In common parlance, sacrifice means slaughter of animal as offering to God, and, hence, surrenders to God of some possession. 'Sacrifice' means giving up things which are valued or desired either tangible - wealth or life, or intangible - attitudes, opinions or aspirations.
These things are given up for the sake of something that is more worthy or more important or more urgent. 'Sacrifice is the nourishment without which the tiny seeds of Iman will not grow into mighty, leafy trees, providing shade and fruit to the countless caravans of mankind'. (Ibrahim 14:24-5)
'It must be the constant companion without which the path of Jihad cannot be traversed, for across it stretch endless deserts and high mountains.' (at-Tawbah 9:24) 'It is one of those keys without which the closed doors do not unlock'. (al-Baqarah 2:214) Sacrifice is the necessary stuff required for a good and successful ordinary human style of living. Without sacrifice the life will be a house devoid of peace, harmony and co-operation, that is, full of conflict and discord. This ultimately builds a personality which is a prey to self-centeredness, covetousness and immediate gratification of desires.
Moreover, neither families nor communities can exist or achieve cohesiveness and strength without some sacrifice on the part of their members. Also, no human endeavor can, succeed in reaching its goal unless one sacrifices things valued or desired. The synonym of sacrifice is perhaps "nusuk" - 'Say, my Prayer and my nusuk (sacrifice), my living and dying - all belong to Allah, the Lord of all the worlds'. (al-An'am 6:162).
'Giving just for the sake of Allah (SWT)', however, is a fundamentally important motive in the Holy Quran which was stressed again and again. Iman - the faith, has also been mentioned in the Holy Quran at numerous places which leads to the concept of spending 'of what we have been provided'.
'Giving out of what has been given to a person by Allah just for the sake of Allah (SWT)' coupled with Salat is suffice to support, encompass and symbolise that a person's life is based on Iman. Moreover, giving, Salat, along with taqwa (refraining from doing wrong) and tasdiq (accepting the truth), are the primary requisite to characterize a good life.
'Surely your striving is to diverse ends. As for him who gives, is God-conscious and believes in the Truth - for him shall We make easy the path towards ease. But, as for him who is niggardly, behaves as if he is self-sufficient and denies the Truth - for him shall We make easy the path towards hardship'. (al-Layl 92: 4-10).
I remember the crux of chapter on Agreement of Hazrat Ismail (AS) to be sacrificed by his father - Hazrat Ibrahim (AS) just because of the fact that his father saw this event in his dream and the dreams of prophets are the instructions from Allah (SWT). I always wonder about the height of obedience showed by Hazrat Ismail (AS) while discussing this event within my circles of the society.
Although people often compare such level of obedience with today's level of obedience of their children but at end despairingly concludes that such level of obedience, as achieved by Hazrat Ismail (AS), has nothing but a good educational dream or ritual. Even though, owing to the curiosity, the question, how Hazrat Ismail (AS) agreed with Hazrat Ibrahim (AS) so rapidly without thinking or even taking time to think, always sparks in my mind. I started digging about this fact and my question remain unanswered, however, the curiosity have further been increased when I found in Al Raheeq Al Makhtoom - A book on Last Prophet (PBUH), that Hazrat Ibrahim (AS) was in Palestine while Hazrat Ismail (AS) was in Makkah.
However, I also found another event in that book about Hazrat Ismail (AS) and Hazrat Ibrahim (AS). Hazrat Ibrahim (AS) went to Makkah to meet Hazrat Ismail (AS) and no sooner he reached his home, he found that Hazrat Ismail (AS) was not present but his wife was at home. His wife, on seeing his father in law, Hazrat Ibrahim (AS), started complaining about the poorness and problems faced by her family. Hazrat Ibrahim (AS) tried to calm her down by telling that be thankful to Allah (SWT) in every condition. However, she kept on repeating the same problem.
At end Hazrat Ibrahim (AS) told her that whenever he, Hazrat Ismail (AS), was back pass my message to change the foundation of door (Chokhat) and left. On Hazrat Ismail's (AS) return, his wife told him about his father and conveyed the message. Hazrat Ismail (AS) divorced his wife by understanding his (AS) father's message. Now this second event has also struck in my mind - how obedient he is that he immediately followed his father's instruction because he presumed that these instructions were backed by the knowledge given by Allah (SWT) to his father. Later on I realised that the single day sacrifice is backed by rigorous training if a father expects such level of obedience from his children.
However, such rigorous training should be coupled with practical examples over the span of life time of a father while the practical examples from the society may not serve the purpose but it is the personality and character of a father which would ultimately help him in reaping the fruit of obedient children.
ISLAM AND SACRIFICE:
Is there any purpose in life which could be more valuable, more compelling, more important, and more urgent than bringing the whole mankind - inner personality, environment, society, the entire world - to the path of Allah? Without sacrifice merely by wishing, desiring, professing, making claims and statements, how can we ever hope to reach the destination that we have set for ourselves? If one's daily bread cannot be earned without effort, will Allah give His greatest blessing, success in this life and success in the life to come, unless we prove that we deserve to receive it?
Until we demonstrate that our profession of faith is rooted in our hearts, we are truthful in our claims of loyalty, we are prepared to offer sacrifices required of us.
'Do you think you should enter Paradise unless God establishes who among you have struggled hard and who are patient? (Al-Imran 3:142). Do you think you should enter Paradise while there has not yet come upon you the like of those who passed away before you? Misery and hardship befell them (Al-Baqarah 2: 214). Do the men think that on their (mere) saying 'We believe', they will be left to themselves, and will not be put to the test? We certainly put to the test those that were before them'. (Al-Ankabut 29:2-3).
Of course, this does not mean that our efforts and sacrifices can in any way match the gifts which have been given to us by Allah. Although the hard work put in by a farmer cannot be equated with the immense benefit he derives. Similarly, whatever we are required to sacrifice in our struggle in the way of Allah is not measurable against the benefits that we shall personally derive, the Muslim Ummah will collectively gain and at end mankind as a whole will reap.
Nevertheless we must prove, within our human limitations that we are prepared not only to profess our faith in our cause, but also prepared to struggle and sacrifice what we really love for that which we declare to be dearest to us. That is why, in the Holy Quran , Iman is almost invariably bracketed with righteous deeds (al-'amal al-salih) and with Hijrah and Jihad.
'Indeed only those believers are declared to be truthful in their claims to faith who are certain and unwavering, who struggle in Allah's way with their lives and possessions.' (al-Hujurat 49:15).
Struggle is undertaken at two levels - one at the personal level where Iman requires that one bring his self under Allah and obey Him, hence, proving that one loves Allah more than everything else:
"The (true) believers love God more than all else" (al-Baqarah 2:165). Put differently, Iman requires that nothing is too worthy, nothing is too valuable to sacrifice in order to earn Allah's pleasure. Secondly, it is the collective level struggle where sacrifices are required in order to summon the entire world to live under One God. Most often the Holy Quran denotes the struggle in this sense as Jihad. Iman demands dethroning all false gods, standing up to all forces of evil, oppression and corruption. Jihad is required to subdue all forces in rebellion against God. It therefore requires sacrifices of a vastly different order and nature than those required to subdue one's Nafs (self).
WHY SACRIFICE?
Is Islam emphatically linked with the idea of struggle? What has the one to do with the other? Couldn't a person become a good Muslim without involving himself in a struggle that necessarily requires sacrifices? The answer is big No Islam is not merely the confession of a faith which is made once in a lifetime. The faith is of cosmic dimensions. It requires a radical reorientation of entire life and the world. The confession is not merely verbal; it is an act of witnessing which must transform life into a living and continuing testimony of faith.
Becoming Muslim, after the seed of Iman has been sown in the heart, is a two-fold process: to summon one's own self and to summon mankind, to live under the sovereignty of One God alone. Both are inextricably linked together, both are to be taken up simultaneously. Summoning mankind is not a passive call. It is an active, dynamic process, a movement. It must struggle with all available resources so that all false claimants to absolute rule are dethroned, oppression and corruption are over powered, and justice is established among mankind.
That is why the Holy Prophet, blessings and peace be on him, in the very early days of Makkan life, declared: There were such people before you that a man would be seized and a pit would be dug for him in which he would be thrown, then a saw would be brought and placed over his head and he would be cut into two, and his flesh would be combed away from his bones by iron combs - still nothing would turn him away from his religion.
By God, he will complete this mission until a rider will travel from San'a to Hadramawt and will have no fear but of God, and no worry but about a wolf that might harm his cattle (Bukhari). The path of Islam cannot therefore be anything other than the path of struggle and sacrifice. One might say, Islam is not a gift of God? It surely is. Without His help and His enabling hand we can take no steps on the straight path (al-Sirat al-Mustaqim), the path of Islam. Hence, our sincere intention and devotion for striving would enable us to become the deserving recipient of this most precious gift.
However, we can only derive full benefit of this gift when we will be able to retain it and make it grows. If we presume that the gift, no doubt, is given in His infinite mercy and kindness, is unconditional, that is, without any desire then it would have certainly valueless. That is why the Holy Quran says that Allah "guides unto Himself him who turns unto Him" (al-Shura 42:13).
Turning towards God requires both will and effort; it also entails turning away from all false gods besides God. It is a total change of direction, inner and outer. Progress, then, depends on striving:
"Those who strive hard in Our way - surely We shall guide them onto Our paths" (al-Ankabut 29:68).
LAST SERMON:
For the purposes of training, I would recall the last sermon - Khutbatul Wida of the Holy Prophet-peace be upon him which is mentioned in almost all books of Hadith - Sahih Al-Bukhari Hadith 1623, 1626, 6361, Sahih of Imam Muslim also refers to this sermon in Hadith number 98. Imam al-Tirmidhi has mentioned this sermon in Hadith nos. 1628, 2046, 2085. Imam Ahmed bin Hanbal has given us the longest and perhaps the most complete version of this sermon in his Masnud, Hadith no. 19774.
This sermon, in front of a large gathering of people during Hajj, of the Holy Prophet (peace be upon him) was long and contained much guidance and instructions on many issues but whosoever heard whatever part of the sermon reported it and later some scholars put it together. It is a great khutbah and we should all pay attention to its message and guidance and following are the basic points mentioned in this khutbah: O People - Lend me an attentive ear, for I know not whether after this year, I shall ever be amongst you again. Therefore listen to what I am saying to you very carefully and take these words to those who could not be present here today.
O People - Just as you regard this month, this day, and this city as sacred, so regard the life and property of every Muslim as a sacred trust. Return the goods entrusted to you to their rightful owners. Hurt no one so that no one may hurt you. Remember that you will indeed meet your Lord, and that He will indeed reckon your deeds. Allah has forbidden you to take usury (interest); therefore all interest obligations shall henceforth be waived. Your capital, however, is yours to keep. You will neither inflict nor suffer any inequity.
Allah has Judged that there shall be no interest and that all interest due to Abbas Ibn 'Abd al Muttalib (the Prophet's uncle) shall henceforth be waived. Beware of Satan for the safety of your religion. He has lost all hope that he will ever be able to lead you astray in big things, so beware of following him in small things. O People - It is true that you have certain rights in regard to your women, but they also have rights over you. Remember that you have taken them as your wives, only under Allah's trust and with His permission. If they abide by your right then to them belongs the right to be fed and clothed in kindness.
Do treat your women well and be kind to them, for they are your partners and committed helpers. And it is your right that they do not make friends with anyone of whom you do not approve, as well as never to be unchaste. O People - Listen to me in earnest, worship Allah, say your five daily prayers (Salah), fast during the month of Ramazan, and give your wealth in Zakat. Perform Hajj if you can afford to. All mankind is from Adam and Eve, an Arab has no superiority over a non-Arab nor a non-Arab has any superiority over an Arab; also a white has no superiority over a black, nor does a black have any superiority over a white- except by piety and good action.
Learn that every Muslim is a brother to every Muslim and that the Muslims constitute one brotherhood. Nothing shall be legitimate to a Muslim, which belongs to a fellow Muslim unless it was given freely and willingly. Do not therefor, do injustice to yourselves. Remember one day you will appear before Allah and answer for your deeds.
So beware, do not stray from the path of righteousness after I am gone. People, no prophet or apostle will come after me and no new faith will be born. Reason well therefore, O people, and understand words which I convey to you. I leave behind me two things, the Quran and the Sunnah (Hadith), and if you follow these you will never go astray.
All those who listen to me shall pass on my words to others and those to others again; and may the last ones understand my words better than those who listened to me directly. Be my witness, O Allah, that I have conveyed your message to your people."
There are two examples - One is Ibrahim and other is Last Holy Prophet (PBUH). Hazrat Ibrahim (AS) was tried and tested in every conceivable way which includes tests with his father, his family, and the priestly and political powers all were opposed to Him. He forsook them. He was thrown in the fire. He was banished from his home. He wandered through deserts and forests. And, ultimately, he put the knife on the throat of his son. This was perhaps the most difficult thing to do. It involved not only the sacrifice of a loved son; it asked for the sacrifice of a recognised basic human ethics. Yet, in final analysis, all ethics and morality are rooted in God's Will. Pleasing Him is the ultimate criterion. But, of course, only a Messenger in direct communication with God can be in a position to override an ethics laid down by God and Him this extreme sacrifice. Each one of us, may at times, have to suspend his 'personal' ethical judgement in the face of a clear injunction from Allah.
Only after offering all these sacrifices, and the ultimate sacrifice, was Ibrahim proclaimed as the 'leader of mankind'. And when his Lord tested Ibrahim (AS) by various commandments and he fulfilled all of them, He said.
Behold, I make you a leader of mankind (al-Baqarah 2:124). If we profess and proclaim that we stand for a revival of Islam, where Islam will be the leader of all mankind, then we should, individually and collectively, follow and emulate; that noble model of Ibrahim. The second model is that of the Holy Prophet Muhammad blessings and peace be on him.
Whether it was in the valley of Makkah where thorns were laid in his path or in the valley of Taif where stones were thrown at him, on the battlefield of Uhud where he lost his teeth or in the streets of Madina where his enemies raised all sorts of slanderous campaigns and propaganda against him, he has left for us the best examples of sacrifice. So did his followers and Companions.
'Islam is not just one gift among many; it is the choicest gift of God' (al-Maidah 5:3). The greatest and most significant gift from Allah (SWT) out of all the countless bounties and the blessings that has been given us which enables us to live our lives in this world is that Allah is the guidance of true meaning and purpose of our lives.
That purpose and meaning is to live for Him, to strive to seek His Pleasure, and even to die in His way. Instead of living like animals - being born, eating and drinking, procreating and dying we live a meaningful existence. Life is thus lifted up from being a transient, fleeting moment in history, terminable at death, to an eternal event. Our existence is no more directed to merely coveting and acquiring the blessings and bounties that abound in this-world. Instead the way is open to turn this-world's possessions into everlasting benefits to be reaped in that-world, sometimes by taking and enjoying them, gratefully, sometimes by giving them up.
If ordinary things in this world cannot be obtained without effort, obtaining meaning and purpose in life, which is Islam, must surely require utmost endeavor. The nature and magnitude of struggle, and of sacrifice, must be commensurate with the nature and value of the goal we want to reach.
What is true of ordinary human life and endeavor, whatever its nature or importance, is certainly much more true of Islamic life. For, Islam simply means surrender to God of your whole being, not of just some possession. Put in the language of our present discourse Islamic life is a life of sacrifice par excellence.
It entails a struggle that must be ceaselessly waged, to actualise Islam, inwardly and outwardly, to make it a living reality. It is true whether the path taken is personal - to reach spiritual and moral heights, or social - to cast life and society in the mould of Islam, that is, surrender to One God. And it is true, when these two paths most desirably merge together - the loftier the goal and more arduous the way, the greater the need to sacrifice, and sacrifice more and more. People will make grave mistakes by avoiding sacrifice which was discussed by Yusuf Al-Qaradawi in "Islamic Awakening Between Rejection and Extremism"
-- Neglecting the collective duties of concern to the whole Ummah (community) such as scientific, industrial, and military advancement and excellence, without which Muslims cannot attain strength or power.
-- Neglecting ijtihad, ie inference of ahkam (rules), dawa, and the opposition to unjust rulers.
-- Neglecting individual obligations (Fard Ayn), or at least underrating their value, such as the obligation on every Muslim to command the common good and to prohibit evil and the undesirable.
-- Giving more attention to some of the fundamental pillars of faith at the expense of others. For example, paying more attention to Siyam (fasting) during Ramadan than Salah (prayers); giving more attention to salah than zakah, although Allah combined the both in twenty eight places in the Quran, which made some of the Companions (may Allah be pleased with them) to say that "The salah of a person who does not give zakah is invalid." And it is for this reason that Abu Bakr as-Siddiq (may Allah be pleased with them) swore to declare war on those who failed to equate between salah with zakah.
-- Attaching more importance to some nawafil (voluntary actions) than to furud or wajibat (ie the obligations). This can be observed in the practice of those who concentrate on rituals, dhikr, and tasbih and neglect collective duties such as condemnation of corruption and resistance to social and political injustice.
-- Paying more attention to individual ibadah (worship), such as salah and dhikr, and neglecting the collective ibadah such as jihad (struggle in Allah's path), fiqh (Islamic jurisprudence), reconciliation between people, and cooperation in the dissemination of righteousness, piety, compassion, and tolerance.
-- Attaching a great deal of importance to subsidiary matters at the expense of fundamental issues such as belief, Iman, and tawhid (Oneness of Allah), as well as the goal of moral and spiritual efforts, ie, the seeking of Allah's pleasure.
Our Lord! Take us not to task if we forget, or make mistakes. Our Lord! Lay not upon us a burden such as Thou didst lay upon those before us. Our Lord! Do Thou not burden us beyond what we have strength to bear. And pardon us, and forgive us, and have mercy on us. Thou art our Master; help us, then, against people who deny the truth (al-Baqarah 2: 286).
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