سنن نسائي
Nasai
كتاب الفرع والعتيرةThe Book of al-Fara' and al-'Atirah
بَابُ :Chapter: There Is No Fara ' And No 'Atirah
Hadith 4229
اُردوEn
أَخْبَرَنَا عَمْرُو بْنُ زُرَارَةَ ، قَالَ : حَدَّثَنَا مُعَاذٌ وَهُوَ ابْنُ مُعَاذٍ ، قَالَ : حَدَّثَنَا ابْنُ عَوْنٍ ، قَالَ : حَدَّثَنَا أَبُو رَمْلَةَ ، قَالَ : أَنْبَأَنَا مِخْنَفُ بْنُ سُلَيْمٍ ، قَالَ : بَيْنَا نَحْنُ وُقُوفٌ مَعَ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ بِعَرَفَةَ , فَقَالَ : " يَا أَيُّهَا النَّاسُ , إِنَّ عَلَى أَهْلِ بَيْتٍ فِي كُلِّ عَامٍ أَضْحَاةً وَعَتِيرَةً " . قَالَ مُعَاذٌ : كَانَ ابْنُ عَوْنٍ يَعْتِرُ أَبْصَرَتْهُ عَيْنِي فِي رَجَبٍ .
´Mikhnaf bin Sulaim said:` "While we were standing with the Messenger of Allah at 'Arafat, he said: 'O people, it is upon each family to offer a sacrifice (Udhiyah) and an 'Atirah each year." (One of the narrators) Muadh said: "Ibn 'Awn used to offer slaughter the 'Atirah, and I saw that with my own eyes during Rajab." (Daif)
Related hadith on this topic
Explanation & Benefits
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
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
