"And follow the best of what has been revealed to you from your Lord before the punishment comes upon you suddenly while you are unaware." (39:55)

Preface to the Second Edition

This is the preface to the second edition of our book:
"The Sacrifice Is Not Obligatory!! Neither on the Poor!! Nor on the Rich!!"
This book has generated considerable interest among our esteemed readers. Many were surprised by its message, as they had long assumed that the uḍḥiyah (sacrificial offering) was obligatory - when in fact, it is not.
The title of the book was meant to emphasize that the sacrifice is not obligatory - neither on the poor nor on the wealthy. This was to refute the claim of the jurists who said that the sacrifice is obligatory only upon the well-off. That opinion, however, has no clear foundation - neither in the texts of the noble Sunnah, nor in the practices of the Companions, nor in the views of the Tabiʿīn (Successors). It is merely an interpretive ruling (takhrīj) that became customary, lacking textual support - as we have previously noted - and lacking insight into the spirit of religion. It also lacks the critical discernment that led the affluent among the senior Companions to abandon the sacrifice, explicitly stating that they were doing so lest the poor believe it to be obligatory. The esteemed reader will find all this substantiated in the body of the book.

The Sacrifice Is a Custom!

We wish to emphasize to Muslims today that the long - standing familiarity with the practice of sacrifice does not make it religiously binding. Quite the contrary: once it has been established - with clear chains of transmission and compelling proofs from the Prophet’s sayings and the actions of the Companions - that the sacrifice is not obligatory on either the poor or the rich, then immediate abandonment of the practice is required. It is merely a custom that people have grown accustomed to - gaining strength over time until they began to assume it was a duty due to its longevity.
The erroneous ruling of some jurists - that the sacrifice is only obligatory on the affluent - has unfortunately contributed to reinforcing and entrenching this practice in people's lives. This ruling has not succeeded at all in alleviating hardship for the poor, assuming that was its intent. The reason is simple: every Muslim fears being wrong in underestimating their financial ability, and thus prefers to perform the sacrifice despite hardship, rather than risk abandoning a religious duty that they might actually be capable of fulfilling.
Additionally, there are numerous social pressures that compel the poor to offer the sacrifice, especially when the wealthy are doing so.
Along with the ample evidences already presented in the book, we include in this preface further textual support affirming that the sacrifice is not obligatory on the ummah.
From Subul al-Salām (Vol. 4) regarding sacrifice:
It was narrated in Ṣaḥīḥ Muslim from ʿĀʾishah (may Allah be pleased with her), who said: "The Messenger of Allah (peace be upon him) commanded that a horned ram be brought to him to sacrifice. He said: ‘O ʿĀʾishah, bring me the knife and sharpen it on a stone.’ I did so. He then took the knife and the ram, laid it down, and slaughtered it. Then he said: ‘In the name of Allah. Accept this on behalf of Muhammad, and the family of Muhammad, and the nation of Muhammad.’ Then he sacrificed it."
Ibn Ḥazm said:
"There is no authentic narration from any of the Companions stating that the sacrifice is obligatory."
Also, it was narrated from Jābir (may Allah be pleased with him):
"On the Day of Sacrifice, the Prophet slaughtered two horned, white, castrated rams. When he directed them (towards the Qiblah), he said: ‘Indeed I have turned my face toward the One who created the heavens and the earth, inclining toward truth, and I am not of those who associate others with Allah. He has no partner. This is what I have been commanded with, and I am the first of the Muslims. O Allah, this is from You and for You, on behalf of Muhammad and his ummah. In the name of Allah, Allah is the Greatest.’ Then he slaughtered the animals."
(Narrated by Abū Dāwūd and Ibn Mājah)
Some people cite the verse:
"So pray to your Lord and sacrifice [to Him alone]" (108:2) as evidence for the obligation of sacrifice. In response, we mention what was narrated by Jarīr from Anas:
"The Prophet (peace be upon him) used to slaughter before the prayer, so he was commanded to pray first, then slaughter."
This clarifies the timing of the sacrifice, not its obligation. It’s as if the meaning is: “If you sacrifice, then do so after the Eid prayer.” For this reason, the majority of the Companions and their followers held that sacrifice is not obligatory.

Muslims Face One of Two Choices!

This concludes our addition of further textual evidence confirming that the sacrifice is not obligatory on the ummah. We now turn to address Muslims in general, and scholars in particular:
The non - obligation of the sacrifice is clearly established by explicit prophetic traditions and the clear statements and practices of the most eminent Companions. Therefore, there is no justification for anyone to claim that it is obligatory - on either the poor or the rich. The affluent among the senior Companions did not perform the sacrifice - thus the claim that it is obligatory upon the wealthy is a mere juristic interpretation that must be immediately revisited, for the truth has more right to be followed.
In any case, people now face one of two choices:
• Either what we have stated concerning the sacrifice is true - (and it is undoubtedly true, as the reader will see in the body of this book) - and therefore it must be accepted, and people must be educated and made aware of it without delay;
• Or it is not true - in which case, it must be opposed with authoritative evidence and definitive proofs from the Prophet’s sayings and the actions of the Companions.
We are absolutely certain that such opposition is not possible - and if it were, our critics from among the scholars would have done it by now.
Therefore, it is incumbent upon all Muslims not to allow scholars of Islamic law to dilute religious matters or take ambiguous “middle ground” stances. Rather, they must be held to a clear position - for there is nothing after guidance but misguidance.
And we ask Allah to guide us and to guide others through us. Indeed, He is All-Hearing, Ever-Responsive.