Sacrifice is not Obligatory, According to the Quran

Sacrifice is not Obligatory, According to the Quran

The word “qurban” means “to draw near” (Raghib al-Isfahani, Mufradat, Q-R-B article), that is, “an act that brings one closer to Allah.” This drawing closer can take any form. For example, a person may slaughter an animal and distribute it as a means of gaining Allah’s pleasure and drawing closer to Him. However, it is not in accordance with the Quran to consider animal sacrifice as the only way to get closer to Allah. There is no obligation in the Quran to offer sacrifice an masse.

Some of the verses in the Quran that are cited as evidence for sacrifice are as follows:

Surat al-Kawthar, Adam’s two sons and Abraham’s desire to sacrifice his son.

Let us first examine Surat al-Kawthar:
“ ’In-nā ’a‘ṭaynāka l-kawthar.
Faṣal-li lirab-bika wanḥar.
’in-na shāni’aka huwa l-’abtar.” (al-Kawthar [108] 1-3).

• “Kawthar كَوْثَرَۜ ” is “much good” (Lisan al-Arab, K-TH-R article), that is, the Quran, the greatest blessing (ad-Duha [93] 6-8; al-Hijr [15] 87; ash-Sharh [94] 1-4).
• “Salāh فَصَلِّ ” in the Surah means support, not prayer. This is because there is no verb “iqama اِقَامَ (establish)” in the verse.
• The word “Nahr (wanhar)” has three meanings:
  1) to slaughter (a camel),
  2) the chest (Ibn Manzur, Lisan al-Arab, N-H-R article).
  3) Placing the hands on the chest in prayer (al-Isfahani, al-Mufradat, N-H-R article).
  The word “wanhar وَانْحَرْۜ ” in this verse can only mean “slaughtering the camel” and not “sacrificing,” but this is not appropriate either. For Allah did not give the Prophet the task of butchering to relieve him of his troubles. When a person is overwhelmed, he does not slaughter an animal for relief.
• “Wanhar” also cannot be interpreted to mean prayer because it is not obligatory to raise the hands and place them on the chest in prayer.
• Therefore, the most appropriate meaning is “chest” which means “to bear up, to stand upright against adversity.”
  Verse 2 of Surah al-Kawthar is more meaningful in its context as follows:
  “Then do salāh for your Lord / support and bear (the hardships).”

When we look at the parable of the “Two Sons of Adam” (al-Maida [5] 27), the verse does not mention the slaughter of an animal. The word “qurbanan قُرْبَانًا” is nakra (indefinite). That is, any sign of closeness to Allah means an act done with the desire to be close to Allah.

As for the claim that Prophet Ibrahim attempted to slaughter his son, there is no command from Allah Almighty in the Quran to slaughter his son (see as-Saffat [37] 102-107). His son did not say, “cut my throat,” but “Do what you are commanded to do.” Our Almighty Lord has strictly forbidden the unjust killing and taking of life (al-Baqara [2] 178; al-Anam [6] 151; al-Isra [17] 33; al-Maida [5] 32; an-Nisa [4] 92, 93). It is impossible that Prophet Abraham did not know about this very important commandment. In addition, it is inconceivable that a Prophet, who is described as a role model for the believers (al-Mumtahana [60] 4), would attempt to kill his son as a sacrifice to Allah.

Finally, let us look at whether animal sacrifice is obligatory in the Quran.
In the Quran, the term sacrifice refers only to pilgrims going to Mecca to perform the Hajj (al-Baqara [2] 196; al-Hajj [22] 28, 34, 36).

The sacrifice slaughtered by pilgrims in Mecca is the “Hady Sacrifice (Hady / gift, Udhiya)” means an animal dedicated to Allah, that is, to the public. These are set aside for Muslims to eat while performing the pilgrimage. A necklace, a sign (shaair-illah), is attached to the hady for the following purpose: This animal will go to the pilgrimage area. The pilgrims will eat it (al-Hajj [22] 36).

[When Al-Baqarah [2] 196 was revealed, the most suitable food for Hajj was live animals. Because at that time there were no deep freezers or refrigerators. Animals were taken as ready-made food for pilgrims. These were slaughtered, cooked and served to pilgrims and officials].

According to the Quran, sacrificing during Hajj is not obligatory, but optional. This is because:

• Those who are somehow unable to sacrifice can make up for it by fasting, which is one of the other obligatory acts of worship during Hajj (Ragib al-Isfahani, al-Mufredat, N-S-K article. Mansak: the place where the obligatory act is performed): 7 days of fasting on the days of Hajj and 3 days in their hometowns, for a total of 10 days. Therefore, pilgrims are not permitted to sacrifice outside of Mecca or in their hometowns (al-Baqara [2] 196; al-Maida [5] 2).
  [“…But if he cannot afford it, He should fast three days during the hajj and seven days on his return, Making ten days in all. .” (al-Baqara [2] 196).]
• The practice of sacrificing during Hajj is not for those who reside in Makkah (al-Baqara [2] 196).
  [“…This is for those whose household is not in (the precincts of) the Sacred Mosque….” (al-Baqara [2] 196).]

As we have seen, sacrifice is not obligatory during Hajj, but is left to the choice of the believers.

Conclusion: The sacrifice (qurban) mentioned in the Quran is related to Hajj. It is not only slaughtering and distributing animals as a means of closeness to Allah.