Bk 22 Sacrifices (Kitab Al−Adahi)
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. 34−38). 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: It should be slaughtered
by reciting the name of Allah and glorifying Him. 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. 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
Bk 22, 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.
Bk 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.
Bk 22, Number 4820:
This hadith has been narrated on the authority of al−Aswad b.
Qais with the same chain of transmitters.
Bk 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.
Bk 22, Number 4822:
This hadith has been narrated on the authority of Shu'ba
through another chain of transmitters.
Bk 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.
Bk 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).
Bk 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.
Bk 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.
Bk 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.
Bk 22, Number 4828:
A hadith like this has been narrated on the authority of
al−Bara' b. 'Azib through another chain of transmitters.
Bk 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.
Bk 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.
Bk 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.
Bk 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.
Bk 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).
Bk 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.
Bk 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
Bk 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).
Bk 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)
Bk 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.
Bk 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.
Bk 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)
Bk 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).
Bk 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.
Bk 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.
Bk 22, Number 4844:
This hadith has been transmitted on the authority of Anas with
a slight variation of wording.
Bk 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
Bk 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
Bk 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.
Bk 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.
Bk 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
Bk 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.
Bk 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.
Bk 22, Number 4852:
This hadith has been narrated on the authority of Zuhri with
the same chain of transmitters.
Bk 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.
Bk 22, Number 4854:
This hadith has been narrated on the authority of Ibn Umar
through another chain of transmitters.
Bk 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."
Bk 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.
Bk 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.
Bk 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.
Bk 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).
Bk 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).
Bk 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.
Bk 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.
Bk 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.
Bk 22, Number 4864:
This hadith has been narrated on the authority of Mu'awiya b.
Salih with the same chain of transmitters.
Bk 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'.
Bk 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.
Bk 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
Bk 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
Bk 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).
Bk 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.
Bk 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
Bk 22, Number 4872:
This hadith has been narrated on the authority of 'Amr b.
Muslim with the same chain of transmitters.
Bk 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.
Bk 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.
Bk 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
Bk 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.
Bk 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).
Bk 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).
