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Can Women Attend The Burial Of The Deceased?

A short survey on what leading scholars and the four schools of law (madhhabs) have to say on the issue

Quran at graveyard, woman attend burial

A few weeks ago, my brother passed away, may Allah have mercy on his soul. By Allah’s grace, his funeral was well-attended by many friends, relatives, and students of his, including a number of women. In this context, someone asked me about the Sharia’s guidance regarding women attending the burial of the deceased, and in what follows I consider what leading scholars and the four schools of law (madhhabs) have to say on the issue. The short survey below is by no means exhaustive, something that will need to be left for a much longer piece, but I hope it can be considered representative for the purposes of a general readership. 

This is not a fatwa, but rather a brief outline of what past scholars have argued to be the case with some suggestions as to how this might be understood in modern times. Finally, I should note that this is a discussion about accompanying the deceased to their final resting place (ittiba‘/tashyi‘ al-jinaza) after the conducting of funeral prayers (salat al-janaza). Accompanying the deceased on the part of women is considered more contentious than simply attending the funeral prayer, so in general, jurists who permit such accompaniment would allow for attending the prayer, while jurists who do not permit accompaniment of the deceased may be more reluctant to permit prayer. Whatever the specific cases may be, I do not go into this discussion below.

Key positions and evidence

In brief, I have been able to discern three general positions regarding women accompanying the deceased until they are buried: 1. A clear majority of scholars indicate that women are permitted to attend the burial of the deceased, but it is generally discouraged (makruh). 2. Some scholars permitted elderly women’s attendance of the burial unconditionally. 3. Others prohibited all women’s attendance unconditionally.

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Overall, it is clear that most schools have permitted women’s attendance of burial, with most of these scholars discouraging it for reasons we shall consider below. The notion that women should not attend the burial of the deceased will thus clearly be shown to be a minority position in the tradition, past and present. Being a minority position does not mean it cannot be practiced, as we will consider in due course. The evidence from the Sunnah is the main legal basis for the ruling, and I shall now consider the most authentic hadiths on the matter.

The general rule for legal commands is that they apply to both genders equally. Accordingly, in a hadith narrated by Bukhari and Muslim, the Prophet ṣallallāhu 'alayhi wa sallam (peace and blessings of Allāh be upon him) strongly encouraged attending the burial of the deceased. That the ruling for women would be one of discouragement (karaha) rather than of encouragement (istihbab) would thus necessarily arise from countervailing evidence. This may be found in another hadith narrated by both of the earlier authorities. This short hadith is worth quoting in full: 

(‏متفق عليه‏) قالت أم عطية: نهينا عن اتباع الجنائز، ولم يعزم علينا

In translation, this reads: Umm ‘Atiyya said, “We were prohibited from following the funeral procession, but it was not insisted upon.”

Interpreting the evidence

The Sharia’s ruling on this matter hinges on how this hadith is understood. On this point, scholars of various schools have adopted a range of positions as outlined earlier. But on the specifics of how the wording of the hadith should be understood, it is worth considering the reading of one of the towering figures of hadith studies, Ibn Hajar al-‘Asqalani (d. 852/1449). In his authoritative commentary on Sahih al-Bukhari entitled Fath al-Bari, he glosses the phrase in the aforementioned hadith “but it was not insisted upon” as meaning, “the prohibition was not insisted upon.” He adds: “It is as though she is saying: ‘it was discouraged for us to follow the funeral procession, without it being prohibited.’”

The hadith has, however, been interpreted in various ways by the schools of law. A useful summary of these interpretations may be found in encyclopedic works of fiqh written in recent decades. In his al-Fiqh al-Islami wa-Adillatuhu, the prolific Syrian scholar Wahba al-Zuhayli (d. 1436/2015) notes (on p. 518) that the majority of jurists consider women’s joining the funeral procession to be mildly discouraged (makruh tanzihi) on the basis of the aforementioned hadith of Umm ‘Atiyya. However, he adds, the Hanafis have historically considered it prohibitively discouraged (makruh tahrimi) on the basis of another hadith in which the Prophet reportedly told a group of women who were awaiting a funeral procession, “Return with sins and without reward.”

Al-Zuhayli inclines towards this ruling despite noting in a footnote that the hadith he has just mentioned is weak (da‘if) in its attribution to the Prophet. However, he also adds that the Malikis permitted elderly women to attend the burial of the deceased unconditionally, and also young women from whom no fitna was feared. What constitutes fitna is not generally specified in these discussions and perhaps needs further study, but one contemporary Hanafi defines it as “intermingling with the opposite sex,” and thus suggests that where there is no such intermingling between members of the opposite sex, it is permissible for young women to attend funerals and burials.

Another valuable encyclopedic source for learning about the juristic rulings of various schools and individual scholars is the important 45-volume al-Mawsu‘a al-Fiqhiyya compiled by a team of scholars and published by the Kuwaiti Ministry of Endowments a quarter of a century ago. In its section on this issue, it notes that the Hanafis prohibitively discourage women’s attendance of the funeral procession, the Shafi‘is mildly discourage it, the Malikis permit it where there is no fear of fitna, and the Hanbalis mildly discourage it. The reasoning behind these positions may be found in the Arabic original, and ought to be made available in English by Muslims in the West investing in translating such voluminous works into English. 

From the above, we may gather that of the four schools, only the pre-modern Hanafis prohibit women’s attendance of funeral processions. I have already indicated one example of a modern Hanafi who moves closer to the position of the less restrictive schools in this issue, but it is worth highlighting another. Shaykh Nur al-Din ‘Itr (b. 1355/1937), one of the greatest Hanafi hadith experts alive today, in his commentary on the hadith of Umm ‘Atiyya writes that the report indicates that women’s attending a funeral procession is only mildly discouraged (makruh tanzihi). Additionally, in a footnote, he criticises a contemporary who interprets the hadith as indicating prohibition and then proceeds to cite the less restrictive Maliki position with apparent approval.

The fiqh of modernity

In none of the above am I necessarily arguing that one of these positions is stronger than the other. I present these so that people may be familiar with the range of opinions on the matter in the Islamic tradition. However, this range also indicates the existence of legitimate difference of opinion that should prevent holders of one position from criticising those who follow one of the legitimate alternatives with the unfounded charge that they are not following the Qur’an and Sunna.

Furthermore, there are often interesting assumptions embedded in the premodern juristic tradition which modern Muslims find themselves out of step with, such as the assumption that women should generally stay at home. This is clearly an expectation in some of the fiqh literature, and in modern times, we sometimes find that this results in incoherent legal positions being advocated in Muslim communities. We find, for example, that in much of the premodern fiqh literature, Hanafis prohibit women from attending the mosque for fear of fitna, while we live in times in which women frequently work outside the home. As one of my teachers in fiqh, the Oxford-based Hanafi jurist Shaykh Mohammad Akram Nadwi, once remarked in class, is it not absurd for a scholar to prohibit women from attending the mosque for fear of fitna while none of these scholars would prohibit a woman from going to a mall/shopping centre?

This underlines the need for balanced fiqh that is suited to our times, one that allows both men and women to participate in spiritually elevated activities, such as going to the mosque and attending funerals while observing the appropriate Islamic decorum, so that the rest of their lives may be inspired by such actions. The answer to modernity’s generalised spiritual malaise is not the shutting out of opportunities for spiritual growth, but rather its opposite. This will only come about when Muslims, individually and communally, invest more of their energy in reflecting on how they can faithfully live according to the Qur’an and Sunna in contexts very different to those in which the ulama of past centuries resided.

And God knows best.

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Shaykh Usaama al-Azami is Departmental Lecturer in Contemporary Islamic Studies at the University of Oxford. He began pursuing Arabic studies formally in 2002. He subsequently enrolled at Oxford University, completing his BA in Arabic and Islamic Studies in 2008. From 2005 onwards, he attended regular classes at Al-Salam Institute with Shaykh Mohammad Akram Nadwi, from whom he narrates numerous classical works including the Hidaya of al-Marghinani and the Sahih of al-Bukhari.Over the years Shaykh Usaama has been able to study with, and/or obtain ijazat from a number of scholars. They include Shaykhs Ahmad ‘Ali Lajpuri, ‘Abd al-Rahman al-Kattani, Yunus Jaunpuri, Muhammad Rabi’, ‘Abd al-Wahhab al-Turayri, ‘Abd-Allah al-Judai’ (without ijaza), Muhammad al-Yaqoubi, Muhammad Al Rashid, Nizam Ya’qubi, Jihad Brown (without ijaza), and Ziyad al-Tukla. From 2010-2015, Usaama was based at Princeton University’s Department of Near Eastern Studies, where he completed an MA and later a PhD on contemporary Islamic political thought.

5 Comments

5 Comments

  1. Avatar

    Saad

    September 6, 2019 at 6:45 PM

    Great article

    Do you distinguish between following the procession and just visiting the graveyard ?

    Or do you apply the same to women just visiting the graveyard ? As that is also something that’s considered forbidden

  2. Avatar

    Zeba Khan

    September 7, 2019 at 11:54 PM

    Great read, JazakAllahKhair. May Allah ease the grief in your heart and reunite you with your brother in Jannatul Firdaus.

  3. Avatar

    Farhat Ahmed

    September 8, 2019 at 3:32 PM

    Mashallah thank you for the great article. But why should we allow that minority position anymore as it leads oppression(Zhulm) as a women may not even be allowed to attend her own child’s burial!

  4. Avatar

    faizanulquran

    September 14, 2019 at 1:32 PM

    JazakAllahKhair Mashallah thank you for the great article

  5. Avatar

    Nilofer

    February 19, 2020 at 2:17 AM

    May your brother gets highest place in Jannah. Ameen!
    Few years ago at funeral prayers of a community member, a woman (I had trust presuming that she was learned and more knowledgeable) requested me to accompany her in following the procession. She informed me that women were permitted as long as they remain seated in the car while burial service is performed by men. But, When we reached the graveyard, she followed other members at the burial site, me joining along with few other women relatives of the deceased. However, as I researched and listened to some renowned scholars they clearly say that women are not permitted.

    As I discussed this topic with our sunday school principal, she narrated a strange incident about a group of women burying their deceased in the presence of their men as well as on looking scholars of their community!! SubhanAllah!

    I find the above article very divisive and confusion. May we know what was the practice during our prophet’s (saws) time?

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#Islam

Help! I Can’t Make Dua For More Than 30 Seconds On The Day Of ‘Arafah

Much emphasis has been given on the importance of fasting on the day of ‘Arafah, but don’t forget, this was a day the Prophet Muhammad (upon him be peace) “made du’a from the time of Dhur til the time of Maghrib on the day of ‘Arafah while STANDING.” (Sahih Muslim)

He ṣallallāhu 'alayhi wa sallam (peace and blessings of Allāh be upon him) also said, “The best du’a is that which is made on the day of ‘Arafah.” (Sahih Muslim)

If we can develop the capacity to binge watch on Netflix 5-6 for hours a day, we can develop the capacity to make du’a longer than 30 SECONDS on the day of ‘Arafah.

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I used to be a person who couldn’t make du’a longer than 2 minutes.

3 things changed

1. I started writing my personalized du’as on a mini-notebook

2. I started reading du’as using Hisnul Muslim (The Fortress of the Muslim)

3. I started following the etiquettes of making du’a.

As an Imam, I have numerous meetings with members of my community. Sometimes, at the end of my meetings, I asked the community member to end our meeting with a du’a. It is surprising that many of them do not know the etiquettes of making du’a. By following the above etiquettes of making du’a, you can make du’a longer than 2 minutes inshAllah!

Here are 16 etiquettes of making du’a from the Qur’an and Sunnah

1) Have 100% conviction that Allah will answer you

2) Find a way to praise Allah before making your request

3) Use the proper names of Allah

4) Send salutations upon Muhammad (upon him be peace)

5) Raise your hand like a beggar

6) Face the qibla

7) Be in a state of wudu

8) Cry

9) Be a lone wolf (Be alone)

10) Ensuring that your food is pure

11) Acknowledge your sins (Privately)

12) Repeat the du’a 3 times

13) Start the du’a by praying for yourself

14) Expand your heart, pray for everyone (in particular those Muslims in China who wish they could fast on the day of ‘Arafah, but they are prohibited from doing so.)

15) Say Amin after making du’a.

16) Make du’a during the “prime-times” (From Dhur till Maghrib on the day of Arafah is primetime!)

Bonus tip: If you’re like me, you may get stuck when making du’a. An excellent tip given by our master Muhammad (upon him be peace) is to use the “filler du’a”. This “filler du’a” was actually what Muhammad (upon him be peace) and all of the Prophets made on the day of Arafat!

He said, “The best invocation is that of the Day of Arafat, and the best that anyone can say is what I and the Prophets before me have said:

Lā ‘ilāha ‘illallāhu

wahdahu lā shareeka lahu,

lahul-mulku wa lahul-hamdu

wa Huwa ‘alā kulli shay’in qadeer.

Translation:

None has the right to be worshipped but Allah

Alone, Who has no partner.

His is the dominion and His is the praise,

and He is Able to do all things. (Al-Tirmidhi)

To recap, here are 5 action items you and your family can perform on the day of Arafah.

1. Go over the following hadith with your family members.

“Allah frees far more people from Hellfire on the Day of Arafah than on any other day, and Allah comes closer this day and proudly says to the angels, ‘What do these people want and seek?’” (Sunan an-Nasa’i)

2. Say to your family members or whoever you have influence over,

“The Prophet ṣallallāhu 'alayhi wa sallam (peace and blessings of Allāh be upon him) made du’a on the day of Arafah from Dhur till Maghreb. How long do you think we can make du’a for on this day?”

3. Go over the 16 etiquettes mentioned in this post.

4. Challenge your family members to make a 10 minute du’a.

     Materials needed

  • Whiteboard
  • Markers
  • A Creative mind
  • Brainstorm with your family members what du’a you want to make and then write them on a whiteboard.

5. Whenever you get stuck and you can’t don’t know what du’a you want to make, make the “filler du’a” the Prophet (upon him be peace) made on the day of ‘Arafah.

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30 Khawaatir in 30 Days- A Parent’s Guide | Day 19: My Mercy Encompasses All Things

Now that we have learnt about when the angels surround us, let’s now talk about how Allah’s subḥānahu wa ta'āla (glorified and exalted be He) mercy encompasses all things.

We say بِسْمِ اللَّـهِ الرَّحْمَـٰنِ الرَّحِيمِ  (bismillah Ar-Rahman ar-Raheem) a lot, right? It means ‘in the Name of Allah, the Most Merciful, the Most Compassionate.’ 

We say it when we pray, before we eat, and we’re encouraged to say it before we begin any new task. But do we really understand what rahma (mercy) means? 

Question: What do you think rahma means?

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Do you know that the word rahma comes from the root word, رحم (rahim), which means womb? 

Question: Who can tell me what a womb is?

That’s right. A baby is usually in their mommy’s womb for 40 weeks. The baby gets all the nourishment it requires; the temperature in the womb is perfect, the nutrients are always administered, it is safe and warm. All the baby has to do is grow, and alhamdulillah all its needs are being met. 

Question: How do you think the womb relates to Allah’s subḥānahu wa ta'āla (glorified and exalted be He) mercy?

Allah’s subḥānahu wa ta'āla (glorified and exalted be He) mercy is constantly surrounding us like a safety net. That doesn’t mean that we’ll never experience any pain, but Allah subḥānahu wa ta'āla (glorified and exalted be He) is constantly showing us mercy with every breath we take. Even blinking is a mercy from Allah subḥānahu wa ta'āla (glorified and exalted be He) that we don’t even have to think about. Allah subḥānahu wa ta'āla (glorified and exalted be He) even has more mercy for us than a mother has for her own child! 

One day the Prophet Muhammad ṣallallāhu 'alayhi wa sallam (peace and blessings of Allāh be upon him) was walking with a group of his companions, and they passed by a woman who was frantically looking for her child. She would take any child to her breast and try to feed him/her. Then the Prophet Muhammad ṣallallāhu 'alayhi wa sallam (peace and blessings of Allāh be upon him) said to the companions: “Do you think that this lady can throw her son in the fire?” We replied, “No, if she has the power not to throw it (in the fire).” The Prophet ṣallallāhu 'alayhi wa sallam (peace and blessings of Allāh be upon him) then said, “Allah subḥānahu wa ta'āla (glorified and exalted be He) is more merciful to His slaves than this lady to her son.”

And guess what? There’s even more mercy in the hereafter than we’re experiencing right now. 

Salman al-Farisi reported: The Prophet Muhammad ṣallallāhu 'alayhi wa sallam (peace and blessings of Allāh be upon him) said, “Verily, on the day Allah subḥānahu wa ta'āla (glorified and exalted be He) created the heavens and earth, He created one hundred parts of mercy. Each part can fill what is between heaven and earth. He made one part of mercy for the earth, from it a mother has compassion for her child, animals and birds have compassion for each other. On the Day of Resurrection, He will perfect this mercy.” [Sahih Muslim]

99 parts of mercy on the Day of Judgment! That is one reason why it’s so important to have a good opinion of Allah subḥānahu wa ta'āla (glorified and exalted be He)! Allah subḥānahu wa ta'āla (glorified and exalted be He) even tells us in Surat Al-A’raaf:

وَرَحْمَتِي وَسِعَتْ كُلَّ شَيْءٍ ۚ

“My mercy encompasses all things” (Surat Al-A’raaf; 156]

And you all, my dears, are all encompassed by Allah’s subḥānahu wa ta'āla (glorified and exalted be He) mercy, alhamdulillah. 

 

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The Inner Dimensions of the Udhiyah

Apart from Ḥajj, the greatest action a Muslim can do in the blessed days of Dhū al-ijjah is to offer the udḥiyah (qurbāni/sacrifice).

‘Āisha raḍyAllāhu 'anha (may Allāh be pleased with her) reports that Rasūlullah ṣallallāhu 'alayhi wa sallam (peace and blessings of Allāh be upon him) said: “A human does no action from the actions of the Day of Naḥr [slaughtering; refers to the day of Eid al-Adḥā] more beloved to Allāh subḥānahu wa ta'āla (glorified and exalted be He) than sacrificing the animal. On the Day of Judgement, it will appear with its horns, and hair, and hooves, and indeed the blood will be accepted by Allāh subḥānahu wa ta'āla (glorified and exalted be He) before it even falls upon the ground, so let your heart delight in it.” [Tirmidhī]

Although we all know that this is an action that is traditionally performed on Eid al-Adā, a lack of understanding of its reality has led some to question the importance of doing it in the first place. In past years, and increasingly during the current pandemic, many have been asking, “Can I give ṣadaqah (charity) instead?”

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To answer this, it is necessary to understand the following.1 Everything in this world is comprised of an outer form – an appearance and a desired outcome – a “soul.” These two are intertwined in such a way that separating them is impossible. One cannot survive without the other. The clearest example of this reality is in ourselves.

سَنُرِيهِمْ آيَاتِنَا فِي الْآفَاقِ وَفِي أَنفُسِهِمْ حَتَّىٰ يَتَبَيَّنَ لَهُمْ أَنَّهُ الْحَقُّ ۗ

“Soon we will show them Our Signs in the horizons [external] and in themselves [internal] until it becomes clear to them that it is the Truth.” [Surah Fussilat; 53]

We are made of a body, which is comprised of several parts, and a soul, which fills the entire body and allows each part to fulfill its unique function. Without a body, our soul cannot survive, and without a soul, our body cannot survive. Additionally, if any part is missing, the whole person will be considered to have some deficiency. Likewise, the same principle applies to our n. Our n has an outer form, which is comprised of the actions that we perform, and a soul as well. The fact of the matter is that our goal in life is to achieve a complete connection with Allāh subḥānahu wa ta'āla (glorified and exalted be He). The Quran identifies this quality with the word taqwā. The soul that permeates our entire n and therefore, all our individual actions is taqwā. All these actions display a different aspect of taqwā and together form complete n in a person. If anything is missing, a person’s n will be deficient.

For example, the soul of ṣalāh is the portion of taqwā that relates to expressing humility in front of Allāh. The soul of fasting is the portion of taqwā that relates to suppressing one’s desires for Allāh subḥānahu wa ta'āla (glorified and exalted be He). The soul of is adaqah is the portion of taqwā that relates to curing one’s love for wealth by donating in the path of Allāh subḥānahu wa ta'āla (glorified and exalted be He).

Each of these things is necessary, and although they are all types of taqwā, they are not interchangeable. To expand on this, imagine that a person had $100 in cash, $100 worth of food, and $100 worth of furniture.2 The values of all three would be the same, but the functions they perform are different. None is more important than the other but all are necessary.

Similarly, a person cannot discard the outer form (different forms of ibādāt) and say that the only thing that matters is the soul (taqwā). If this were the case, our entire religion could be discarded. Allāh subḥānahu wa ta'āla (glorified and exalted be He) says:

لَن يَنَالَ اللَّهَ لُحُومُهَا وَلَا دِمَاؤُهَا وَلَٰكِن يَنَالُهُ التَّقْوَىٰ مِنكُمْ ۚ

“Neither their flesh reaches Allāh nor their blood (the udḥiyah animal); it is your taqwā that reaches Him.” [Al Hajj; 37]

There goes udḥiyah. Allāh subḥānahu wa ta'āla (glorified and exalted be He) says:

يَا أَيُّهَا الَّذِينَ آمَنُوا كُتِبَ عَلَيْكُمُ الصِّيَامُ كَمَا كُتِبَ عَلَى الَّذِينَ مِن قَبْلِكُمْ لَعَلَّكُمْ تَتَّقُونَ

“Oh you who have believed, fasting has been prescribed on you as it has been prescribed upon those before you so that you may become people of taqwā.” [Surah Al-Baqarah; 183]

There goes fasting.

 إِنَّ الصَّلَاةَ تَنْهَىٰ عَنِ الْفَحْشَاءِ وَالْمُنكَرِ ۗ

“Verily ṣalāh prevents indecency and sin” (in essence, taqwā) [Surah al-‘Ankabut; 45]

Ṣalāh can also be put to the side.

لَّيْسَ الْبِرَّ أَن تُوَلُّوا وُجُوهَكُمْ قِبَلَ الْمَشْرِقِ وَالْمَغْرِبِ وَلَٰكِنَّ الْبِرَّ مَنْ آمَنَ بِاللَّهِ وَالْيَوْمِ الْآخِرِ وَالْمَلَائِكَةِ وَالْكِتَابِ وَالنَّبِيِّينَ وَآتَى الْمَالَ عَلَىٰ حُبِّهِ ذَوِي الْقُرْبَىٰ وَالْيَتَامَىٰ وَالْمَسَاكِينَ وَابْنَ السَّبِيلِ وَالسَّائِلِينَ وَفِي الرِّقَابِ وَأَقَامَ الصَّلَاةَ وَآتَى الزَّكَاةَ وَالْمُوفُونَ بِعَهْدِهِمْ إِذَا عَاهَدُوا ۖ وَالصَّابِرِينَ فِي الْبَأْسَاءِ وَالضَّرَّاءِ وَحِينَ الْبَأْسِ ۗ أُولَٰئِكَ الَّذِينَ صَدَقُوا ۖ وَأُولَٰئِكَ هُمُ الْمُتَّقُونَ

“Virtue is that one sincerely believes in Allāh, the Last Day, the Angels, the Book and the Prophets and, out of His love, spend of one’s choice wealth for relatives and orphans, for the needy and the wayfarer, for beggars and for the ransom of slaves, and establish ṣalāh and give zakāh. And the virtuous are those who keep their pledges when they make them and show fortitude in hardships and adversity and in the struggle between the Truth and falsehood; such are the truthful people, and such are the people of taqwā.” [Surah Al-Baqarah; 77]

There goes our entire dīn.

The soul of udḥiyah is that portion of taqwā that expresses our total submission to Allāh subḥānahu wa ta'āla (glorified and exalted be He). “O Allāh, my life is in your Hands. Do with it whatever you wish!” The actual command was to sacrifice the thing that is most dear to you – a life. And in Ibrahīm 'alayhi'l-salām (peace be upon him) case, the life of his only child. The life of the child who for decades, he prayed and hoped for. Allāh subḥānahu wa ta'āla (glorified and exalted be He) commanded Ibrahīm 'alayhi'l-salām (peace be upon him) in a dream to sacrifice his beloved son, Ismā’īl 'alayhi'l-salām (peace be upon him). Ibrahīm 'alayhi'l-salām (peace be upon him) said, “My beloved son, I have seen that I was sacrificing you in dream. What do you think?” Without hesitation, Ismā’īl 'alayhi'l-salām (peace be upon him) responded, “O my beloved father, do as you have been commanded. Inshā Allāh, you will find me among the patient.” When Ibrahīm 'alayhi'l-salām (peace be upon him) tried to push the knife on his son’s neck, it became dull and “We called on to him, O Ibrahīm! You have surely fulfilled your dream. This is how we reward those of excellence. Indeed, this was a clear test. We ransomed him with a mighty sacrifice.” [As-Saffat; 100-107]. From that day until the end of time, Muslims have and will continue emulate this sacrifice of Ibrahīm 'alayhi'l-salām (peace be upon him) as a reminder of what true submission is.

When standing before Allāh subḥānahu wa ta'āla (glorified and exalted be He), we will need to present all types of taqwā. If we were to have a surplus of one type, for example, ṣadaqah, we would be rewarded for it, but that would not change the fact that something else is missing. If we were to tell our child to make sure that their room is clean for Eid and, instead of doing that, they cooked a delicious meal, we would thank them for their gesture, but then say that there is a time and place for everything and this time is for cleaning your room.

The purpose of ṣadaqah is to cleanse our hearts from the love of wealth by giving it to the poor. Although it is recommended to give a portion of the sacrifice to the poor, it is not the purpose, nor is it a requirement for its validity. The purpose of udḥiyah is to follow the command of Allāh subḥānahu wa ta'āla (glorified and exalted be He), in the way that He commanded it. In the past, and even now in some agrarian societies, the most beloved belonging to many people was their animals. This is because unlike other wealth, animals serve many purposes. They are a means of milk and clothing, a status symbol, a means of breeding, and also can be sold or eaten. To sacrifice an animal was truly a great sacrifice.

However, times have changed. Yet due to this very reason, udḥiyah is still a sacrifice, especially in America. We are used to the comforts of our home and would much rather donate money than take a day off from work and spend time, money, and energy in going to a farm and performing the udḥiyah. This is our sacrifice. We cannot abandon this great act.3,4

May Allāh subḥānahu wa ta'āla (glorified and exalted be He) preserve our pristine religion in the manner it was practiced by Rasūlullah ṣallallāhu 'alayhi wa sallam (peace and blessings of Allāh be upon him) and his companions.

قُلْ إِنَّ صَلَاتِي وَنُسُكِي وَمَحْيَايَ وَمَمَاتِي لِلَّهِ رَبِّ الْعَالَمِينَ

“Surely my prayer, my sacrifice, my living, and my dying are for Allāh alone, the Sustainer of Universe. He has no partner. This is what I have been ordered, and I am the first to submit.” [Al-An’am; 162]

و ما توفيقي إلا باالله عليه توكلت و إليه أنيب

[1] The concept of actions having an outer form and inner soul were expanded upon in the Khutbāt of Hakīm al-Ummah Mawlāna Ashraf Alī Thanvī (throughout volume 16 – Barakāt e Ramaḍān) and Hakīm al-Islām Qāri Muḥammad Ṭayyib رحمهما الله تعالى رحمةً واسعةً . Qāri Ṭayyib specifically spoke about this concept in relation to the udḥiyah (Sunnat e Khalīl ‘Alayh al-Salām, volume 3, page 211). I benefited from these works immensely in the course of writing this article and hope the readers appreciate the depth and foresight of our pious predecessors’ foresight.

[2] This general idea – actions of being of the same value but different types – is proposed by ‘Allāma Ibn Taymiyyah and mentioned by Muftī Rashīd Aḥmad Ludhiyanvi رحمهما الله تعالى رحمةً واسعةً  in Aḥsan al-Fatāwā in relation to another topic, but the concept fits here as well.

[3] This article is not meant to say that having someone else perform your sacrifice by sending it overseas is invalid. Its purpose is to explain that the sacrifice itself is an important part of our dīn, and its full benefit will be realized when we perform the sacrifice by ourselves. It should also be noted that perhaps the reason that there is confusion over why the sacrifice cannot be substituted with ṣadaqah and thus, the distinction between the two is not clear.

[4] This article was started before the current pandemic. In a situation like this, if someone does not feel comfortable from a health perspective to perform the sacrifice on their own, they can appoint someone else to perform it for them, whether here or overseas. However, the current situation does not allow for ṣadaqah to be given in place of the sacrifice. Many ahadith (Bukhārī, Ahadith 968, 984, 985; ‘Ilā al-Sunan 17:212-217) indicate that the sacrifice is wājib. A wājib act cannot be substituted based simply on our thoughts or opinions. For more details on the obligation of the sacrifice, please read Muftī Abdullah Nana’s upcoming article about the fiqh of the udḥiyah.

* Two more points should be kept in mind. First, despite the pandemic, people have not stopped eating meat. In the current climate, if one is not able to perform the sacrifice by themselves, having it done in another country will also be a means of helping others. In fact, for many, Eid al-Adhā is the only time of the year that they able to eat meat. Second, we must broaden our thinking about charity. Our charity should not be restricted to only those things that are obligated upon us by Allāh subḥānahu wa ta'āla (glorified and exalted be He) such as zakāh and udḥiyah. If Allāh subḥānahu wa ta'āla (glorified and exalted be He) has blessed us with the means,  we should strive to give ṣadaqah above and beyond these obligated act.

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