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)
Fundamental needs of animals in Islam includes their rights in Islam, and human beings have to fulfill them. The very first needs of animals which are vital to them include sufficient and proper food, water, a comfortable place to rest and live, and physical health. These and some other rights of the animals are discussed in this article.
Animals are unable to talk and express their needs. Captivating the animals and inhibiting them from the blessings that God has reserved for them are unfair [1]. Every animal with either lawful (Halal) or unlawful (Haram) meat, with or without benefit to its owner, birds or cattle, should be provided with adequate food and water, otherwise should be released to seek for its requirements [2]. The animals’ rights in food provision can be listed as:
Feeding the animal adequately, otherwise, it should be released in pastures or nature to find food [3];
Paying special attention to the animal, with whether lawful [i] (Halal) or unlawful [ii] (Haram) meat, which gives milk to its baby because it requires double food supply [4]. Imam Ali (AS) ordered the alms-tax collectors nor to separate the camel from its baby neither to milk the whole milk of the camel as it might be harmful to the baby camel [5];
Not to feed the animal with unlawful food since it is detestable (Makruh) [6];
Not to leave the animal hungry. Prophet Muhammad (PBUH&HP) blamed a man who had left his camel hungry: “you should fear God!” [7];
Watering animal. Partial (Wudu) and full (Ghusl) ablution are some sorts of washing body which are obligatory for Muslims in certain conditions and are prerequisites for some religious duties. Regarding Islamic jurisprudence (Fiqh), if an animal is dying of thirst and there is not enough water to both water the animal and perform the ablution, at certain conditions, watering the animal is the priority [8]. Imam Baqir (AS) said that whoever waters a thirsty animal, God will place him at the shelter of His Throne the day that there is no protection except Him [9].
Hygiene and health of the animal are emphasized in Islam. Providing animals with healthy food and water, a clean place to live and the required treatments and medications are of the duties over their owners. Islamic jurisprudence (Fiqh) obliges the owner of the animal to pay the expenses of the treatment of the animal [10].
It is over every Muslim to consider the rest and peace of the animal. Thereby, an appropriate place should be provided for the animal. Also, a suitable time should be considered for the exploitation of the animal, especially during the night that they need to rest. Prophet Muhammad (PBUH&HP) advised to let the animals rest whenever they are utilized and ordered not to oppress them[11].
These and other Islamic advises demonstrate how much care is given to the animals in Islam. This is contrary to the modern thinking ideas that consider animals as machines to serve humans without needing any rest.
Human beings are not allowed to deprive animals of reproduction [12]. According to Prophet Muhammad (PBUH&HP), sterilizing the animal is equal to dismembering it [12].
An animal raised by a human being has the right of affection over its owner. Hence, it is detestable that the owner of the animal slaughters the animal that he\she has raised [13]. This shows that Islam considers the rights due to a harmonious cohabitation for humans over each other as well as for animals over humans. Imam Sajjad (AS) made a will to bury his camel after its death so that it might not be torn apart by the wild animals [14].
Animals trained for purposes such as companionship, detection, protection, farm work, etc. have received great care in Islamic teachings such that keeping a trained dog at home is permitted if the hygiene tips are considered [15]. It is narrated that a man who had his horse with him, saluted Prophet Muhammad (PBUH&HP). Prophet (PBUH&HP) saluted both the man and his horse in return [16].
This demonstrates the importance of keeping respect for the animals, especially those that are trained. In this regard, branding iron animal on the face (which was common in the past among some ethnic groups) is forbidden in Islam and is considered unfair [17]. Also, Prophet Muhammad (PBUH&HP) ordered not to rest while seated on the animals’ back [18].
Respecting the rights of the animals in Islam is so important that Prophet Muhammad (PBUH&HP) said that whoever ignores the rights of the animals that he\she had owned, he\she should wait in the judgment day until those animals pass over while crushing or butting him\her [19].
Notes:
[i]. e.g., cow or sheep.
[ii]. e.g., dog.
References:
- A. Javadi Amoli, “Mafatih al-hayat”, p. 675.
- Sheikh al-Tusi, “Al-Mabsoot”, vol. 6, p. 47.
- H. T. Nuri Ṭabarsi, “Mustadrak al-Wasail”, vol. 8, p. 36.
- A. Javadi Amoli, “Mafatih al-hayat”, p. 678.
- “Nahj al-Balagha”, letter 25.
- Sheikh al-Tusi, “Tahdhib al-Ahkam”, vol. 9, p. 115.
- M. B. Majlesi, “Bihar al-Anwar”, vol. 61, p. 111.
- A. Javadi Amoli, “Mafatih al-hayat”, p. 681.
- “Makarim al-Akhlaq”, p. 135.
- M. H. Najafi, “Jawahir al-Kalam”, vol. 36, p. 436-437.
- J. Suyuti, “Jami al-Sagheer”, vol. 1, p. 102.
- A. Javadi Amoli, “Mafatih al-hayat”, p. 686.
- A. Al-Barqi, “Al-Mahasin”, p. 634.
- Shaykh al-Saduq, “Thawab al-A'mal wa 'Iqab al-A'mal”, p. 50.
- Animals in Islam
- F. Rawandi, “Al-Nawader”, p. 41-42.
- Shaykh Saduq, “Al-Amali”, p. 507.
- Q. Nu'man, “Da'a'im al-Islam”, vol 1, p. 347.
- Muslim ibn al-Hajjaj, “Sahih Muslim”, vol. 3, p. 74.
Every age has its defining genius, every culture its own Aristotle, Leonardo or Goethe. For classical Islam, one of those figures is unquestionably Ibn Sina or Avicenna (his Latinized name). A marvelous man by whose eighteenth birthday his fame as a physician was so great that he was summoned to treat the dying Samanid king of Bukhara (976-97 A.C) when all the talented court physicians had given up hope of his recovery. To the great astonishment of all, he was given the privilege of using the court's remarkable library which was the highest award for his future successes.
It is hard to describe Avicenna in any word but superlative. He wrote almost 450 treatises on a wide range of subjects, of which around 240 have survived. His intellectual achievements encompassed not only medicine, but philosophy, law, science, music, poetry, mathematics, and statecraft. Even his life was the stuff of legends.
The only source of information for the first part of Avicenna's life is his autobiography, as written down by his student Juzjani. Now let's have a glimpse at his life in his own words:
“My father Abdullah was from Bukhara. Bukhara at that time was one of the greatest cities in Persia. He was appointed as a Samanid governor married to my mother Setareh, and I was born there in 980 A.D. They called me Hussain, some years later my father was posted to Bukhara, where I received my early education in literature and Quran. From the very beginning I made such remarkable progress in my education that at the age of 10, I had completely memorized the Quran. Abu Abdullah al Natili, a leading philosopher of his time, visited Bukhara and stayed at our home. I learned logic, geometry, and astronomy from him. I soon surpassed my teacher and studied medicine, physics, and metaphysics by myself and mastered all these subjects before I was 17 years old. Then, I started writing at the age of 21”.
Ibn Sina's chief work is the monumental "Al-Qanun," which is over one million words in length, in medicine. The instructions of this book were Europe's pharmacopeia for five centuries after his death. Al-Qanun discusses the whole field of medicine in an attempt to codify all the existing medical knowledge.
Another important work, a commentary on the work of Aristotle, was designed to set out the philosophies of ancient Greeks. Al Kitab ash-Shifa (the book of healing) is the most extended treatise on philosophy ever written by a single man.
In the end, the repeated travels and exacting political and intellectual preoccupations of Ibn Sina deteriorated his health. He was suffering from colic, and he made some extraordinary efforts towards his treatment.
He became bedridden in Hamadan (Iran), and died at the age of 57 in 1037 A.D., being the victim of a disease in which he was a specialist. His grave in Hamadan is yearly visited by a large number of admirers.
As one of the historians said, Avicenna is like a meteor, which flashed across the sky, illuminating the whole world with his brilliance, and in whose afterglow we still perceive the world around us.
References: