The Qur’an states that for every community, a method of sacrifice has been established so that the name of God may be mentioned over the animals (Qur’an 22:35). Prayer, sacrifice, life, and death are all dedicated to God alone (6:162). Sacrifice in Islam combines worship, historical remembrance linked to Prophet Ibrahim (PBUH), social sharing, and communal unity through synchronised observance across the Muslim world.
Prof Hamid Naseem Rafiabadi
Sacrifice (Qurbani) in Islam is an annual ritual practice performed by Muslims during the days of Eid al-Adha, which fall in the Islamic month of Dhul-Hijjah. At its most basic level, it involves the slaughtering of permitted animals such as cattle, sheep, goats, or camels, with the intention of devotion to God and the distribution of meat among family members, relatives, neighbours, and those in need. However, the meaning of sacrifice in Islamic thought extends beyond the physical act and encompasses broader religious, historical, ethical, and social dimensions.
The Qur’an refers to sacrifice as a recognised form of worship in different contexts. It states that for every community, a method of sacrifice has been established so that the name of God may be mentioned over the animals provided to them (Qur’an 22:35). It also presents a comprehensive principle of devotion in which prayer, sacrifice, life, and death are all dedicated to God alone (6:162). Another instruction links prayer and sacrifice together as acts of worship directed to God (108:2). These references establish sacrifice as a legitimate and divinely acknowledged form of worship within the Islamic tradition.
Although the Qur’an establishes the general concept of sacrifice, it does not provide detailed procedural instructions, such as specific dates, exact methods, or legal classifications in detail. The practical application of this command is derived from the lived practice of the Prophet Muhammad (PBUH), who demonstrated how Qur’anic principles are to be implemented in real life. In this sense, sacrifice developed not only as a textual command but also as a structured practice within the prophetic model of worship.
Over time, sacrifice became organised into a fixed annual practice performed during a specific period of Eid al-Adha. This regulation created a shared time frame for Muslims around the world, ensuring that the ritual is performed collectively rather than individually at arbitrary times. This temporal standardisation contributes to a sense of unity in religious practice, as Muslims across different regions engage in the same act of worship within the same designated days.
Islamic worship in general follows a pattern of combining individual devotion with collective expression. Daily prayers are performed at fixed times, often in congregation. The weekly Friday prayer gathers larger communities. The month of Ramadan brings collective fasting. Eid festivals provide annual communal gatherings. Sacrifice fits into this broader structure as an annual ritual that aligns individual religious practice with a global community experience.
Eid al-Adha, the occasion associated with sacrifice, begins with a congregational prayer followed by the ritual of sacrifice. This sequence highlights the relationship between spiritual devotion and practical action. The day itself functions as both a religious observance and a social event. It is characterised by worship, distribution of food, and communal interaction, making it both a spiritual and social occasion.
The historical background of sacrifice is commonly traced to the narrative of Prophet Ibrahim (Abraham) and his son Ismail (Ishmael) as described in Islamic tradition. According to this narrative, Ibrahim demonstrated readiness to fulfil a divine command involving the sacrifice of his son, while Ismail is described as accepting the situation with patience and submission. This account is remembered annually as part of Eid al-Adha, symbolising obedience, trust, and submission to God’s will.
The Prophet Muhammad (PBUH) is reported in Islamic tradition to have associated sacrifice with the legacy of Ibrahim. This connection places the practice within a broader historical continuity of monotheistic worship. It is understood as a continuation of earlier traditions that emphasise devotion and surrender to God.
The timing of sacrifice during Dhul-Hijjah coincides with the annual pilgrimage (Hajj) in Makkah. While pilgrims perform rituals in the holy city, Muslims elsewhere perform sacrifice in their own locations. This parallel observance creates a shared spiritual moment that links Muslims performing Hajj with those who are not physically present. It establishes a symbolic unity between different segments of the global Muslim population.
The ritual of sacrifice includes specific religious expressions made at the time of slaughter, affirming dedication to God and recognition of divine ownership. These expressions highlight that the act is not merely a physical or economic activity but is embedded within a religious framework of intention and meaning.
From a social perspective, sacrifice also plays a role in the distribution of food resources. The meat obtained is typically shared among family members, neighbours, and individuals in need. This practice contributes to social sharing and helps ensure that wider sections of society participate in the festival’s benefits. It introduces an element of communal welfare into the ritual structure.
Sacrifice, therefore, can be understood as a practice that operates on multiple levels. Religiously, it is an act of worship. Historically, it is linked to a narrative of obedience associated with Prophet Ibrahim (PBUH). Socially, it involves sharing and distribution. Communally, it creates a sense of unity through synchronised observance across the Muslim world.
In conclusion, sacrifice in Islam is a structured annual ritual that combines worship, historical remembrance, and social participation. Its significance lies not only in the act of slaughter itself but in the meanings attached to it, including devotion, unity, and communal sharing. It functions as part of a broader system of religious practice that integrates individual belief with collective expression.
—Dr Hamid Naseem Rafiabadi (also known as Dr Hamidullah Marazi) is a distinguished contemporary Islamic scholar whose work significantly contributes to the dialogue between Islamic philosophy and modern Western thought. He is the author of several books. Through a rigorous comparative methodology and an emphasis on epistemological integrity grounded in Tawhid (the oneness of God), Marazi critiques secular paradigms and advocates for an integrative intellectual tradition. His scholarship not only critiques Western thought but also calls for mutual enrichment between traditions, emphasising Islamic metaphysics, ethics, and educational reform as central to contemporary challenges.
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