Eid al Adha (or Dhuha) is one of the greatest eids of Islam. It is a feast of love, sacrifice, and submission to the will of Allah (s.w.t). Celebrated on the 10th of Dhul Hijjah, the last month of the Islamic calendar, it is the time of the year where Muslims from all over the world gather for the annual ritual of Hajj and mark the end of Hajj by sacrificing a camel, a cow or a sheep. Those Muslims who could not make it for Hajj, sacrifice these animals and distribute the meat and other gifts among the poor, their family and friends.
There are many recommended (not obligatory) rituals and practices to be performed on the day of Eid al Adha, some of them are as follows:
-Doing Ghusl (ritual bath)
-Eid Prayer, either in a congregation or individually
-Reciting the Ziarat of Imam Husain (AS), the third infallible Imam
-Sacrificing either a camel, cow, or sheep. Sacrifice is obligatory for those performing Hajj and recommended for those not performing Hajj
-According to Islamic laws, it is forbidden to fast on this day
Prophet Abraham (PBUH) was a true embodiment of the verse from the Holy Quran: “Do the people suppose that they will be let off because they say, ‘We have faith,’ and they will not be tested? Certainly, We tested those who were before them. So, Allah shall surely ascertain those who are truthful, and He shall surely ascertain the liars.” (29:2)
Prophet Abraham (PBUH) was a great Prophet of Allah (SWT) who is greatly celebrated in the Holy Quran. He is one of the Ulu –l-Azm (Arch) prophets. Allah (SWT) calls him his friend in the Holy Quran (4:125). The intended sacrifice of this holy prophet is greatly eulogized in the Holy Quran and the prophetic traditions. Abraham is especially famous for the numerous ways God tested him; especially the tough tests of leaving his wife Hagar and his firstborn son Ishmael (2:124) and bringing his son to a special place as an offering to God (37:100-113).
“My Lord! Give me [an heir], one of the righteous.” So We gave him the good news of a forbearing son. When he was old enough to assist in his endeavor, he said, ‘My son! I see in dreams that I am sacrificing you. See what you think.’ He said, ‘Father! Do whatever you have been commanded. If Allah wishes, you will find me to be patient.’ So, when they had both surrendered to Allah’s will, and he had laid him down on his forehead, We called out to him, ‘O Abraham! You have indeed fulfilled your mission! Thus, indeed do We reward the virtuous! This was indeed a manifest test.’ Then We ransomed him with a great sacrifice, and left for him a good name in posterity: ‘Peace be to Abraham!’ Thus, do We reward the virtuous? He is indeed one of Our faithful servants.” (37:100-110)
The Holy Quran gives us a very clear picture of the incidents that unfolded with Prophet Abraham (PBUH). It tells us that Prophet Abraham (PBUH) prayed for a righteous heir and Allah (SWT) answered his prayers. But after a few years, Allah (SWT) orders his Prophet to sacrifice his only son and both Prophet Abraham (PBUH) and Prophet Ishmael (PBUH) agree to submit to the will of Allah (SWT). It was a test for Prophet Abraham (PBUH) as well as his son Prophet Ishmael (PBUH), who emerged victorious from this test. Thus, leaving a legacy of complete submission to the will of Allah (SWT), a submission that calls for sacrificing everything you have to gain the pleasure of your beloved creator. It is this humble and pure submission of Prophet Abraham (PBUH) that makes this great prophet a ‘good example’ for us. (60:4).
The sacrifice of Prophet Abraham is not a fairy tale to be read to our children before going to sleep, it is a story that has the potential to make human beings build a lasting relationship with Allah (SWT). If we truly trust in Allah (SWT) and reach a position where we readily sacrifice everything in the way of Allah, we can proudly claim to be inheritors of the legacy of Abraham, a friend of Allah (SWT). But for us to reach that position we need to first ask ourselves: who is our Ishmael? Is it my child, my spouse, my property, wealth, job, position or my desires?
References
- Quran Translations, Ali Quli Qara’i
- Recommended rituals and practices on the eve of Eid and the day of Eid: Dua for EID ul Adha Night and Day (duas.org) (these recommended acts can also be found in Mafatih Al-Jinan under the section of aamaal for Eid)
- Exegesis of Surah Saaffat, Tafseer Nemuneh, Ayatollah Makarem Shirazi (Farsi)
In the first part of the story, we went through Prophet Moses in Islam and his childhood events, his youth and his journey to Midian (Madyan), where he met Prophet Shu’ayb (PBUH) and married his daughter, and after a few years, he decided to return to Egypt to help his people.
On the way to Egypt Moses and his family got lost in the desert. Suddenly “he descried a fire on the side of the mountain. He said to his family, ‘Wait! Indeed, I descry a fire! Maybe I will bring you some news from it, or a brand of fire so that you may warm yourselves’” (28: 29).
When Moses reached the fire, he was called, “‘O Moses! Indeed, I am your Lord! So take off your sandals. You are indeed in the sacred valley of Tuwa. I have chosen you; so listen to what is revealed” (20: 11-3).
So he became a messenger and was given certain miracles. Then he was ordered to “Go to Pharaoh” as “He has indeed rebelled” (20:24). Moses asked God to appoint a minister for him from his family; his brother, Aaron from his biological mother. And God accepted (20: 29-36).
Still, Moses and Aaron were afraid to go Pharaoh as they knew him and his power very well. It sounded impossible for both of them to go to Pharaoh and try to guide him to the right path and to ask him not to torture Children of Israel (Bani-Israel) anymore. But as God was aware of their fear, so He revealed to Moses: “We will strengthen your arm by means of your brother, and invest both of you with such authority that they will not touch you. With the help of Our signs, you two, and those who follow the two of you, shall be the victors” (28: 35).
One crucial point that the Quran emphasizes is that God even tells Moses and Aaron about how to speak to Pharaoh to make their words effective. God said to them: “Speak to him in a soft manner; maybe he will take admonition or fear” (20: 44). From this verse and the depiction of Moses in Islam, one can learn that if he/she wants to have an influential chat or speech with others, he/she should speak softly and with kindness so that the listener can hear and think in peace of mind [1].
Moses and Aaron meet Pharaoh and Aaron turns his rod into a snake. Culture Club / Contributor / Getty Images
Moses and Aaron went to Pharaoh and said: “We are the apostles of your Lord. Let the Children of Israel go with us, and do not torture them! We certainly bring you a sign from your Lord, and may peace be upon him who follows guidance!” (20: 47)
As mentioned in the verses of chapter Taha, Moses started a discussion with Pharaoh, mostly based on issues about the unity of God and believing in the hereafter (20: 48 -55). And God “showed him all Our signs. But he denied [them] and refused [to believe them]. He said, ‘Moses, have you come to us to expel us from our land with your magic?” (20: 56-7)
Pharaoh decides to compete with Moses’ miracles with magic. So they set a date to compete (20: 58 -9).
On the day of competition, the magicians said: “O Moses! Will you throw first, or shall we? He said, ‘No, you throw first’” (20: 65 -6). “So they threw down their sticks and ropes, and said, ‘By the might of Pharaoh, we shall surely be victorious!” (26: 44) “Thereat Moses threw down his staff, and behold; it was swallowing what they had faked” (26: 45).
Since the magicians were the best magicians from around Egypt that Pharaoh had gathered, and they had complete magic trainings, as soon as they saw the act of Moses, they realized that it could, by no means, be magic. [2] “There at the magicians fell down prostrating. They said, ‘We have believed in the Lord of Aaron and Moses!’” (20: 70)
After the magicians believed in God of Moses and other people also became believers, the elite of Pharaoh’s people said: “Will you leave Moses and his people to cause corruption in the land, and to abandon you and your gods?” (7: 127)
It can be driven from the above verse that after Moses’ victory against magicians, Pharaoh might have given Children of Israel (Bani-Israel) some sort of freedom in which they had the chance to spread the religion of Moses. Therefore, the elites of Pharaoh’s people warned him about this issue, and Pharaoh replied: “…We will kill their sons and spare their women, and indeed we are dominant over them” (7: 127) [3].
As Pharaoh threatened Children of Israel (Bani-Israel), Moses advised his people that in case they wished to overcome the enemy they should “Turn to Allah for help and be patient” and to make sure that “the outcome will be in favor of the Godwary” (7: 128) [4].
As followers of Moses complained to him about Pharaoh’s torments, he said: “Maybe your Lord will destroy your enemy and make you successors in the land, and then He will see how you act” (7: 129). It seems that they wished by the arrival of their savior, everything would be changed at a glance and they would have no hardship anymore, while Moses informed them that for reaching the success they had to go through hard times, and have patience and piety.
And in the latter verse it mentions that “maybe” your Lord will help you by destroying your enemy, and if He does so, He will do it to test you and see what you will do if you come to power [5].
During the years that Moses and his people were living in Egypt, God tested People of Pharaoh by many different challenges [ii], so that they might return to God. But they never believed.
They kept saying that all the signs were magic
As the first wave of incidents did not bring about a change in the heart of People of Pharaoh, and they said to Moses “Whatever sign you may bring us to bewitch us, we are not going to believe you” (7: 132), God sent down to them harder challenges such as “a flood and locusts, lice, frogs and blood, as distinct signs. But they acted arrogantly, and they were a guilty lot” (7: 133).
It is said in the exegesis of the above verse that People of Pharaoh kept denying Moses and kept calling his miracles as magic. Therefore, God sent them a flood. They went to Moses and said if he stopped it, they would believe in him. But when the flood stopped, they turned their back on Moses. The same happened by sending locusts, lice, frogs, and blood and they kept denying [6].
After many years that Moses tried to convey God’s messages to Pharaoh and his people, they still kept denying him.
So, Allah Ordered Moses to take his people out of Pharaoh’s land; “We revealed to Moses, [saying], ‘Set out with My servants at night, and strike out for them a dry path through the sea. Do not be afraid of being overtaken, and have no fear [of getting drowned]” (20: 77).
In the next part of this article, we will follow the story of Moses in Islam from the time they were saved from Pharaoh.
Notes:
[i] Children of Israel (Bani-Israel) were the generation of Prophet Jacob or Israel (PBUH), who at the time of Prophet Joseph (PBUH), migrated to Egypt and settled there for years. (12: 93-9)
[ii] “Certainly We afflicted Pharaoh’s clan with droughts and loss of produce, so that they may take admonition. But whenever any good came to them, they would say, ‘This is our due.’ And if any ill visited them, they took it for ill omens attending Moses and those who were with him. (Look! Indeed the cause of their ill omens is from Allah, but most of them do not know)” (7: 130-1)
References:
- Makarem –e Shirazi, N. Tafseer-e Nemouneh, vol. 13, p. 209
- Makarem –e Shirazi, N. Tafseer-e Nemouneh, vol. 13, p. 247
- Makarem –e Shirazi, N. Tafseer-e Nemouneh, vol. 6, p. 309- 310
- Makarem –e Shirazi, N. Tafseer-e Nemouneh, vol. 6, p. 311
- Makarem –e Shirazi, N. Tafseer-e Nemouneh, vol. 6, pp. 312 – 13
- Makarem –e Shirazi, N. Tafseer-e Nemouneh, vol. 6, pp. 321-3
All of us go through hardships and calamities that are not pleasing to us. We have all experienced moments and days of sorrow and suffering; be it one or more of the natural disasters, the loss of health or wealth, the loss of one of our dear ones, or even simpler issues that we face in our everyday life. The number of people who do not complain while they are suffering an incident is very few. Sometimes the calamities are so huge that they put us under severe pressure and take us to the point where we start complaining to Allah and asking Him the famous “why” question: “Why should this happen to me? Why don’t you help me overcome my problem? Why does this suffering seem everlasting?”
If you are one of those who have happened to ask these questions from Allah in specific situations, then this article might be useful to you and to myself, as it tries to answer all the above questions based on the words of Allah and the Islamic traditions.
We may be surprised in reading the verse of the Quran in which Allah (SWT) says:
“Certainly We created man in travail.” (90: 4)
Why would He do such a thing to us? Was He going to take revenge on us for something? Or does He enjoy seeing us suffering?
The fact is that all different types of problems, sorrows, losses, and sufferings can be looked at from two different perspectives. If one looks at problems and calamities only from a materialistic perspective, one may be able to find a material reason for each; For example, the drought is caused by the lack of rain, the disease is caused by poor hygiene and bankruptcy is a sign of lack of business awareness. But from the Islamic viewpoint, there are several factors influencing these events and disasters only some of which are considered material causes.
One of the wisdom behind worldly sufferings according to the verses of the Quran is that Allah tests His servants with hardships and calamities, and in this test only those who are patient are victorious:
“We will surely test you with a measure of fear and hunger and a loss of wealth, lives, and fruits; and give good news to the patient.” (2: 155)
It is noteworthy that there is no problem in mourning for our sorrows, feeling down, and even crying over them. We are all human beings, flesh, and blood, and sometimes we feel so burdened by the difficulties of life that we find it hard to bear. Yet one should be wary not to blame Allah for these sufferings and turn his/her back to Him. Instead, we should find the capacity to submit to the fate destined for us by Allah, believing in the fact that Allah is the only One who can save us from these calamities and would never do injustice to us. These are the times we should get closer to Allah and rely on His mercy and help.
But, why would Allah need to test His servants? He mentions in a verse of the Quran that being faithful is not accepted in words only, and to prove one’s faith, he/she should go through different tests:
“Do the people suppose that they will be let off because they say, ‘We have faith,’ and they will not be tested? Certainly, We tested those who were before them. So Allah shall surely ascertain those who are truthful, and He shall surely ascertain the liars.” (29: 2-3)
It is not for Allah (SWT) to find out if we are real believers or not, but by putting us through tests He allows us to see the real level of our faith and try to improve it or leave it as it is.
Therefore, one can conclude that the divine test is performed to separate and recognize the truthful from the false claimants and to make the believers pure. The higher the level of our faith goes the harder the tests become.
Another reason behind worldly sufferings according to Islamic teachings is that Allah (SWT) wants to save and strengthen His servant’s faith. Prophet Muhammad (PBUH&HP) narrated from Gabriel from Allah that:
“Among my faithful servants, there are some whose faith is not amended except by poverty and destitution, and if I make him rich, this wealth will corrupt and destroy his faith. And among my believing servants, there is one whose faith is not corrected except by wealth, and if I make him poor, poverty and misery will corrupt and destroy his faith. ... I guide them by the knowledge that I have of the hearts of my servants. It is true that I am Wise and Knowledgeable.” [1]
Therefore, there are many things that happen to us by the will of Allah which may not be pleasing to us and we may interpret them as sufferings while at the heart of them are great blessings for us:
“… may be that you dislike something, which is good for you, and it may be that you love something, which is bad for you, and Allah knows and you do not know.” (2: 216)
Sometimes we are so pleased and drowned in the blessings that Allah (SWT) has provided us that we totally forget our mission and goal of living in this world. In these moments Allah (SWT) tests us with some calamities and puts us through some sufferings to remind us of our goal and warn us about the consequences of neglecting our mission. These little sufferings as mentioned in the Quran are the ones that keep us away from the harder sufferings:
“We shall surely make them taste the nearer punishment prior to the greater punishment, so that they may come back.” (32: 21)
Another important reason behind worldly sufferings is that these types of things show the human being how weak he is and how needy he is toward his Lord. It is at the time of suffering that we realize there is nothing we can do to solve the problems and we turn to Allah to ask Him for help.
Allah (SWT) mentions this point in the Quran in different verses:
“When distress befalls you at sea, those whom you invoke besides Him are forsaken. But when He delivers you to land, you are disregardful [of Him]. And man is very ungrateful.” (17:67)
Therefore, hardship and suffering cause us to remember that He is the only One who can help us, thus we turn to Him.
Compensation for our sins
According to Islamic teachings, worldly sufferings are also a way by which Allah (SWT) makes up our mistakes and sins. It is narrated from Prophet Muhammad (PBUH&HP) that:
“The sorrows, sicknesses, and sufferings that befall on a believer are the means of wiping away his/her sins by Allah.” [2]
However, sometimes these sufferings are not to compensate for our sins. We have all seen or heard that sometimes some of the very faithful servants of Allah face huge sufferings. These types of suffering according to Islamic teachings is to elevate the spiritual or even the material capacities of human beings.
References:
- Shaikh Sadough: Al-tawheed. (1398 A.H.), p. 400
- Ali bin al-Husain bin Shu’ba al-Harrani, Tuhaf al-Uqul, p.38.