سنن ابي داود
Abu Dawud
كتاب المناسكThe Rites of Hajj (Kitab Al-Manasik Wal-Hajj)
باب فِي الْهَدْىِ إِذَا عَطِبَ قَبْلَ أَنْ يَبْلُغَChapter: Regarding The Sacrificial Animal Being Unable To Continue Traveling Before Reaching Makkah.
Hadith 1763
اُردوEn
حَدَّثَنَا سُلَيْمَانُ بْنُ حَرْبٍ ، وَمُسَدَّدٌ ، قَالَا : حَدَّثَنَا حَمَّادٌ . ح وحَدَّثَنَا مُسَدَّدٌ ، حَدَّثَنَا عَبْدُ الْوَارِثِ ، وَهَذَا حَدِيثُ مُسَدَّدٍ ، عَنْ أَبِي التَّيَّاحِ ، عَنْ مُوسَى بْنِ سَلَمَةَ ، عَنْ ابْنِ عَبَّاسٍ ، قَالَ : بَعَثَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فُلَانًا الْأَسْلَمِيَّ وَبَعَثَ مَعَهُ بِثَمَانِ عَشْرَةَ بَدَنَةً ، فَقَالَ : أَرَأَيْتَ إِنْ أُزْحِفَ عَلَيَّ مِنْهَا شَيْءٌ ؟ قَالَ : " تَنْحَرُهَا ، ثُمَّ تَصْبُغُ نَعْلَهَا فِي دَمِهَا ، ثُمَّ اضْرِبْهَا عَلَى صَفْحَتِهَا وَلَا تَأْكُلْ مِنْهَا أَنْتَ وَلَا أَحَدٌ مِنْ أَصْحَابِكَ ، أَوْ قَالَ : مِنْ أَهْلِ رُفْقَتِكَ " . قَالَ أَبُو دَاوُد : الَّذِي تَفَرَّدَ بِهِ مِنْ هَذَا الْحَدِيثِ قَوْلُهُ : " وَلَا تَأْكُلْ مِنْهَا أَنْتَ وَلَا أَحَدٌ مِنْ رُفْقَتِكَ " ، وَقَالَ فِي حَدِيثِ عَبْدِ الْوَارِثِ : " ثُمَّ اجْعَلْهُ عَلَى صَفْحَتِهَا مَكَانَ اضْرِبْهَا " . قَالَ أَبُو دَاوُد : سَمِعْت أَبَا سَلَمَةَ ، يَقُولُ : إِذَا أَقَمْتَ الْإِسْنَادَ وَالْمَعْنَى كَفَاكَ .
Ibn Abbas said: The Messenger of Allah ﷺ sent a man of al-Aslam tribe and sent with him eighteen sacrificial camels (as offering to Makkah). What do you think if any one of them becomes fatigued. He replied: You should sacrifice it then dye its shoe with its blood, then mark with it on its neck. But you or any of your companions should not eat out of it. Abu Dawud said: The following words of this tradition are not supported by any other tradition “You should not eat of it yourself nor any of your companions”. The version of Abdal Warith has the words “then hang it in its neck” instead of the words “mark or strike with it”. Abu Dawud said I heard Abu Salamah say if the chain of narrators and the meaning are correct, it is sufficient for you.
Related hadith on this topic
Explanation & Benefits
Shaykh Umar Farooq Saeedi
1763. Commentary:
➊ If the sacrificial animal (hady) becomes helpless on the way or is about to die, then it should be slaughtered (nahr or dhabh) right there. Marking its legs and hump with blood is so that the general public is informed that it was a sacrificial animal (hady). Those who are transporting the hady themselves should not eat from it.
➋ There are two conditions for narrating hadith by meaning (bil-ma‘na) and for its permissibility: first, the chain of transmission (isnad) must be authentic; second, the hadith must also be correct in meaning (sahih al-ma‘na).
➊ If the sacrificial animal (hady) becomes helpless on the way or is about to die, then it should be slaughtered (nahr or dhabh) right there. Marking its legs and hump with blood is so that the general public is informed that it was a sacrificial animal (hady). Those who are transporting the hady themselves should not eat from it.
➋ There are two conditions for narrating hadith by meaning (bil-ma‘na) and for its permissibility: first, the chain of transmission (isnad) must be authentic; second, the hadith must also be correct in meaning (sahih al-ma‘na).
Source: Sunan Abu Dawood – Commentary by Shaykh Umar Farooq Saeedi, Page: 1763
Shaykh Maulana Abdul Aziz Alvi
Hadith Commentary:
Vocabulary of the Hadith:
(1)
اَزْحَفَتْ عَلَيْهِ:
He became exhausted and stopped.
(2)
عَيَ بِشَأْنِهَا:
He became unable to understand its ruling or issue.
(3)
اُبْدِعَتْ:
He became exhausted and halted, no longer able to walk.
(4)
اَهْلُ رُفْقَتِكَ:
Your companions and the people of your caravan.
Benefits and Issues:
If a sacrificial animal (for Hajj) becomes exhausted on the way and is no longer able to walk, then it should be slaughtered, and the necklace of sandals that was around its neck should be dipped in its blood and placed upon it, so that it is known that this is an animal of Hajj sacrifice. Others may eat from it, but those who are part of the caravan may not eat from it. This is the view of the majority (Imam Malik rahimahullah, Abu Hanifah rahimahullah, Ahmad rahimahullah). If the sacrificial animal (hady) was obligatory (i.e., for tamattu‘ or qiran), then another sacrifice must be made in its place. According to Imam Shafi‘i rahimahullah, if the sacrifice was voluntary (nafl), then it is permissible to feed its meat to others and to sell it. If the sacrifice is obligatory and a person does not slaughter it, then he may use its milk, since he has purchased another animal in its place. In the case of a voluntary sacrifice, there is no substitute, so it must be slaughtered. This is the position of the majority.
Vocabulary of the Hadith:
(1)
اَزْحَفَتْ عَلَيْهِ:
He became exhausted and stopped.
(2)
عَيَ بِشَأْنِهَا:
He became unable to understand its ruling or issue.
(3)
اُبْدِعَتْ:
He became exhausted and halted, no longer able to walk.
(4)
اَهْلُ رُفْقَتِكَ:
Your companions and the people of your caravan.
Benefits and Issues:
If a sacrificial animal (for Hajj) becomes exhausted on the way and is no longer able to walk, then it should be slaughtered, and the necklace of sandals that was around its neck should be dipped in its blood and placed upon it, so that it is known that this is an animal of Hajj sacrifice. Others may eat from it, but those who are part of the caravan may not eat from it. This is the view of the majority (Imam Malik rahimahullah, Abu Hanifah rahimahullah, Ahmad rahimahullah). If the sacrificial animal (hady) was obligatory (i.e., for tamattu‘ or qiran), then another sacrifice must be made in its place. According to Imam Shafi‘i rahimahullah, if the sacrifice was voluntary (nafl), then it is permissible to feed its meat to others and to sell it. If the sacrifice is obligatory and a person does not slaughter it, then he may use its milk, since he has purchased another animal in its place. In the case of a voluntary sacrifice, there is no substitute, so it must be slaughtered. This is the position of the majority.
Source: Tuhfat al-Muslim: Commentary on Sahih Muslim, Page: 3216
