Weekly Sermons

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Question: What must one do to fulfill the act of Qurbani with deep spiritual awareness?
Answer: As with all acts of worship, the practice of offering a Qurbani comes with certain conditions. For the Qurbani to be religiously valid, these must be observed. However, since these external requirements have already been thoroughly addressed in classical Islamic jurisprudence and contemporary catechisms—and have been explained repeatedly by our scholars to enlighten the public—there is no need to elaborate on them here.
Beyond these often-repeated outward requirements, Qurbani, like prayer, also involves inner dimensions of servitude and sincerity. These concern our connection with God—our humility, reverence, and devotion. In fact, these inner meanings constitute the true essence of all worship.
The word qurban is derived from the Arabic root qurb, which means “closeness.” This points to the true purpose of Qurbani: to draw near to the Divine Presence. As with all forms of worship, the essential reason we perform Qurbani is in obedience to the Divine command, and the ultimate aim is the pleasure of God. We perform this ritual not for any other purpose but simply because God has commanded it. We seek nearness to Him and strive to attain His approval.
<h2>A Practice That Began with Adam</h2>
Qurbani has been a significant form of devotion since the time of Prophet Adam. Although its form and manner have evolved over time, its essential meaning has remained unchanged. The well-known narrative of Prophet Abraham and his son suggests that the form we know today began during Abraham’s era. God initially commanded Abraham in a dream to sacrifice his son. When Abraham fulfilled this command with complete loyalty and faith, God substituted the human life with an animal—which was a magnificent manifestation of Divine mercy.
For acts of worship such as prayer, fasting, almsgiving, pilgrimage, and Qurbani—which can be performed without unbearable difficulty—God promises the eternal joy of Paradise. In truth, even if we were to give the entire world in exchange, we could not earn even the smallest part of Paradise on our own. Yet God, in His grace, offers it in return for our simple, temporary acts of devotion.
<h2>The Ruling on Qurbani</h2>
Islamic jurists (fuqahāʼ) have derived different rulings concerning Qurbani based on Qur’anic verses and prophetic traditions. The Hanafis, drawing on relevant hadiths and the practice of the Prophet, and especially the command in the Qur’an —“wa-nḥar” (“Offer sacrifice!”)<a href="#_edn1" name="_ednref1">[i]</a> —have classified it as wājib (necessary). They classify it as wājib rather than farḍ because the supporting evidence is probabilistic (zannī) rather than definitive (qaṭ‘ī). Although the command clearly refers to slaughtering an animal, its specific association with Eid Qurbani is inferred rather than explicit.
In Hanafi terminology, a wājib is functionally equivalent to a farḍ in terms of practice—it must be performed unless there is a valid excuse. The key difference lies in its denial: denying a farḍ leads to disbelief (kufr), while denying a wājib results in misguidance (ḍalālah). May God protect us from both. In practical terms, however, both must be carried out with the same seriousness.
<h2>The Subtlety of Obedience</h2>
Therefore, every Muslim who meets the necessary conditions should fulfill this command. While acts of charity and helping the poor are greatly rewarded by God, they cannot take the place of Qurbani. Unfortunately, some individuals—perhaps to appear favorable to certain audiences—publicly question this act, indulging in misguided alternatives. With unjustified confidence, they issue pseudo-religious rulings and end up discrediting themselves.
Yet the form and structure of worship have been defined by the Lawgiver (Ṣāḥib al-Sharīʿah). Where God and His Messenger (peace and blessings be upon him) have issued a command or prohibition, no one has the authority to declare otherwise based on personal opinion. This is not legislation but rather presumptuous rule-making. The obligation of Qurbani was established by Divine command and clarified through the Prophet’s words and actions. Numerous hadiths detail which animals he offered, how he performed the ritual, and what he did with the meat. Esteemed scholars who followed him have elaborated on these rulings. The issue has been clarified in all its dimensions. Those who act as if they are establishing new rulings in this matter only expose their own ignorance.
Islam greatly values reason. Sadly, some fail to understand its proper role and burden it with what it cannot carry. They attempt to legislate religion through intellect. But the true owner of religion is known: whatever God and His Messenger have said, that is religion. The role of reason is to serve as a basis for accountability—to understand and fulfill one’s obligations. The practice of ijtihād is not about inventing new laws but interpreting and uncovering the meanings embedded in revelation.
<h2>The Responsibility of Appointed Representatives</h2>
Today, due to logistical limitations or the desire to reach needy individuals across the globe, many people delegate the Qurbani to charitable organizations. In such cases, those entrusted with this responsibility must fulfill their responsibilities with the utmost care and integrity. Sometimes, we hear suggestions that the funds given for Qurbani could be used for more beneficial purposes. However, money designated for Qurbani cannot be redirected elsewhere. Qurbani is one category; charity (ṣadaqah) and almsgiving (zakāt) are others. They are not interchangeable. If a donor gives funds sufficient for a certain number of animals, that number must be purchased and offered accordingly.
<h2>Attaining Righteousness and God-Consciousness</h2>
Islamic jurisprudence emphasizes that animals offered for Qurbani should be healthy and unblemished. Animals that are blind, lame, sick, overly aged, or too young are not acceptable. The strongest and best animals should be chosen. These rulings are based on sound hadiths. Moreover, the Qur’an guides us further:
“You will never attain righteousness until you spend from that which you love.”<a href="#_edn2" name="_ednref2">[ii]</a>
Another verse states:
“O you who believe! Spend from the good things which you have earned and from what We have produced for you from the earth. Do not aim to give away what is inferior, things that you yourselves would not accept except with closed eyes. And know that God is free of need, worthy of all praise.”<a href="#_edn3" name="_ednref3">[iii]</a>
These verses command us to offer the things we cherish—those we are inclined to keep for ourselves—not what we are already willing to discard. This reveals a deeper truth: to release what is held dear with the hand is to detach it from the heart.
This principle applies broadly. When a believer hosts guests or gives a gift, they should offer the best they possess. Just as God has given us the finest, we too must strive to share the finest with others. The same logic applies when selecting an animal for Qurbani—one should offer the best and most beautiful of their flock.
Of course, this is not easy. As the verse states:
“Indeed, the love of wealth is deeply rooted in man.”<a href="#_edn4" name="_ednref4">[iv]</a>
As the Turkish proverb says, “Property is a shard of the soul.” Losing wealth can feel like losing a part of oneself. Yet when a person overcomes this attachment and gives from the best of their possessions, it is highly valued in the sight of God. As the hadith teaches, Paradise is surrounded by things the soul finds difficult. One reaches it only by overcoming such challenges.
<h2>The Devotional Nature of Worship (–Ta‘abbudi<a href="#_edn5" name="_ednref5">[v]</a>)</h2>
As with all acts of worship, Qurbani must be performed with faith and sincerity, seeking only God’s pleasure. As stated in the Qur’an, it is not the meat or blood that reaches God, but the taqwā—the awareness of Him—that resides within the heart.<a href="#_edn6" name="_ednref6">[vi]</a> Taqwā implies devotion and servitude, but also submission and trust in God’s protection.
For a believer, there can be no greater goal than obeying God and earning His pleasure. Thus, one’s internal reflection during the Qurbani should be: “O Allah, I offer this Qurbani only because You have commanded it. I do not seek to please anyone or gain worldly benefit. Your pleasure alone is enough for me!” It is hoped that such sincerity will lead to Divine acceptance and Paradise.
As with all Divine commands, Qurbani comes with wisdom and benefits. Some we perceive, others remain hidden. Yes, through Qurbani we can help the needy and uplift their hearts. But the wisdom behind it is not limited to this. It is not just a matter of outward charity or generosity.
Qurbani also has psychological and spiritual dimensions. It disciplines the ego and fosters empathy. Moreover, as this act coincides with the season of pilgrimage, it may hold profound meanings in the realm of the Unseen—perhaps even celebrated by angels and spirits. We cannot know how it is received in the Divine presence, at the Throne of Mercy or Sidrat al-Muntahā.<a href="#_edn7" name="_ednref7">[vii]</a> Not everything is within the reach of human understanding. To confine the meaning of worship to what our intellect can comprehend is a form of self-centeredness.
Therefore, a sincere believer should perform every act of worship solely because it is commanded—without tying it to material benefit, and trusting its outcome to God. We are not to be swayed by worldly criticisms or follow fatwas disconnected from the spirit of religion. If God had commanded us to offer only camels, we would have done so. If He had asked for cattle, we would have obeyed. What matters is what He asks of us.
Finally—though it may seem secondary—it is worth remembering that a believer strives to perform every act with excellence (itqān) and beauty (iḥsān). The Prophet (peace and blessings be upon him) taught that animals should be slaughtered in the best and most humane way. Thus, Qurbani should be carried out with care, in a well-organized manner that causes no distress to others. Only healthy animals should be chosen, hygiene must be observed before and after the slaughter, the surroundings should be kept clean, and the guidance of relevant authorities should be followed. This is a mark of faithful sensitivity.
<a href="#_ednref1" name="_edn1">[i]</a> &nbsp;Surah al-Kawthar, 108:2.
<a href="#_ednref2" name="_edn2">[ii]</a> &nbsp;Surah Āl ‘Imrān, 3:92.
<a href="#_ednref3" name="_edn3">[iii]</a> &nbsp;Surah al-Baqarah, 2:267.
<a href="#_ednref4" name="_edn4">[iv]</a> &nbsp;Surah al-‘Ādiyāt, 100:8.
<a href="#_ednref5" name="_edn5">[v]</a> In Islamic jurisprudence, the concept of taʿabbudī denotes acts of worship that are performed purely on the basis of Divine command, regardless of whether their wisdom is fully understood by the believer. A taʿabbudī act is fulfilled not because of its perceived benefit or rational explanation, but because God has commanded it. A sincere believer acknowledges that there may be countless layers of wisdom within such commands, even if they lie beyond human comprehension. As with prayer (ṣalāh), almsgiving (zakāt), fasting (ṣawm), pilgrimage (ḥajj), and Qurbani, these acts are not contingent on their wisdom but are rooted in servitude. In uṣūl al-fiqh (the methodology of Islamic jurisprudence), this principle affirms that obedience is grounded in Divine authority, not in human reasoning or utilitarian calculation.
<a href="#_ednref6" name="_edn6">[vi]</a> Surah al-Ḥajj, 22:37.
<a href="#_ednref7" name="_edn7">[vii]</a> Al-ʿArsh refers to the Throne of God in Islamic theology. Described in the Qur’an as the greatest of all creations, it symbolizes Allah’s absolute sovereignty, authority, and majesty over the entire universe. Rooted in Islamic cosmology, the ʿArsh is not a physical seat but a transcendent reality reflecting Divine power and dominion.
Sidrat al-Muntahā—the Lote Tree at the Farthest Boundary—is described in Islamic tradition as a sacred tree marking the outermost limit of creation, located at the edge of the seventh heaven. It represents the boundary beyond which no being may pass except by Allah’s permission. During the Prophet Muhammad’s ﷺ Night Ascension (Mi‘rāj), this was the final point he reached, beyond which even the archangel Jibrīl (Gabriel) could not go. The Sidrah symbolizes the threshold between the created realm and the Divine Presence, the limit of angelic and human perception, and the station of ultimate nearness to God.
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Reflections on Qurbani