The Celebration of Sacrifice ‘Eid Al-Fitr’ for Muslims and ‘Korban’ for Jews and ‘Muslims’?
I've done search after search of the word 'korban' and Muslims, and truthfully didn't find a whole lot, although I found a lot about 'korban' under the Jewish religion. After reading both they are almost identical religious practices, 'Sacrifices', as they are in the slaughter of their meats whether it is 'halal' or 'Kosher' as I've tried to point out in another post and I'll try to show you the similarities in this post too. Shera~
The Celebration of the Sacrifice", or Eid Al-Fitr
Eid-al-Fitr in United States
Quick Facts
Eid al-Fitr, which is on the first day of the Islamic month of Shawwal, marks the end of the month-long fast of Ramadan.Local names
| Name | Language |
|---|---|
| Eid-al-Fitr | English |
| Eid-al-Fitr | Spanish |
Eid-al-Fitr 2011
Wednesday, August 31, 2011Eid-al-Fitr 2012
Sunday, August 19, 2012Note: Regional customs or moon sightings may cause a variation of the date for Islamic holidays, which begin at sundown the day before the date specified for the holiday. The Islamic calendar is lunar and the days begin at sunset, so there may be one-day error depending on when the New Moon is first seen.
List of dates for other years
Many Muslims in the United States celebrate Eid al-Fitr (also known as Id al-Fitr or Eid ul-Fitr) on the first day of Shawwal in the Islamic calendar. It marks the end of the month-long fast of Ramadan and the start of a feast that lasts up to three days in some countries.
What do people do?
Eid al-Fitr is an important Islamic holiday that involves many Muslims waking up early and praying either at an outdoor prayer ground or a mosque. Many Muslims dress in their finest clothes and adorn their homes with lights and other decorations. Old wrongs are forgiven and money is given to the poor. Special foods are prepared and friends or relatives are invited to share the feast. Gifts and greeting cards are exchanged and children receive presents. Eid al-Fitr is a joyous occasion but its underlying purpose is to praise God and give thanks to him, according to Islamic belief.
Some Muslim groups in the United States campaign for schools in some parts of the country to allocate Eid al-Fitr as a day off without being penalized on Eid al-Fitr. For example, the Coalition for Muslim School Holidays, which is a group of more than 80 religious and ethnic organizations, have been lobbying to have the two Eid al-Fitr and Eid al-Adhadesignated as days off in New York City schools.
Public life
Eid al-Fitr is not a federal public holiday in the United States. However, many Islamic businesses and organizations may alter their business hours during this event. There may be some congestion around mosques around this time of the year.
Show gratitude to Allah (SWT) through korban, Muslims told
Wednesday, November 9, 2011
MUSLIMS were reminded yesterday to show gratitude to Allah SWT and be considerate towards animals which have been selected for the Aidil Adha korban (sacrifice) ritual. In a talk delivered during a korban ceremony at the Ministry of Communications, Ustaz Muskrisman Safari Hj Mustapha, an officer from Islamic Da'wah Centre, cited a firman from Allah SWT to explain that when Muslims are grateful and show this gratitude to Allah SWT, He would provide them with more rezeki (blessings).
"And when we demonstrate kufur (disbelief), then we will discover azab (punishment)," he said.
He added that performing the korban ritual in Islam is a sign that Muslims are using their rezeki towards the path of Allah.
"From Surah Al-Kauthar, it was said that Allah has given Prophet Muhammad (Peace be upon him) a number of bounties or gifts and has commanded our prophet to pray to demonstrate his gratitude," Ustaz Muskrisman Safari said.
He also said that Allah SWT has asked us to show consideration when slaughtering animals by using sharp tools to completely cut the two main blood vessels.
"And when we demonstrate kufur (disbelief), then we will discover azab (punishment)," he said.
He added that performing the korban ritual in Islam is a sign that Muslims are using their rezeki towards the path of Allah.
"From Surah Al-Kauthar, it was said that Allah has given Prophet Muhammad (Peace be upon him) a number of bounties or gifts and has commanded our prophet to pray to demonstrate his gratitude," Ustaz Muskrisman Safari said.
He also said that Allah SWT has asked us to show consideration when slaughtering animals by using sharp tools to completely cut the two main blood vessels.
"When Allah ordered Prophet Ibrahim (as) to sacrifice his son, Prophet Ismail (as) has asked his father Nabi Ibrahim to tie his legs tightly so he would not feel pain and to use sharp, cutting instruments so he would die quickly," the ustaz said, explaining that being considerate is a feeling of empathy towards those being sacrificed.
"Splattering the blood of the korban is also a waste because this reduces pahala (reward)," he said, "so it is better to let the blood flow continuously."
"Splattering the blood of the korban is also a waste because this reduces pahala (reward)," he said, "so it is better to let the blood flow continuously."
Korban In Definition
Korban
Not to be confused with Eid al-Adha, an Islamic festival which is known as Korban in some Asian cultures.
Not to be confused with Karbon.
The term offering as found in the Hebrew Bible in relation to the worship of Ancient Israel is mainly represented by the Hebrew noun korban (קָרְבָּן) whether for an animal or other offering. Other terms include animal sacrifice (zevah זֶבַח), traditionally peace offering and olah, traditionally "burnt offering." In Hebrew the noun korban is used for a variety of sacrificial offerings described and commanded in the Hebrew Bible.
Such sacrifices were offered in a variety of settings by the ancient Israelites, and later by the Jewish priesthood, the priests, at the Temple in Jerusalem. A korban was often an animal sacrifice, such as a sheep or a bull that underwent Jewish ritual slaughter, and was often cooked and eaten by the offerer, with parts given to the priests and parts burned on the Temple mizbe'ah. Sacrifices could also consist of doves, grain or meal,wine, or incense.
The Hebrew Bible narrates that God commanded the Israelites to offer offerings and sacrifices on various altars, and describes the offering of sacrifices in the Tabernacle, in the Temple in Jerusalem until the First Temple was destroyed, and resumed with theSecond Temple until it was destroyed in 70 CE.
The practice of offerings and animal sacrifices in Judaism mostly ended with the destruction of the Temple, although it was briefly reinstated during the Jewish-Roman Wars of the 2nd century AD and was continued in certain communities thereafter.[1]Rabbinic Judaism continued to maintain that the Torah allowed observance of Jewish law without animal sacrifice based upon oral tradition and strong support from scripture, such as Psalms 51:16-19 and Hosea 6:6. However, the practice and nature of sacrifices continue to have relevance to Jewish theology and law, particularly inOrthodox Judaism.
Recommended Ritual Slaughter Practices
Ritual slaughter is slaughter done according to the religious requirements of either the Jewish or Muslim religious faith. The animal is slaughtered, without being stunned, with a razor sharp knife. When the cut is done correctly, the animal appears not to feel it. From an animal welfare standpoint, the major concern during ritual slaughter are the stressful and cruel methods of restraint (holding) that are used in some plants. Progressive slaughter plants use devices to hold the animal in a comfortable, upright position. Unfortunately, there are some plants which use cruel methods of restraint such as hanging live animals upside down. At Grandin Livestock Systems, we believe that the practice of hanging live cattle and calves upside down should be eliminated. For both humane and safety reasons, plants which conduct ritual slaughter should install modern upright restraining equipment. There are many different types of humane restraint devices available.
JewishEncyclopedia.com
The unedited full-text of the 1906 Jewish Encyclopedia
SACRIFICE:
Table of Contents
- —Biblical Data:
- Place of Sacrifice.
- The Paschal Sacrifice.
- Private Sacrifices.
- Attitude of Prophets.
- The Mosaic Sacrifices.
- The Materials of Sacrifices.
- Qualities of Offerings.
- Liquid Sacrifices.
- Times of Sacrifice.
- The Blood.
- Waving and Heaving.
- Compound Sacrifices.
- —In Rabbinical Literature:
- Acts of Sacrifice.
- Preparation of Minḥah.
- Haggashah.
- Vegetable Sacrifices.
- Terumah.
- Sacrifice in the Haggadah.
- Functions of the Several Offerings.
- Symbolic Interpretations.
- Substitutes for Sacrifice.
- Totemistic Interpretation.
- —Critical View:
- Human Sacrifice.
- Early Stages.
- Sacrifice According to Ezekiel.
- Ancient Sacrifice.
- —Samaritan:
- Cessation of Sacrifice.
- In the Twelfth Century.
- Modern Sacrifice.
- Antiquity of Sacrifice.
- —Talmudic:
- Prayer and Study Replace Sacrifice.
- Subordination of Sacrifice.
- Expiatory Function of Sacrifice.
- —In Theology:
- Connection with Taboo.
- Symbolical Interpretation.
- Philo's Symbolism.
- Views of Maimonides and Naḥmanides.
- Views of Hoffmann.
- Attitude of Rabbinical Judaism.
The act of offering to a deity for the purpose of doing homage, winning favor, or securing pardon; that which is offered or consecrated. The late generic term for "sacrifice" in Hebrew is 
, the verb being 
, used in connection with all kinds of sacrifices.
—Biblical Data:, the verb being , used in connection with all kinds of sacrifices.
It is assumed in the Scriptures that the institution of sacrifice is coeval with the race. Abel and Cain are represented as the first among men to sacrifice; and to them are attributed the two chief classes of oblations: namely, the vegetable or bloodless, and the animal or blood-giving (Gen. iv. 3, 4). After the Flood, Noah offered of "every clean beast, and of every clean fowl" (ib. viii. 20). The building of altars by the Patriarchs is frequently recorded (ib. xii. 7, 8; xiii. 4, 18; xxi. 33; xxvi. 25; xxxiii. 20; xxxv. 7). Abraham offers a sacrifice at which Yhwh makes a covenant with him (ib. xv.). In the history of Jacob a sacrifice is mentioned as a ratification of a treaty (ib. xxxi. 54). He sacrifices also when he leaves Canaan to settle in Egypt (ib. xlvi. 1). Abraham had been or believed he had been given the command to sacrifice his son (ib. xxii.). These ancient offerings included not only the bloodless kind (ib. iv. 3), but also holocausts (ib. viii. 20, xxii. 13) and animal thank-offerings (ib. xxxi. 54, xlvi. 1).
Place of Sacrifice.
The primitive altar was made of earth (comp. Ex. xx. 24) or of unhewn stones (ib. xx. 25; Deut. xxvii. 5), and was located probably on an elevation (see Altar; High Place). The story in Genesis proceeds on the theory that wherever the opportunity was presented for sacrifice there it was offered (Gen. viii. 20, xxxi. 54; comp. Ex. xxiv. 4). No one fixed place seems to have been selected (Ex. xx. 24, where the Masoretic text, 
= "I will have my 'zeker' [ = "remembrance"]," and Geiger's emendation, 
= "Thou wilt place my 'zeker,'" bear out this inference). This freedom to offer sacrifices at any place recurs in the eschatological visions of the Later Prophets (Isa. xix. 19, 21; Zeph. ii. 11; Mal. i. 11; Zech. xiv. 20, 21), thus confirming the thesis of Gunkel ("Schöpfung und Chaos") that the end is always a reproduction of the beginning.
= "I will have my 'zeker' [ = "remembrance"]," and Geiger's emendation, = "Thou wilt place my 'zeker,'" bear out this inference). This freedom to offer sacrifices at any place recurs in the eschatological visions of the Later Prophets (Isa. xix. 19, 21; Zeph. ii. 11; Mal. i. 11; Zech. xiv. 20, 21), thus confirming the thesis of Gunkel ("Schöpfung und Chaos") that the end is always a reproduction of the beginning.
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