry out, that is, it is “sunnah lazima”.
Muslim stated the following. “The Messenger of Allah led the prayer of eid al-adha (festival of sacrifice) in Madinah. Some people hurried and slaughtered their qurbans. They thought the Prophet had slaughtered his qurban. Thereupon, the Prophet ordered those who had slaughtered their qurbans before him to slaughter again. If qurban were something that only those who wished would carry out, he would not have ordered them to do it again.”
Conclusion: It is wajib to sacrifice animals according to Hanafis; someone who can afford but does not sacrifice an animal becomes a sinner. According to Shafiis, it is sunnah; someone who can afford but does not sacrifice an animal does not become a sinner.
Why is an animal sacrificed?
Allah states the following in the Chapter al-Hajj: “It is not their meat nor their blood that reaches Allah: it is your piety that reaches Him.” (22/37). Accordingly, it is understood that the aim of sacrificing an animal is to fulfill the order of Allah and show that one fears Allah. It means we can sacrifice even our most valuable things if Allah asks us. The aim is to show that we can even sacrifice our lives just like Hazrat Ibrahim (Abraham) who decided to sacrifice his son, Ismail (Ishmael). In a sense, qurban means we can get rid of the feeling of loving worldly possessions and sacrifice everything for the sake of Allah.
Who has to sacrifice an animal?
To put it shortly, those who are rich have to sacrifice animals. The criterion for it is to have enough money, goods or property to be regarded as rich after deducing one’s basic needs. It is not necessary to wait for one year after obtaining those goods, as it is the case in zakat.
Is it necessary in a family for the mother, father and children who have enough money to sacrifice an animal each?
Hanafis regard a person who has personal money, goods or property a separate mukallaf (an accountable person) and have the opinion that whether male or female, such a person needs to sacrifice a separate animal. Other madhhabs have the opinion that it does not matter whether each individual has separate money or not, one sacrifice is enough for a family.
Can a woman have a sacrifice slaughtered?
As it is understood from the answer to the previous question, according to Hanafis, if a woman has her own goods and property, gold or money, she has to have a sacrifice slaughtered. What is more, since she is not responsible for taking care of the household, the condition of having enough money to meet the needs of the household is not taken into consideration. The husband will meet them. Then, a rich woman has to slaughter an animal or have it slaughtered by proxy.
Does a traveler (musafir) have to slaughter a sacrifice?
A person who is regarded a traveler religiously does nothave to slaughter a sacrifice (it is not wajib for him). However, if he slaughters a sacrifice himself or has one slaughtered by a proxy, it will be a nice act. The sacrifice that is slaughtered is regarded as nafilah (supererogatory).
Is slaughtering a sacrifice regarded to have been fulfilled by giving sadaqah (alms, donation) instead?
No, never! We cannot determine the type and quality of worshipping. The types of worshipping have to be in accordance with what the Creator has determined. There are already other kinds of alms giving. A person has to fulfill them if he has to, and he has to slaughter a sacrifice if he has to.
When is a sacrifice slaughtered?
The wajib sacrifice is slaughtered on the first second and third days of the eid al-adha, that is, on the tenth, eleventh and twelfth days of the month Dhul-Hijjah. It is good to slaughter sacrifices during the day. It is more virtuous to slaughter them during the first day of the eid al-adha. The other sacrifices can be slaughtered any time.
How many people can share in a sacrifice?
Up to seven people can share in a sacrifice for cattle and camels. The animal to be sacrificed has be over the minimum age and has to have the necessary qualities; the amount of the flesh of the animal to be sacrificed does not affect the number of the participants. Seven people can share in a bovine even if it is small and has little flesh. The expressions like “This sacrifice can only be slaughtered for five people or three people” are used to express the certain amount to be given to each participant. Otherwise, if a bovine or camel has the necessary qualities, it can be slaughtered for seven people.
What animals can be slaughtered as sacrifice? What qualities do those animals have to have?
Only goats, sheep, cattle and camels can be slaughtered as sacrifice. The other animals cannot be slaughtered as sacrifice because qurban is a kind of worship and it can be carried out as the Prophet taught us.
A person who tries to slaughter a chicken, ostrich, etc as sacrifice and a person who says that they can be slaughtered as sacrifice becomes a sinner because he commits a bid’a (innovation in religion). There are even some scholars who say such a claim is unbelief.
An animal can be sacrificed when it becomes mature as the other members of its kind and when it has an average size. If any defect or illness decreases their value, they cannot be slaughtered as sacrifice because sacrifice has a meaning like this: ”O my Lord! I am slaughtering a sheep or a goat, etc for you.”
Accordingly, it is not appropriate to sacrifice an animal that is not regarded as a normal goat or a normal sheep. The criterion relating the issue is the following hadith: “Animals that are apparently blind, apparently ill, apparently lame and those that are so weak as there is no marrow in their bones cannot be sacrificed.”
In addition, it has been stated that an animal with one eye and an animal with broken horns cannot be sacrificed because those defects spoil the state of being an average animal of its kind. However, animals whose horns are dulled when they are young so that they will be fleshy or so that they will not be harmed can be sacrificed because such a situation does not decrease but increases the value of those animals.
What animals can be sacrificed by more than one person?
Cattle and camels can be sacrificed for up to seven people. A sheep or a goat can only be sacrificed for one person.
What are the things to pay attention to while slaughtering an animal?
1. Attention must be paid not to harm the animal. Pushing, shoving and beating animals while slaughtering, which we sometimes see in big cities, is brutality; it has nothing to do with Islamic ethics. Those who torment animals like that are like people who commit ten sins but receive two rewards. It is better to abandon a good deed rather than committing sins. Muslims have the opportunity to show people how to treat animals with affection while sacrificing animals. They should use that opportunity and show the mercy of Muslims and their difference from others.
2. The second important thing is cleanliness and not to make people feel disgusted. What we see in big cities are not signs of Islam. Allah wants us to sacrifice animals not to pollute the environment. Our Prophet stated the following: “Allah laid it as a condition to fulfill everything in the best way. Then, slaughter the animal in the best way, sharpen the knife well and soothe the animal.” Muslims must pay attention to the issue and should not pave the way for those who want to attack the religion and religious people.
Is it permissible to make an animal faint first and slaughter it then, to slaughter more than one animal at the same time, to eat the flesh of the animals slaughtered by Jews and Christians?
To make an animal faint in order not to torment it (in order to lessen the pain of death) through electric shock or narcosis while slaughtering is not among the defects that prevents an animal from being a sacrifice. The defects that prevent from being a sacrifice are not the ones that happen while slaughtering but the ones that are present in the animal beforehand and that decrease the value of the animal compared to an average animal of its kind. The defects that take place while slaughtering are related to slaughtering and they are not regarded as defects that prevent being a sacrifice. Therefore, it is permissible to make an animal faint through electric shock as long as it is slaughtered while it is still alive (before it dies through the effect of the shock). If the animal dies as a result of the shock before it is slaughtered, it is not regarded a sacrifice and its flesh cannot be eaten.
Therefore, the flesh of an animal that is fainted in due form can be eaten. The fact that the blood is completely removed or not does not change the judgment. If the animal dies when it was hit on the head, cutting its throat does not make it halal. It is necessary to ask and find out whether the animal dies before it is slaughtered or not in the countries where animals are slaughtered like that.
There is no difference between ovine and bovine animals about their way of slaughtering in terms of Islam. Both kinds are need to be slaughtered in due form by Muslims or the People of the Book (Jews and Christians). It is permissible to slaughter more than one animal through a machine by pushing one button. The one slaughtering it must be a Muslim or someone from the People of the Book. It is sunnah to utter basmala (bismillahi: in the name of Allah) but the animal does not become haram if basmala is not uttered. If what the Christians slaughter are eaten in terms of their religion, Muslims can eat it too; but it must not be one of the animals whose flesh is haram like pigs, snakes, etc.)
How should the flesh of the sacrificed animals be used?
The aim of slaughtering a sacrifice is to make blood flow for the sake of Allah. After it is flown, the sacrifice is valid but one of the wisdoms of sacrificing is to enable the poor to eat meat. It is necessary to realize it and to give away as much of the meat as possible. There is no definite criterion for it. A person should act in accordance with his conscience.
Can the animal to be sacrificed be donated as a whole?
The animal to be sacrificed can be donated. It is permissible to slaughter the animal and then give it to one person, some people or to a charity organization. A person can give the money to someone and ask that person to slaughter the animal for him as a proxy. However, only donating the money of the animal to be sacrificed instead of slaughtering it cannot replace slaughtering a sacrifice.
Is it permissible to have an animal slaughtered by charity organizations by proxy?
A person can certainly donate his sacrifice to institutions that he trusts and believes that carry out that duty properly and he can appoint them as proxy. However, it is necessary to know that sacrifice is a kind of worship. Therefore, one should be careful and make sure that the flesh of the sacrifice is used properly and without committing any sins.
Is it necessary to perform prayer of thanks for the sacrificed animals that are donated?
The prayer of thanks for two rakats that are performed when the sacrifice is slaughtered should be performed both when someone slaughters it himself and when he has it slaughtered by proxy. It is not fard to perform it but it is sunnah and a good deed.
Is it permissible to buy sacrifice on installments?
It is not obligatory to buy the sacrifice in cash. It can be bought through all kinds of purchasing methods that are halal (permissible). Since it is permissible to purchase things on installments, it is also permissible purchase the sacrifice on installments.
Is it permissible to sacrifice a slaughter with the borrowed money?
Since it is permissible to buy other things with the borrowed money, it is also permissible to buy a sacrifice with it.
Can a sacrifice be slaughtered for a dead person?
1. A sacrifice can be slaughtered in the name of a dead person or to donate its reward to a dead person. A person can donate to various charity institutions, the poor and the needy or slaughter a sacrifice in order to donate the reward to his parents or other relatives.
2. It is permissible to slaughter a sacrifice in order to donate the reward to the spirit of our beloved Prophet (pbuh) or other blessed people.
Is it permissible to slaughter a sacrifice of vow during the days of the eid al-adha?
It is permissibleto slaughter a sacrifice of vow during the days of the eid al-adha. According to some scholars, since “qurban” (sacrifice) is the animal that is slaughtered during the days of the eid al-adha, a person who vows, “I shall slaughter a sacrifice” is regarded to have uttered he will sacrifice a slaughter during the days of eid al-adha; therefore, the sacrifices of vow can only be slaughtered during the days of the eid al-adha. However, in Turkish, when the word “qurban” is uttered, the days of the eid al adha is not understood unless one specifies that he will slaughter it during the days of theeid al-adha; therefore, it can be slaughtered any time.
What does vow mean?
Vow means to promise Allah to perform a kind of fard or wajib worshipping although one is not obliged to do it religiously.
Can a person donate a sacrifice of vow?
A sacrifice of vow can definitely be donated. After slaughtering a sacrifice of vow, a person can give it to somebody as a whole, to several people or to a charitable institution. He can donate the money so that a sacrifice of vow, aqiqah (sacrifice for a newborn child) or thanks will be slaughtered on behalf of him; or he can appoint someone as proxy to slaughter his sacrifice or have it slaughtered.
Is it permissible to appoint charity organizations as proxy to havea sacrifice of vow, aqiqah or thanks to be slaughtered?
Yes, a person can donate his sacrifice to charity organizations that he is sure to fulfill that duty properly; he can appoint them as proxy.
Is it necessary to have taqwa (fearing Allah) in order to slaughter a sacrifice due to the incidence of Abel (Habil) and Cain (Qabil) narrated in the the Quran?
Taqwa is not one of the necessary conditions to fulfill the worship of sacrifice; taqwa is a quality that believers in general need to obtain and develop. The thought, "The worship of sacrifice is wajib, sunnah; if I do not slaughter it, I will have disobeyed Allah and will have abandoned the sunnah of the Prophet” is taqwa and it is present in almost every believer that slaughters a sacrifice.
The issue of the sacrifices of the two sons of Hazrat Adam is explained in the Quran (al-Maeda. 5/27-31). According to that explanation, the son whose sacrifice had been accepted explained the fact that his brother’s sacrifice was not accepted was due to “taqwa” and states that “the worshipping is accepted from only those who has taqwa”. What taqwa means in that incidence is understood from the remaining part of the verse. The son whose sacrifice has not been accepted wants to kill his brother due to jealousy. If the connection of a slave to Allah, his love and respect towards Him, his fear of the bad results that will originate from his disobedience (taqwa) does not suffice to overcome his jealousy and other desires of his soul, it means his taqwa is incomplete; the worshipping of that slave (person) is incomplete too; he may have worshipped not for Allah but for other motives and reasons, and the fact that his worshipping is not accepted is based on the defect of that intention and motive’. Furthermore, a person cannot know whether another person has taqwa or not; he knows whether he himself has the feeling of taqwa and deeds originating from taqwa. A person who slaughters a sacrifice accepting it as a duty because Allah ordered it and because Hazrat Prophet did it has taqwa in this sense.
Is there a drawback to slaughtering a pregnant animal or an animal that has just given birth?
It is makrooh (abominable)to slaughter a pregnant animal whose giving birth is near or an animal that has just given birth.
Can a third person share in a sacrifice that two people will slaughter?
Sacrifices that can be slaughtered fro more than one person can be sacrificed for an even or odd number of people. Thus, a third person does not have to share in a sacrifice that will be slaughtered for two people. A person who has bought a bovine or camel to slaughter can accept one or more persons as participants later.
Is it necessary to cut off the head of the sacrificed animal?
It is not regarded a nice act to cut off the head of the sacrificed animal so as not to torment the animal. There is no drawback to cutting off the head after the animal dies.
Is it permissible to have a sacrifice slaughtered by proxy?
A person himself can slaughter a sacrifice or he can make somebody else slaughter it on behalf of him by proxy because sacrifice is a financial worship. Proxy is permissible in a financial worship.
A person can appoint someone as proxy in the place where he lives or another person or institution in a different place. A person can appoint someone as a proxy orally, in writing, through telephone, internet, fax and similar means of communication.
It is not necessary for the person to buy the sacrifice himself, to slaughter it himself or to be present when it is slaughtered for a sacrifice to be valid. They can also be carried out by proxy.
Is there a drawback to benefiting from the milk, wool, hide, and offal of the animal to be sacrificed by the owner of that sacrifice?
If a person intends to sacrifice an animal that he has raised or that he has not bought with the intention of sacrificing at a time near the eid al-adha, he can drink its milk and benefit from it. However, it is not appropriate to benefit from an animal that is bought with the intention of sacrificing near the eid al adha. If someone has benefited from it, he has to give its equivalent as sadaqah.
It is makrooh to sell the parts of the animals like its hide, fat, head, feet, wool and milk. If they are sold, it is necessary to give the equivalent as sadaqah. Since sacrifice is slaughtered only for the sake of Allah, it is not permissible to sell the meat and other parts of it and spent by the owner. If something like that has been done, the equivalent has to be given as sadaqah.
Can the butcher be paid by giving him some meat of the sacrificed animal?
The butcher cannot be paid through the meat of the sacrificed animal. The following was reported from Hazrat Ali: "The Messenger of Allah ordered me to stand near the camels and while they were being slaughtered and to distribute their hide and the clothes on them and prohibited me from paying the wages of the butcher through them; he said he would give the wages of the butchers himself." (Muslim, Adahi, 28; Abu Dawud, Adahi, 9; Nasai, Dahaya,37)
Is it permissible to sell the flesh and hide of the sacrificed animal?
It is not permissible to sellthe flesh and hide of the sacrificed animal by its owner and to pay the butcher through them. As a matter of fact, Hazrat Prophet said, "The sacrifice of the person who sells its hide is not valid." If the flesh or hide of the sacrificed animal is sold or if they are given to the butcher as the fee of slaughtering the animal, then their equivalent has to be given to the poor as sadaqah. However, the flesh and hide of the sacrificed animal can be given to the butcher so long as it has not been laid as a condition beforehand.
A person can have his sacrifice slaughtered by proxy through a foundation or institution set up by Muslims and have the flesh distributed to the poor Muslims; if the flesh cannot be distributed to the poor Muslims partially or wholly, it is permissible to sell the flesh and then distribute the money to the poor.
What parts of the sacrificed animal cannot be eaten?
The organs of the sacrificed animals that are not permissible to eat are as follows:
* Urinary tract (vagina)
* Urinary bladder
* Gallbladder (bile)
* Flowing blood
Those parts of the animal are removed while it is slaughtered and they are discarded.
What should we do with the hide of the sacrificed animal?
The hide of the animal can be turned to a prayer mat or some other thing to be used at home by the owner. The owner of the sacrificed animal can use the hide however he wishes; if he wishes, he can donate it to a charity organization.
Can the sacrifices of hajj (pilgrimage) be slaughtered in Turkey?
Hajj, which is one of the five fundamentals of Islam, consists of visiting the Kaaba in Makkah and the holy places around it within the determined time period for that worshipping properly and fulfilling the other necessary duties.
The worship of hajj can be carried out in three different forms called ifrad, tamattu and qiran.
If one utters the intention of hajj only not umrah, that is, hajj al-ifrad, he does not have to slaughter a sacrifice.
It is wajib for those who utter the intention of hajj at-tamattu (hajj in which one performs umrah first, takes off his ihram, and then puts on his ihram again for hajj in the same hajj season) and hajj al-qiran (hajj in which one utters the intention of performing both hajj and umrah without taking off his ihram) to slaughter a sacrifice of thanks (hady) in the region of Haram (al-Baqara 2/196). Therefore, it is not permissible to slaughter the sacrifice of hady outside the region of Haram. There is no disagreement about it among the scholars.
The sacrifice in hajj can be slaughtered by the hajji himself; he can appoint someone as a proxy or he can appoint the Islamic Bank, which carries out the sacrifice organization in hajj, as a proxy.
The sacrifices slaughtered by the Islamic Bank are distributed to the poor in that region and all over the world.
If the hajjis want to sacrifice an animal as nafilah apart from hady (the sacrifice of hajj), they can appoint someone as proxy and have them slaughtered in Turkey or another country.
Is the worship of sacrifice regarded to have been fulfilled by giving sadaqah instead of slaughtering an animal?
The worship of sacrifice can be carried out by slaughtering a sacrifice. Therefore, the worship of sacrifice or the sacrifice of of is not regarded to have been fulfilled by giving the money to the poor.
Is it permissible to determine the price of the sacrificed animal after it has been slaughtered (buying or selling the sacrifice by weighing it)?
It is permissible to sell an animal to be sacrificed by weighing the flesh without taking into consideration the offal, the head and the hide it after slaughtering it by determining a certain amount of money per kilo before it is slaughtered.
However, it is necessary to determine a definite price and not to say something like the current value and not make an exception that the hide, head and offal will belong to the seller.
Similarly, it is permissible to buy an animal by weighing it alive and determining a certain amount of money per kilo and to make a deal like that.
It is permissible to sell an animal by weighing it alive or after slaughtering it on condition that the price per kilo is determined.
What should a person who did not slaughter a sacrifice due to disregard?
A person who fails to slaughter a sacrifice due to disregard, etc although he is obliged to needs to give the equivalent of the money to the poor, repent and ask Allah for forgiveness.
What should be done if the animal bought as a sacrifice dies before it is slaughtered?
If an animal bought as a sacrifice dies, the owner needs to buy another animal and slaughter it if he is obliged to slaughter a sacrifice during the first three days of the eid; after the days of the eid, it is necessary to give the equivalent of the money to the poor.
If the animal that a rich person has bought dies before the days of the eid, he has to buy a sacrifice again.
If a rich man gives someone some money and says to him, "Buy a sacrifice and slaughter it on behalf of me” and if that person spends the money and if the rich person finds out about it after the first three days of the eid, the person has to pay the money back. However, that money needs to be given away to the poor.
Is it necessary for a man to slaughter a sacrifice for his wife?
In the religion of Islam, the property of the individual is valid; therefore, whoever is rich, whether the husband or the wife, has to slaughter a sacrifice. If the rich person wants, he can slaughter a sacrifice for his wife and children, too.
Is there a drawback to daubing the blood of the sacrificed animal on something or one’s body?
Daubing the blood of the sacrificed animal on the house, car or forehead has no religious base; it is based on former customs and tradition.
Can a woman who is in the menstruation period and a man who is junub slaughter a sacrifice?
Yes, a woman who is in the menstruation period and a man who is junub can slaughter a sacrifice. And it is permissible to eat the meat of that animal.
Is it necessary to slaughter a sacrifice for an unborn child?
It is not necessary to slaughter a sacrifice for an unborn child. However, if a man vows that he will slaughter a sacrifice if his wife becomes pregnant, then he needs to slaughter a sacrifice.
If the sacrificed animal turns out to be ill, is it necessary to slaughter another animal?
If the slaughtered animal turns out to be ill, the flesh is disposed of, a new animal is bought and slaughtered with the money that is returned during the first three days of the eid; if the three days have passed, the money has to be given away to the poor.
Is there a drawback to preventing the animals to be sacrificed from becoming pregnant?
Allah has provided animals like the other bounties to serve man and made it halal to benefit from the animals in various ways.
However, it is not religiously appropriate when it is considered in terms of intervention in the creation, maintaining the ecologic balance and treating animals nicely to end the pregnancy of the animals intended for sacrifice in order to make them have more flesh.
It is a sin to do the things that are not approved by our religion; it is also a sin to give consent to and to be an intermediary for them. However, there is no drawback to using drugs or similar things to prevent animals to be sacrificed or animals grown for their flesh in terms of religion.
What is the decree about the worship and ceremonies carried out during the eid al-adha; are they fard or sunnah?
Our adhan (call to prayer), mosques, minarets, greetings, religious patterns, way of dressing though it is becoming indecent day by day, our festivals and etiquette are our distinctive signs as Muslims (the symbols that distinguish us from the members of other religions and cultures). Today, it has become more important to maintain those symbols than the past because our society is pluralistic, multi-cultural, multi-religious; those multi……….s have been separated like the seven colors and their relationship with each other has been decreased to a minimum; those colors are far from coming together and forming enlightenment or an illuminating light; they are even far from forming a mosaic, a word that some people like to use very much.
An indispensable element that Muslims must maintain is the signs of religion (belief, faith). They are envelopes, trenches and armors that protect the meanings, contents and what is inside and deep; their functions are not only protection but also teaching and training.
We slaughter a sacrifice in the eid al-adha; we perform the prayer of the eid in the morning; we utter the takbirs of tashrik beginning from the morning prayer of the eve of eid al-adha to the end of the afternoon prayer on the fourth day of eid al-adha; we give some meat of the sacrificed animal to the poor; we visit our relatives, the dead in the grave, the living in their homes; we talk to them, listen to their troubles and express our love and respect. Since the means of communication have enhanced today, we call our relatives that we cannot visit through telephone, etc and ask about their health and wish them nice festival days.
It is discussed whether the worship and ceremonies carried outduring the eid al-adha are fard or sunnah. The proper question to be asked is this: what shall we lose if we abandon them? In our opinion, the most important one is that we will lose a symbol; the question should be, “is it permissible to lose a symbol?”
In none of the madhhabs is sacrifice a worship that can be abandoned and that is a worship with little importance; sacrifice is an important worship; Hazrat Prophet (pbuh) gave it importance and performed it throughout his life.
A Muslim will not pick off even grass if it is not necessary or legitimate. When it is necessary or legitimate, he will kill a person (he will kill an enemy during the war). Slaughtering a sacrifice is the symbol and training of consciousness and surrendering to Allah along with other meanings.
We should protect our symbol, or else, we can lose everything we have in that dust and smoke.
"There are some people who say ‘slaughtering a sacrifice strengthens the tendency for violence; it should not exist in Islam, which is a religion of love and mercy.” How would you answer it?
When the eid al-adha approaches, some animal lovers and vegetarians attract attention to the aspect of sacrifice in terms of Islam and discuss it, The Muslims who want to sacrifice an animal wonder about some details and they talk about people who restrict their rights to give the hide and meat of sacrificed animal to whomever they want to. The Islamic world flies into the lofty horizons of religious contemplation and excitement in the spiritual atmosphere of the eid al-adha and the worship of hajj.
Violence cannot be condemned without any conditions and limits; the violence against the enemy that tries to destroy the material and spiritual values of a nation is called jihad; it is legitimate war; those who die during that war are called martyrs and those who survive are called ghazis (war veterans). The violence that is discussed is the “unjust and unlawful violence” inflicted upon the people in the country and abroad, upon our on people or others.
Benefiting from the flesh and other parts of animals that are hunted or slaughtered through certain methods is as old as humanity; it is legitimate in all divine religions and it is not contrary to ethics. If the living things except human beings are not allowed to be killed when human beings need to kill, then agriculture cannot be carried out; nor can people walk in the fields and meadows since there exists the possibility of crushing and killing tiny creatures that are impossible to see. What can be said in terms of mercy is that animals should not be killed unnecessarily and when they are to be killed, they should not be tormented.
The relationships established between the tendency towards violence in man and slaughtering a sacrifice and the idea that a person who satisfies his need for violence by slaughtering a sacrifice will not use or will reduce violence are not based on scientific data. What will decrease violence is love, mercy, the love of Allah, who is the owner and creator of all creatures, and to have the reflections of His mercy; they can be achieved through a proper religious and ethical education.
In the Chapter as-Saffat (102-110), the incidence of Hazrat Ibrahim slaughtering a sacrifice instead of his son is summarized through a nice and effective wording. Hazrat Ibrahim saw in his dream that he slaughtered his son as a sacrifice and he decided to realize it instead of accepting it as a sign of surrendering to Allah; the obedience, sacrifice and surrendering of Hazrat Ibrahim and his son were accepted as a sacrifice by Allah and he was allowed to slaughter a ram instead; the sacrifice of the ram replaced the sacrifice of the son. The information that the ram was sent down from the sky or Paradise is not present in the verses of the Quran and sound hadiths.
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