سنن ترمذي
Tirmidhi
كتاب الأضاحى عن رسول الله صلى الله عليه وسلمThe Book on Sacrifices
بابChapter: A Sacrifice Every Year
Hadith 1518
اُردوEn
حَدَّثَنَا أَحْمَدُ بْنُ مَنِيعٍ , حَدَّثَنَا رَوْحُ بْنُ عُبَادَةَ , حَدَّثَنَا ابْنُ عَوْنٍ , حَدَّثَنَا أَبُو رَمْلَةَ، عَنْ مِخْنَفِ بْنِ سُلَيْمٍ , قَالَ : كُنَّا وُقُوفًا مَعَ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ بِعَرَفَاتٍ , فَسَمِعْتُهُ يَقُولُ : " يَا أَيُّهَا النَّاسُ , عَلَى كُلِّ أَهْلِ بَيْتٍ فِي كُلِّ عَامٍ أُضْحِيَّةٌ وَعَتِيرَةٌ , هَلْ تَدْرُونَ مَا الْعَتِيرَةُ ؟ هِيَ الَّتِي تُسَمُّونَهَا الرَّجَبِيَّةَ " , قَالَ أَبُو عِيسَى : هَذَا حَدِيثٌ حَسَنٌ غَرِيبٌ , وَلَا نَعْرِفُ هَذَا الْحَدِيثَ إِلَّا مِنْ هَذَا الْوَجْهِ مِنْ حَدِيثِ ابْنِ عَوْنٍ .
´Narrated Mikhnaf bin Sulaim:` "We were standing with the Prophet (ﷺ) at 'Arafat when I heard him say: 'O you people! For every household each year is Udhiyah (sacrifice) and 'Atirah. Do you know what an 'Atirah is ? It is that which you call Ar-Rajabiyyah.'"
Related hadith on this topic
Explanation & Benefits
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
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 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
