Islam aspires to a Muslim community able to confront the challenges and the different crises, and a civilized society wherein the strong is merciful to the weak, the rich feels sympathy toward the poor and give them from their wealth. As well, it aspires to a Muslim community based on ethics, affection and enjoining each others to the good. For achieving this, the Islamic system is unique in building the human societies that it obligated every individual to enjoin others to the good and making each other in condition of prosperity.

The sense of solidarity among Muslims and the quality of relieving the distressed are basic characteristics to the Muslim communities. Indeed, it is a high social humane quality and Islam had the precedence over it that demonstrated lively in the first era of Islam.

Islamic Legislation made many ways to encourage Muslims to apply this great quality as Islam is a religion connects the notion and theory to practice. Islam is not mere fancy the reformers aspire to.

Also, the life of the prophet Muhammad was a practical guide to solidarity and sense of relief.

Islam associated spending in the cause of Allah, Almighty; to the feasts of Muslims, Lesser and Greater Bairam which are great two festivals for Muslims follow two great acts of worship. Lesser Bairam succeeds the month of Ramadan, the month of fasting. Greater Bairam comes in the 10th of Dhul-Hikkah, days distinguished by the virtuous deeds especially for pilgrims. Exhorting to spend in the cause of Allah in these two feasts is a sign of thanking Allah over fulfilling these two acts of worships, namely fasting and pilgrimage especially the souls of Muslims are to be purified after experiencing these times which would facilitate the matter of spending.

The Islamic Legislation is not content of mere exhortation to spend, however; it made it obligatory upon Muslims to do that. Ibn `Abbas stated ( The prophet Muhammad made obligatory upon us, Muslims, to pay the charity of breaking fast feast, lesser Bairam, to purify the fasting Muslim from the nonsense and obscenity and to feed the needy as well. Whoever a Muslim performs it before feast prayer, it would be acceptable alms, while if it is done after the feat prayer, and it would be considered just charity).

Such alms is imposed upon every Muslim having his foodstuff of himself and those under his custody for the night and day of lesser feast which means that almost every Muslim will pay it. In this way, the whole Muslim community takes part in this alms exhorted by the words of the prophet (make them rich in this day), meaning the poor, and (prevent them from beggary in this day) meaning seeking charity and donations.

For the greater Bairam, the sacrifice is made recommendable for Muslims that it is deemed one of the social solidarity resources that it is given to the poor and the needy to make them rich and happy through feeding them from its meat in this day. In this connection, Allah, Almighty, says: (So pray to your Lord and sacrifice [to Him alone]), Al-Kawthar, 2, also; Abu-Ja`far At-Tabary related from Ar-Rabie (if you performed the prayer in the day of sacrifice, you should immediately slaughter[1]).

The prophet exhorted Muslims to perform it explaining its virtue and great reward that `Aishah related that the prophet said: (no deed is done by a human, Muslim, in the day of sacrifice, greater Bairam, is better in the sight of Allah than bloodshed, slaughtering the sacrifice. Indeed, the sacrifice comes in the Day of Judgment in its horns, hair and fingernails and its blood holds a position in the sight of Allah before it touches the ground, so you should satisfactory slaughter it[2]).

Then, the prophet himself made the example when he slaughtered as sacrifice by two good horned rams, one of them for himself and the other for his nation. This is related by Anas ibn Malikm where he said: (the prophet Muhammad slaughtered as sacrifice with two good horned rams. He slaughtered them with his own hand, he mentioned the name of Allah during slaughtering and exclaimed "God is great'' while putting his leg on their sides[3]).

An aspect of the greatness of the Islamic Shari`ah is that it exhorted on sacrifice in this day as it is feast day for Muslims that the poor Muslims should not feel needy in this day in particular. Thus, distributing the meat of sacrifice reflects a condition of solidarity from which the Muslim community does benefit morally and financially.

This is plainly cited in the prophetic Hadith related by ibn `Abbas (and feeds his household one third, the poor of his neighbors another one third and the last one third as a charity on the beggars[4]).

This is to seek the poor and needy during celebrating the feast of sacrifice as a form of participation of the rich to the poor in order that the poor and the needy feel they are a part of the Muslim community. In this way, the poor feel love and trust to the rich who in turn reflect their fulfillment and cordiality to the needy. In this manner, the sacrifice reflects a basic form of the social solidarity and boosts the cordiality bonds among the individuals in the Muslim communities.

 In that way, Islam connected the feasts of Muslims to strengthening the relations among the individuals in the Muslim nation and pinpointed the spirit of solidarity and cooperation. How happy a community will be when it leads a life characterized by these virtues, and how great it will be reward by Allah, Almighty!

[1]- Tafsir At-Tabari 24/653

[2]- Related by At-Tirmithi 1493and byAl-Baihiqi18794.

[3]- related by Al-Bukhari 5244 and Muslim 1966

[4]- ibn Qudamah,Al-Mughni book 11/109.

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