Sufism researcher Prof. Dr. Reşat Öngören, noting that sacrifice, meaning 'that which enables one to draw closer to Allah', must be performed with the intention of worship, i.e., as a requirement of obedience and servitude to Allah, stated that in Sufism, sacrifice is linked to the idea of sacrificing one's own self (nafs/ego) in the way of Allah. Prof. Dr. Reşat Öngören, also pointing to the social dimension of sacrifice, said, “A part or all of the sacrificial meat is distributed to those in need and to friends and relatives. This keeps the spirit of brotherhood, mutual aid, and solidarity alive in society; it contributes to the realization of social justice.”
Prof. Dr. Reşat Öngören, faculty member at Üsküdar University Institute of Sufism Studies, evaluated religious matters that should be considered during Eid al-Adha and the slaughter of sacrificial animals.
“We commemorate the memory of Prophet Abraham and his son on Eid al-Adha”
Prof. Dr. Reşat Öngören stated that there are two religious holidays in a year, the first being Eid al-Fitr, celebrated with the joy of completing worship after a thirty-day fast, and the other being Eid al-Adha, where Prophet Abraham and his son Ishmael showed their joy after passing a difficult trial.
Prof. Dr. Reşat Öngören noted that in the Quran and Hadiths, a ram was sent down from heaven when Prophet Abraham was about to slaughter his son to fulfill Allah's command, and he was asked to sacrifice this ram instead of his son. He explained, “Consequently, Abraham, who set out to fulfill Allah’s command, and his son Ishmael, who submitted without objection, successfully passed this arduous test. On Eid al-Adha, we essentially commemorate the memory of Prophet Abraham and his son. With every sacrifice, we refresh the memory of their successful trial in obeying the command of the Almighty God and symbolically demonstrate our own readiness for similar obedience.”
Performing another good deed instead of sacrifice does not substitute for it
Prof. Dr. Reşat Öngören stated that Prophet Muhammad never abandoned sacrificing until his death and emphasized the importance of sacrifice by saying, “Whoever has the means but does not sacrifice should not approach our mosque” (Musnad, II, 321; Ibn Majah, “Adahi”, 2). He added:
“It is essential that sacrifice, meaning 'that which enables one to draw closer to Allah', be performed with the intention of worship; that is, as a requirement of obedience and servitude to Allah. This is what distinguishes sacrifice from other animal slaughter. Therefore, an animal slaughtered by someone who intentionally does not mention Allah’s name during the slaughter becomes unlawful (murdar) and its meat is not permissible to eat. The Quran clearly states that what reaches Allah is not the blood or meat of the sacrifice, but the religious devotion (taqwa) of those who perform it (Al-Hajj 22/37). Moreover, since every act of worship has its unique wisdoms, performing another good deed instead of sacrifice, such as distributing the money for the sacrifice or providing food aid to the poor, does not substitute for it. Only by performing the sacrifice does one submit to Allah’s command and vividly demonstrate the preservation of their consciousness of servitude.”
Mawlana establishes a connection between sacrifice and the disciplining of the self
Prof. Dr. Öngören stated that in Sufism, sacrifice is connected to the idea of sacrificing one's own self (nafs/ego) in the way of Allah. He continued, “One sees their own self (ego, nafs) as sinful and flawed and believes it should be sacrificed in the way of Allah. However, just as in the event of Prophet Abraham (peace be upon him), since an animal was commanded to be slaughtered instead of a human, one intends to slaughter an animal in place of their nafs. Mawlana Jalal al-Din Rumi established a connection between sacrifice and the disciplining of the self in Sufism, emphasizing the importance of 'Allah' (Zikr) in spiritual education by saying, 'Just as you say Allah when sacrificing, you must also say Allah to sacrifice the bad habits of your nafs.'”
Distribution of sacrificial meat contributes to the realization of social justice
Prof. Dr. Reşat Öngören, also pointing to the social dimension of sacrifice, said, “A part or all of the sacrificial meat is distributed to those in need and to friends and relatives. This keeps the spirit of brotherhood, mutual aid, and solidarity alive in society; it contributes to the realization of social justice. This function of sacrifice is felt more deeply, especially in environments where there are impoverished people. On the other hand, sacrifice instills in the rich the pleasure and habit of sharing their wealth with others; it frees them from the disease of stinginess and attachment to worldly possessions. The poor, due to the support they receive, do not harbor enmity towards the wealthy and begin to feel themselves as members of society. Sacrifice also carries the meaning of gratitude for Allah’s blessings for the wealthy.”
Can be slaughtered even for children
Prof. Dr. Reşat Öngören, stating, “Due to the social dimension of sacrifice, many religious scholars have deemed it necessary for sacrifices to be slaughtered by legal representatives even for young children and mentally ill individuals who possess financial means,” also provided an evaluation on the act of sacrifice.
Which animals are suitable for sacrifice?
Prof. Dr. Reşat Öngören said, “Religiously accepted animal species for sacrifice are sheep, goats, cattle, buffalo, and camels. Animals of the sheep and goat species can be sacrificed after reaching one year of age, cattle and buffalo after two years, and camels after five years. The animal to be slaughtered must not have any visible defects; being healthy, complete in organs, and well-fed is appropriate both for the purpose of worship and health regulations. Animals that are severely ill, weak, and infirm, missing some organs—for instance, blind in one or both eyes, with ears or horns cut from the root, a cut tongue, all or most teeth missing, or a severed tail and udder—are not suitable for sacrifice.”
Sacrificial animals should not be tortured
Prof. Dr. Reşat Öngören, also addressing the issue of sacrificial animals that are sometimes harmed while being taken for slaughter or when being caught after escaping from the slaughter area during Eid al-Adha, said, “The animal is taken to the slaughter place without being harmed, laid down facing the qibla on its left side at the time of slaughter. The person performing the sacrifice must be careful not to inflict pain on the animal, should not show the knife to the animal, and must use a sharp knife.”
Prof. Dr. Reşat Öngören explained what needs to be done as a religious ritual: “If the owner of the sacrifice knows, while the animal is being laid down, they recite verses 79, 162, and 163 of Surah Al-An'am from the Holy Quran or their meanings, and prays for its acceptance. Afterward, they pronounce the takbir (Allahu Akbar) and tahlil (La ilaha illallah). While slaughtering the animal with the knife held in their right hand, they say 'Bismillahi Allahu Akbar'. If the sacrifice is performed by a proxy, the owner of the sacrifice also participates in the basmala.”
Environmental cleanliness must be thoroughly maintained
Prof. Dr. Reşat Öngören, emphasizing the issue of environmental cleanliness, concluded by saying, “After the slaughter process is completed, the surrounding area must be thoroughly cleaned, and remaining animal parts should not be left in the open. This matter is not only a requirement of respect shown towards the sacrificial animal and the act of sacrifice but is also extremely important in terms of health regulations, environmental cleanliness, and upholding human rights, especially in large cities and densely populated areas.”