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سنن ابن ماجه
Ibn Majah
كِتَابُ الْأَضَاحِيChapters on Sacrifices
بَابُ : الأَضَاحِيُّ وَاجِبَةٌ هِيَ أَمْ لاَChapter: Are sacrifices obligatory or not?
Hadith 3125
اُردوEn
حَدَّثَنَا أَبُو بَكْرِ بْنُ أَبِي شَيْبَةَ ، حَدَّثَنَا مُعَاذُ بْنُ مُعَاذٍ ، عَنْ ابْنِ عَوْنٍ ، قَالَ : أَنْبَأَنَا أَبُو رَمْلَةَ ، عَنْ مِخْنَفِ بْنِ سُلَيْمٍ ، قَالَ : كُنَّا وَقُوفًا عِنْدَ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ بِعَرَفَةَ ، فَقَالَ : " يَا أَيُّهَا النَّاسُ إِنَّ عَلَى كُلِّ أَهْلِ بَيْتٍ فِي كُلِّ عَامٍ أُضْحِيَّةً وَعَتِيرَةً ، أَتَدْرُونَ مَا الْعَتِيرَةُ ؟ هِيَ الَّتِي يُسَمِّيهَا النَّاسُ الرَّجَبِيَّةَ " .
´It was narrated that Mikhnaf bin Sulaim said:` “We were standing with the Prophet (ﷺ) at ‘Arafat and he said: ‘O people, each family, each year, must offer Udhiyah and ‘Atirah.’
Related hadith on this topic
Brief Explanation
1؎ : This hadith proves that one sacrifice is sufficient on behalf of the entire household.
2؎ : «عتیرہ»: This refers to the goat which used to be slaughtered in the month of Rajab. Abu Dawud says that this ruling has been abrogated.
3؎ : The sacrifice in Rajab was obligatory in the early period of Islam, then it was abrogated. In another hadith, it is mentioned that the sacrifice of «عتیرہ» is nothing, now only the Eid sacrifice remains. From this hadith as well, the obligation of sacrifice on Eid al-Adha is derived, and those who hold the view of obligation also take evidence from this verse «فصل لربك وانحر» (Surah al-Kawthar: 2), because a command is for obligation. The opponents say that the meaning of the verse is that nahr (slaughter) should be done for Allah, i.e., do not perform nahr (slaughter) for anyone other than Allah, as the idolaters used to perform nahr (slaughter) in the names of idols; this was prohibited. From this, the obligation of Eid sacrifice is not established. There is another hadith of Jundub which will come later, and that too is an evidence for obligation. Those who do not consider it obligatory take evidence from the hadith of Jabir radi Allahu anhu, in which the Messenger of Allah sallallahu alayhi wa sallam offered a ram as a sacrifice on behalf of those members of his ummah who did not perform the sacrifice (Ahmad, Abu Dawud, Tirmidhi). However, this does not indicate non-obligation, because what is meant here are those people who do not have the ability to offer the sacrifice, and no one holds the view that it is obligatory upon them.
2؎ : «عتیرہ»: This refers to the goat which used to be slaughtered in the month of Rajab. Abu Dawud says that this ruling has been abrogated.
3؎ : The sacrifice in Rajab was obligatory in the early period of Islam, then it was abrogated. In another hadith, it is mentioned that the sacrifice of «عتیرہ» is nothing, now only the Eid sacrifice remains. From this hadith as well, the obligation of sacrifice on Eid al-Adha is derived, and those who hold the view of obligation also take evidence from this verse «فصل لربك وانحر» (Surah al-Kawthar: 2), because a command is for obligation. The opponents say that the meaning of the verse is that nahr (slaughter) should be done for Allah, i.e., do not perform nahr (slaughter) for anyone other than Allah, as the idolaters used to perform nahr (slaughter) in the names of idols; this was prohibited. From this, the obligation of Eid sacrifice is not established. There is another hadith of Jundub which will come later, and that too is an evidence for obligation. Those who do not consider it obligatory take evidence from the hadith of Jabir radi Allahu anhu, in which the Messenger of Allah sallallahu alayhi wa sallam offered a ram as a sacrifice on behalf of those members of his ummah who did not perform the sacrifice (Ahmad, Abu Dawud, Tirmidhi). However, this does not indicate non-obligation, because what is meant here are those people who do not have the ability to offer the sacrifice, and no one holds the view that it is obligatory upon them.
Explanation & Benefits
Maulana Ataullah Sajid
Benefits and Issues:
➊
In the second chapter of the Book of Sacrifices (Kitab al-Dhaba’ih), the hadith that has been mentioned negates the legitimacy (mashru‘iyyah) of the ‘Atirah.
Some scholars have reconciled both (types of reports) in such a way that the Eid sacrifice (udhiyah) is obligatory, and the sacrifice in Rajab (‘Atirah) is supererogatory (nafl); that is, the meaning of “there is no ‘Atirah” (la ‘atirah) is that ‘Atirah is not obligatory, and the meaning of the hadith under discussion is that ‘Atirah is legislated (mashru‘).
Many scholars have declared ‘Atirah to be abrogated (mansukh).
➋
Our esteemed researcher has declared the aforementioned narration weak (da‘if) in its chain of transmission, and has further written that the ahadith of Sunan al-Nasa’i and Sunan Abi Dawud suffice in this regard. See the verification and referencing of this hadith.
In addition, other researchers have declared it hasan (good), therefore, despite the aforementioned narration being weak in its chain, it is, on the basis of other supporting evidences, actionable and authoritative (hujjah).
For details, see: (al-Mawsu‘ah al-Hadithiyyah, Musnad al-Imam Ahmad: 29/419, 420 and Sahih Sunan Abi Dawud (detailed) by al-Albani, hadith: 2287)
➊
In the second chapter of the Book of Sacrifices (Kitab al-Dhaba’ih), the hadith that has been mentioned negates the legitimacy (mashru‘iyyah) of the ‘Atirah.
Some scholars have reconciled both (types of reports) in such a way that the Eid sacrifice (udhiyah) is obligatory, and the sacrifice in Rajab (‘Atirah) is supererogatory (nafl); that is, the meaning of “there is no ‘Atirah” (la ‘atirah) is that ‘Atirah is not obligatory, and the meaning of the hadith under discussion is that ‘Atirah is legislated (mashru‘).
Many scholars have declared ‘Atirah to be abrogated (mansukh).
➋
Our esteemed researcher has declared the aforementioned narration weak (da‘if) in its chain of transmission, and has further written that the ahadith of Sunan al-Nasa’i and Sunan Abi Dawud suffice in this regard. See the verification and referencing of this hadith.
In addition, other researchers have declared it hasan (good), therefore, despite the aforementioned narration being weak in its chain, it is, on the basis of other supporting evidences, actionable and authoritative (hujjah).
For details, see: (al-Mawsu‘ah al-Hadithiyyah, Musnad al-Imam Ahmad: 29/419, 420 and Sahih Sunan Abi Dawud (detailed) by al-Albani, hadith: 2287)
Source: Commentary on Sunan Ibn Mājah by Mawlānā ‘Atā’ullāh Sājid, Page: 3125
Hafiz Muhammad Ameen
English translation:
By "sacrifice" (qurbani) is meant the sacrifice of Dhu al-Hijjah, which is a confirmed Sunnah (sunnah mu’akkadah). However, the ‘Atirah, according to other evidences, is recommended (mustahabb) as a form of charity (sadaqah), but it must be done in the name of Allah (subhanahu wa ta’ala).
By "sacrifice" (qurbani) is meant the sacrifice of Dhu al-Hijjah, which is a confirmed Sunnah (sunnah mu’akkadah). However, the ‘Atirah, according to other evidences, is recommended (mustahabb) as a form of charity (sadaqah), but it must be done in the name of Allah (subhanahu wa ta’ala).
Source: Sunan Nasa'i: Translation and Benefits by Shaykh Hafiz Muhammad Amin Hafizullah, Page: 4229
Shaykh Dr. Abdur Rahman Freywai
Explanation: ➊:
Which was later abrogated.
Which was later abrogated.
Source: Sunan al-Tirmidhi – Majlis ‘Ilmi Dar al-Da‘wah, New Delhi Edition, Page: 1518
Shaykh Umar Farooq Saeedi
Benefits and Issues:
➊
From this hadith, the permissibility of (‘Atirah) is understood.
However, in the following hadith (2831), its permissibility is negated.
And this is the preferred view.
➋
Apparently, from this hadith, the obligation of sacrifice (qurbani) is established.
But from other evidences, its recommendation and being a Sunnah is known.
Therefore, the hadith scholars, considering all these evidences, have decided
that sacrifice (qurbani) is an emphasized Sunnah (sunnah mu’akkadah).
That is, it is an important and emphasized ruling.
But it is not obligatory (fard).
However, despite having the ability, to avoid this emphasized Sunnah in any way is not correct.
➊
From this hadith, the permissibility of (‘Atirah) is understood.
However, in the following hadith (2831), its permissibility is negated.
And this is the preferred view.
➋
Apparently, from this hadith, the obligation of sacrifice (qurbani) is established.
But from other evidences, its recommendation and being a Sunnah is known.
Therefore, the hadith scholars, considering all these evidences, have decided
that sacrifice (qurbani) is an emphasized Sunnah (sunnah mu’akkadah).
That is, it is an important and emphasized ruling.
But it is not obligatory (fard).
However, despite having the ability, to avoid this emphasized Sunnah in any way is not correct.
Source: Sunan Abu Dawood – Commentary by Shaykh Umar Farooq Saeedi, Page: 2788
