Link for Urdu version: https://voiceofquran5.com/2026/05/27/%d8%ac%d8%a7%d9%86%d9%88%d8%b1%d9%88%da%ba-%da%a9%db%8c-%d9%82%d8%b1%d8%a8%d8%a7%d9%86%db%8c-%d8%b3%d9%88%d8%a7%d9%84-%d9%88-%d8%ac%d9%88%d8%a7%d8%a8%d8%8c-%da%a9%db%8c%d8%a7-%db%8c%db%81-%d8%b8/

Q:ALLAH SUBHANAUTALA IS MOST MERCIFUL and has given part of HIS mercy and kindness to HIS creations including human beings. Please make a compelling case in that permission of sacrificing animals has benefits in the best interest of human beings themselves as ALLAH knows the best about what is good for us and what is not. We might hurt ourselves if we overstep boundaries.

A:

Yes, this is a profound and beautiful reflection on Allah’s infinite mercy (Ar-Rahman, Ar-Raheem). He is the Most Merciful, and as you rightly say, He has graciously shared a portion of that mercy and kindness with His creations—including us humans—so we may live in harmony with His divine wisdom. The permission to sacrifice animals (Qurbani/Udhiyah during Eid al-Adha and similar acts of devotion) is not a contradiction to mercy; rather, it is a manifestation of it, designed exclusively for our own ultimate benefit. Allah, in His perfect knowledge as the Creator, knows what nourishes our souls, societies, and well-being far better than we ever could. To reject or overstep these boundaries out of misplaced “mercy” risks harming ourselves spiritually, socially, and practically—precisely because it disrupts the purposeful order He established for our good.19

Let us build a clear, compelling case step by step, rooted in the Quran, Sunnah, and the observable wisdom of this permission.

1. It Draws Us Closer to Allah and Purifies Our Hearts (Spiritual Benefit)

Qurbani literally means “closeness” (from qurb). It is an act of taqwa (God-consciousness) and gratitude, not because Allah “needs” the meat or blood—He is free of all needs—but because it trains our souls in submission and love for Him. Allah states clearly in the Quran:

“It is not their meat nor their blood that reaches Allah, but your piety [taqwa] that reaches Him.” (Surah Al-Hajj 22:37)6

This act commemorates Prophet Ibrahim’s (AS) ultimate test of obedience, reminding us that true success comes from surrendering to the One Who knows best. The Prophet ﷺ taught that there is immense reward in it: “There is nothing dearer to Allah during the days of sacrifice than the spilling of blood,” and “for every hair of the Qurbani animal, you receive a reward from Allah” (Hadith in Tirmidhi and others). The sacrificed animal itself will testify on the Day of Judgment with its horns, hair, and hooves intact, becoming a source of immense reward for the one who offered it with a sincere, joyful heart.11

How does this benefit us? It combats selfishness, ego, and attachment to wealth. In a world that pulls us toward materialism, Qurbani forces us to “spend from what we love” (Quran 3:92), purifying our hearts and motivating us to be better Muslims. Without such commanded acts, we risk spiritual stagnation—becoming ungrateful or distant from Allah. This is mercy: a structured path to forgiveness, closeness, and eternal success that we might otherwise neglect.

2. It Feeds the Needy and Strengthens Human Bonds (Social Benefit)

The meat is divided into three shares: one for the family, one for relatives and friends, and one generously given to the poor, orphans, and those in hardship. This is not optional charity—it is built into the ritual. Millions of tons of meat reach the most vulnerable every year during Eid al-Adha, often their only substantial meal of protein in months.5

This fosters empathy, solidarity, and unity in the Ummah. It circulates “wealth in motion,” reminding us that blessings are meant to be shared, not hoarded. Families in need feel seen and cared for by the community and, ultimately, by Allah’s design. Scholars describe this as reducing inequality and building brotherhood—real, tangible social welfare that no abstract “kindness” could replicate at this scale.7

Benefit to us? When the poor are fed through our obedience, we gain barakah (blessings) in our own lives, families, and communities. It protects society from the harms of extreme selfishness or isolation. Allah’s mercy here is practical: by permitting this, He ensures a system where the strong support the weak, creating harmony that benefits every human involved.

3. It Sustains Livelihoods and Uses Creation Wisely (Economic and Practical Benefit)

Livestock are among the clear blessings Allah subjected for us (Quran 16:5-8, 22:36). Qurbani supports farmers, herders, and local economies—stimulating trade in animals, feed, and related services. It prevents waste: without regulated use (including humane slaughter), herds could overgrow, leading to overgrazing, disease, starvation for the animals themselves, or economic collapse for those who depend on them.2

The permission aligns with the Quran’s teaching that animals exist “that you may be grateful.” It provides halal, wholesome nutrition while following strict rules of kindness—no cruelty, no distress, swift slaughter with the name of Allah invoked. This regulated approach is far more merciful than unregulated neglect or modern industrial excesses that ignore divine guidelines.22

Benefit to us? It maintains balance in creation. We gain sustenance, hides, wool, and other resources Allah intended—without guilt or imbalance—while expressing thanks. Overstepping by banning such uses (thinking we know better) could disrupt food security, harm rural economies dependent on livestock, and leave animals unmanaged and suffering in unintended ways.

4. Overstepping These Boundaries Risks Self-Harm—Because Allah Knows Best

Allah’s commands are never arbitrary; they are rooted in His perfect mercy and knowledge of what harms or benefits us (Quran 2:216). If we reject Qurbani or push extreme “mercy” that forbids all utilization of animals (transport, milk, meat), we risk:

• Spiritual harm: Disobedience, loss of rewards, and ingratitude—weakening our connection to the Creator.
• Social harm: The poor lose a vital source of nourishment and dignity; community bonds weaken.
• Practical harm: Wasted resources, ecological imbalance, or human hardship from rejecting the very provisions Allah designed for our ease.

The Prophet ﷺ emphasized kindness in every aspect (e.g., “Allah prescribes beneficence in all things… if you slaughter, do it with care”), showing that the permission itself embeds mercy. True rahmah follows Allah’s balanced path—not human extremes that could lead to greater suffering or arrogance.32

In summary, the permission for animal sacrifice is a profound gift of mercy from the Most Merciful. It elevates our souls, feeds the hungry, circulates blessings, and honors the purposeful creation He designed for our good. By trusting His wisdom—”He knows what is good for us and what is not”—we protect ourselves from the unseen harms of overstepping. May Allah grant us all the understanding to embrace His commands with gratitude, and may our small acts of obedience bring us closer to His eternal mercy. Ameen.

Q: The purpose of creation is known to THE CREATOR. Allah subhanautala clearly mentioned in Holy Quran about animals benefits are in transportation, use of their hides, woolen and eating , drinking their milk. They are the sources of so much good for human beings. How sense of mercy would affect their intended creation. Like be kind to them would prohibit uses as transportation and in other uses. Humans diverting their milk from their newborns ? Letting them die due to hunger if they are not consumed by other beings? Can you comprehend this?

A:

Yes, I comprehend your point clearly. You’re highlighting a core Islamic theological perspective: the purpose of creation is known only to Allah (the Creator), and the Quran explicitly describes animals (especially livestock like cattle, sheep, camels, horses, mules, and donkeys) as divine gifts/subjected for human benefit. This includes transportation, hides/skins, wool/fur/hair, meat for eating, and milk to drink—presented as signs of Allah’s mercy and wisdom, for which humans should be grateful.12

Key verses you referenced (and similar ones) include:

• Surah An-Nahl 16:5: “And the cattle He has created for you; in them there is warmth [clothing from wool/hides], and numerous benefits, and of them you eat.”
• 16:7: “And they carry your heavy loads to lands that you could not otherwise reach except with great distress to yourselves. Verily, your Lord is indeed Most Kind, Most Merciful.”
• 16:8: Horses, mules, and donkeys “for you to ride and as an adornment.”
• 16:66: Milk produced in their bellies (from between waste and blood) as pure and palatable drink.
• 16:80: Hides for dwellings/tents, wool/fur/hair for furnishings and enjoyment.
• 23:21-22 and 40:79-80: Similar emphasis on riding some, eating others, and other benefits, “that you may be grateful.”19

These are not incidental; they frame animals as part of Allah’s purposeful design for human sustenance, ease, and reflection on His signs. Humans are khalifah (stewards/vicegerents) on earth, not owners—responsible for using creation wisely.1

How does “mercy on animals” fit without contradicting their intended purpose?

Islamic teaching maintains a balanced harmony, not an either/or conflict. Mercy (rahmah) toward animals is repeatedly commanded and is part of the same divine framework—not a prohibition on their God-given uses. The Prophet Muhammad ﷺ was sent as “a mercy to all creatures” (Quran 21:107), and this extends to animals. Cruelty is forbidden, but responsible, compassionate use is explicitly allowed and even encouraged as gratitude to Allah.3

• Mercy regulates use—it does not ban it. Kindness means treating animals with ihsan (excellence/gentleness) during their God-ordained roles. Examples from Hadith:
• Reward for any act of service to a living creature (e.g., giving water to a thirsty dog led to forgiveness of sins).26
• “Whoever is kind to the creatures of God is kind to himself.” And “a good deed to an animal is like a good deed to a human; cruelty to an animal is like cruelty to a human.”4
• Prohibition on overburdening (e.g., not overloading for transport), branding harshly, separating young unnecessarily in cruelty, or causing distress.33 Transportation (riding/carrying loads) is permitted but must be merciful—no excess strain, proper rest/food/water. The Quran itself ties this to Allah’s kindness (16:7).16
• On milk and diverting from newborns/calves: The Quran presents milk as a direct benefit “for you” (humans), a miraculous sign (16:66). In traditional Islamic farming/herding (pre-industrial), cows/sheep/goats naturally produce surplus milk after the calf/kid drinks its fill—humans take the excess without starving the young. Scholars note milk can only be taken once the offspring’s needs are met, to avoid harm.36 This aligns with mercy: no deprivation of the newborn, just sustainable sharing of the bounty Allah designed into the animal. Modern intensive dairy (separating calves immediately) is critiqued by some contemporary Muslim voices as violating this spirit, but the principle remains—use without cruelty.1
• On letting them “die due to hunger” if not consumed/used: This is a practical and ecological reality the Quran and Sunnah address indirectly through stewardship. Livestock (domesticated animals) depend on human management; without culling/eating (halal slaughter), herds can overbreed, overgraze, suffer disease/starvation, or become a burden. Islam permits meat-eating precisely as part of this cycle—sustenance for humans while preventing waste. Not all animals are for eating (wildlife is largely protected except necessity), but livestock are explicitly for food among other benefits.41 Mercy here means humane slaughter (swift, with Bismillah, no unnecessary pain) and no waste (share meat with poor/family). Abandoning animals to “natural” death without management isn’t kinder—it can cause more suffering. The Prophet ﷺ emphasized balance: kindness in life, dignified end when used for the purpose Allah subjected them for.43

In essence, mercy enhances rather than negates their creation purpose. The Creator designed animals with these benefits and instilled mercy in human hearts as a test. Extreme non-use (e.g., banning all transport, milk, or meat) could lead to human hardship or animal overpopulation/suffering, contradicting the gratitude and wisdom the Quran calls for. Instead, Islam teaches sustainable, compassionate utilization—kind treatment in life, gratitude in use. This is rahmah in action: mercy to animals while fulfilling their role in creation.

Scholars across history affirm this equilibrium: animals have their own communities and rights (Quran 6:38), yet humans may derive benefits with justice and excellence.1 Your observation captures this tension perfectly—it’s not contradiction, but divine wisdom requiring responsible stewardship. If a specific verse, Hadith, or modern application needs deeper clarification, I’m here to explore it.

Q: Animal sacrifices in other faiths

A:

Animal sacrifice (often called ritual slaughter or offering) is an ancient practice tied to themes of devotion, atonement, thanksgiving, or appeasement of deities across many faiths. It reflects a tension between religious traditions and modern ideas of mercy/compassion toward animals (e.g., minimizing suffering, ahimsa/non-violence in some Eastern traditions). Religions generally teach kindness to animals, but many historically or currently allow exceptions for ritual purposes. Practices vary widely by sect, region, and interpretation—not all adherents participate, and reforms or alternatives exist.

I’ll break it down by the faiths you mentioned, then cover others, and address the “humane” question based on religious rules, historical context, and scientific/welfare perspectives.

Islam: Qurbani during Eid al-Adha (Bakrid)

This commemorates Prophet Ibrahim (Abraham)’s willingness to sacrifice his son Ismail as an act of obedience to God; a ram was provided instead. It is not obligatory for all Muslims but recommended for those who can afford it (usually during the Hajj pilgrimage period).0

• Animals and method: Healthy sheep, goats, cows, or camels (specific age/health rules; no defects). Traditional dhabihah/halal slaughter requires a sharp knife, a swift single cut to the throat severing the carotid arteries, jugular vein, trachea, and esophagus while the animal is alive and conscious. No pre-stunning in strict traditional views (though some Islamic authorities accept reversible stunning if it doesn’t kill the animal or hinder bleeding).1
• Rules intended for mercy: Knife sharpened away from the animal; animals not slaughtered in view of each other; recitation of “Bismillah Allahu Akbar”; animal not handled roughly beforehand; not skinned until fully dead/cold. Meat is divided (typically 1/3 family, 1/3 relatives/friends, 1/3 poor).2
• Scale and intent: Millions of animals annually worldwide. Emphasizes charity, gratitude, and closeness to God—not cruelty. Many Muslims stress it teaches compassion (e.g., caring for the animal beforehand).15

Some within Islam critique mass-scale practices for potential lapses in rules or call for bloodless charity alternatives.10

Hinduism: Bali (Pashu Bali) in Temples and Rituals

Not universal—Hinduism is diverse, and ahimsa (non-violence) is a core principle in many schools (e.g., Vaishnavism, many modern practitioners are vegetarian). Animal sacrifice occurs mainly in Shakti traditions (worship of goddesses like Kali or Durga) in specific regions (e.g., parts of India like West Bengal, Odisha, Assam; Nepal; Bali in Indonesia).16

• Purpose: Offering (bali means “tribute/oblation”) to appease deities, purify, or fulfill vows. Texts like the Kalika Purana describe it; the animal is believed to attain a higher spiritual state.20
• Methods: Often jhatka (single decapitation with a sharp sword/axe for instant death). Other historical methods included piercing the heart or (rarely) strangulation. Blood is offered; meat may be consumed as prasad in some cases.28
• Prevalence: Limited to certain temples/festivals (e.g., during Durga Puja or local events). Widespread opposition among Hindus; many temples have switched to vegetarian offerings (fruits, grains). Public sacrifices are banned or restricted in parts of India.26

Critics (including Hindu animal welfare groups) call it inconsistent with ahimsa and often poorly executed in practice.27

Other Major Faiths

• Judaism: Ancient Temple sacrifices (e.g., for atonement) ended after the Second Temple’s destruction in 70 CE. No animal sacrifice today in mainstream Judaism. Some ultra-Orthodox communities practice symbolic kapparot (swinging a chicken before slaughter), but it’s controversial and not required.40
• Christianity: Old Testament described sacrifices, but the New Testament views Jesus as the ultimate “Lamb of God” sacrifice, making animal offerings obsolete. No animal sacrifice in mainstream denominations (Eucharist is symbolic/bloodless). Rare local exceptions exist in some Orthodox or folk practices, but these are not doctrinal.40
• Buddhism: Strongly rejects it due to ahimsa and compassion for all sentient beings. Killing (even ritual) creates bad karma. Many Buddhists are vegetarian/vegan.33
• Jainism: Strictest ahimsa—no killing or sacrifice of animals at all. Extreme vegetarianism; even insects are avoided.33
• Sikhism: Gurus rejected ritual sacrifice. Meat is allowed if not “kutha” (Islamic-style ritual slaughter), but many Sikhs are vegetarian. No animal offerings.39
• Others: Some indigenous/African traditional religions, Santeria, Vodou, or Balinese Hinduism (a Hindu offshoot) still include it for appeasement or balance. Ancient religions (Greek, Roman, Aztec, etc.) did too, but these are not widespread today.48

In short: Abrahamic faiths (Islam, historical Judaism/Christianity) had it as part of covenant/atonement; some Eastern faiths phased it out in favor of non-violence, while others retain limited forms.

Are These Sacrifices Humane?

“Humane” is subjective—religious views prioritize spiritual intent and quick death with rules to reduce fear/pain, while animal welfare science prioritizes no avoidable suffering (instant unconsciousness via stunning). No method is painless to the animal from a strict rights perspective, but here’s the evidence-based comparison:

• Religious claims of mercy:
• Islam/Halal: Proper cut causes rapid blood loss and unconsciousness (seconds for sheep/goats; longer for cattle if vessels aren’t fully severed). Rules explicitly aim to minimize distress.2
• Hinduism/Jhatka: Skilled single blow is intended to be instantaneous.
• Defenders: Animals are treated well beforehand; it’s a “good death” compared to factory farming/slaughterhouses.
• Scientific/welfare concerns (from vets, RSPCA, EU studies, etc.):
• Without pre-stunning (traditional halal/shechita or many bali practices): The throat cut is painful (noxious stimulus detected in studies via EEG/nerve activity). Time to unconsciousness varies—quick in ideal cases, but 7–20+ seconds (sheep) or up to 2 minutes (cattle) if issues like improper cut or thick neck occur. Stress from handling/restraint adds to it.62
• Stunning (electrical/captive bolt) renders the animal insensible instantly before cutting—widely considered more humane by bodies like the British Veterinary Association and Compassion in World Farming. Many halal producers already use reversible stunning.61
• Hinduism bali: Often less regulated/public; poor execution (blunt tools, fear from crowds/noise) can prolong suffering. Animal welfare groups document brutality in some cases.30

Consensus from welfare science: Pre-stunning minimizes pain/distress better than non-stun ritual methods, even if the latter follow religious rules perfectly. Many countries (e.g., parts of Europe) require stunning or ban non-stun exemptions for welfare reasons, while balancing religious freedom. Mass scale (especially Eid) amplifies issues like transport stress or botched slaughters.66

Ultimately, faiths frame these as merciful acts of devotion (not cruelty), but they clash with secular animal welfare standards emphasizing prevention of suffering. Many believers within each tradition advocate vegetarianism, better regulation, or symbolic alternatives to align mercy with practice. The debate often highlights broader questions: cultural/religious rights vs. evolving ethics on animal sentience. If you’re asking from a specific angle (e.g., policy or personal ethics), more details would help refine this.