The order of sacrifices in terms of their great reward and significance is as follows:

1. Sacrificial Animal (Hadiy): This is the animal slaughtered by a pilgrim performing Tamattu῾ or Qirān Ḥajj. Allāh says: “And the camels and cattle We have appointed for you as among the symbols of Allāh.” [Al-Ḥajj 22:36], according to those who interpret this verse as referring to the sacrificial animal, which is the majority view, as opposed to those like the Shāfi῾ī who see it as referring to the ᾽Uḍḥiyah (sacrifice). This is because it is linked to a ritual, and what is connected to a ritual holds greater merit, similar to the reward for reciting the Qur᾽ān during prayer being greater than reciting it outside of prayer. This category also includes the sacrifices for blockage, illness or for penalties related to hunting.
2. ᾽Uḍḥiyah (Sacrificial Animal for ῾Iīd al-᾽Aḍḥā): This is slaughtered during its specific time as prescribed by Sharī῾ah. It is mentioned in both the Qur᾽ān and Sunnah more extensively than other types of sacrifices, except for the sacrificial animal of Ḥajj. Allāh says: “So pray to your Lord and sacrifice [to Him alone].” [Al-Kawthar 108:2]. The Prophet (peace be upon him) said as narrated by ῾Aā᾽ishah (may Allāh be pleased with her): “There is no deed more beloved to Allāh on the Day of Sacrifice than the shedding of blood. It will come on the Day of Judgment with its horns, hair, and hooves, and the blood will be accepted by Allāh before it falls on the ground. So be content when you offer it.” [Reported by Al-Tirmidhī and Ibn Mājah]. Zayd ibn ᾽Arqam reported that he asked the Prophet (peace be upon him) or someone asked, “What are these sacrifices?” He said: “The tradition of your father ᾽Ibrāhīm.” They asked, “What do we get from them?” He said: “For every hair, a good deed.” They asked, “What about wool?” He said: “For every strand of wool, a good deed.” [Reported by ᾽Aḥmad and Ibn Mājah, with some weakness in its chain].
3. Wedding Feast (Walīmah): The ruling among scholars on its obligation varies, with some seeing it as obligatory, like the Ẓāhirī school and one view among Mālikī and Shāfi῾ī scholars, as well as a view among Ḥanbalī scholars. The majority, including Ḥanafī, Shāfi῾ī, and Ḥanbalī scholars, consider it a Sunnah. Anything disputed over its obligation tends to hold greater reward than something purely Sunnah. This category includes obligatory vows.
4. ῾Aqīqah (Sacrifice for a Newborn): The debate is whether it is Sunnah or recommended (mustaḥabb), similar to voluntary Hadiy.
5. Funeral Meal (Waḍīmah): This is food prepared for the family of the deceased and is recommended (mustaḥabb). This includes Nakī῾ah (meal for returning travelers), Tuḥfah (food prepared by the traveler upon arrival to feed those welcoming them), and Ḥidāq (sacrifice to celebrate the completion of the Qur᾽ān or part of it as a thanks to Allāh).
6. ῾Atīrah and Fara῾ and Wakīrah: These are subject to differing views among jurists between recommendation, permissibility, and dislike.

In summary, the reward is relative in worldly terms, and its true measure and quantity are known to Allāh. We should act with sincere intentions, seeking acceptance, knowledge, and reward from Allāh.

Fatwā issued by Dr. Khālid Naṣr