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سنن ابي داود
Abu Dawud
كتاب الضحاياSacrifice (Kitab Al-Dahaya)
باب فِي الْعَتِيرَةِChapter: Regarding Al-’Atirah.
Hadith 2830
اُردوEn
حَدَّثَنَا مُسَدَّدٌ . ح وحَدَّثَنَا نَصْرُ بْنُ عَلِيٍّ ، عَنْ بِشْرِ بْنِ الْمُفَضَّلِ الْمَعْنَى ، حَدَّثَنَا خَالِدٌ الْحَذَّاءُ ، عَنْ أَبِي قِلَابَةَ ، عَنْ أَبِي الْمَلِيحِ ، قَالَ : قَالَ نُبَيْشَةُ نَادَى رَجُلٌ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ إِنَّا كُنَّا نَعْتِرُ عَتِيرَةً فِي الْجَاهِلِيَّةِ فِي رَجَبٍ ، فَمَا تَأْمُرُنَا ، قَالَ : " اذْبَحُوا لِلَّهِ فِي أَيِّ شَهْرٍ كَانَ وَبَرُّوا اللَّهَ عَزَّ وَجَلَّ وَأَطْعِمُوا ، قَالَ : إِنَّا كُنَّا نُفْرِعُ فَرَعًا فِي الْجَاهِلِيَّةِ فَمَا تَأْمُرُنَا ؟ قَالَ : فِي كُلِّ سَائِمَةٍ فَرَعٌ تَغْذُوهُ مَاشِيَتَكَ حَتَّى إِذَا اسْتَحْمَلَ " ، قَالَ نَصْرٌ : اسْتَحْمَلَ لِلْحَجِيجِ ذَبَحْتَهُ فَتَصَدَّقْتَ بِلَحْمِهِ ، قَالَ خَالِدٌ : أَحْسَبَهُ ، قَالَ عَلَى ابْنِ السَّبِيلِ : فَإِنَّ ذَلِكَ خَيْرٌ ، قَالَ خَالِدٌ : قُلْتُ لِأَبِي قِلَابَةَ كَمْ السَّائِمَةُ قَالَ : مِائَةٌ .
Narrated Nubayshah: A man called the Messenger of Allah ﷺ: 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.
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Explanation & Benefits
Hafiz Muhammad Ameen
The intended meaning is that virtue is not restricted to any particular month; the poor can be fed at any time. Restricting it to the month of Rajab is not appropriate. To designate any month, day, or time from one’s own side and then consider it obligatory or superior is not correct. The reason for this is that it is neither the right nor the responsibility of any human being to specify particular times, days, or months and years for any act of virtue; rather, the determination of time for virtue is solely the right of Allah Ta‘ala. No one else has the authority to make changes in this regard. Furthermore, it is also necessary that the manner and quantity of virtue be exactly as prescribed by the Shari‘ah. Any excess beyond this will be considered an innovation (bid‘ah) and a human invention.
Source: Sunan Nasa'i: Translation and Benefits by Shaykh Hafiz Muhammad Amin Hafizullah, Page: 4233
