Muslim

Hadith Commentary:
For the sacrificial camels of the Noble Messenger ﷺ, Aisha radi Allahu anha acted as his agent in braiding the collars.

Aisha as-Siddiqah, Mother of the Believers radi Allahu anha, was the daughter of Abu Bakr as-Siddiq radi Allahu anhu.
Her respected mother’s name was Umm Ruman bint Amir bin Uwaymir.
She was married to the Prophet ﷺ in the 10th year of Prophethood in Makkah al-Mukarramah.
The marriage was consummated in 2 AH, eighteen months after the Hijrah.
She remained with the Prophet ﷺ for nine years, because at the time of the Prophet’s ﷺ passing, Aisha radi Allahu anha was eighteen years old.
Aisha radi Allahu anha was a great orator, jurist, scholar, and virtuous woman.
She narrated many ahadith from the Prophet ﷺ.
She had profound knowledge of the events of the Arabs, their idioms, and poetry.
A large group of the noble Companions and the eminent Followers narrated traditions from her.
She passed away in Madinah Tayyibah in 57 AH or 58 AH, on a Tuesday night.
According to her will, she was buried at night in Baqi’ al-Gharqad.
Abu Hurairah radi Allahu anhu led her funeral prayer.
At that time, during the caliphate of Muawiyah radi Allahu anhu, Marwan was the governor of Madinah under whom Abu Hurairah radi Allahu anhu was serving.
Baqi’ al-Gharqad is the old cemetery of Madinah, which is only a short distance from the Prophet’s Mosque.
Nowadays, a wide road has been constructed from the Prophet’s Mosque towards it.
The cemetery has been surrounded on all sides by a high wall.
Inside, most of the old graves have been obliterated; in earlier times, the people of innovation (ahl al-bid’ah) had built large domes over the graves of some Companions and other pious figures.
And they would place coverings and flowers on them.
And offerings and vows would be made there.
The Saudi government, in light of the Prophetic hadith, demolished all of these.
Constructing solid graves is absolutely prohibited in Islamic law, and placing cloths and flowers on them are innovations and newly invented matters (bid’ah).
May Allah Most High protect the Muslims from such innovations.
Amin.

Hadith Commentary:
Hady animals are those regarding which the intention is made that they will be taken to Makkah and slaughtered there.
By doing so, no restriction of ihram is imposed upon the one sending the animal.
The Messenger of Allah (sallallahu alayhi wa sallam) appointed Abu Bakr (radi Allahu anhu) as his agent to take the hady animals to Makkah, and Aisha (radi Allahu anha) was assigned to look after them.
In any case, the purpose of Imam Bukhari (rahimahullah) is to show that sacrifice (udhiyah) is also an act of worship, and in this type of worship, another person can be appointed as an agent, because this is not a purely devotional act (‘ibadah mahdah).
And Allah knows best.

Hadith Commentary:
Sending a sacrificial animal to the Ka'bah is a virtuous deed, but the one who sends it is not bound by any such obligation as is incumbent upon a pilgrim in the state of ihram.

Hadith Commentary:
(1)
Sending a sacrificial animal (hady) to the honored Ka'bah so that it may be slaughtered there is a deed of immense reward. However, the one who sends it is not bound by any of the restrictions that a person in the state of ihram must observe.

(2)
Some scholars are of the opinion that whoever sends a hady, that is, a sacrificial animal, towards Makkah Mukarramah, once a collar (qaladah) is placed around its neck, the sender becomes obligated to observe the restrictions of ihram. He must abstain from those things from which a person in ihram refrains, until the sacrifice is performed. Imam Bukhari rahimahullah disagreed with this position, establishing this chapter heading and presenting the aforementioned hadith as evidence. And Allah knows best.

Hadith Commentary:
If a person from his homeland sends a sacrificial animal (hadi) to Makkah al-Mukarramah along with someone, then the animal will remain lawful (halal); the rulings of ihram will not be applied to it.

Hadith Commentary:
(1)
Making an incision with a knife in the skin on the right or left side of the hump to let blood flow is called *ish‘ar* (اشعار). In this way, the sacrificial animal is distinguished from other animals, so that if it gets lost, it can be recognized.
The meaning of *taqlid* (تقلید) is to hang something around the animal’s neck so that it is known to be a sacrificial animal.
Since the goat is weak, performing *ish‘ar* on it is not correct.
Except for Imam Abu Hanifah rahimahullah, no one has considered *ish‘ar* to be disliked (makruh).
The preferred opinion is that he considered such *ish‘ar* to be disliked which brings the animal close to destruction, i.e., he did not consider *ish‘ar* itself to be disliked, but rather disliked exaggeration in it. Negating exaggeration does not negate the original act itself.
Abu Sa’ib says that we were with Waki‘ rahimahullah when a man, quoting Ibrahim al-Nakha‘i rahimahullah, declared *ish‘ar* to be disliked and called it mutilation (*muthlah*).
Waki‘ rahimahullah became very angry at this and said:
I am telling you about the practice of the Messenger of Allah sallallahu alayhi wa sallam, and you present the statement of Ibrahim al-Nakha‘i in opposition to it? You deserve to be imprisoned for this.
In any case, *ish‘ar* is Sunnah, and exaggeration in it is a disliked act.
(Fath al-Bari: 3/688)

Hadith Commentary:
This incident took place in the ninth year of Hijrah, when the Prophet (sallallahu alayhi wa sallam) sent Abu Bakr as-Siddiq (radi Allahu anhu) to Makkah as the leader of the pilgrims, and along with him, the Prophet (sallallahu alayhi wa sallam) also sent sacrificial camels.
Nawawi said that from this hadith it is derived that if a person himself is unable to go to Makkah, then it is recommended (mustahabb) to send the sacrificial animal there, and this is the opinion of the majority of scholars (jumhur ulama) that merely sending the sacrificial animal does not make a person in the state of ihram until he himself makes the intention for ihram.
(Wahidi)

Hadith Commentary:
(1)
Whoever intends to perform Hajj should place a collar (qaladah) around the neck of his sacrificial animal at the miqat and perform its marking (ish'ar).
And whoever wishes to send a sacrificial animal to the Haram but does not intend to perform Hajj, then it is not necessary for him to go to the miqat; rather, he may place the collar on the sacrificial animal and perform its marking at his own home.

(2)
In the ninth year of Hijrah, the Messenger of Allah (sallallahu alayhi wa sallam) sent sacrificial animals along with Abu Bakr as-Siddiq (radi Allahu anhu), and by doing so, the restrictions of ihram were not imposed upon him.

(3)
In any case, it is not necessary for a person to be in the state of ihram in order to send a sacrificial animal to Makkah, nor is it a condition to have already donned ihram for placing the collar or performing the marking (ish'ar) on them.
(Fath al-Bari: 3/686)

Hadith Commentary:
Taqleed refers to placing a necklace made of shoes or similar items around the necks of sacrificial animals; this was a sign of hady (sacrificial offering) in the land of the Arabs.
Such animals were neither beaten nor harmed by the Arabs, nor did they interfere with them. The meaning of ishaar is mentioned in the book itself, that is, to slightly cut the hump of the camel on the right side and let some blood flow; this too is a Sunnah. Whoever has prohibited this has erred.

Hadith Commentary:
(1)
"Hady" refers to the animal that is sent towards the Sacred Sanctuary of Mecca (Haram Makki) for the sake of Allah’s pleasure, and the minimum for this is a goat. Therefore, a camel, cow, or goat can be sent to Mecca as a hady. However, there is a difference of opinion regarding putting a collar (qaladah) on them. According to some, it is not a Sunnah practice to put a collar on a goat. Imam Bukhari rahimahullah has established a chapter refuting this position and has presented ahadith as evidence. There is consensus that a goat should not be subjected to ish‘ar (making a mark or wound on the animal), because a goat, being weak, cannot bear a wound, and due to its hair, the sign of ish‘ar remains hidden, thus the original purpose is lost.

(2)
Imam Bukhari rahimahullah has presented four ahadith in this regard, from which it is established that a collar can be put on a goat as hady: In the first hadith, it is mentioned that the Messenger of Allah sallallahu alayhi wa sallam sent goats to Mecca as hady. The purpose of this hadith is to refute those who deny sending goats as hady. In the second hadith, it is explicitly stated that the Messenger of Allah sallallahu alayhi wa sallam himself would put collars around the necks of goats. An objection is raised against this narration that its narrator, Hazrat Aswad, is alone (mutafarrid) in narrating it. This objection holds no weight because Aswad is a trustworthy (thiqah) narrator, and his being alone in narration does not cause any harm. The last hadith is through Hazrat Masruq, and although it does not explicitly mention putting collars on the necks of goats, the goat is included among the animals of hady, and whoever restricts this to only camels or cows must provide evidence. In any case, a goat can be sent to Mecca as hady, and a collar can also be put around its neck. (Fath al-Bari: 3/692)

Hadith Commentary:
In both hadiths, the word "sacrifice" (qurbani) is general and includes both camels and cows.
Thus, the purpose of the chapter is established, namely, that it is permissible to adorn the sacrificial camels and cows with necklaces (haar). It is also evident that Aisha (radi Allahu anha) herself used to make these necklaces with her own hands. Therefore, for women to engage in such crafts or handiwork is not something blameworthy, contrary to the notions of so-called "noble" people in Islam who do not consider such work appropriate for women. This is, in fact, a sign of extreme lack of understanding.

Hadith Commentary:
(1)
In this hadith, it is mentioned that the Messenger of Allah (sallallahu alayhi wa sallam) said:
“I have put a collar on my sacrificial animal (hady).”
The word “hady” includes both camels and cows, and the Messenger of Allah (sallallahu alayhi wa sallam) had designated both types of animals as “hady.”
From this, the chapter heading is established, i.e., it is proven to prepare collars for sacrificial camels and cows.

(2)
The mention of camels is found in general ahadith, and regarding cows, it is also mentioned in a hadith that on the Day of Sacrifice (Nahr), the Prophet (sallallahu alayhi wa sallam) slaughtered a cow on behalf of his wives, but this does not prove that he had brought it from Madinah Tayyibah.
In any case, it is established to prepare collars and the like for sacrificial animals.
(Fath al-Bari: 3/687)

(3)
From this hadith, it is understood that Aisha (radi Allahu anha) herself used to prepare the collars with her own hands; therefore, it is not blameworthy for women to engage in such crafts and handiwork.
Nowadays, so-called nobles do not consider such work appropriate for women.
This is a sign of their poor taste and lack of understanding.
And Allah knows best.

Hadith Commentary: Benefits and Issues: In the chain of narration of this hadith, the name of the letter writer is given as Ibn Ziyadah. However, this is not correct. He did not live during the era of Aisha radi Allahu anha. Rather, the letter writer is Ziyad ibn Abi Sufyan, who is well known by the name Ziyad ibn Abihi, as is found in authentic books of hadith such as Sahih al-Bukhari, Muwatta Imam Malik, Sunan Abi Dawud, and others.

1:
This hadith indicates that putting a collar (taqlid) on goats is also recommended (mustahabb).
Imam Malik and Imam Abu Hanifah say that putting a collar on goats is not recommended; both of them have restricted taqlid to camels and cows.
This hadith is a clear proof against both of them.
They say that it would cause weakness (to the animal).
However, this argument is extremely weak, because the purpose of taqlid is identification; they should be made to wear a collar of such a thing that does not cause them weakness.
May Allah, the Mighty and Majestic, protect all of us from religious and spiritual taqlid.
Allahumma ameen.

1759. Commentary: In reality, these hadiths are a response to the statement of the people of opinion (ashab al-ra’y) that when a person sends a sacrificial animal (hady) and puts a collar on it, then ihram becomes obligatory upon him. However, the truth is as mentioned: until a person actually enters into ihram, he does not become a muhrim, nor does ihram become obligatory in this manner.

The Urdu marginal note:
“What a lawful person does.” That is, whatever a non-mahram does, for example: engaging in intercourse (jima‘), wearing sewn clothes, and applying perfume, etc.

(1) This is also a form of sacrifice that a person himself remains at home and sends the sacrificial animals to Makkah Mukarramah through a trustworthy person so that they may be slaughtered in the Haram. And this is the most virtuous sacrifice.

(2) "He would not abstain." That is, by sending the animals to the Haram in this manner, the sender does not become a muhrim (one in the state of ihram) such that the restrictions of ihram would apply to him; rather, he will wear ordinary clothes and will also be able to have intercourse, etc. However, in another narration, a person who intends to offer a sacrifice is prohibited from cutting hair and nails after sighting the crescent of Dhu al-Hijjah. (Sahih Muslim, al-Adahi, Hadith: 1977) But this has no connection with sending the animal; this ruling is for every person offering a sacrifice, whether he does it locally or sends it to the Haram.

(3) Abdullah ibn Abbas radi Allahu anhu held the opinion that the one who sends the animal to the Haram becomes a muhrim, but this opinion is not correct. And Allah knows best.

Urdu marginal note:
The necklace (qaladah) is specific to animals going to the Haram. Animals slaughtered outside the Haram, even if they are for sacrifice (qurbani), cannot be adorned with a necklace; otherwise, the distinction would be lost.

Urdu marginal note:
‘Ihn refers to colored cotton or wool. It is not necessary that the collar be made only from cotton or wool; rather, it can be made from any available material.

English translation:

Placing a collar on the camel (when it is sent to the Haram for sacrifice) is a matter of consensus. No one disagrees about this. It should be noted that placing a collar on the animal and sending it to the Haram at someone’s hand does not make a person enter the state of ihram.

Urdu footnote:
“Avoiding something” means that he did not avoid intercourse, etc. And this is evidence that he was not in the state of ihram (ritual consecration), otherwise a person in ihram cannot have intercourse with his wife until he has performed the circumambulation (tawaf) of the House of Allah, whether it is the ihram of ‘umrah or of hajj. The ihram of hajj, although it is released after the sacrifice is slaughtered in Mina, still does not permit intercourse with the wife until the tawaf al-ziyarah has been performed. In the case of ‘umrah, there is no such complication at all.

It is understood that goats should also be adorned with a collar (qaladah), because the reason for putting a collar on camels and cows is also present in goats. However, the Malikis and Hanafis are against putting a collar on goats, arguing that "the goat is a small and weak animal." Yet, what kind of collar is so heavy—one or two maunds—that the poor goat would die? It is merely a sign indicating that the animal belongs to the Haram. If the goat is a small animal, then a small collar should be put around its neck. Moreover, such rational justifications are only useful in situations where it would be akin to giving instructions to the Messenger of Allah (sallallahu alayhi wa sallam). It is possible that Imam Malik and Imam Abu Hanifah (rahimahumallah) did not receive these narrations, but the later scholars certainly have received them. It is also said that the Messenger of Allah (sallallahu alayhi wa sallam) performed only one Hajj, and in that he did not take goats, whereas the ahadith explicitly state that he used to send sacrificial animals to the Haram while he himself remained in Madinah Munawwarah. And this was before the blessed Hajj of the Prophet (sallallahu alayhi wa sallam).

This issue has already been explicitly established from the previous ahadith as well. However, the person who goes to the Haram with animals that have collars placed on them will become a muhrim, but this ihram will commence from the miqat, even if the collars had been placed beforehand. The sending of animals with collars along with Abu Bakr as-Siddiq radi Allahu anhu pertains to the event of 9 AH.

Hadith Commentary:
This incident took place in the 9th year (Hijri). In that year, the Noble Messenger (sallallahu alayhi wa sallam) sent Abu Bakr (radi Allahu anhu) as his deputy to lead the Hajj. The following year, the Farewell Pilgrimage (Hajjat al-Wada‘) was performed.
In this matter, the fatwa of Abdullah ibn Abbas (radi Allahu anhu) was not correct, and thus Aisha (radi Allahu anha) refuted it.
It is understood from this that the possibility of mistakes exists even for great personalities; it is possible that Ibn Abbas (radi Allahu anhu) later retracted his opinion upon reflection.
It is also understood that whoever knows the truth of a matter should make it manifest, and in this regard, one should not be overawed by any great personality, because al-haqq ya‘lu wa la yu‘la (‘alayh).
That is, the truth always prevails; it cannot be overcome.

Hadith Commentary:
(1)
There are two situations regarding putting a collar (qaladah) on the sacrificial animal:
➊ If a person intends to perform Hajj and plans to take the sacrificial animal along, then at the time of entering the state of ihram, he should put the collar on them and perform ish‘ar (marking).
➋ If the intention is only to send the sacrificial animal, without planning to perform Hajj, then he may put the collar on them and perform ish‘ar at his home; no additional restrictions will be imposed in this case.

(2)
The position of Ibn Abbas (radi Allahu anhu) was based merely on analogy (qiyas), which Aisha (radi Allahu anha) refuted with the practice of the Messenger of Allah (sallallahu alayhi wa sallam).
The people also agreed with the position of Aisha (radi Allahu anha) and abandoned the fatwa of Ibn Abbas (radi Allahu anhu).
In addition, it is also narrated from Ibn Umar (radi Allahu anhu) that when he used to send his sacrificial animal to Makkah, he would observe abstinence like a person in ihram, but he would not recite the talbiyah.
(al-Musannaf li Ibn Abi Shaybah: 5/120)
Imam Bayhaqi states that it was Umm al-Mu’minin Aisha (radi Allahu anha) who first brought people out of confusion in this matter and showed them the way of the Sunnah.
(as-Sunan al-Kubra lil-Bayhaqi: 5/234, and Fath al-Bari: 3/690)

Takhrij al-Hadith: [وأخرجه البخاري 1700، ومسلم 369/1321، من حديث مالك به]
Jurisprudential Points:
➊ A mujtahid can make a mistake or forget.
➋ One should always respond with evidence.
➌ Regarding a person who sends sacrificial animals to the Haram while remaining at home, Sayyidah Aisha radi Allahu anha said: Things do not become prohibited for a person without donning the ihram and reciting the talbiyah. [الموطأ 1/341 ح770 وسنده صحيح]
➍ A man designated sacrificial animals and sent them, and removed his sewn clothes. When Sayyiduna Abdullah ibn al-Zubayr radi Allahu anhu learned of this, he said: By the Lord of the Ka'bah! This is an innovation (bid'ah). [الموطأ 1/341 ح771 وسنده صحيح]
➎ The people of truth may differ among themselves in jurisprudential matters, and this is not blameworthy.
➏ The noble Companions were always eager to act upon the Sunnah.
➐ It is possible that even the greatest scholar may not know some hadiths.
➑ Blind following (taqlid) is not permissible; rather, investigation according to one's ability is necessary.

Benefit:
It is established from this hadith that garlands are placed on sacrificial camels and cows; this is as a sign that these camels or cows are going to Makkah Mukarramah and that the pilgrims will sacrifice them during Hajj. It is also understood that Umm A’ishah radi Allahu anha used to prepare these garlands with her own hands, therefore, it is not blameworthy for a woman to engage in such crafts and handiwork. Furthermore, sending off the sacrificial animal (hady) does not make the rulings of the state of ihram applicable. The rulings of the state of ihram will only apply when ihram is donned from the miqat. (Also see Musnad Humaydi, hadith 211)

Benefit:
It is established from this hadith that by preparing the sacrificial animal (hady) and sending it towards Makkah Mukarramah, the rulings of the state of ihram do not become obligatory upon the one who is not performing Hajj. These rulings will only be enforced upon him when he makes the intention for Hajj and dons the ihram. Also, see Sahih al-Bukhari: 1702.