Bukhari

Hadith Commentary:
The meaning of *ish‘ar* is to inflict a wound with a spear on the right hump of the sacrificial camel; thus, this animal would become marked as designated for sacrifice at the House of Allah, and no thief or bandit would dare lay a hand on it.
Even now, this *ish‘ar* is a Sunnah of the Messenger of Allah (sallallahu alayhi wa sallam).
Some people have declared it disliked (*makruh*), which is a grave error and a disrespect to the Sunnah of the Prophet (sallallahu alayhi wa sallam).
Imam Ibn Hazm (rahimahullah) said that, except for Imam Abu Hanifah (rahimahullah), it is not reported from anyone else that it is disliked. Tahawi said that Imam Abu Hanifah did not declare the original *ish‘ar* to be disliked, but rather considered it disliked when done excessively, to the extent that there is fear of the camel’s death. And regarding Imam Abu Hanifah, who is a leader of the Muslims, this is what we presume of him.
How could he declare the original *ish‘ar* to be disliked, when its being Sunnah is established by authentic hadiths?
(Wahidi)
*Qiladah* refers to a necklace made of sandals that would be placed around the neck of the sacrificial animal, thereby marking it as designated for sacrifice at the House of Allah. *Qiladah* applies to camels, goats, and cows alike. Regarding *ish‘ar*, the esteemed scholar Hafiz Ibn Hajar (rahimahullah) states:
“And in it is the legislation of *ish‘ar*, which is that the skin of the sacrificial camel is scraped until blood flows, then it is left, so that becomes a sign of it being a sacrificial animal. The majority of the early and later generations have affirmed its legislation. Tahawi mentioned in ‘Ikhtilaf al-‘Ulama’ that its being disliked is reported from Abu Hanifah, while others have considered it recommended due to following (the Sunnah), even his two companions Abu Yusuf and Muhammad said it is good. Malik said that *ish‘ar* is specific to animals with humps. Tahawi said that it is established from Aishah (radi Allahu anha) and Ibn Abbas (radi Allahu anhuma) that there is a choice in performing *ish‘ar* or leaving it, which indicates that it is not among the rites of Hajj, but it is not disliked, since its performance is established from the Prophet (sallallahu alayhi wa sallam),”
(Fath al-Bari)
That is, from this hadith the legitimacy of *ish‘ar* is established, which is to slightly wound the skin of the sacrificial animal so that blood flows, and that is a sign of it being a sacrificial animal. The majority of both the early and later generations have affirmed its legitimacy. Imam Tahawi, mentioning the scholarly disagreement on this, said that Imam Abu Hanifah (rahimahullah) considered it disliked, while others considered it recommended, even both of Imam Abu Hanifah’s distinguished students, Imam Abu Yusuf and Imam Muhammad (rahimahullah), considered it preferable.
Imam Malik (rahimahullah) said that *ish‘ar* is specific to animals that have humps.
Tahawi said that it is established from Aishah (radi Allahu anha) and Abdullah ibn Abbas (radi Allahu anhuma) that there is a choice to perform *ish‘ar* or not, which is evidence that *ish‘ar* is not among the rites of Hajj, but it is not disliked, because its performance is established from the Prophet (sallallahu alayhi wa sallam).
Many of the early scholars who objected to the claim that Imam Abu Hanifah declared *ish‘ar* to be disliked have had their objections answered by Imam Tahawi, among them being that Imam Abu Hanifah did not reject *ish‘ar* absolutely, but rather considered it disliked when done with such excess that the animal becomes weak and is brought near to death.
Those who have likened *ish‘ar* to mutilation (*muthlah*) are also mistaken.
*Ish‘ar* is just like circumcision (*khitan*), shaving the head (*hijamah*), or slitting the ears of some animals for marking purposes. Clearly, none of these fall under the category of mutilation, so how could *ish‘ar* be considered as such?
For this reason, Abu Sa’ib says that we were in a gathering with Imam Waki‘.
A person said that it is reported from Imam Nakha‘i that *ish‘ar* is mutilation.
Imam Waki‘, in a tone of displeasure, said: “I say that the Messenger of Allah (sallallahu alayhi wa sallam) performed *ish‘ar*, and you say that Ibrahim Nakha‘i said such? The truth is, you should be imprisoned.”
(Fath)
The noble verse of the Qur’an:
“O you who believe! Do not put (yourselves) forward before Allah and His Messenger...” (al-Hujurat: 1)
Its meaning is also that wherever a matter is authentically established from Allah and His Messenger, no room should be given to mere statements, opinions, and arguments, for this is a grave disrespect to Allah and His Messenger (sallallahu alayhi wa sallam).
But, alas, the majority of the Ummah is afflicted with this very disease. May Allah Most High grant everyone complete cure from blind imitation (*taqlid jamid*), ameen.
It is also narrated from Abdullah ibn Umar (radi Allahu anhuma) that whenever he performed *ish‘ar* on a sacrificial animal, he would turn it to face the qiblah, and after saying “Bismillah, Allahu Akbar,” he would wound its hump.

Hadith Commentary:
(1)
By establishing this chapter heading and presenting the hadith, Imam Bukhari rahimahullah intends to refute the position of Hazrat Mujahid. His position is that after donning the ihram, one should perform the marking (ish‘ar) of the sacrificial animal. However, the hadith states that the Prophet sallallahu alayhi wa sallam first adorned his sacrificial animal with a collar (qaladah), then donned the ihram.

(2)
The benefit of this collaring and marking (ish‘ar) is that, through it, people are made aware not to harm these animals. Furthermore, if the animal mingles with other animals, it can be distinguished. If it gets lost, it can be recognized. Those individuals who have prohibited this practice have brought forth a very far-fetched argument. (Fath al-Bari: 3/686)