Bakra Eid: How sacrifice of animals is not cruelty, but an act of piety in Islam

For instance, Dhirendra Krishna Shastri, the priest of Bageshwar Dham, recently stated: “Violence against living beings is not acceptable in any community, culture, or religion. We do not support animal sacrifice or rituals like Bakra Eid.” Statements like these create the impression that qurbani — the act of animal sacrifice — is inherently problematic.

However, there is a pressing need to present the idea of qurbani in Islam in its full context, especially at a time when campaigns like ‘Green Bakra Eid’ are gaining traction. Three key aspects deserve closer attention: the notion of gift-less giving, the respectful status of animals in Islamic teachings, and the distribution of meat as an act of piety and charity.

A gift-less giving

Bakra Eid is celebrated to commemorate Prophet Ibrahim’s willingness to sacrifice his son Ismail in obedience to God's command. In recognition of Ibrahim's devotion, God replaced his son with a lamb for sacrifice. The festival re-enacts this act of submission and faith to demonstrate devotion and selflessness. In this sense, Bakra Eid is also known as the Festival of Sacrifice.

The word ‘qurbani’ means sacrifice or offering. The Islamic concept of sacrifice is unique, as offering something directly to Allah is neither possible nor permissible. In Islam, the act of sacrifice is entirely unilateral — a gesture of giving without expectation of return. It is a form of ‘gift-less giving’.

It entails two key ideas: First, nothing can truly be given to Allah because He is the ultimate giver, and everything humans possess is already a gift from Him. The ability to perform qurbani, the sacrificial animal itself, and even the recipients of the meat — all belong to Allah. Human agency lies in acting according to Allah’s will, which includes compassion and care for fellow human beings. As the Qur’an states: “It is neither their flesh nor their blood that reaches Allah; it is your piety that reaches Him.” (Qur’an 22:37)

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Second, this piety is intrinsically linked to giving without expecting anything in return. Those who distribute meat to the poor recognise that the meat is not truly theirs — it is meant to reach those in need. Therefore, the offering is not to God directly, but to His creation. It implies that the sacrifice can be “accepted” only when it is given freely, with sincerity, humility, and a sense of self-abnegation and renunciation.

The status of the sacrificial animal

The Qur’an instructs believers to treat animals used for qurbani with gentleness and be sympathetic towards them. Sacrificial animals must not be sick, injured, or pregnant. They should be well-fed before the sacrifice, which should be conducted before dawn, a time associated with rest for animals. There are also specific guidelines for zabiha (the method of slaughtering animals for food according to Islamic law, which is also known as halal) to ensure the process is as painless as possible for the animal.

The process requires Muslims to slaughter the animal swiftly with a sharp knife, which should sharpened out of the animal’s sight. The name of Allah must be invoked during the act. Skinning is to be done only after the animal’s body has fully cooled, and the entire process should take place out of view of other animals to avoid distress.

Instructions for qurbani meat

According to the rules of qurbani, the meat must be divided into three equal parts: One-third is distributed to the poor and needy; one-third is given to friends, relatives, and neighbours and one-third is kept for personal or family consumption.

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It is not permissible to sell or exchange any part of the animal — meat, skin, blood, or organs — for money or labour services rendered during the sacrifice. Everything must be given freely, as an act of charity and devotion, not for profit or personal gain.

The wealthy are obligated to give qurbani meat to the poor and must not hoard it for themselves. The poor, in turn, are encouraged to accept it not as charity, but as their rightful share, a gift from Allah. This mutual exchange is considered ibadat (an act of worship) for both the giver and the receiver. In this process, the manner of giving is emphasized just as much as sincerity and generosity of the giver. This means the distribution of qurbani meat should be carried out discreetly, maintaining the anonymity of the recipients, to preserve their dignity.

The distribution of meat is not limited to one’s neighbourhood or immediate circle —such as house help, workers, relatives, or neighbours. A vast network of philanthropic organisations operates at local, national, and even global levels. These organisations collect qurbani contributions and perform the sacrifice on behalf of donors, distributing meat in urban slums, and in areas affected by natural disasters or conflict.

In South Asia, many charities also utilise proceeds from the sale of qurbani hides to fund education, healthcare, and other welfare initiatives for economically marginalised communities.

Unfortunately, these deeply ethical and spiritual aspects of qurbani — gift-less giving, commitment, selflessness, and compassion toward animals — are often lost in misinformed public discourse surrounding Muslims and Islamic practices. The anti-Muslim propaganda has blurred the lines between genuine civic concerns and administrative failures, obscuring the real challenges that urban Muslims face in observing Bakra Eid — a festival that embodies the principles of social justice and collective equity through the redistribution of wealth.