Secrets of Sacrifice: Difference between revisions
Pourghorbani (talk | contribs) |
Pourghorbani (talk | contribs) |
||
| Line 9: | Line 9: | ||
[[Shi'a]] sources have explained several esoteric wisdoms for sacrifice; among them are the forgiveness of sins and drawing closer to God. It is narrated in traditions that by sacrificing, the pilgrim is saved from the fire of hell, and the first drop of its blood causes the forgiveness of sins.<ref>Al-Maḥāsin, vol. 1, p. 67.</ref><ref>Biḥār al-Anwār, vol. 96, pp. 296-298.</ref> The Quran also considers sacrifice a sign of piety and a means of glorifying divine symbols and drawing closer to God.<ref>Sura Al-Hajj, verse 37.</ref><ref>Sura Al-Ma'ida, verse 27.</ref><ref>Sura Al-Hajj, verse 36.</ref> Also, sacrifice on the day of Eid is considered following the tradition of [[Abraham (a)|Prophet Abraham(a)]] and submission to God's command.<ref>Sura Al-Saffat, verse 107.</ref><ref>Sura Al-Ma'ida, verse 2.</ref><ref>Sura Al-Hajj, verse 34.</ref><ref>Darsnāme-ye Pīshrāmadī bar Farhangnāme-ye Asrār va Maʿārif-e Ḥajj, p. 228.</ref> | [[Shi'a]] sources have explained several esoteric wisdoms for sacrifice; among them are the forgiveness of sins and drawing closer to God. It is narrated in traditions that by sacrificing, the pilgrim is saved from the fire of hell, and the first drop of its blood causes the forgiveness of sins.<ref>Al-Maḥāsin, vol. 1, p. 67.</ref><ref>Biḥār al-Anwār, vol. 96, pp. 296-298.</ref> The Quran also considers sacrifice a sign of piety and a means of glorifying divine symbols and drawing closer to God.<ref>Sura Al-Hajj, verse 37.</ref><ref>Sura Al-Ma'ida, verse 27.</ref><ref>Sura Al-Hajj, verse 36.</ref> Also, sacrifice on the day of Eid is considered following the tradition of [[Abraham (a)|Prophet Abraham(a)]] and submission to God's command.<ref>Sura Al-Saffat, verse 107.</ref><ref>Sura Al-Ma'ida, verse 2.</ref><ref>Sura Al-Hajj, verse 34.</ref><ref>Darsnāme-ye Pīshrāmadī bar Farhangnāme-ye Asrār va Maʿārif-e Ḥajj, p. 228.</ref> | ||
Some authors, based on narrations, have considered the reality of sacrifice to be the killing of the | Some authors, based on narrations, have considered the reality of sacrifice to be the killing of the lower self and it's desires;<ref>Asrār va Maʿārif-e Ḥajj: bā Ilhām az Sakhānān-e Ḥakīm Mutaʾallih Āyatullāh Sayyid Abu l-Ḥasan Rafīʿī Qazvīnī, pp. 40 and 41.</ref><ref>Miʿrāj al-Saʿāda, p. 71; Darsnāme-ye Pīshrāmadī bar Farhangnāme-ye Asrār va Maʿārif-e Ḥajj, p. 229.</ref> as [[Imam Sadiq (a)]] calls upon the [[pilgrim]] to cut the throat of greed and lust when sacrificing.<ref>Miṣbāḥ al-Sharīʿa, p. 92.</ref> In Islamic jurisprudence, a pilgrim who is unable to offer the prescribed sacrifice must fast for three days during Hajj and seven days after returning home. Some spiritual interpretations associate this substitute with disciplining the lower self.<ref>Al-Ḥadāʾiq al-Nāḍira, vol. 17, p. 117; Jawāhir al-Kalām, vol. 19, p. 126; al-Fiqh ʿalā al-Madhāhib al-Khamsa, vol. 1, p. 400; Mustanad al-Shīʿa, vol. 12, p. 343.</ref><ref>Asrār va Maʿārif-e Ḥajj: bā Ilhām az Sakhānān-e Ḥakīm Mutaʾallih Āyatullāh Sayyid Abu l-Ḥasan Rafīʿī Qazvīnī, pp. 40 and 41.</ref> | ||
Also, by referring to Quranic verses,<ref>Sura Al-Hajj, verse 36.</ref><ref>Sura Luqman, verse 28.</ref> sacrificing is considered a form of gratitude for the blessing of livestock being subdued for humans.<ref>Az Mīqāt tā ʿArafāt, pp. 130 and 131; Darsnāme-ye Pīshrāmadī bar Farhangnāme-ye Asrār va Maʿārif-e Ḥajj, p. 234.</ref><ref>Jurʿaʾī az Ṣahbā-ye Ḥajj, p. 228.</ref> | Also, by referring to Quranic verses,<ref>Sura Al-Hajj, verse 36.</ref><ref>Sura Luqman, verse 28.</ref> sacrificing is considered a form of gratitude for the blessing of livestock being subdued for humans.<ref>Az Mīqāt tā ʿArafāt, pp. 130 and 131; Darsnāme-ye Pīshrāmadī bar Farhangnāme-ye Asrār va Maʿārif-e Ḥajj, p. 234.</ref><ref>Jurʿaʾī az Ṣahbā-ye Ḥajj, p. 228.</ref> | ||