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The
Sunnah of ‘Eid
- Wake
up early on the day of ‘Eid in order to prepare for the
prayer and other activities of the day.
- Prepare
by making ghusl, wearing nice clothing and wear perfume.
- Leave
for the place where prayer is taking place early.
- On
the way to the prayer, recite the takbir (Allaho-Akber, Allaho-Akber. La ila-ha ill-lal-lah. Allaho-Akber,
Allaho-Akber. Wa-lilahill hamd. (Allah is greater, Allah is
greater. There is no god but Allah. Allah is greater, Allah
is greater. And all praises are for Allah).
The takbir starts from Maghrib on the 9th
Thul Hijjah and last until the Asr on the 12th Thul Hijjah.
- It
is important that the ‘Eid be made in an open place other
than the usual mosque if possible (in case of inclement
weather like rain, snow; etc.).
- Make
the ‘Eid prayer in congregation.
- Upon
completing the prayer, take a different route than you took
to arrive at the prayer grounds.
The
Slaughter:
According to
Imam Abu Hanifah, the slaughtering is a wajib. For Abu Hanifah,
a wajib is more than a sunnah and less than a fard. The other
Imams consider a wajib to mean fard (obligatory).
Therefore, he
sees that it is wajib for those people who are capable to do it
according to the hadith, “Whoever has the ability to slaughter
and he doesn’t, then let him not come near our prayer area.”
So Abu Hanifa took from this hadith that it was a wajib. If we
can’t consider it as a wajib, at least it is a sunnah
muakkadah and in it is a great bounty.
Its time of
occurrence is after Salat al-‘Eid, meaning the earliest salat
ul-Eid that has been performed in your area. After which, it is
permissible to make the sacrifice. If it is done before that, it
is not considered an ‘Eid sacrifice.
For the
Prophet (blessings of Allah and peace be upon him) commanded the
one who performs the slaughtering before the ‘Eid prayer to
consider his sheep as a “sheep of meat” and not as a
“sheep of worship”. Even if he gave all of it in charity he
will only be rewarded for it the reward of charity, not the
reward for slaughtering for the ‘Eid. For slaughtering is a an
act of worship and the acts of worship if they have a fixed time
and condition then it is not befitting for it to be performed
early or late, like the daily prayers. Is it permissible for you
to pray Dhuhr before its appointed time? So it is with the
slaughtering of the ‘Eid, it has its specified time too.
Some people
in certain places slaughter the night before the ‘Eid. This is
incorrect and a misplacement of the Sunnah, as well as a loss of
the reward that it contains. If this person realizes his mistake
in time, especially if he made a vow to slaughter (then it is
obligatory for him), he should repeat it in the correct time
after the ‘Eid prayer. It is also permissible to slaughter on
the second and third days of the ‘Eid.
It is best to
slaughter before the sun reaches its zenith. If the time for
Dhuhr comes and he has not performed the slaughter it is better
to wait till the second day to do it. Some of the Imams have
said that it is permissible after that during the day or even
the night. For this reason I see that it is not absolutely
necessary that everybody slaughters on the first day because
there will be a lot of crowding at the site of the slaughtering.
So, it is possible that some people can delay their slaughtering
until the second or third day.
What is
the Proper Animal for Slaughter?
Camels, cows,
sheep and goats are the proper animal to use for slaughtering
because they are considered livestock (an’am). So it is
permissible to slaughter from any of these types. The sheep can
be used for ‘one’, meaning a man and the members of his
household. As the Prophet (peace and blessings of Allah be upon
him) said, “This is on behalf of Muhammad and his family.”
Abu Ayyub has
said, “During the time of the Prophet (peace and blessings of
Allah be upon him) a man used to slaughter one sheep for himself
and his family until it came to the point that people competed
with each other and they became what you now see.” This is the
Sunnah.
As for cows
and camels, 1/7 of either of them is sufficient for one person,
so it is possible that 7 people could share one camel or one
camel or one cow with the condition that the cow is not less
than 2 years old or the camel less than 5 years old.
The better
the quality of the animal that is used for slaughtering, with
regards to its size and condition, the better. That is because
it is a gift to Allah, Mighty and Majestic. Therefore, it is
befitting for the Muslim to present to Allah the best possible
thing. As for one giving to Allah what he himself would dislike,
then no, this is not appropriate. But in the end, “It is not
their meat nor their blood that reaches Allah, rather, it is the
piety of the hearts that reaches Him.”
Hadiths
on ‘Eid and Slaughtering
Sahih Al-Bukhari
Sahih Muslim
Sunan Abu Dawud
Volume
2, Book 15, Number 69:
Narrated
'Abdullah bin Umar:
Umar
bought a silk cloak from the market, took it to Allah's Apostle
and said, "O Allah's Apostle! Take it and adorn yourself
with it during the 'Id and when the delegations visit you."
Allah's Apostle (p.b.u.h) replied, "This dress is for those
who have no share (in the Hereafter)." After a long period
Allah's Apostle (p.b.u.h) sent to Umar a cloak of silk brocade.
Umar came to Allah's Apostle (p.b.u.h) with the cloak and said,
"O Allah's Apostle! You said that this dress was for those
who had no share (in the Hereafter); yet you have sent me this
cloak." Allah's Apostle said to him, "Sell it and
fulfill your needs by it."
Volume
2, Book 15, Number 70:
Narrated
Aisha:
Allah's
Apostle (p.b.u.h) came to my house while two girls were singing
beside me the songs of Buath (a story about the war between the
two tribes of the Ansar, the Khazraj and the Aus, before Islam).
The Prophet (p.b.u.h) lay down and turned his face to the other
side. Then Abu Bakr came and spoke to me harshly saying,
"Musical instruments of Satan near the Prophet (p.b.u.h)
?" Allah's Apostle (p.b.u.h) turned his face towards him
and said, "Leave them." When Abu Bakr became
inattentive, I signalled to those girls to go out and they left.
It was the day of 'Id, and the Black people were playing with
shields and spears; so either I requested the Prophet (p.b.u.h)
or he asked me whether I would like to see the display. I
replied in the affirmative. Then the Prophet (p.b.u.h) made me
stand behind him and my cheek was touching his cheek and he was
saying, "Carry on! O Bani Arfida," till I got tired.
The Prophet (p.b.u.h) asked me, "Are you satisfied (Is that
sufficient for you)?" I replied in the affirmative and he
told me to leave.
Volume
2, Book 15, Number 71:
Narrated
Al-Bara':
I
heard the Prophet (p.b.u.h) delivering a Khutba saying,
"The first thing to be done on this day (first day of 'Id
ul Adha) is to pray; and after returning from the prayer we
slaughter our sacrifices (in the name of Allah) and whoever does
so, he acted according to our Sunna (traditions)."
Volume
2, Book 15, Number 72:
Narrated
Aisha:
Abu
Bakr came to my house while two small Ansari girls were singing
beside me the stories of the Ansar concerning the Day of Buath.
And they were not singers. Abu Bakr said protestingly,
"Musical instruments of Satan in the house of Allah's
Apostle !" It happened on the 'Id day and Allah's Apostle
said, "O Abu Bakr! There is an 'Id for every nation and
this is our 'Id."
Volume
2, Book 15, Number 73:
Narrated
Anas bin Malik,:
Allah's
Apostle never proceeded (for the prayer) on the Day of 'Id-ul-Fitr
unless he had eaten some dates. Anas also narrated: The Prophet
used to eat odd number of dates.
Volume
2, Book 15, Number 74:
Narrated
Anas:
The
Prophet said, "Whoever slaughtered (his sacrifice) before
the 'Id prayer, should slaughter again." A man stood up and
said, "This is the day on which one has desire for
meat," and he mentioned something about his neighbors. It
seemed that the Prophet I believed him. Then the same man added,
"I have a young she-goat which is dearer to me than the
meat of two sheep." The Prophet permitted him to slaughter
it as a sacrifice. I do not know whether that permission was
valid only for him or for others as well.
Volume
2, Book 15, Number 75:
Narrated
Al-Bara' bin 'Azib:
The
Prophet delivered the Khutba after offering the prayer on the
Day of Nahr and said, "Whoever offers the prayer like us
and slaughters like us then his Nusuk (sacrifice) will be
accepted by Allah. And whoever slaughters his sacrifice before
the 'Id prayer then he has not done the sacrifice." Abi
Burda bin Niyar, the uncle of Al-Bara' said, "O Allah's
Apostle! I have slaughtered my sheep before the 'Id prayer and I
thought today as a day of eating and drinking (not alcoholic
drinks), and I liked that my sheep should be the first to be
slaughtered in my house. So slaughtered my sheep and took my
food before coming for the prayer." The Prophet said,
"The sheep which you have slaughtered is just mutton (not a
Nusuk)." He (Abu Burda) said, "O Allah's Apostle! I
have a young she-goat which is dearer to me than two sheep. Will
that be sufficient as a Nusuk on my behalf? "The Prophet (p.b.u.h)
said, "Yes, it will be sufficient for you but it will not
be sufficient (as a Nusuk) for anyone else after you."
Volume
2, Book 15, Number 76:
Narrated
Abu Sa'id Al-Khudri:
The
Prophet used to proceed to the Musalla on the days of Id-ul-Fitr
and Id-ul-Adha; the first thing to begin with was the prayer and
after that he would stand in front of the people and the people
would keep sitting in their rows. Then he would preach to them,
advise them and give them orders, (i.e. Khutba). And after that
if he wished to send an army for an expedition, he would do so;
or if he wanted to give and order, he would do so, and then
depart. The people followed this tradition till I went out with
Marwan, the Governor of Medina, for the prayer of Id-ul-Adha or
Id-ul-Fitr.
When
we reached the Musalla, there was a pulpit made by Kathir bin
As-Salt. Marwan wanted to get up on that pulpit before the
prayer. I got hold of his clothes but he pulled them and
ascended the pulpit and delivered the Khutba before the prayer.
I said to him, "By Allah, you have changed (the Prophet's
tradition)." He replied, "O Abu Sa'id! Gone is that
which you know." I said, "By Allah! What I know is
better than what I do not know." Marwan said, "People
do not sit to listen to our Khutba after the prayer, so I
delivered the Khutba before the prayer."
Volume
2, Book 15, Number 77:
Narrated
'Abdullah bin Umar:
Allah's
Apostle used to offer the prayer of 'Id-ul-Adha and 'Id-ul-Fitr
and then deliver the Khutba after the prayer.
Volume
2, Book 15, Number 78:
Narrated
Ibn Juraij:
'Ata'
said, "Jabir bin 'Abdullah said, 'The Prophet went out on
the Day of 'Id-ul-Fitr and offered the prayer before delivering
the Khutba, Ata told me that during the early days of
IbnAz-Zubair, Ibn Abbas had sent a message to him telling him
that the Adhan for the 'Id Prayer was never pronounced (in the
life time of Allah's Apostle) and the Khutba used to be
delivered after the prayer. Ata told me that Ibn Abbas and Jabir
bin 'Abdullah, had said, ú- where was no Adhan for the prayer
of '7d-ul-Fitr and 'Id-ul-Aqha." 'At a' said, "I heard
Jabir bin 'Abdullah saying, 'The Prophet stood up and started
with the prayer, and after it he delivered the Khutba. When the
Prophet of Allah (p.b.u.h) finished (the Khutba), he went to the
women and preached to them, while he was leaning on Bilal's
hand. Bilal was spreading his garment and the ladies were
putting alms in it.' " I said to Ata, "Do you think it
incumbent upon an Imam to go to the women and preach to them
after finishing the prayer and Khutba?" 'Ata' said,
"No doubt it is incumbent on Imams to do so, and why should
they not do so?"
Volume
2, Book 15, Number 79:
Narrated
Ibn Abbas:
I
offered the 'Id prayer with Allah's Apostle, Abu Bakr, Umar and
'Uthman and all of them offered the prayer before delivering the
Khutba.
Volume
2, Book 15, Number 80:
Narrated
Ibn Umar:
Allah's
Apostle, Abu Bakr and Umar! used to offer the two 'Id prayers
before delivering the Khutba.
Volume
2, Book 15, Number 81:
Narrated
Ibn Abbas:
The
Prophet offered a two Rakat prayer on the Day of Id ul Fitr and
he did not pray before or after it. Then he went towards women
along with Bilal and ordered them to pay alms and so they
started giving their earrings and necklaces (in charity).
Volume
2, Book 15, Number 82:
Narrated
Al-Bara' bin 'Azib:
The
Prophet (p.b.u.h) said, "The first thing that we should do
on this day of ours is to pray and then return to slaughter the
sacrifice. So anyone who does so, he acted according to our
Sunna (tradition), and whoever slaughtered the sacrifice before
the prayer, it was just meat which he presented to his family
and would not be considered as Nusuk." A person from the
Ansar named Abu Burda bin Niyyar said, "O Allah's Apostle!
I slaughtered the Nusuk (before the prayer) but I have a young
she-goat which is better than an older sheep." The Prophet
I said, "Sacrifice it in lieu of the first, but it will be
not sufficient (as a sacrifice) for anybody else after
you."
Volume
2, Book 15, Number 83:
Narrated
Said bin Jubair:
I
was with Ibn Umar when a spear head pierced the sole of his foot
and his foot stuck to the paddle of the saddle and I got down
and pulled his foot out, and that happened in Mina. Al-Hajjaj
got the news and came to enquire about his health and said,
"Alas! If we could only know the man who wounded you!"
Ibn Umar said, "You are the one who wounded me." Al-Hajjaj
said, "How is that?" Ibn Umar said, "You have
allowed the arms to be carried on a day on which nobody used to
carry them and you allowed arms to be carried in the Haram even
though it was not allowed before."
Volume
2, Book 15, Number 84:
Narrated
Said bin 'Amr bin Said bin Al-'Aas:
Al-Hajjaj
went to Ibn Umar while I was present there. Al-Hajjaj asked Ibn
Umar, "How are you?" Ibn Umar replied, "I am all
right," Al-Hajjaj asked, "Who wounded you?" Ibn
Umar replied, "The person who allowed arms to be carried on
the day on which it was forbidden to carry them (he meant Al-Hajjaj)"
Volume
2, Book 15, Number 85:
Narrated
Al-Bara':
The
Prophet delivered the Khutba on the day of Nahr ('Id-ul-Adha)
and said, "The first thing we should do on this day of ours
is to pray and then return and slaughter (our sacrifices). So
anyone who does so he acted according to our Sunna; and whoever
slaughtered before the prayer then it was just meat that he
offered to his family and would not be considered as a sacrifice
in any way. My uncle Abu Burda bin Niyyar got up and said,
"O, Allah's Apostle! I slaughtered the sacrifice before the
prayer but I have a young she-goat which is better than an older
sheep." The Prophet said, "Slaughter it in lieu of the
first and such a goat will not be considered as a sacrifice for
anybody else after you."
Volume
2, Book 15, Number 86:
Narrated
Ibn Abbas:
The
Prophet said, "No good deeds done on other days are
superior to those done on these (first ten days of Dhul Hijja)."
Then some companions of the Prophet said, "Not even
Jihad?" He replied, "Not even Jihad, except that of a
man who does it by putting himself and his property in danger
(for Allah's sake) and does not return with any of those
things."
Volume
2, Book 15, Number 87:
Narrated
Muhammad bin Abi Bakr Al-Thaqafi:
While
we were going from Mina to 'Arafat, I asked Anas bin Malik,
about Talbiya, "How did you use to say Talbiya in the
company of the Prophet?" Anas said: "People used to
say Talbiya and their saying was not objected to and they used
to say Takbir and that was not objected to either. "
Volume
2, Book 15, Number 88:
Narrated
Um 'Atiya:
We
used to be ordered to come out on the Day of 'Id and even bring
out the virgin girls from their houses and menstruating women so
that they might stand behind the men and say Takbir along with
them and invoke Allah along with them and hope for the blessings
of that day and for purification from sins.
Volume
2, Book 15, Number 89:
Narrated
Ibn Umar: On the day of 'Id-ul-Fitr and 'Id-ul-Adha a spear used
to be planted in front of the Prophet I (as a Sutra for the
prayer) and then he would pray.
Volume
2, Book 15, Number 90:
Narrated
Ibn Umar:
The
Prophet used to proceed to the Musalla and an 'Anaza used to be
carried before him and planted in the Musalla in front of him
and he would pray facing it (as a Sutra).
Volume
2, Book 15, Number 91:
Narrated
Muhammad:
Um
'Atiyya said: "Our Prophet ordered us to come out (on 'Id
day) with the mature girls and the virgins staying in
seclusion." Hafsa narrated the above mentioned Hadith and
added, "The mature girls or virgins staying in seclusion
but the menstruating women had to keep away from the Musalla."
Volume
2, Book 15, Number 92:
Narrated
Ibn Abbas:
I
(in my boyhood) went out with the Prophet on the day of 'Id ul
Fitr or Id-ul-Adha. The Prophet prayed and then delivered the
Khutba and then went towards the women, preached and advised
them and ordered them to give alms.
Volume
2, Book 15, Number 93:
Narrated
Al-Bara':
The
Prophet went towards Al-Baqi (the grave-yard at Medina) on the
day of Id-ul-Adha and offered a two-Rakat prayer (of 'Id-ul-Adha)
and then faced us and said, "On this day of ours, our first
act of worship is the offering of prayer and then we will return
and slaughter the sacrifice, and whoever does this concords with
our Sunna; and whoever slaughtered his sacrifice before that
(i.e. before the prayer) then that was a thing which he prepared
earlier for his family and it would not be considered as a Nusuk
(sacrifice.)" A man stood up and said, "O, Allah's
Apostle! I slaughtered (the animal before the prayer) but I have
a young she-goat which is better than an older sheep." The
Prophet (p.b.u.h) said to him, "Slaughter it. But a similar
sacrifice will not be sufficient for anybody else after
you."
Volume
2, Book 15, Number 94:
Narrated
'Abdur Rahman bin 'Abis:
Ibn
Abbas was asked whether he had joined the Prophet in the 'Id
prayer. He said, "Yes. And I could not have joined him had
I not been young. (The Prophet came out) till he reached the
mark which was near the house of Kathir bin As-Salt, offered the
prayer, delivered the Khutba and then went towards the women.
Bilal was accompanying him. He preached to them and advised them
and ordered them to give alms. I saw the women putting their
ornaments with their outstretched hands into Bilal's garment.
Then the Prophet along with Bilal returned home.
Volume
2, Book 15, Number 95:
Narrated
Ibn Juraij:
'Ata'
told me that he had heard Jabir bin 'Abdullah saying, "The
Prophet stood up to offer the prayer of the 'Id ul Fitr. He
first offered the prayer and then delivered the Khutba. After
finishing it he got down (from the pulpit) and went towards the
women and advised them while he was leaning on Bilal's hand.
Bilal was spreading out his garment where the women were putting
their alms." I asked 'Ata' whether it was the Zakat of 'Id
ul Fitr. He said, "No, it was just alms given at that time.
Some lady put her finger ring and the others would do the
same." I said, (to 'Ata'), "Do you think that it is
incumbent upon the Imam to give advice to the women (on 'Id
day)?" He said, "No doubt, it is incumbent upon the
Imams to do so and why should they not do so?" Al-Hasan bin
Muslim told me that Ibn Abbas had said, "I join the
Prophet, Abu Bakr, Umar and 'Uthman in the 'Id ul Fitr prayers.
They used to offer the prayer before the Khutba and then they
used to deliver the Khutba afterwards. Once the Prophet I came
out (for the 'Id prayer) as if I were just observing him waving
to the people to sit down. He, then accompanied by Bilal, came
crossing the rows till he reached the women. He recited the
following verse: 'O Prophet! When the believing women come to
you to take the oath of fealty to you . . . (to the end of the
verse) (60.12).' After finishing the recitation he said, "O
ladies! Are you fulfilling your covenant?" None except one
woman said, "Yes." Hasan did not know who was that
woman. The Prophet said, "Then give alms." Bilal
spread his garment and said, "Keep on giving alms. Let my
father and mother sacrifice their lives for you (ladies)."
So the ladies kept on putting their Fatkhs (big rings) and other
kinds of rings in Bilal's garment." Abdur-Razaq said,
" 'Fatkhs' is a big ring which used to be worn in the (Pre-lslamic)
period of ignorance.
Volume
2, Book 15, Number 96:
Narrated
Aiyub:
Hafsa
bint Sirin said, "On Id we used to forbid our girls to go
out for 'Id prayer. A lady came and stayed at the palace of Bani
Khalaf and I went to her. She said, 'The husband of my sister
took part in twelve holy battles along with the Prophet and my
sister was with her husband in six of them. My sister said that
they used to nurse the sick and treat the wounded. Once she
asked, 'O Allah's Apostle! If a woman has no veil, is there any
harm if she does not come out (on 'Id day)?' The Prophet said,
'Her companion should let her share her veil with her, and the
women should participate in the good deeds and in the religious
gatherings of the believers.' " Hafsa added, "When
Um-'Atiya came, I went to her and asked her, 'Did you hear
anything about so-and-so?' Um-'Atlya said, 'Yes, let my father
be sacrificed for the Prophet (p.b.u.h). (And whenever she
mentioned the name of the Prophet she always used to say, 'Let
my father be' sacrificed for him). He said, 'Virgin mature girls
staying often screened (or said, 'Mature girls and virgins
staying often screened--Aiyub is not sure as which was right)
and menstruating women should come out (on the 'Id day). But the
menstruating women should keep away from the Musalla. And all
the women should participate in the good deeds and in the
religious gatherings of the believers'." Hafsa said,
"On that I said to Um-'Atiya, 'Also those who are
menstruating?' " Um-'Atiya replied, "Yes. Do they not
present themselves at 'Arafat and elsewhere?".
Volume
2, Book 15, Number 97:
Narrated
Um-'Atiya:
We
were ordered to go out (for 'Id) and also to take along with us
the menstruating women, mature girls and virgins staying in
seclusion. (Ibn 'Aun said, "Or mature virgins staying in
seclusion)." The menstruating women could present
themselves at the religious gathering and invocation of Muslims
but should keep away from their Musalla.
Volume
2, Book 15, Number 98:
Narrated
Ibn 'Umar:
The
Prophet (p.b.u.h) used to Nahr or slaughter sacrifices at the
Musalla (on 'Id-ul-Adha).
Volume
2, Book 15, Number 99:
Narrated
Al-Bara' bin 'Azib:
On
the day of Nahr Allah's Apostle delivered the Khutba after the
'Id prayer and said, "Anyone who prayed like us and
slaughtered the sacrifice like we did then he acted according to
our (Nusuk) tradition of sacrificing, and whoever slaughtered
the sacrifice before the prayer, then that was just mutton (i.e.
not sacrifice)." Abu Burda bin Naiyar stood up and said,
"O Allah's Apostle! By Allah, I slaughtered my sacrifice
before I offered the (Id) prayer and thought that today was the
day of eating and drinking (non-alcoholic drinks) and so I made
haste (in slaughtering) and ate and also fed my family and
neighbors." Allah's Apostle said, "That was just
mutton (not a sacrifice)." Then Abu Burda said, "I
have a young she-goat and no doubt, it is better than two sheep.
Will that be sufficient as a sacrifice for me?" The Prophet
replied, "Yes. But it will not be sufficient for anyone
else (as a sacrifice), after you."
Volume
2, Book 15, Number 100:
Narrated
Anas bin Malik:
Allah's
Apostle .~ offered the prayer on the day of Nahr and then
delivered the Khutba and ordered that whoever had slaughtered
his sacrifice before the prayer should repeat it, that is,
should slaughter another sacrifice. Then a person from the Ansar
stood up and said, "O Allah's Apostle! because of my
neighbors (he described them as being very needy or poor) I
slaughtered before the prayer. I have a young she-goat which, in
my opinion, is better than two sheep." The Prophet gave him
the permission for slaughtering it as a sacrifice.
Volume
2, Book 15, Number 101:
Narrated
Jundab:
On
the day of Nahr the Prophet offered the prayer and delivered the
Khutba and then slaughtered the sacrifice and said,
"Anybody who slaughtered (his sacrifice) before the prayer
should slaughter another animal in lieu of it, and the one who
has not yet slaughtered should slaughter the sacrifice
mentioning Allah's name on it."
Volume
2, Book 15, Number 102:
Narrated
Jabir bin 'Abdullah:
On
the Day of 'Id the Prophet used to return (after offering the
'Id prayer) through a way different from that by which he went.
Volume
2, Book 15, Number 103:
Narrated
'Urwa on the authority of 'Aisha:
On
the days of Mina, (11th, 12th, and 13th of Dhul-Hijjah) Abu Bakr
came to her while two young girls were beating the tambourine
and the Prophet was lying covered with his clothes. Abu Bakr
scolded them and the Prophet uncovered his face and said to Abu
Bakr, "Leave them, for these days are the days of 'Id and
the days of Mina." 'Aisha further said, "Once the
Prophet was screening me and I was watching the display of black
slaves in the Mosque and ('Umar) scolded them. The Prophet said,
'Leave them. O Bani Arfida! (carry on), you are safe
(protected)'."
Volume
2, Book 15, Number 104:
Narrated
Ibn 'Abbas:
The
Prophet went out and offered a two Rakat prayer on the Day of
'Id ul Fitr and did not offer any other prayer before or after
it and at that time Bilal was accompanying him.
Translation
of Sahih Muslim, Book : 22
INTRODUCTION
Religion,
at its highest and best, is the devotion of the total self,
through service and adoration, to the Almighty Who controls the
universe. In this sense all the manifold rites, consecrations,
and purifications, offerings and sacred feasts,all the working
of asceticism and morality are only the indirect expression of
the inner experience of religion-the experience of trust,
surrender, yearning and enthusiasm. Sacrifice, whether that of
wealth or desires, is the practical proof of man's devotion to
his Creator. It is in fact religion in action.
The
Holy Qur'an expresses this attitude of mind and heart in the
following words: "Say: Truly, my prayer and my service of
sacrifice, and my living and my dying are for God (alone), the
Sustainer of all the worlds, in Whose Divinity none has a share.
Thus I have been bidden-and I am foremost among those who
surrender themselves unto Him" (vi. 162-163).
The
'Id al-Adha is commemorative of that unparalleled act of
devotion of that noble soul. Abraham (peace be upon him), who,
in obedience to the Command of his Lord, readily offered the
life of his son Isma'il. The Holy Qur'an narrates this soul-
stirring event in these words: "And when he (Isma'il)
attained the age to assist him in his (Abrahm's) work, he
(Abraham) said: O my son ! I see in vision that I offer thee in
sacrifice. Now see what is thy view. The son said: O my father,
do as thou art commanded. Thou wilt find me, if God so wills,
patient. So when they both had surrendered themselves to
(Allah), and he laid him down prostrate on his forehead (for
sacrifice), We called out to him: O Abraham, thou hast indeed
fulfilled the vision. Thus do We reward the doers of good.
Surely this is a manifest trial. And We ransom- ed him with a
great sacrifice. And We left (this blessing) for him among the
later generations. Peace be upon Abraham I Thus indeed do We
reward those who do good; for he was one of Our believing
servants" (xxxvii. 102-111)
In
the above-quoted verses 'axim (great), the adjective qualifying
"Sacrifice." may be understood both in literal and
figurative sense. In literal sense it implies that a big ram was
substituted. The figurative sense is even more important. It was
indeed a great and momentous occasion, when two men with
concentrated will ranged themselves in ranks of those to whom
self-sacrifice in the service of God was the supreme thing in
life. Similarly, the words "thou hast indeed fulfilled the
vision" show that it was not in fact the act of
slaughtering which was needed for the fulfilment of the vision,
but it was the attitude of submission and surrender, an attitude
of preparedness to sacrifice one's all in the path of Allah.
that was demanded of Abraham and his illustrious son, and they
eminently stood this test.
Readiness
to Sacrifice One's Life. In Islam the act of sacrifice is the
symbol of a Muslim's readiness to lay down his life, and to
sacrifice all his interests and desires in the cause of truth.
The purpose of sacrifice is not fulfilled only by shedding the
blood of an animal, but it is really fulfilled when a man
submits himself completely to the command of Allah. This has
been clearly laid down in Sura Hajj, verse 37; "Not their
flesh, nor their blood reaches Allah, but it is the piety from
you that reaches Him." This verse eloquently speaks of the
fact that sacrifice in Islam is nothing else than a natural
expression of homage and gratitude to the Creator. It is the
spirit of willing devotion and cheerful obedience underlying
sacrifices that is accepted by Allah Who is the Fountainhead of
all morality. It is only piety of heart. nobility of soul and
righteousness of conduct, that is acceptable to Him. It is
essentially symbolic, an external symbol of dedication, devotion
to Allah. Tafsir Ibn Kathir stresses this point: "The man
who offers sacrifice should keep this fact uppermost in his mind
that the most important motive behind this is the willing
submission to Allah"'(Vol. VI, p. 183).
Such
truths, so self-evident to the Muslim readers, needed a clear
and emphatic enunciation in view of the horrible misconceptions
which had crowded round the act of sacrifice before Islam.
"Throughout
the Semitic field," observes Robertson Smith, in his well
known book. The Religion of the Semitics, the fundamental idea
of sacrifice was that of communion between the God and his
worshipper by joint participation in the living flesh and blood
of a sacred victim" (p. 49).
"The
Greeks also looked upon sacrifice as a 'Communion feast' with
the Divinity, in which the God and his people became of one
flesh by partaking together of the flesh of the victim; the
animal was regarded, as in some degree, divine, as having the
divine spirit incarnate in it. Among the Babylonians the gods
feast in heaven, they eat the offerings, they scent the savour,
like flies do they gather themselves together with the offerers"
(Hastings, Encyclopedia of Rdigion & Ethics, Article
"Sacrifice").
The
Holy Qur'an strikes at the very root of such wrong concepts of
sacrifice and asserts that "it is neither the flesh nor the
blood of (animals) that reaches Allah, but it is your piety that
reaches Him," for God does not stand In need of food or
blood. What He, in fact, desires is the devotion and piety of
our hearts. and, as a symbol of such offer, the visible
institution of sacrifice has been instituted. The Holy Qur'an
has further elucidated the main parpose of the institution of
sacrifice. "For every people did We appoint rites (of
sacrifice) that they might celebrate the name of God over the
sustenance He gave them from animals (fit for food). But your
God is One God. Sub- mit then your wills to him (in Islam).. . .
The sacrificial camels We have made for you as among the symbols
from God. In them is (much) good for you So mention the name of
Allah on them standing in a row. Then when they fall down on
their sides, eat of them, feed the contented one and the beggar.
Thus have We made them subservient to you that you may be
grateful" (xxii. 34-3b).
The
Qur'an testifies to the historical fact that whatever may be the
outward symbols of sacrifice, it has been accepted in one form
or another by all the nations of the world. It had been a
fundamental element of both Jewish and Gentile religions, and
Christianity. It had been corrupted by many wrong practices and
been overlaid by many wrong notions before the advent of Islam.
Islam purifies it from all wrong notions and practices connected
with it, and makes it explicitly clear that the act of sacrifice
is an outward symbol of man's readiness to lay down his life, if
required, and to surrender all his interests in the cause of
truth and righteousness.
The
words "We have made them (subservient) to you" have a
very wide significance. A Muslim has been awakened to the
realisation of the fact that if they offer as a sacrifice an
animal over which they hold control, it is their bounden duty to
lay down their lives in the way of Allah, Who is not only their
Master, but also their Creator and Sustainer and Who. therefore,
exercises a far greater authority over them than they do over
the animals. This should be the true motive of sacrifice, and it
is with this spirit that this act should be performed.
The
Qur'anic words "To Him is acceptable observance of duty on
your part" make it abundantly clear that the prevalent idea
of atonement that "it is the blood that maketh an atonement
for the soul" (Leviticus; 17: 11) has no foundation in
Islam. The expiation of sin in Islam rests entirely on the good
deeds of men, repentance of the Winners and the Forgiving and
Merciful nature of God 'This fact cuts the ground from under the
feet of any theory of an atoning sacrifice.
The
opening verse "For every people did We appoint rites (of
sacrifice) that they might celebrate the name of God over the
beast cattle wherewith He bath provided them," speaks of
the fact that the very idea of human sacrifice is repugnant to
the true religion and Allah has never given it sanction.
This
practice of human sacrifice was not uncommon before Islam.
"Both on the mainland of Greece and in the Greek colonies
human sacrifice was practised, usually as a means towards
expulsion of evil" (Encydopaedia Britannica, Article'on
"Sacrifice"). it occupied a prominent place in the
ritual of the mother goddesses of ancient times.
"The
ordinary form of sacrifice," says E.O. James, in his famous
book, The origins of Sacrifice, "consisted in stripping the
victim of his ornaments, stretching him over the convex
sacrificial stones and while fare priests held his arms, legs,
head, the high priests or sacrificer cut open his breast with a
flint or obsidian knife, and tore out the heart. This was held
up to the sun to provide it with nourishment, before it was cast
into a basin of Copal placed in a position to enable the blood
and incense to ascend to the gods. The body was hurled down the
steps of the temple to the court where it was seized by the
priest or by the warrior who captured the victim. Some times a
solemn feast was then held on the flesh, the skin having first
been removed to be worn ceremonially by men who seem to have
acquired thereby the fertilising nd health-giving qualities of
the victim. Some of the blood was carried to certain temples and
smeared on the hips of the images of gods" (pp. 84-6).
Islam
has not only exterminated the very idea of human sacrifice, but
has completely ended all such inhuman practices which were very
common with the people before Islam. The Holy Qur'an makes a
pointed reference to the fact that this sacrifice of animals is
commemorative of Abraham's offer of his son's life at the
Command of Allah, who was substituted by a ram, and it has been
perpetuated by Islam. It is narrated that once the Companions of
the Holy Prophet (may peace be upon him) asked him about the
sacrifice. He replied: "This is commemorative Sunnah of
your father Abraham" (vide Ibn Kathir, Vol. III, p. 221).
That this practice of sacrifice was already prevalent amongst
the people before Islam can be well borne out by the fact that
we find clear references to it in the poetry of pre-Islamic
Arabia. The well. known poet Umayya observes:
Abraham
was one who would fulfil the pledges and offer sacrifices for
Allah's sake.
Thus he offered the life of his only son whose separation and
whose risk of life, he could not bear.
He said, "O my son I have pledged you to Allah.
May I sacrifice my life for you !
Be steadfast and firm."
He had hardly taken off the shirt of his son, when Allah
substituted Isma'il by a stout ram.
Not
only this practice of sacrifice has been preserved in Islam, but
even the way of Abraham's has been declared to he one of
righteousness and truthfulness:
"Say:
Behold, my Lord has guided me to a way that is straight-a
religion of Right Path-the Path (trodden) by Abraham, who was
wholly devoted to God, and was not of those who ascribe divinity
to any beside him" (vi. 161).
Even
the Millat has been assigned a name after the name of Abraham:
"He
hath selected you and hath not placed upon you any hardship in
religion-the religion of your father, Abraham. He named you
Muslims before this, and in this, that the Messenger may be a
witness to you and you may he witnesses to mankind" (xxii.
78).
Historical
Continuity, The
constant reference to the earlier Prophets and the Qur'anic
testimony to their righteousness and the preservation of some of
their religious practices have been done to awaken the people to
the realisation of a fundamental fact, i.e. the fact of the
historical continuity of religious experience. The Muslims have
been asked to believe in that which has been revealed unto
Prophet Muhammad (may peace be upon him) as well as in that
which was revealed before him. Life-so the Qur'an teaches us-is
not a series of disconnected parts but a continuous, organic
process: and this law applies also to the law of the mind, of
which man's religious experience (in its cumulative sense) is a
part. To make religious experience more living, to set Allah the
Ever-living with loving vividness before the eyes of living men,
to make them feel Him as actually and eternally present in their
lives, man needs a path, clear-cut path, lightened with glories
of the Messengers of Allah-a path on which one should not feel
lonely but the strength of comradeship of those noble souls upon
whom Allah has bestowed His choicest blessings.
A
few words may be said about the way how an animal should be
slaughtered according to the teachings of Islam. Three are the
aims which should be kept before the mind while slaughtering the
animal:
1.
It should be slaughtered by reciting the name of Allah
and glorifying Him.
2.
It should be slaughtered with a sharp knife so that its
jugular vein may be cut with the minimum possible pain and its
skin should not be removed and limbs should not be cut so long
as there is any sign of life in it.
3.
The head should not be removed from the body abruptly but
only the jugular vein should be cut so that even the last drop
of blood flows out of its body. If the animal is beheaded with a
stroke, the blood congeals in its veins which makes the flesh
distasteful and pernicious to health.
Chapter
1 : THE PROPER TIME FOR SACRIFICE
Book
, Number 4818:
Jundab
b. Sufyan reported: I was with Allah's Messenger (may peace be
upon him) on the day of 'Id al-Adha. While he had not returned
after having offered (the Id prayer) and finished it, he saw the
flesh of the sacrificial animals which had been slaughtered
before he had completed the prayer. Thereupon he (the Holy
Prophet) said: One who slaughtered his sacrificial animal before
his prayer or our prayer ('Id), he should slaughter another one
in its stead, and he who did not slaughter, he should slaughter
by reciting the name of Allah.
Book
22, Number 4819:
Jundab
b. Sufyan reported: I was with Allah's Messenger (may peace be
upon him) (on the occasion) of 'Id al-Adha. After he had
completed the prayer with people, he found that the goats had
been slaughtered, whereupon he said: He who slaughtered
sacrificial animal before the prayer should slaughter a goat
(again) in its stead and he who has not slaughtered he should
slaughter it by reciting the name of Allah.
Book
22, Number 4820:
This
hadith has been narrated on the authority of al-Aswad b. Qais
with the same chain of transmitters.
Book
22, Number 4821:
Jundab
al-Bajali reported: I saw Allah's Messenger (may peace be upon
him) observing ('Id) prayer on the Day of Sacrifice (10th of
Dhu'l-Hijja) and then delivering a sermon and he said: He who
sacrificed the (animal) before offering ('Id) prayer, he should
offer again in its stead, and he who did not sacrifice the
animal should slaughter it by reciting the name of Allah.
Book
22, Number 4822:
This
hadith has been narrated on the authority of Shu'ba through
another chain of transmitters.
Book
22, Number 4823:
Al-Bara'
reported: My maternal uncle Abu Burda sacrificed his animal
before ('Id) prayer. Thereupon Allah's Messenger (may peace be
upon him) said: That is a goat (slaughtered for the sake of)
flesh (and not as a sacrifice on the day of Adha). He said: I
have a lamb of six months. Thereupon he said: Offer it as a
sacrifice, but it will not justify for anyone except you, and
then said: He who sacrificed (the animal) before ('Id) prayer,
he in fact slaughtered it for his own self, and he who
slaughtered after prayer, his ritual of sacrifice became
complete and he in fact observed the religious practice of the
Muslims.
Book
22, Number 4824:
Al-Bara'
b. 'Azib reported that his maternal'uncle Abu Burda b. Niyar
sacrificed his animal earlier than the Holy Prophet (may peace
be upon him) had sacrificed. Thereupon he said: Apostle of
Allah, it is the day of meat and it is not desirable (to have
longing for it and not to make use of it immediately), so I
hastened in offering my animal as a sacrifice, so that I might
feed my family and neighbours and my kith and kin. Thereupon
Allah's Messenger (may peace be upon him) said: Offer again your
sacrifice. He said: Messenger of Allah, I have a small milch
goat of less than one year, and that is better than two dry
goats (from which only) meat (can be acquired). Thereupon he
said: That is better than the two animals of sacrifice on your
behalf, and the sacrifice of a goat , of less than six months
shall not be accepted as a sacrifice on behalf of anyone after
your (sacrifice).
Book
22, Number 4825:
Al-Bara'
b. 'Azib reported: Allah's Messenger (may peace be upon him)
delivered an address on the day (of Nahr) in which he said: None
of you should offer sacrifice of animals until he has completed
the ('Id) prayer. Thereupon my maternal uncle said: Messenger of
Allah, it is the day of meat, so it is not desirable (to keep my
family in the state of longing). The rest of the hadith is the
same.
Book
22, Number 4826:
Al-Bara'
reported Allah's Messenger (may peace be upon him) having said:
He who observes prayer like our prayer and turns his face
towards our Qibla (in prayer) and who offers sacrifices (of
animals) as we do, he must not slaughter the (animal as a
sacrifice) until he has completed the prayer. Thereupon my
maternal uncle said: Messenger of Allah, I have sacrificed the
animal on behalf of my son. The Messenger of Allah (may peace be
upon him) said : This is the thing in which you have made haste
for your family. He said: I have a goat with me better than two
goats. Thereupon he said: Sacrifice it for that is the best.
Book
22, Number 4827:
Al-Bara'
b. 'Azib reported Allah's Messenger (may peace be upon him)
having said: The first (act) with which we started our day (the
day of 'Id-ul Adha) was that we offered prayer. We then returned
and sacrificed the animals and he who did that in fact adhered
to our Sunnah (practice). And he who slaughtered the (animal on
that day before the 'Id prayer), for him (the slaughtering of
animal was directed to the acquiring of) meat for his family,
and there is nothing of the sort of sacrifice in it. It was Abu
Burda b. Niyar who had slaughtered (the animal before the 'Id
prayer). He said: I have a small lamb, of less than one year,
but better than that of more than a year. Thereupon Allah's
Messenger (may peace be upon him) qaid: Sacrifice it, but it
will not suffice (as a sacrifice) for anyone after you.
Book
22, Number 4828:
A
hadith like this has been narrated on the authority of al-Bara'
b. 'Azib through another chain of transmitters.
Book
22, Number 4829:
al-Bara'
b. 'Azib reported: Allah's Messenger (may peace be upon him)
addressed us on the day of Nahr after the ('Id) prayer. The rest
of the hadith is the same.
Book
22, Number 4830:
Al-Bara'
b. 'Azib reported: Allah's Messenger (may peace be upon him)
addressed us on the day of Nahr and said: None should sacrifice
the animal unless he has completed the ('Id) prayer. A person
said: I have a milch goat of less than one year, better than two
fat goats. Thereupon he said: Sacrifice it, and no goat of less
than a year of age will be accepted as sacrifice after you.
Book
22, Number 4831:
Al-Bara'
b. 'Azib reported that Abu Burda slaughtered the animal as a
sacrifice before the ('Id) prayer. Thereupon Allah's Apostle
(may peace be upon him) said: Offer a substitute for it (since
it does not absolve you of the responsibility of sacrifice).
Thereupon he said: Allah's Messenger. I have nothing with me but
a goat of less than six months. Shu'ba (one of the narrators)
said: I think he (al-Bara' b. 'Azib also) said: And it is better
than a goat of one year. Thereupon Allah's Messenger (may peace
be upon him) said: Make it a substitute for that (and sacrifice
it), but it will not suffice for anyone (as a sacrifice) after
you.
Book
22, Number 4832:
This
hadith has been narrated on the authority of Shu'ba with the
same chain of transmitters, but did not mention tht doubt
(expressed in his statement) That is (the goat of less than a
year) is better than a goat of more than one year.
Book
22, Number 4833:
Anas
(b. Malik) reported Allah's Messenger (may peace be upon him)
having said on the day of Nahr (Sacrifice): He who slaughtered
(the animal as a sacrifice) before the ('Id) prayer. should
repeat it (i.e. offer another animal). Thereupon a person stood
up and said: Messenger of Allah, that is the day when meat is
much desired, and he also made a mention of the need of his
neighbour, and perhaps Allah's Messenger (may peace be upon him)
attested it. He (the person who had sacrificed the animal before
the 'Id prayer) said: I have a goat of less than one year of age
with me and I like it more than two fleshy goats; should I offer
it as a sacrifice? He permitted him to do so. He (the narrator)
said: I do not know whether this permission was granted to
anyone else besides him or not. Allah's Messenger (may peace be
upon him) then turned towards two rams. and he slaughtered them,
and the people' came to the goats and got them distributed
amongst themselves (for offering them as sacrifice).
Book
22, Number 4834:
Anas
b. Malik reported that Allah's Messenger (may peace be upon him)
offered the 'Id prayer and then delivered the sermon giving the
command: He who slaughtered the animal before prayer should
slaughter (another animal as a sacrifice). The rest of the
hadith is the same.
Book
22, Number 4835:
Anas
b. Malik reported: Allah's Messenger (may peace be upon him)
addressed us on the day of 'Id al-Adha. He smelt the odour of
flesh and he prohibited thern from slaughtering (the animals
before the 'Id prayer), saying: He who slaughtered the animals
(before the 'Id prayer) should do that again (as it is not valid
as a sacrifice).
Chapter
2 : OF WHAT AGE THE ANIMAL IS TO BE SACRIFICED
Book
22, Number 4836:
Jabir
reported Allah's Messenger (may peace be upon him) as saying:
Sacrifice only a grown-up animal, unless it is difficult for
you, in which case sacrifice a ram (of even less than a year,
but more than six months' age).
Book
22, Number 4837:
Jabir
b. 'Abdullah reported: Allah's Messenger (may peace be upon him)
led us in the 'Id prayer in Medina on the Day of Sacrifice. Some
persons slaughtered their animals ahead of him under the
impression that Allah's Apostle (may peace be upon him)
had-already offered sacrifice. Thereupon Allah's Apostle (may
peace be upon him) said: Those who had slaughtered their animals
ahead of him should slaughter the other ones in their stead. And
they should not sacrifice the animal before Allah's Messenger
(may peace be upon him) had sacrificed (his animal)
Book
22, Number 4838:
Uqba
b. 'Amir reported that Allah's Messenger (may peace be upon him)
gave the gifts of goats to be distributed amongst his
Companions. They sacrificed them, but a lamb of one year of age
was left. (Someone) made a mention of that to the Messenger of
Allah (may peace be upon him), whereupon he said: You sacrifice
it.
Book
22, Number 4839:
Amir
al-Juhani reported: Allah's Messenger (may peace be upon him)
distributed sacrificial animals (amongst us for sacrificing them
on 'Id al-Adha). So we sacrificed them. There fell to my lot a
lamb of less than one year I said: Allah's Messenger, there has
fallen to my lot a lamb (Jadha'a), whereupon he said: Sacrifice
that.
Book
22, Number 4840:
This
hadith has been transmitted on the authority of 'Uqba b. 'Amir
al-Juhan with a slight change of wording.
Chapter
3 : IT IS MERITORIOUS TO SACRIFICE THE ANIMAL WITH ONE'S OWN
HAND AND SO IS MERITORIOUS THE RECITATION OF BISMILLAH (IN THE
NAME OF ALLAH) AND TAKBIR (ALLAH-O-AKBAR)
Book
22, Number 4841:
Anas
reported that Allah's Messenger (may peace be upon him)
sacrificed with his own hands two horned rams which were white
with black markings reciting the name of Allah and glorifying
Him (saying Allah-o-Akbar). He placed his foot on their sides
(while sacrificing).
Book
22, Number 4842:
Anas
reported that Allah's Messenger (may peace be upon him)
sacrificed two horned rams of white colour with black markings
over them. He also stated: I saw him sacrificing them with his
own hand and saw him placing his foot on their sides, and
recited the name of Allah and Glorified Him.
Book
22, Number 4843:
Shu'ba
reported: Qatada informed me that he had heard Anas saying that
Allah's Messenger (may peace be npon him) sacrificed (the horned
rams) and like that. I said: Did you (Qatada) hear from Anas? He
said. Yes.
Book
22, Number 4844:
This
hadith has been transmitted on the authority of Anas with a
slight variation of wording.
Book
22, Number 4845:
'A'isha
reported that Allah's Messenger (may peace be upon him)
commanded that a ram with black legs, black belly and black
(circles) round the eyes should be brought to him, so that he
should sacrifice it. He said to 'A'isha: Give me the large
knife, and then said: Sharpen it on a stone. She did that. He
then took it (the knife) and then the ram; he placed it on the
ground and then sacrificed it, saying: Bismillah, Allah-humma
Taqabbal min Muhammadin wa Al-i-Muhammadin, wa min Ummati
Muhammadin (In the name of Allah, "O Allah, accept
[this sacrifice] on behalf of Muhammad and the family of
Muhammad and the Umma of Muhammad").
Chapter
4 : PERMISSIBILITY OF SLAUGHTERING THE ANIMAL WITH ANYTHING
WHICH MAY MAKE ITS BLOOD FLOW, EXCEPT TOOTH, NAIL AND BONE
Book
22, Number 4846:
Rafi'
b. Khadij is reported to have said: Allah's Messenger, we are
going to encounter the enemy tomorrow, but we have no knives
with us. Thereupon Allah's Messenger (may peace be upon him)
said: Make haste or be careful (in making arrangements for
procuring knives) which would let the blood flow (and along with
it) the name of Allah is also to be recited. Then eat, but not
the tooth or nail. And I am going to tell you why it is not
permissible to slaughter the animal with the help of tooth and
bone; and as for the nail. it is a bone, and the bone is the
knife of Abyssinians. He (the narrator) said: There fell to our
lot as spoils of war camels and goats, and one of the camels
among them became wild. A person (amongst usl struck It with an
arrow which brought it under control. whereupon Allah's
Messenger (may peace be upon him) said: This camel became wild
like wild animals, so if you find any animal getting wild, you
do the same with that
Book
22, Number 4847:
Rafi'
b. Khadij reported: While we were with Allah's Messenger (may
peace he upon him) in Dhu'I-Hulaifa in Tihama, we got hold of
goats and camels. Some persons (amongst us) made haste and
boiled (the flesh of goats and camels) in their earthen pots. He
then commanded and these were turned over; then he equalised ten
goats for a camel. The rest of the hadith is the same.
Book
22, Number 4848:
Rafi'
b. Khadij reported from his grandfather that he said: Allah's
Messenger, we are going to encounter the enemy tomorrow, but we
do not have long knives with us, should we then slaughter them
with the peel of the reed? The rest of the hadith is the same.
(And at the end the words are): "A camel became wild (and
got out of our control). We attacked it with arrows until we
made it fall down." This hadith has been narrated on the
authority of Sa'id b. Masruq with the same chain of transmitters
with a slight variation of words.
Book
22, Number 4849:
Rafi'
b. Khadij reported that he said: Allah's Messenger, we are going
to encounter the enemy tomorrow. and we do not have large knives
with us. The rest of the hadith is the same, but no mention is
made of this: "The people hastened and they boiled (flesh)
in the earthen pots. He (the Holy Prophet),cammanded and these
were turned over and the narrator narrated the whole event.
Chapter
5 : IT WAS NOT PERMISSIBLE TO EAT THE FLESH OF SACRIFICIAL
ANIMALS BEYOND THREE DAYS AT THE BEGINNING OF ISLAM, BUT THIS
PROHIBITION WAS ABROGATED, AND NOW IT IS PERMISSIBLE
Book
22, Number 4850:
Abu
Ubaid reported: I was with 'Ali b. Abi Talib on the occasion of
the 'Id day. He started with the 'Id prayer before delivering
the sermon, and said: Allah's Messenger (may peace be upon him)
forbade us to eat the flesh of our sacrificial animals beyond
three days.
Book
22, Number 4851:
Abu
'Ubaid, the freed slave of Ibn Azhar, reported that he said 'Id
(prayer) with Umar b. al-Khattab, and then said the 'Id (prayer)
with 'Ali b. Abu Talib. He (the narrator further) reported: He
led us in prayer before delivering the sermon and then addressed
the people saying: Allah's Messenger (may peace be upon him) has
forbidden you to eat the flesh of your sacrificial animals
beyond three nights, so do not eat that.
Book
22, Number 4852:
This
hadith has been narrated on the authority of Zuhri with the same
chain of transmitters.
Book
22, Number 4853:
Ibn
'Umar reported kllah's Apostle (may peace be upon him) having
said: None of you shculd eat the flesh of his sacrificial animal
beyond three days.
Book
22, Number 4854:
This
hadith has been narrated on the authority of Ibn Umar through
another chain of transmitters.
Book
22, Number 4855:
Ibn
'Umar reported that Allah's Messenger (may peace be upon him)
forbade that the flesh of sacrificial animals be eaten beyond
three (days) Salim (son of Ibn Umar) said: Ibn 'Umar did not eat
the flesh of the sacrificial animals beyond three (days). Ibn
Abu 'Umar said : "Beyond three days."
Book
22, Number 4856:
Abdullah
b. Waqid reported: Allah's Messenger (may peace be upon him)
forbade (people) to cat the flesh of sacrificed animals beyond
three days. Abdullah b. Abu Bakr said, I made a mention of that
to 'Amra, whereupon she said: He has told the truth, for I heard
'A'isha say: The poor among the people of the desert come (to
the towns) on the occasion of Id al-Adha during the lifetime of
Allah's Messenger (may peace be upon him). Upon this Allah's
Messenger (may peace be upon him) said: Retain with you (the
flesh) sufficing for three (days), and whatever is left out of
that give in charity. After this. they (the Muslims) said:
Allah's Messenger, the people make waterskins with the (hides)
of their sacrificed animals and they melt fat out of them.
Thereupon he said. What the then? They said: You forbade (us) to
eat the flesh of sacrificial animals beyond threoq (days),
whereupon he said: I forbade you for those (poor persons) who
flocked (to the towns on this occasion for getting meat) but now
when (this situation has improved) you may eat, preserve and
give -in charity.
Book
22, Number 4857:
Jabir
reported that Allah's Apostle (may peace be upon him) forbade
eating of the flesh of sacrificed animals beyond three (days).
but afterwards said : Eat, make a provision, and keep it.
Book
22, Number 4858:
Jabir
b. Abdullah reported : We did not eat the flesh of our
sacrificial animals beyond three days in Mina. Then Allah's
Messenger (may peace be upon him) permitted us saying: Eat and
make it a provision (for journey). I asked 'Ata' whether Jabir
had also said: Till we came to Medina. He said: Yes.
Book
22, Number 4859:
Jabir
b. 'Abdullah reported: We did not eat the flesh of sacrificed
animals beyond three (days), but then Allah's Messenger (may
peace be upon him) commanded us to make it a provision for
journey and cat it (beyond three days).
Book
22, Number 4860:
Jabir
reported: We made provision (out of the flesh of sacrificed
animals for our journey) to Medina during the lifetime of
Allah's Messenger (may peace be upon him).
Book
22, Number 4861:
Abu
Sa'id al-Khudri reported Allah's Messenger (may peace be upon
him) having said: O people of Medina, do not eat the flesh of
sacrificed animals beyond three days. Ibn al-Muthanni said:
Three days. They (the Companions of the Holy Prophet) complained
to the Messenger of Allah (may peace he upon him) that they had
children and servants of theirs (to feed), whereupon he said:
Eat, and feed others, and store, and make it a provision of
food.
Book
22, Number 4862:
Salama
b. al-Akwa' reported Allah's Messenger (way peace be upon him)
having said: He who sacrifices (animal) among you nothing should
be left in his house (out of its flesh) on the morning of the
third day. When it was the next year they (his Companions) said:
Should we do this year as we did daring the previous year?
Thereupon he said: Don't do that, for that was a year when the
people were hard pressed (on account of poverty). so I wanted
that the (flesh) might be distributed amongst them.
Book
22, Number 4863:
Thauban
reported that Allah's Messenger (way peace be upon him)
slaughtered his sacrificial animal and then said: Thauban, make
his meat usable (for journey), and I continuously served him
that until he arrived in Medina.
Book
22, Number 4864:
This
hadith has been narrated on the authority of Mu'awiya b. Salih
with the same chain of transmitters.
Book
22, Number 4865:
Thauban,
the freed slave of Allah's Messenger (may peace be upon him),
reported: Allah's Messenger (may peace be upon him) said to me
on the occasion of Hajjat-al-Wada' (the Farewell Pilgrimage):
Make the flesh usable. So I made it usable (for him) and he ate
it constantly until he reached Medina. This hadith has been
narrated on the authority of Yabya b. Hamza with the same chain
of transmitters, but he did not say: On the occasion of Hajjat-al-Wada'.
Book
22, Number 4866:
Abdullah
b. Buraida reported on the authority of his father that Allah's
Messenger (may peace be upon him) said this: I prohibited you
from visiting the graves, but (now) you may visit them, and I
prohibited you (from eating) the flesh of sacrific- ed animals
beyond three days, but now keep it as long as you like. I
prohibited you from the use of Nabidh except (that preoared) in
dry waterskins. Now drink (Nabidh prepared in any utensil), but
do not drink when it becomes intoxicant.
Book
22, Number 4867:
Ibn
Buraida, on the authority of his father, reported Allah's
Messenger (may peace be upon him) having said this: I used to
forbid you. The rest of the hadith is the same.
Chapter
6 : SACRIFICING OF FARA' AND 'ATIRA ARE IDOLATROUS PRACTICES
Book
22, Number 4868:
Abu
Huraira reported Allah's Messenger (may peace be upon him) as
saying: (The sacrifice of Fara' and 'Atira) has no (sanction in
Islam). Ibn Rafi' made this addition in his narration that Fara'
means the first-born young one of a camel.
Chapter
7 : IT IS NOT PERMISSIBLE FOR ONE WHO INTENDS TO SACRIFICE THE
ANIMAL TO GET ONE'S HAIR OR NAILS CUT AFTER THE BEGINNING OF
DHU'L-HIJJA
Book
22, Number 4869:
Umm
Salama reported Allah's Messenger (may peace be upon him) having
said this: When any one of you intending to sacrifice the animal
enters in the month (of Dhu'l-Hijja) he should not get his hair
or nails touched (cut). It was said to Sufyan that some of the
(scholars) did not deem this hadith to be Maffu'. He said: But I
deem it as Marfu' (i.e. chain of narration traceable right up to
the Holy Prophet).
Book
22, Number 4870:
Umm
Salama reported Allah's Apostle (may peace be upon him) as
saying: If anyone of you intends to offer sacrifice he should
not get his hair cut or nails trimmed.
Book
22, Number 4871:
Umm
Salama reported (these words) directly from Allah's Messenger
(may peace be upon him): If anyone has in his possession a
sacrificial animal to offer as a sacrifice (on 'Id al-Adha), he
should not get his hair cut and nails trimmed after he has
entered the first days of Dhu'l Hijja
Book
22, Number 4872:
This
hadith has been narrated on the authority of 'Amr b. Muslim with
the same chain of transmitters.
Book
22, Number 4873:
Umm
Salama, the wife of Allah's Apostle (may peace be upon him),
reported Allah's Messenger (may peace be upon him) to have said:
He who has a sacrificial animal with him whom (he intends) to
offer as sacrifice, and he enters the month of Dhu'I-Hijja, he
should not get his hair cut or nails trimmed until he has
sacrificed the animal.
Book
22, Number 4874:
'Amr
b. Muslim b. 'Ammar al-Laithi reported: While we were in a
bathroom just before 'Id al-Adha some of the persons tried to
remove the hair with the help of hair-removing chemicals.
Thereupon some of the people owning the bath (or some of the
people sitting therein) said that Sa'id b. Musayyib did not
approve of it, or he prohibited it. Then I met Sa'id b. Musayyib
and made a mention of that to him, whereupon he said: O my
nephew, this is the hadith which has been forgotten, and
abandoned. Umm Salama, the wife of Allah's Apostle (may peace be
upon him), narrated to me Allah's Messenger (may peace be upon
him) having said as narrated above.
Book
22, Number 4875:
Amr
b. Muslim al-Jundani reported that Ibn Musayyib had told him
that it was Umm Salama, the wife of Allah's Apostle (may peace
be upon him), who had informed him of that as narrated above.
Chapter
8 : IT IS FORBIDDEN TO SACRIFICE THE ANIMAL FOR ANYONE BESIDES
ALLAH, THE EXALTED, AND CURSE UPON ONE WHO DOES IT
Book
22, Number 4876:
Abu
Tufail 'Amir b. Withila reported: I was in the company of 'Ali
b. Abi Talib, when a person came to him, and said: What was it
that Allah's Apostle (may peace be upon him) told you in secret?
Thereupon he (liadrat 'All) was enraged and said: Allah's
Apostle (may peace be upon him) did not tell me anything in
secret that he hid from people, except that he told me four
things. He said: Com- mader of Faithful, what are these? He
said: Allah cursed him who cursed his father; Allah cursed him
who sacrificed for anyone besides Allah; and Allah cursed him
who accommodates an innovator (in religion) ; and Allah cursed
him who changed the minarets (the boundary lines) of the land.
Book
22, Number 4877:
Abu
Tufail reported: We said to 'Ali b. Abi Talib: Inform us about
something which Allah's Messenger (may peace be upon him) told
you in secret, whereupon he said: He told me nothing in secret
which he bid from people, but I heard him say: Allah cursed him
who sacrificed for anyone besides Allah; and cursed him who
accommodated an innovator; and Allah cursed him who cursed his
parents and Allah cursed him who changed the boundary lines (of
the land possessed by him).
Book
22, Number 4878:
Abu
Tufail reported: 'Ali was asked whether Allah's Messenger (may
peace be upon him) had showed special favour (by disclosing to
him) a thing (which he kept secret from others). Thereupon he
said: Allah's Messenger (may peace be upon him) singled us not
for (disclosing to us) anything (secret) which he did not make
public, (but those few things) which lie in the sheath of my
sword. He drew out the written document contained in it and on
that (it was mentioned): Allah cursed him who sacrificed for
anyone else besides Allah ; and Allah cursed him who stole the
signposts (demarcating the boundary lines of the) land; and
Allah cursed him who cursed his father; and Allah cursed him who
accommodated an innovator (in religion).
Complete
Translation of Sunan Abu-Dawud, Book 9:
Chapter
1029: On the obligation of sacrifice
Book
9, Number 2782:
Narrated
Mikhnaf ibn Sulaym:
We
were staying with the Apostle of Allah (peace_be_upon_him) at
Arafat; he said: O people, every family must offer a sacrifice
and an atirah. Do you know what the atirah is? It is what you
call the Rajab sacrifice.
Abu
Dawud said: 'Atriah has been abrogated, and this tradition is an
abrogated one.
Book
9, Number 2783:
Narrated
Abdullah ibn Amr ibn al-'As:
The
Prophet (peace_be_upon_him) said: I have been commanded to
celebrate festival ('Id) on the day of sacrifice, which Allah,
Most High, has appointed for this community. A man said: If I do
not find except a she-goat or a she-camel borrowed for milk or
other benefits, should I sacrifice it? He said: No, but you
should clip your hair , and nails, trim your moustaches, and
shave your pubes. This is all your sacrifice in the eyes of
Allah, Most High.
Chapter
1030: Sacrifice on behalf of a deceased person
Book
9, Number 2784:
Narrated
Ali ibn Abu Talib:
Hanash
said: I saw Ali sacrificing two rams; so I asked him: What is
this? He replied. The Apostle of Allah (peace_be_upon_him)
enjoined upon me to sacrifice on his behalf, so that is what I
am doing.
Chapter
1031: On a man who shaves his hair during the first ten days of
Dhu al-Hijjah while he intends to do sacrifice
Book
9, Number 2785:
Narrated
Umm Salamah:
The
Apostle of Allah (peace_be_upon_him) said: If anyone has
sacrificial animal and intends to sacrifice it, and he sights
the new moon of Dhu al-Hijjah, he must not take any of his hair
and nails until he sacrifices.
Abu
Dawud said: The name 'Amr b. Muslim in the chain narrated by
Malik and Muhammad b. 'Amr is disputed. Some say that it is 'Umar
and the majority holds that it is 'Amr.
Abu
Dawud said: He is 'Amr b. Muslim b. Ukaimah al-Laithi al-Jundu'i.
Chapter
1032: The sacrificial animals that are recomended
Book
9, Number 2786:
Narrated
'A'ishah:
The
Apostle of Allah (peace_be_upon_him) ordered a horned ram with
black legs, black belly and black round the eyes, and it was
brought for him to sacrifice. He said: 'A'ishah, get the knife,
then he said: Sharpen it with a stone. So I did. He took it,
then taking the ram he placed it on the ground and slaughtered
it. He then said: In the name of Allah, accept it for Muhammad,
Muhammad's family and Muhammad's people. Then he sacrificed it.
Book
9, Number 2787:
Narrated
Anas:
The
Prophet (peace_be_upon_him) sacrificed seven camels standing
with his own hand, and sacrificed at Medina two horned rams
which were white with black markings.
Book
9, Number 2788:
Narrated
Anas:
The
Prophet (peace_be_upon_him) sacrificed two horned rams which
were white with black markings, slaughtered, and uttered:
"Allah is most Great," and mentioned Allah's name and
placed his foot on their sides.
Book
9, Number 2789:
Narrated
Jabir ibn Abdullah:
The
Prophet (peace_be_upon_him) sacrificed two horned rams which
were white with black markings and had been castrated. When he
made them face the qiblah, he said: I have turned my face
towards Him. Who created the heavens and the earth, following
Abraham's religion, the true in faith, and I am not one of the
polytheists. My prayer, and my service of sacrifice, my life and
my death are all for Allah, the Lord of the Universe, Who has no
partner. That is what I was commanded to do, and I am one of the
Muslims. O Allah it comes from Thee and is given to Thee from
Muhammad and his people. In the name of Allah, and Allah is Most
Great. He then made sacrifice.
Book
9, Number 2790:
Narrated
Abu Sa'id al-Khudri:
The
Apostle of Allah (peace_be_upon_him) used to sacrifice a choice,
horned ram with black round the eyes, the mouth and the feet.
Chapter
1033: On the age of the sacrificial animal
Book
9, Number 2791:
Narrated
Jabir:
The
Apostle of Allah (peace_be_upon_him) said: Sacrifice only a full
grown animal unless it is difficult for you, in which case
sacrifice a lamb.
Book
9, Number 2792:
Narrated
Zayd ibn Khalid al-Juhani:
The
Apostle of Allah (peace_be_upon_him) distributed sacrificial
animals among his Companions. He gave me a kid (of less than a
year). I took it to him and said: This is a kid. He said:
Sacrifice it. so I sacrificed it.
Book
9, Number 2793:
Narrated
'Asim b. Kulaib on the authority of his father:
We
were with a man from the Companions of the Prophet (peace_be_upon_him)
called Mujashi' who belonged to Banu Sulaim. There was a
scarcity of goats (in those days). He commanded a man to
announce (among the people); so he announced that the Apostle of
Allah (peace_be_upon_him) used to say: A lamb may be given as
full payment for that for which a full grown animal is payment.
Abu
Dawud said: His name is Mujashi' b. Mas'ud.
Book
9, Number 2794:
Narrated
Al-Bara' b. 'Azib:
The
Apostle of Allah (peace_be_upon_him) delivered a sermon to us on
the day of sacrifice after the prayer. He said: If anyone prays
like our prayer, and sacrifices like our sacrifice, his
sacrifice is all right. If anyone sacrifices before the prayer
(for 'Id), that is a goat meant for flesh. Abu Burdah b. Niyar
stood up and said: Apostle of Allah, I swear by Allah, I
sacrificed before I went for prayer. I thought it was the day of
eating and drinking; so I made haste, and ate myself, and
supplied flesh to my family and neighbours. The Apostle of Allah
(peace_be_upon_him) said: This is a goat meant for eating flesh.
He said: I have a kid (of less than a year) which is better than
two goats meant for flesh. Will it be valid for me? He said:
Yes, but it will not be valid for anyone after you.
Book
9, Number 2795:
Narrated
Al-Bara' ibn Azib:
A
maternal uncle of mine called Abu Burdah sacrificed before the
prayer (for 'Id). The Apostle of Allah (peace_be_upon_him) said:
Your goat is meant for flesh. He said: Apostle of Allah, I have
a domestic kid with me. He said: Sacrifice it, but it is not
valid for any man other than you.
Chapter
1034: Disapproved sacrificial animals
Book
9, Number 2796:
Narrated
Al-Bara' ibn Azib:
Ubayd
ibn Firuz said: I asked al-Bara' ibn Azib: What should be
avoided in sacrificial animals? He said: The Apostle of Allah (peace_be_upon_him)
stood among us, and my fingers are smaller than his fingers, and
my fingertips are smaller than his fingertips. He said (pointing
with his fingers): Four (types of animals) should be avoided in
sacrifice: A One-eyed animal which has obviously lost the sight
of one eye, a sick animal which is obviously sick, a lame animal
which obviously limps and an animal with a broken leg with no
marrow. I also detest an animal which has defective teeth. He
said: Leave what you detest, but do not make it illegal for
anyone.
Abu
Dawud said: (By a lean animal is meant) an animal which has no
marrow.
Book
9, Number 2797:
Narrated
Utbah ibn 'Abd al-Sulami:
Yazid
Dhu Misr said: I came to Utbah ibn 'Abd al-Sulami and said: Abu
al-Walid, I went out seeking sacrificial animals. I did not find
anything which attracted me except an animal whose teeth have
fallen. So I abominated it. What do you say (about it)? He said:
Why did you not bring it to me? He said: Glory be to Allah: Is
if lawful for you and not lawful for me? He said: Yes, you doubt
and I do not doubt. The Apostle of Allah (peace_be_upon_him) has
forbidden an animal whose ear has been uprooted so much so that
its hole appears (outwardly), and an animal whose horn has
broken from the root, and an animal which has totally lost the
sight of its eye, and an animal which is so thin and weak that
it cannot go with the herd, and an animal with a broken leg.
Book
9, Number 2798:
Narrated
Ali ibn Abu Talib:
The
Apostle of Allah (peace_be_upon_him) enjoined upon us to pay
great attention to the eye and both ears, and not to sacrifice a
one-eyed animal, and an animal with a slit which leaves
something hanging at the front or back of the ear, or with a
lengthwise slit with a perforation in the ear. I asked AbuIshaq:
Did he mention an animal with broken horns and uprooted ears? He
said: No.
Book
9, Number 2799:
Narrated
Ali ibn Abu Talib:
The
Prophet (peace_be_upon_him) prohibited to sacrifice an animal
with a slit ear and broken horn.
Abu
Dawud said: The narrator Jurayy (b. Kulaib) is Sadusi, and
belongs to Basrah. No one narrated traditions from him except
Qatadah.
Book
9, Number 2800:
Narrated
Qatadah:
I
asked Sa'id b. al-Musayyab: What is meant by an animal with a
slit ear and broken horn? He replied: Half and more than half.
Chapter
1035: How many persons can share a cow and a camel in sacrifice?
Book
9, Number 2801:
Narrated
Jabir b. 'Abd Alah:
We
performed tamattu' during the lifetime of the Apostle of Allah (peace_be_upon_him),
sacrificed a cow for seven and a camel for seven people. We
shared them.
Book
9, Number 2802:
Narrated
Jabir ibn Abdullah:
The
Prophet (peace_be_upon_him) said: A cow serves for seven, and a
camel serves for seven.
Book
9, Number 2803:
Narrated
Jabir ibn Abdullah:
We
sacrificed along with the Apostle of Allah (peace_be_upon_him)
at al-Hudaybiyyah a camel for seven and a cow for seven people.
Chapter
1036: On a goat sacrificed for a body
Book
9, Number 2804:
Narrated
Jabir ibn Abdullah:
I
witnessed sacrificing along with the Apostle of Allah (peace_be_upon_him)
at the place of prayer. When he finished his sermon, he
descended from his pulpit, and a ram was brought to him. The
Apostle of Allah (peace_be_upon_him) slaughtered it with his
hand, and said: In the name of Allah, Allah, is Most Great. This
is from me and from those who did not sacrifice from my
community.
Chapter
1037: A Muslim ruler should sacrifice at the place of prayer
Book
9, Number 2805:
Narrated
Ibn 'Umar:
The
Prophet (peace_be_upon_him) used to slaughter his sacrificial
animal at the place of prayer. Ibn 'Umar himself used to do so.
Chapter
1038: On storing up the meat of sacrifice
Book
9, Number 2806:
Narrated
'A'ishah:
Some
people of the desert came at the time of sacrifice in the time
of the Apostle of Allah (peace_be_upon_him). The Apostle of
Allah (peace_be_upon_him) said: Store up for three days and give
the rest as sadaqah (alms). After that the people said to the
Apostle of Allah (peace_be_upon_him): Apostle of Allah, the
people used to benifit from their sacrifices, take and dissolve
fat from it, and make water-bags (from their skins). The Apostle
of Allah (peace_be_upon_him) said: What is that? or whatever he
said: They said: Apostle of Allah, you have prohibited to
preserve the meat of sacrifice after three days. The Apostle of
Allah (peace_be_upon_him) said: I have prhibited you due to a
body of people who came to you. Now eat, give it as sadaqah
(alms), and store up.
Book
9, Number 2807:
Narrated
Nubayshah:
The
Prophet (peace_be_upon_him) said: We forbade you to eat their
meat for more than three days in order that you might have
abundance; now Allah has produced abundance, so you may eat,
store up and seek reward. Beware, these days are days of eating,
drinking and remembrance of Allah, Most High.
Chapter
1039: On sacrifice of a traveller
Book
9, Number 2808:
Narrated
Thawban:
The
Apostle of Allah (peace_be_upon_him) sacrificed (during a
journey) and then said: Thawban, mend the meat of this goat. I
then kept on supplying its meat until we reached Medina.
Chapter
1040: Prohibition of making an animal target for arrows, and
showing kindness to an animal which is being slaughtered
Book
9, Number 2809:
Narrated
Shaddad b. Aws:
There
are two characteristics that I heard the Apostle of Allah (peace_be_upon_him)
say: Allah has decreed that everything should be done in a good
way, so when you kill use a good method. The version of
narrators other than Muslim says: "So kill in a good
manner." And when you slaughter, you should use a good
method, for one of you should sharpen his knife, and give the
animal as little pain as possible.
Book
9, Number 2810:
Narrated
Hisham b. Zaid:
I
entered upon al-Hakam b. Ayyub along with anas. He saw some
youth or boys who had set up a hen and were shooting at it. Anas
said: The Apostle of Allah (peace_be_upon_him) forbade to kill
an animal in confinement.
Chapter
1041: On slaughter of the people of the book
Book
9, Number 2811:
Narrated
Ibn 'Abbas:
The
verse: "So eat of (meats) on which Allah's name hath been
pronounced (Qur'an vi. 118)" and the verse: "Eat not
of (meats) on which Allah's name hath not been pronounced (Qur'an
v. 6)," were abrogated, meaning an exception was made
therein by the verse: "The food of the people of the Book
is lawful unto you nd yours lawful unto them. (Qur'an vi.
121)"
Book
9, Number 2812:
Narrated
Abdullah ibn Abbas:
explaining
the verse "But the evil ones ever inspire their friend to
contend with you" They used to say: Do not eat which Allah
killed, but eat which you slaughtered. So Allah revealed the
verse: "Eat not of (meats) on which Allah's name hath not
been pronounced"... to the end of the verse.
Book
9, Number 2813:
Narrated
Abdullah ibn Abbas:
The
Jews came to the Prophet (peace_be_upon_him) and said: We eat
which we kill but we do not eat which Allah kills? So Allah
revealed: "Eat not of (meats) on which Allah's name hath
not been pronounced." to the end of the verse.
Chapter
1042: On eating the flesh of animals slaughtered for vainglory
and pride by the bedouins
Book
9, Number 2814:
Narrated
Abdullah ibn Abbas:
The
Apostle of Allah (peace_be_upon_him) forbade to eat (the meat of
animals) slaughtered by the bedouins for vainglory and pride.
Abu
Dawud said: The narrator Ghundar narrated this tradition as a
saying of Ibn 'Abbas (and not of the Prophet).
Abu
Dawud said: The name of Abu Raihanah is 'Abd Allah b. Matar
Chapter
1043: On slaughtering an animal with a sharp white stone used as
a knife (flint)
Book
9, Number 2815:
Narrated
Rafi' b. Khadij:
I
came to the Apostle of Allah (peace_be_upon_him) and said:
Apostle of Allah, we shall meet the enemy tommorow and we have
no knives with us. May we kill with a sharp-edged white stone
(flint) and with splinter of a staff? The Apostle of Allah (peace_be_upon_him)
said: Hasten in slaughtering it. When Allah's name is mentioned
you may eat what is killed by anything which causes the blood to
flow except tooth and claw. I shall tell you about it. The tooth
is a bone, and the claw is the knife of the Abyssinians. Some
people hastened forward, they made haste and got booty, while
the Apostle of Allah (peace_be_upon_him) was in the rear and
they set up cooking pots. The Apostle of Allah (peace_be_upon_him)
passed the cooking pots. He ordered to turn them over. He then
divided (the spoils of war) between them, and gave them a camel
for ten goats in equation. One of the camels of the people ran
away, and they had no horses with them at that time. A man shot
an arrow at it, and Allah prevented it from escaping. The
Prophet (peace_be_upon_him) said: Among animals (i.e. camels)
there are some which bolt like wild animals; so when any of them
does so, so with it like this.
Book
9, Number 2816:
Narrated
Muhammad ibn Safwan or Safwan ibn Muhammad:
I
hunted two hares and slaughtered them with a flint. I asked the
Apostle of Allah (peace_be_upon_him) about them. He permitted me
to eat them.
Book
9, Number 2817:
Narrated
Ata' ibn Yasar:
A
man of Banu Harith was pasturing a pregnant she-camel in one of
the ravines of Uhud, (he saw that) it was about to die; he could
find nothing to slaughter it; he took a stake and stabbed it in
the upper part of its breast until he made its blood flow.
He
then came to the Prophet (peace_be_upon_him) and informed him
about that, and he ordered him to eat it.
Book
9, Number 2818:
Narrated
Adi ibn Hatim:
I
said: Apostle of Allah, tell me when one of us catches game and
has no knife; may he slaughter with a flint and a splinter of
stick. He said: Cause the blood to flow with whatever you like
and mention Allah's name.
Chapter
1044: On slaughter of a fallen animal
Book
9, Number 2819:
Narrated
Abu al-Ushara' (Usamah ibn Malik):
Abu
al-Ushara' reported on the authority of his father: He asked:
Apostle of Allah, is the slaughtering to be done only in the
upper part of the breast and the throat? The Apostle of Allah (peace_be_upon_him)
replied: If you pierced its thigh, it would serve you.
Abu
Dawud said: This is the way suitable for slaughtering an animal
which has fallen into a well or runs loose.
Chapter
1045: On slaughtering an animal well
Book
9, Number 2820:
Narrated
Abdullah ibn Abbas:
Ibn
Isa added: (Ibn Abbas) and Abu Hurairah said: The Apostle of
Allah (peace_be_upon_him) forbade the devil's sacrifice. Abu Isa
added in his version: This refers to the slaughtered animal
whose skin cut off, and is then left to die without its jugular
veins being severed.
Chapter
1046: On slaughtering the embryo
Book
9, Number 2821:
Narrated
Abu Sa'id al-Khudri:
I
asked the Apostle of Allah (peace_be_upon_him) about the embryo.
He replied: Eat it if you wish.
Musaddad's
version says: we said: Apostle of Allah, we slaughter a
she-camel, a cow and a sheep, and we find an embryo in its womb.
Shall we throw it away or eat it? He replied: Eat it if you wish
for the slaughter of its mother serves its slaughter.
Book
9, Number 2822:
Narrated
Jabir ibn Abdullah:
The
Prophet (peace_be_upon_him) said: The slaughter of embryo is
included when its mother is slaughtered.
Chapter
1047: On eating the meat on which it is not known whether
Allah's name was pronounced or not
Book
9, Number 2823:
Narrated
'A'ishah:
(the
narrator Musa did not mention the words "from 'A'ishah in
his worsion from Hammad, and al-Qa'nabi also did not mention the
words "from 'A'ishah" in his version from Malik): They
(the people) said: Apostle of Allah, there are people here,
recent converts from polytheism, who bring us meat and we do not
know whether or not they mentioned Allah's name over it. The
Apostle of Allah (peace_be_upon_him) said: Mention Allah's name
and eat.
Chapter
1048: The 'Atirah
Book
9, Number 2824:
Narrated
Nubayshah:
A
man called the Apostle of Allah (peace_be_upon_him): We used to
sacrifice Atirah in pre-Islamic days during Rajab; so what do
you command us? He said: Sacrifice for the sake of Allah in any
month whatever; obey Allah, Most High, and feed(the people). He
said: We used to sacrifice a Fara' in pre-Islamic days, so what
do you command us? He said: On every pasturing animal there is a
Fara' which is fed by your cattle till it becomes strong and
capable of carrying load.
The
narrator Nasr said (in his version): When it becomes capable of
carrying load of the pilgrims, you may slaughter it and give its
meat as charity (sadaqah).
The
narrator Khalid's version says: You (may give it) to the
travellers, for it is better. Khalid said: I asked Abu Qilabah:
How many pasturing animals? He replied: One hundred.
Book
9, Number 2825:
Narrated
Abu Hurairah:
The
Prophet (peace_be_upon_him) said: There is no fara' and no 'atirah.
Book
9, Number 2826:
Narrated
Sa'id:
Fara'
was the first animal born to them (the Arabs) which they
sacrificed.
Book
9, Number 2827:
Narrated
'A'ishah:
The
Apostle of Allah (peace_be_upon_him) used to sacrifice a goat
out of every fifty goats.
Abu
Dawud said: Fara' means the first baby of a camel born (to the
Arabs). They used to sacrifice it for their idols, and then eat
it, its skin was thrown on a tree. 'Atriah was a sacrifice made
during the first ten days of Rajab.
Chapter
1049: The 'Aqiqah
Book
9, Number 2828:
Narrated
Umm Kurz al-Ka'biyyah:
I
heard the Apostle of Allah (peace_be_upon_him) say: Two
resembling sheep are to be sacrificed for a boy and one for a
girl.
Abu
Dawud said: I heard Ahmad (ibn Hanbal) say: The Arabic word
mukafi'atani means equal (in age) or resembling each other.
Book
9, Number 2829:
Narrated
Umm Kurz:
I
heard the Prophet (nay peace be upon him) say: Let the birds
stay in their roosts. She said: I also heard him say: Two sheep
are to be sacrificed for a boy and one for a girl, but it does
you no harm whether they are male or female.
Book
9, Number 2830:
Narrated
Umm Kurz:
The
Apostle of Allah (peace_be_upon_him) said: Two sheep which
resemble each other are to be sacrificed for a boy and one for a
girl.
Abu
Dawud said: this is a sound tradition, and the tradition
narrated by Sufyan is misunderstanding.
Book
9, Number 2831:
Narrated
Samurah ibn Jundub:
The
Prophet (peace_be_upon_him) said: A boy is in pledge for his
Aqiqah. Sacrifice is made for him on the seventh day, his head
is shaved and is smeared with blood.
When
Qatadah was asked about smearing with blood, how that should be
done, he said: When you cut the head (i.e. throat) of the animal
(meant for Aqiqah), you may take a few hair of it, place them on
its veins, and then place them in the middle of the head of the
infant, so that the blood flows on the hair (of the infant) like
a threat. Then its head may be washed and shaved off.
Abu
Dawud said: In narrating the word "is smeared with
blood" (yudamma) there is a misunderstanding on the part of
Hammam.
Abu
Dawud said: Hammam has been opposed in narrating the words
"is smeared with blood." This is a misunderstanding of
Hammam. They narrated the word "he is given a name (yusamma)
and Hammam narrated it "smeared with blood" (yudamma).
Abu
Dawud said: This tradition is not followed.
Book
9, Number 2832:
Narrated
Samurah ibn Jundub:
The
Prophet (peace_be_upon_him) said: A boy is in pledge for his
Aqiqah, Sacrifice is made for him on the seventh day, his head
is shaved and he is given name.
Abu
Dawud said: The word wa yusamma is sounder as narrated by Salam
b. Abi Muti' from Qatadah, and narrated by Iyas b. Daghfal and
Ash'ath from al-Hasan who narrated wa yusamma (and he is given a
name).
Book
9, Number 2833:
Narrated
Samurah b. Jundub:
The
Apostle of Allah (peace_be_upon_him) said: Along with a boy
there is an 'aqiqah, so shed blood on his behalf, and remove
injury from him.
Book
9, Number 2834:
Narrated
Al-Hasan:
To
remove the injury is the shaving of the head.
Book
9, Number 2835:
Narrated
Abdullah ibn Abbas:
The
Apostle of Allah (peace_be_upon_him) sacrificed a ram for both
al-Hasan and al-Husayn each (Allah be pleased with them).
Book
9, Number 2836:
Narrated
Abdullah ibn Amr ibn al-'As:
The
Apostle of Allah (peace_be_upon_him) was asked about the aqiqah.
He replied: Allah does not like the breaking of ties (uquq), as
though he disliked the name. And he said: If anyone has a child
born to him and wishes to offer a sacrifice on its behalf, he
may offer two resembling sheep for a boy and one for a girl. And
he was asked about fara'. He replied: Fara' is right. If you
leave it (i.e. let it grow till it becomes a healthy camel of
one year or two years, then you give it to a widow or give it in
the path of Allah for using it as a riding beast, it is better
than slaughtering it at the age when its meat is stuck to its
hair, and you turn over your milking vessel and annoy your
she-camel.
Book
9, Number 2837:
Narrated
Buraydah ibn al-Hasib:
When
a boy was born to one of us in the pre-Islamic period, we
sacrificed a sheep and smeared his head with its blood; but when
Allah brought Islam, we sacrificed a sheep, shaved his head and
smeared his head with saffron.
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