سنن ابي داود
Abu Dawud
كتاب الضحاياSacrifice (Kitab Al-Dahaya)
باب مَا يُكْرَهُ مِنَ الضَّحَايَاChapter: What Is Disliked For Udhiyyah.
Hadith 2804
اُردوEn
حَدَّثَنَا عَبْدُ اللَّهِ بْنُ مُحَمَّدٍ النُّفَيْلِيُّ ، حَدَّثَنَا زُهَيْرٌ ، حَدَّثَنَا أَبُو إِسْحَاق ، عَنْ شُرَيْحِ بْنِ النُّعْمَانِ ، وَكَانَ رَجُلَ صِدْقٍ عَنْ عَلِيٍّ ، قَالَ : أَمَرَنَا رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ أَنْ نَسْتَشْرِفَ الْعَيْنَ وَالأُذُنَيْنِ ، وَلَا نُضَحِّي بِعَوْرَاءَ وَلَا مُقَابَلَةٍ وَلَا مُدَابَرَةٍ وَلَا خَرْقَاءَ وَلَا شَرْقَاءَ ، قَالَ زُهَيْرٌ : فَقُلْتُ لِأَبِي إِسْحَاق : أَذَكَرَ عَضْبَاءَ ، قَالَ ، لَا قُلْتُ : فَمَا الْمُقَابَلَةُ ؟ قَال : يُقْطَعُ طَرَفُ الأُذُنِ ، قُلْتُ : فَمَا الْمُدَابَرَةُ ؟ قَالَ : يُقْطَعُ مِنْ مُؤَخَّرِ الأُذُنِ ، قُلْتُ : فَمَا الشَّرْقَاءُ ؟ قَالَ : تُشَقُّ الأُذُنُ ، قُلْتُ : فَمَا الْخَرْقَاءُ ؟ قَالَ : تُخْرَقُ أُذُنُهَا لِلسِّمَةِ .
Narrated Ali ibn Abu Talib: The Messenger of Allah ﷺ 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 Abu Ishaq: Did he mention an animal with broken horns and uprooted ears? He said: No. I said: 'What is the Muqabalah ?' He replied: 'It has been cut from the back of its ear. ' I said: 'What about the Sharqa'? He replied: 'The ear has been split. ' I said: 'What about the Kharqa'? He replied: 'A hole is made (in its ears) as a distinguishing mark. '"
Related hadith on this topic
Explanation & Benefits
Shaykh Umar Farooq Saeedi
Benefits and Issues:
It is clear from this hadith that one should carefully examine the ears, eyes, and other parts of the sacrificial animal.
It is clear from this hadith that one should carefully examine the ears, eyes, and other parts of the sacrificial animal.
Source: Sunan Abu Dawood – Commentary by Shaykh Umar Farooq Saeedi, Page: 2804
Shaykh Dr. Abdur Rahman Freywai
Explanation:
1:
That is, if one bought a cow for sacrifice and then it gave birth, the offspring should be slaughtered along with the cow.
2:
The apparent meaning indicates that, according to Ali radi Allahu anhu, the sacrifice of such an animal is permissible. However, the forthcoming marfu’ narration from Ali radi Allahu anhu is contrary to this statement of his. (But that narration is weak.)
1:
That is, if one bought a cow for sacrifice and then it gave birth, the offspring should be slaughtered along with the cow.
2:
The apparent meaning indicates that, according to Ali radi Allahu anhu, the sacrifice of such an animal is permissible. However, the forthcoming marfu’ narration from Ali radi Allahu anhu is contrary to this statement of his. (But that narration is weak.)
Source: Sunan al-Tirmidhi – Majlis ‘Ilmi Dar al-Da‘wah, New Delhi Edition, Page: 1503
Shaykh Dr. Abdur Rahman Freywai
Explanation:
Note:
(In the chain, "Abu Ishaq Sabi'i" is mukhtalit (one whose memory changed in old age) and a mudallis (one who sometimes omits his sources). Furthermore, he did not hear from "Shurayh," so there is also a break (inqita') in the chain. However, the general permissibility of looking at the nose and ears is established.)
Note:
(In the chain, "Abu Ishaq Sabi'i" is mukhtalit (one whose memory changed in old age) and a mudallis (one who sometimes omits his sources). Furthermore, he did not hear from "Shurayh," so there is also a break (inqita') in the chain. However, the general permissibility of looking at the nose and ears is established.)
Source: Sunan al-Tirmidhi – Majlis ‘Ilmi Dar al-Da‘wah, New Delhi Edition, Page: 1498
Maulana Ataullah Sajid
Benefits and Issues:
➊
From this, it is understood that the animal’s ears should be intact.
➋
The purpose of seeing the eyes is that both eyes of the animal should be sound.
If an animal cannot see from one eye, its sacrifice is not valid.
➌
The real purpose of sacrifice is to offer a good thing for Allah; therefore, one should slaughter an unblemished animal.
Eating the meat is an additional benefit, not the main purpose.
Otherwise, a defect in the eye or ear does not hinder the purpose of eating the meat.
➊
From this, it is understood that the animal’s ears should be intact.
➋
The purpose of seeing the eyes is that both eyes of the animal should be sound.
If an animal cannot see from one eye, its sacrifice is not valid.
➌
The real purpose of sacrifice is to offer a good thing for Allah; therefore, one should slaughter an unblemished animal.
Eating the meat is an additional benefit, not the main purpose.
Otherwise, a defect in the eye or ear does not hinder the purpose of eating the meat.
Source: Commentary on Sunan Ibn Mājah by Mawlānā ‘Atā’ullāh Sājid, Page: 3143
Hafiz Muhammad Ameen
The beauty of an animal lies in its ears and eyes; therefore, the Prophet sallallahu alayhi wa sallam did not accept even a slight defect in them. Especially because the polytheists used to cut the ears of animals to some extent in the name of idols. Since there is a suspicion regarding an ear-cut animal that perhaps it was dedicated to an idol, every such animal has been declared prohibited for sacrifice. The tail is also essential to the beauty of the animal; therefore, an animal with a cut tail is also prohibited.
Source: Sunan Nasa'i: Translation and Benefits by Shaykh Hafiz Muhammad Amin Hafizullah, Page: 4377
Hafiz Muhammad Ameen
“Look carefully”—some scholars have interpreted this to mean that we should prefer those with the best ears and eyes. The meaning is essentially the same: that no kind or even the slightest defect in the eyes or ears is acceptable. Furthermore, only those eyes and ears will be considered beautiful and excellent which are free from defect and flaw; eyes and ears with defects cannot be considered the best. And Allah knows best.
Source: Sunan Nasa'i: Translation and Benefits by Shaykh Hafiz Muhammad Amin Hafizullah, Page: 4381
Shaykh Safi ur-Rahman Mubarakpuri
Takhrij:
«أخرجه أبوداود، الضحايا، باب ما يكره من الضحايا، حديث:2804، والترمذي، الأضاحي، حديث:1498، والنسائي، الضحايا، حديث:4379، وابن ماجه، الأضاحي، حديث:3142، وأحمد:1 /95،101، 108، وابن حبان (الإحسان):7 /566، 5890، والحاكم:4 /224.»©Explanation:
Our esteemed researcher has declared the mentioned narration weak in its chain of transmission (sanadan), whereas in Sunan Abi Dawud and Sunan Ibn Majah, this same narration has been graded as hasan (good). This indicates that the esteemed researcher has made an oversight here.
In addition, other scholars have also graded it as hasan.
See: (Al-Mawsu‘ah al-Hadithiyyah, Musnad al-Imam Ahmad: 2/136 and 211)
Therefore, despite the mentioned narration being weak in its chain, it is practicable due to supporting evidences. And Allah knows best.
«أخرجه أبوداود، الضحايا، باب ما يكره من الضحايا، حديث:2804، والترمذي، الأضاحي، حديث:1498، والنسائي، الضحايا، حديث:4379، وابن ماجه، الأضاحي، حديث:3142، وأحمد:1 /95،101، 108، وابن حبان (الإحسان):7 /566، 5890، والحاكم:4 /224.»©Explanation:
Our esteemed researcher has declared the mentioned narration weak in its chain of transmission (sanadan), whereas in Sunan Abi Dawud and Sunan Ibn Majah, this same narration has been graded as hasan (good). This indicates that the esteemed researcher has made an oversight here.
In addition, other scholars have also graded it as hasan.
See: (Al-Mawsu‘ah al-Hadithiyyah, Musnad al-Imam Ahmad: 2/136 and 211)
Therefore, despite the mentioned narration being weak in its chain, it is practicable due to supporting evidences. And Allah knows best.
Source: Bulugh al-Maram: Commentary by Safiur Rahman Mubarakpuri, Page: 1165
