سنن نسائي
Nasai
كتاب مناسك الحجThe Book of Hajj
بَابُ : سَلْتِ الدَّمِ عَنِ الْبُدْنِChapter: Wiping The Blood From The Budn
Hadith 2776
اُردوEn
أَخْبَرَنَا عَمْرُو بْنُ عَلِيٍّ ، قَالَ : حَدَّثَنَا يَحْيَى ، قَالَ : حَدَّثَنَا شُعْبَةُ ، عَنْ قَتَادَةَ ، عَنْ أَبِي حَسَّانَ الْأَعْرَجِ ، عَنْ ابْنِ عَبَّاسٍ ، " أَنَّ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ لَمَّا كَانَ بِذِي الْحُلَيْفَةِ أَمَرَ بِبَدَنَتِهِ فَأُشْعِرَ فِي سَنَامِهَا مِنَ الشِّقِّ الْأَيْمَنِ ، ثُمَّ سَلَتَ عَنْهَا وَقَلَّدَهَا نَعْلَيْنِ ، فَلَمَّا اسْتَوَتْ بِهِ عَلَى الْبَيْدَاءِ أَهَلَّ " .
´It was narrated from Ibn Abbas:` That when the Prophet was in Dhul-Hulaifah he ordered that his Budn be marked on the right side of its hump, then he wiped the blood on it and he garlanded it with two shoes, then when it stood up with him Al-baida; he began the Talbiyah.
Related hadith on this topic
Explanation & Benefits
Hafiz Muhammad Ameen
(1) The meaning of wiping the blood is that the blood coming out from the wound should be spread with the hand or something similar onto the side of the hump where the marks (of ritual marking) are made, so that it is visible from a distance. It does not mean that the blood should be cleaned in such a way that no trace remains. If done so, the actual purpose of the marking (ash'ar) would be lost.
(2) "His she-camel": It is understood from this that the Prophet (sallallahu alayhi wa sallam) did not perform the ritual marking (ash'ar) on all the camels, but only on some of them.
(3) "Ascended al-Bayda'": Al-Bayda' was at a higher elevation than Dhu'l-Hulayfa. It has also been referred to as a mound or a mountain.
(2) "His she-camel": It is understood from this that the Prophet (sallallahu alayhi wa sallam) did not perform the ritual marking (ash'ar) on all the camels, but only on some of them.
(3) "Ascended al-Bayda'": Al-Bayda' was at a higher elevation than Dhu'l-Hulayfa. It has also been referred to as a mound or a mountain.
Source: Sunan Nasa'i: Translation and Benefits by Shaykh Hafiz Muhammad Amin Hafizullah, Page: 2776
Maulana Dawood Raz
Hadith Footnote:
The Noble Prophet (sallallahu alayhi wa sallam) departed from Madinah Munawwarah on Saturday, the 25th of Dhu al-Qa'dah.
If the month had been of thirty days, then five days would have remained.
However, coincidentally, the month turned out to be of 29 days, and the first of Dhu al-Hijjah fell on Thursday.
Because it is established from other narrations that you (sallallahu alayhi wa sallam) stayed at 'Arafat on a Friday.
What Ibn Hazm has said—that you departed from Madinah on a Thursday—does not seem plausible.
However, it is possible that you departed from Madinah on a Friday.
But in the narrations of the two Sahihs (Sahih al-Bukhari and Sahih Muslim), it is mentioned that you (sallallahu alayhi wa sallam) performed the Zuhr prayer in Madinah as four rak‘ahs and the ‘Asr prayer at Dhu al-Hulayfah as two rak‘ahs.
From these narrations, it is clearly understood that it was not a Friday.
The mountain of Hajun is near Muhassab, adjacent to the Masjid ‘Aqabah.
The Noble Prophet (sallallahu alayhi wa sallam) departed from Madinah Munawwarah on Saturday, the 25th of Dhu al-Qa'dah.
If the month had been of thirty days, then five days would have remained.
However, coincidentally, the month turned out to be of 29 days, and the first of Dhu al-Hijjah fell on Thursday.
Because it is established from other narrations that you (sallallahu alayhi wa sallam) stayed at 'Arafat on a Friday.
What Ibn Hazm has said—that you departed from Madinah on a Thursday—does not seem plausible.
However, it is possible that you departed from Madinah on a Friday.
But in the narrations of the two Sahihs (Sahih al-Bukhari and Sahih Muslim), it is mentioned that you (sallallahu alayhi wa sallam) performed the Zuhr prayer in Madinah as four rak‘ahs and the ‘Asr prayer at Dhu al-Hulayfah as two rak‘ahs.
From these narrations, it is clearly understood that it was not a Friday.
The mountain of Hajun is near Muhassab, adjacent to the Masjid ‘Aqabah.
Source: Sahih Bukhari: Commentary by Maulana Dawood Raz, Page: 1545
Shaykh Abdul Sattar al-Hammad
Hadith Commentary:
Imam Bukhari rahimahullah has established his chapter heading from the following statement of Abdullah ibn Abbas radi Allahu anhu:
“The Messenger of Allah sallallahu alayhi wa sallam did not prohibit any type of cloak or lower garment, except for garments dyed with saffron, from which saffron would transfer onto the body. He prohibited those.”
That is, it is forbidden to use cloaks dyed with wars or saffron during ihram.
Apart from this, stitched garments tailored to the human form are also not permissible, except that there is no restriction on women wearing stitched clothing.
From this hadith, Imam Bukhari rahimahullah has derived multiple rulings, which will be mentioned one by one in the following discussion, in sha Allah.
Imam Bukhari rahimahullah has established his chapter heading from the following statement of Abdullah ibn Abbas radi Allahu anhu:
“The Messenger of Allah sallallahu alayhi wa sallam did not prohibit any type of cloak or lower garment, except for garments dyed with saffron, from which saffron would transfer onto the body. He prohibited those.”
That is, it is forbidden to use cloaks dyed with wars or saffron during ihram.
Apart from this, stitched garments tailored to the human form are also not permissible, except that there is no restriction on women wearing stitched clothing.
From this hadith, Imam Bukhari rahimahullah has derived multiple rulings, which will be mentioned one by one in the following discussion, in sha Allah.
Source: Hidayat al-Qari: Commentary on Sahih Bukhari, Urdu, Page: 1545
Shaykh Maulana Abdul Aziz Alvi
Hadith Commentary:
Vocabulary of the Hadith:
(1)
ASH‘ARAHA:
Derived from "ish‘ar,"
which means
a sign or mark,
notification and announcement,
and here the intent is
to inflict a wound near the hump of the sacrificial camel as a sign and mark,
so that people may know it is an animal designated for sacrifice (hady).
(2)
QALLADAHA NA‘LAYN:
To hang a necklace of two sandals around its neck.
Benefits and Issues:
To let blood flow from the right side of the camel’s hump with a knife or any other sharp instrument
is considered recommended (mustahabb) according to all the Imams except Imam Abu Hanifah rahimahullah.
However, Imam Malik rahimahullah holds the view that the ish‘ar should be done on the left side of the camel’s hump.
The later Hanafi scholars have interpreted the statement of the Imam (that ish‘ar is an innovation [bid‘ah],
and ish‘ar is mutilation [muthlah])
to mean that his statement refers to those people who would inflict extremely deep wounds,
due to which there was a risk of the camel’s death.
Otherwise, how could Imam Abu Hanifah rahimahullah consider ish‘ar to be disliked (makruh),
while ish‘ar is established by numerous ahadith,
(Sharh Sahih Muslim vol. 3, p. 472; Sa‘idi, Fath al-Mulhim vol. 3, p. 310).
In the same way, a necklace of sandals should be hung around the neck of the sacrificial animal (even if it is a goat),
but Imam Malik rahimahullah does not hold the view of hanging a necklace around the neck of a goat.
Vocabulary of the Hadith:
(1)
ASH‘ARAHA:
Derived from "ish‘ar,"
which means
a sign or mark,
notification and announcement,
and here the intent is
to inflict a wound near the hump of the sacrificial camel as a sign and mark,
so that people may know it is an animal designated for sacrifice (hady).
(2)
QALLADAHA NA‘LAYN:
To hang a necklace of two sandals around its neck.
Benefits and Issues:
To let blood flow from the right side of the camel’s hump with a knife or any other sharp instrument
is considered recommended (mustahabb) according to all the Imams except Imam Abu Hanifah rahimahullah.
However, Imam Malik rahimahullah holds the view that the ish‘ar should be done on the left side of the camel’s hump.
The later Hanafi scholars have interpreted the statement of the Imam (that ish‘ar is an innovation [bid‘ah],
and ish‘ar is mutilation [muthlah])
to mean that his statement refers to those people who would inflict extremely deep wounds,
due to which there was a risk of the camel’s death.
Otherwise, how could Imam Abu Hanifah rahimahullah consider ish‘ar to be disliked (makruh),
while ish‘ar is established by numerous ahadith,
(Sharh Sahih Muslim vol. 3, p. 472; Sa‘idi, Fath al-Mulhim vol. 3, p. 310).
In the same way, a necklace of sandals should be hung around the neck of the sacrificial animal (even if it is a goat),
but Imam Malik rahimahullah does not hold the view of hanging a necklace around the neck of a goat.
Source: Tuhfat al-Muslim: Commentary on Sahih Muslim, Page: 3016
Shaykh Dr. Abdur Rahman Freywai
English Commentary:
1:
Making an incision on the right side of the hump of the sacrificial camel (hady) and letting its blood flow, then smearing it around the area, is called *ish‘ar*.
This serves as a sign and distinguishing mark for the animals designated for sacrifice (hady).
2:
Those who, upon finding the statements of the Imams in opposition to the hadith of the Messenger (sallallahu alayhi wa sallam), still take those statements as proof and set aside the hadith of the Messenger, should take heed from this statement of Waki‘.
This hadith contains a strong refutation of blind following (taqlid) without evidence.
1:
Making an incision on the right side of the hump of the sacrificial camel (hady) and letting its blood flow, then smearing it around the area, is called *ish‘ar*.
This serves as a sign and distinguishing mark for the animals designated for sacrifice (hady).
2:
Those who, upon finding the statements of the Imams in opposition to the hadith of the Messenger (sallallahu alayhi wa sallam), still take those statements as proof and set aside the hadith of the Messenger, should take heed from this statement of Waki‘.
This hadith contains a strong refutation of blind following (taqlid) without evidence.
Source: Sunan al-Tirmidhi – Majlis ‘Ilmi Dar al-Da‘wah, New Delhi Edition, Page: 906
Shaykh Umar Farooq Saeedi
1770. Commentary: «اھل » means (he raised his voice) «لبیک اللهم لبیک » called out loudly—and it is also used in the meaning of ihram. Note that this hadith is weak. Shaykh al-Albani rahimahullah has also included it in al-Da‘ifah. However, Allamah Ahmad Shakir has declared this hadith to be authentic.
➋ In this narration, the mention of the two rak‘ahs performed at Dhu’l-Hulayfah after which the Prophet sallallahu alayhi wa sallam recited the talbiyah for Hajj refers to the two rak‘ahs of Zuhr prayer (qasr prayer), as is explicitly stated in Sahih Muslim (Hadith: 1243) and Sunan al-Nasa’i (Hadith: 2756). Therefore, the inference at the end from the statement of Sa‘id ibn Jubayr radi Allahu anhu regarding the establishment of two rak‘ahs at the time of ihram is not correct, because there is no clear evidence of this from the Prophet sallallahu alayhi wa sallam.
➋ In this narration, the mention of the two rak‘ahs performed at Dhu’l-Hulayfah after which the Prophet sallallahu alayhi wa sallam recited the talbiyah for Hajj refers to the two rak‘ahs of Zuhr prayer (qasr prayer), as is explicitly stated in Sahih Muslim (Hadith: 1243) and Sunan al-Nasa’i (Hadith: 2756). Therefore, the inference at the end from the statement of Sa‘id ibn Jubayr radi Allahu anhu regarding the establishment of two rak‘ahs at the time of ihram is not correct, because there is no clear evidence of this from the Prophet sallallahu alayhi wa sallam.
Source: Sunan Abu Dawood – Commentary by Shaykh Umar Farooq Saeedi, Page: 1770
Shaykh Umar Farooq Saeedi
1752. Commentary:
➊ Making a slight incision on the right side of the humps of camels sent towards the Haram, so that their blood flows on it, is called «اشعار ». And this is a sign that this animal is a hady (sacrificial animal) for Allah and is being sent towards the Haram. This practice is established from the Sunnah of the Messenger (sallallahu alayhi wa sallam), but goats are not subjected to «اشعار ». Some scholars also hold the opinion of performing ishaar (incision) on cows. Along with this, putting garlands made of shoes around the necks of sacrificial animals is also a recommended (masnun) act, and this is called taqlid. These practices have been in place since ancient times, which the Prophet (sallallahu alayhi wa sallam) maintained.
➋ Al-Bayda is the plain of Dhu’l-Hulayfa which was on the southern side, through which people would pass on the way to Makkah.
➊ Making a slight incision on the right side of the humps of camels sent towards the Haram, so that their blood flows on it, is called «اشعار ». And this is a sign that this animal is a hady (sacrificial animal) for Allah and is being sent towards the Haram. This practice is established from the Sunnah of the Messenger (sallallahu alayhi wa sallam), but goats are not subjected to «اشعار ». Some scholars also hold the opinion of performing ishaar (incision) on cows. Along with this, putting garlands made of shoes around the necks of sacrificial animals is also a recommended (masnun) act, and this is called taqlid. These practices have been in place since ancient times, which the Prophet (sallallahu alayhi wa sallam) maintained.
➋ Al-Bayda is the plain of Dhu’l-Hulayfa which was on the southern side, through which people would pass on the way to Makkah.
Source: Sunan Abu Dawood – Commentary by Shaykh Umar Farooq Saeedi, Page: 1752
Maulana Ataullah Sajid
Explanatory Notes:
Points and Issues:
The meaning of the verses is that a wound should be made on one side of the camel’s hump such that blood flows out.
This serves as a sign that this is an animal designated for sacrificial offering (hady).
Points and Issues:
The meaning of the verses is that a wound should be made on one side of the camel’s hump such that blood flows out.
This serves as a sign that this is an animal designated for sacrificial offering (hady).
Source: Commentary on Sunan Ibn Mājah by Mawlānā ‘Atā’ullāh Sājid, Page: 3097
Hafiz Muhammad Ameen
For details, see Hadith: 2758.
Source: Sunan Nasa'i: Translation and Benefits by Shaykh Hafiz Muhammad Amin Hafizullah, Page: 2784
Hafiz Muhammad Ameen
In the necklace, besides shoes, things like tree bark, etc., can also be placed.
Source: Sunan Nasa'i: Translation and Benefits by Shaykh Hafiz Muhammad Amin Hafizullah, Page: 2793
