Explanation of the Meaning of Beheemat al-An’am and the Rules of Sacrifice
In the matter of sacrifice, the Book and Sunnah have provided the Ummah with guidance on many rulings and issues, and naturally, the types and kinds of sacrificial animals — that is, which animals can be sacrificed — have also been identified and explained.
Accordingly, Allah, Glorified and Exalted, has named the animals whose sacrifice is prescribed for Muslims as بهمة الانعام. As stated in several verses:
وَلِكُلِّ أُمَّةٍ جَعَلْنَا مَنسَكًا لِّيَذْكُرُوا اسْمَ اللَّهِ عَلَىٰ مَا رَزَقَهُم مِّن بَهِيمَةِ الْأَنْعَامِ ۗ فَإِلَٰهُكُمْ إِلَٰهٌ وَاحِدٌ فَلَهُ أَسْلِمُوا ۗ وَبَشِّرِ الْمُخْبِتِينَ
“And for every nation We have appointed a rite of sacrifice that they may mention the name of Allah over what He has provided for them of [sacrificial] animals. So your god is one God, so to Him submit. And, give good tidings to the humble [before their Lord].”
Hafiz Ibn Kathir, may Allah have mercy on him, says:
يعني: الإبل والبقر والغنم ، كما فصلها تعالى فى سورة الأنعام وأنها ثَمَانِيَةَ أَزْوَاجٍ
That is, camel, cow, and goat, as Allah Almighty has explained in detail in Surah Al-An’am that they are “eight [in number], male and female.”
Also, it is stated:
وَيَذْكُرُوا اسْمَ اللَّهِ فِي أَيَّامٍ مَّعْلُومَاتٍ عَلَىٰ مَا رَزَقَهُم مِّن بَهِيمَةِ الْأَنْعَامِ ۖ فَكُلُوا مِنْهَا وَأَطْعِمُوا الْبَائِسَ الْفَقِيرَ
“And mention the name of Allah on [the animals] during [sacrificial] days, then eat from them and feed the needy and poor.”
Also, it is stated:
ثَمَانِيَةَ أَزْوَاجٍ ۖ مِّنَ الضَّأْنِ اثْنَيْنِ وَمِنَ الْمَعْزِ اثْنَيْنِ ۗ قُلْ آلذَّكَرَيْنِ حَرَّمَ أَمِ الْأُنثَيَيْنِ أَمَّا اشْتَمَلَتْ عَلَيْهِ أَرْحَامُ الْأُنثَيَيْنِ ۖ نَبِّئُونِي بِعِلْمٍ إِن كُنتُمْ صَادِقِينَ ﴿١٤٣﴾ وَمِنَ الْإِبِلِ اثْنَيْنِ وَمِنَ الْبَقَرِ اثْنَيْنِ ۗ قُلْ آلذَّكَرَيْنِ حَرَّمَ أَمِ الْأُنثَيَيْنِ أَمَّا اشْتَمَلَتْ عَلَيْهِ أَرْحَامُ الْأُنثَيَيْنِ ۖ أَمْ كُنتُمْ شُهَدَاءَ إِذْ وَصَّاكُمُ اللَّهُ بِهَٰذَا ۚ فَمَنْ أَظْلَمُ مِمَّنِ افْتَرَىٰ عَلَى اللَّهِ كَذِبًا لِّيُضِلَّ النَّاسَ بِغَيْرِ عِلْمٍ ۗ إِنَّ اللَّهَ لَا يَهْدِي الْقَوْمَ الظَّالِمِينَ
“(Created) eight male and female, that is, two kinds in sheep and two kinds in goats. Say, ‘Has He forbidden the two males or the two females? Or those [ones] that the wombs of the two females contain? Or were you witnesses when Allah charged you with this?’ So who is more unjust than one who invents a lie about Allah to mislead people without knowledge? Indeed, Allah does not guide the wrongdoing people.”
Also, elsewhere it is stated:
وَأَنزَلَ لَكُم مِّنَ الْأَنْعَامِ ثَمَانِيَةَ أَزْوَاجٍ
“And He has produced for you from the grazing livestock eight [in number], male and female.”
“Literal Meaning of Beheema Al-An’am:”
Firstly: بهيمة
The literal meaning of بهيمة:
The word بهيمة is derived from confusion and ambiguity, which means concealment, ethics, and lack of clarity.
Linguists say:
كل حي لا يميز فهو بهيمة
“Every living being that cannot distinguish is a beast.”
And regarding the characteristic and condition of this beast, linguists have explicitly stated that it is a four-legged animal whether on land or in water. Thus, Allama Zabidi says:
البهيمه كسفينة: كل ذات أربع قوائم ولؤ فى الماء
“A beast is a word on the pattern of safeena (ship) which is used for every quadruped, whether it is aquatic or not.”
And Allama Nawab Muhammad Siddiq Hasan Khan says:
والبهيمة اسم لكل ذي أربع من الحيوان لكن خص فى التعارف بما عدا لسباع والضواري من الوحوش
“A beast is the name of every quadruped animal, but in common usage, it is especially used for those animals which are not predators or carnivorous wild animals.”
And Allama Muhammad Mahmood Hijazi writes:
وخصها العرف بذوات الأربع من حيوان البر والبحر التفسیر الواضح 474/1
“Common usage has restricted it to four-legged animals of the land and sea.”
The reason for the naming of بهيمه:
Lexicographers write about the reason for the naming of “Baheema” (beast):
وإنما قيل له: بهيمة لانه أبهم عن أن يميز
“It is called Baheema because it is made obscure, closed, and deprived of discernment.”
Allama Muhammad bin Abu al-Fath Baali says:
سميت البهيمۃ بذلك ؛ لأنها لا تتكلم
“It is called Baheema because it does not speak.”
Allama Damiri says:
سميت بہیمۃ لإبھامها ، من جهة نقص نطقها وفهمها ، وعدم تمييزها وعقلها
“Baheema is called so because it is closed and obscure in terms of its speech, understanding, and deprivation of intellect and discernment.”
Further explaining, Allama Askari writes:
وسميت البهيمة بھيمة لأنها أبھمت عن العلم والفهم ولا تعلم ولا تفهم فهي خلاف الإنسان والإنسانية خلاف البهيمية فى الحقيقة وذلك أن الإنسان يصح أن يعلم إلا أنه ينسى ما علمه والبهيمة لا يصح أن يعلم
The name Baheema is because it is kept closed from knowledge and understanding; it neither knows nor understands, rather it is opposed to humans. In reality, humanity is opposed to Baheema, because humans are capable of knowledge. Yes, it is true that humans may forget information, but Baheema is not even capable of knowledge.
And this explanation has also been given by the commentators, for example, Allama Baghawee says:
سميت بهيمة لأنها أبھمت عن التمييز ، وقيل: لأنها لا تطق لها
Baheema is called Baheema because it is deprived of discernment. It is also said that it is deprived of speech.
Allama Nawab Sadiq Hasan Khan Qanooji says:
وإنماسميت بذلك لإبھامها من جهة نقص نطقها وفهمها وعقلها ، ومنه باب مبهم أى مغلق ، وليل يتيم
It is called “Bahimah” because it is closed and obscure due to its lack of speech, intellect, and understanding, and from this comes “Bab Mubahhim,” meaning a closed door, and “Layl Bahim,” meaning a completely dark night.
And Imam Qurtubi, Allama Shawkani, and Ibn Atiyyah, may Allah have mercy on them, say:
سميت بذلك لإ بهامها من جهة نقص تطقها وفهمها وعدم تمييزها وعقلها ، ومنه باب مبهم أى مغلق ، وليل بهيم ، وبهيمته للشجاع الذى لا يدرى من أين يؤتى له
It is called Bahimah because it is closed and obscure due to its lack of speech, understanding, intellect, and discernment, and from this comes “Bab Mubahhim,” meaning a closed door, and “Layl Bahim,” meaning a completely dark night. Bahimah also refers to a brave and strong warrior, indicating that one understands how to overcome him.
And the author of “Al-Kulliyat,” Allama Abul Baqa Kafawi, says:
البهيمة: كل حي لا عقل له ، وكل ما لانطق له فهو بھیمة ، لما فى صوته من الإبهام ، ثم اختص هذا الإسم بذوات الأربع ولو من دواب البحر ، ما عدا السباع
Bahimah: Every living being that lacks intellect and speech is Bahimah because its voice is ambiguous. Then this term was especially applied to livestock, whether they are sea creatures, except for predators.
And this explanation has also been clarified by other scholars of Tafsir and commentators of Hadith.
Secondly: “Al-An’am”:
Literal meaning of “Al-An’am”:
The singular of An’am is Na’am, which specifically refers to a camel, and An’am is said for camels, cows, and goats, provided it includes a camel; otherwise, it is not used.
Allama Ibn Manzur Afriki says:
قال ابن الأعرابي: القيم الإبل خاصة ، والأنعام الإبل والبقر والغنم
Ibn Al-A’rabi says: Na’am specifically refers to a camel, while An’am is said for camels, cows, and goats.
Imam Ibn Faris says:
والنعم: الإبل ، قال الفراء: هو ذكر لا يؤنث ، . . . ويجمع أنعاما ، والأنعام: البهائم
Na’am refers to a camel; Farā’ says: it is masculine and has no feminine form… Its plural is An’am, and An’am refers to livestock.
Allama Abu Nasr Johari Farabi writes:
والنعم: واحد الأنعام ، وهى المال الراعية وأكثر ما يقع هذا الاسم على الإبل
Na’am is the singular of An’am; it is said for grazing animals, and this name is mostly applied to camels.
Allama Raghib Asfahani says:
لكن اللانعام تقال للإبل والبقر والغنم ، ولا يقال لها أنعام حتى يكون فى جملتها الإبل
But the word In’am (livestock) is used collectively for camel, cow, and goat; it cannot be called In’am unless it includes a camel as well.
Allama Abu al-Abbas Ahmad Fayyumi Hamawi writes:
يطلق الأنعام على هذه الثلاثة فإذا انفردت الإبل فهي نعم وإن انفردت الغنم والبقر لم تسم نعما
The word In’am is used for these three (camel, cow, and goat), and when the camel is separate, it is called Na’am, and if the cow and goat are separate, they are not called Tam.
Dr. Saadi Habib writes:
النعم: الابل ، والبقر ، والغنم مجتمعة ، فإذا انفردت البقر ، والغنم لم تسم نعما ، ج: أنعام
Yes: Camel, cow, and goat are collectively called “Na’am”. If the cow and goat are separated, they are not called “Na’am”. Their plural is “An’am”.
In summary, there is a difference between “Na’am” and “An’am” among the Arabs. Thus, Al-Allama Qasim bin Ali Hariri Basri refutes those who do not differentiate between them, saying:
وكذلك لا يفرقون بين النعم والأنعام وقد فرقت بينهما العرب ، فجعلت النعم اسما للابل خاصة وللماشية التى فيها الإبل وقد تذكر وتؤنث ، وجعلت انعام اسما لأنواع المواشي من الإبل والبقر والغنم ، حتى أن بعضهم أدخل فيها الظباء وحمر الو ش
Similarly, people do not differentiate between “Na’am” and “An’am”, although the Arabs have distinguished between the two. Specifically, only the camel, and similarly those livestock which include camels, are called “Na’am”. This term is used for both masculine and feminine. Various types of livestock, such as camels, cows, and goats, are called “An’am”. Some people have even included deer and wild donkeys in this category.
The reason for the naming of Al-An’am:
1. “Na’am” is derived from “Na’umah,” which means softness. Since the movements of these sacrificial animals are soft, they have been distinguished with the term “An’am” along with “Bahimah” (i.e., soft-moving cattle), as explained by the scholars. Thus, Allama Qurtubi states:
سميت بذلك للين مشيها
They are called An’am because of their soft movements.
Similarly, Imam Shawkani states:
سميت بذلك لما فى مشيها من اللين
They are called An’am because their movements are soft.
Likewise, Allama Nawab Siddiq Hasan Khan states:
سميت بذلك لما فى مشيها من اللين
The reason they are called An’am is because their movements are soft.
2. While some linguists have written that “In’am” (gift) is derived from “Nemat” (blessing), and the word “Na’am” was specifically used by the Arabs for camels, because camels were a permanent blessing for them.
Allama Ibn Faris writes:
والنعم: الإبل ، لما فيه من الخير والنعمة
Na’am: is a camel, because it contains goodness and blessing.
Allama Muhammad bin Muhammad Murtaza Zabidi states:
إنما حصت النعم بالإبل لكؤنھا عندهم أعظم نعمة
Na’am was specifically associated with the camel because it was the greatest blessing among the Arabs.
Allama Abdul Qadir Umar Baghdadi writes:
النعم مختص بالإبل قال: وتسميته بذلك لكون الإبل عندهم أعظم نعمته
Na’am: is specifically associated with the camel, and the reason for this naming is that the camel was the most permanent blessing for them.
Imam Abdul Ra’oof Munawi states:
والنعم مختص به الإبل سميت به لكونھا عندهم من أعظم النعم
Na’am is specifically associated with the camel, because the camel was a great blessing among the Arabs.
Allama Raghib Asfahani says:
وتسميتہ بذلك لكون الإبل عندهم أعظم نعمة
The reason for the naming of “Ni’am” is that the camel was the greatest blessing among them.
3. “Al-An’am” is an explanation and clarification of “Bahimah”:
Allama Nawab Siddiq Hasan Khan, may Allah have mercy on him, says:
والبهيمة مبهمة فى كل ذات أربع فى البر والبحر ، فبينت بالأنعام ، وهى الإبل والبقر والضأن والمعز التى تنحر فى يوم العيد وما بعده من الهدايا والضحاياه
“Bahimah” is ambiguous among the livestock of land and sea, therefore it is clarified by “An’am,” which are the camel, cow, bull, and goat, which are slaughtered on the day of Eid al-Adha and afterwards in the form of Hadi and Qurbani, etc.
Imam Al-Baghawi, may Allah have mercy on him, says:
وقيدها بانعم لأن من البهائم ما ليس من الأنعام كالخيل والبغال والخمير ، لا يجوز ذبحها فى القرابين
“Bahimah” is restricted by “Ni’am,” because some animals are not considered “An’am,” such as horses, mules, and donkeys; it is not permissible to slaughter them for acts of closeness (sacrifice).
Allama Alusi, may Allah have mercy on him, writes:
البهيمة كل ذات أربع واضافتها إلى الأنعام للبيان . . . فالبهيمة أعم من الانعام لان الانعام لا تتناول غير الأنواع الأربعة من ذوات الأربع
Bahimah is said to refer to every beast of burden, and its relation to “An’am” is for explanation and clarification… Thus, Bahimah is more general than An’am, because in An’am, besides the four, no other beasts of burden are included.
Allama Zamakhshari writes in Tafsir al-Kashaf:
البهيمة: كل ذات أربع فى البر والبحر ، وإضافتها إلى الأنعام للبيان ، وهى الإضافة التى بمعنى ”من“ كخاتم فضة ومعناًً ه: البهيمة من الأنعام
Bahimah: refers to every beast of burden on land and sea, and its relation to An’am is for explanation and clarification, meaning the relation which is like “min” (from), as it is said: a silver ring, meaning: from An’am, the Bahimah.
4. Regarding the interpretation of “Al-An’am,” the scholars of Tafsir have three general opinions, thus Imam Quraybi, may Allah have mercy on him, states:
وللعلماء فى الأنغام لا أقوال: أخذها- أن الأنعام الإبل خاصة وسيأتي فى النخل بيانہ . الثاني أن الأنعام الإبل وخدها ، وإذا كان معها بقر وعنهم فهي أنعام أيضا . الثالث وهو أصحها قال أحمد بن يحيى: الأنعام کل ما أحلہ الله عز وجل من الحيواني . ويدل على صحة هذا قول تعالى: أحلت لکم يھيمة الأنعام إلا ما يتلى علىیکم
There are three opinions of scholars regarding the term In’am (livestock):
◈ In’am refers specifically to camels, as will be explained in Surah An-Nahl.
◈ In’am refers only to camels, but if cows and goats are included with them, they are also considered In’am.
◈ The most correct opinion is that of Ahmad bin Yahya, who states: In’am refers to every animal that Allah has declared lawful. The evidence for the authenticity of this opinion is the command of the Almighty: “For you, livestock are made lawful, except those over which the name of Allah is not pronounced.”
Also, Imam Al-Jawzi, may Allah have mercy on him, in the exegesis of the first verse of Surah Al-Ma’idah, states:
There are three opinions regarding the term “behemah al-an’am”:
◈ The offspring of cattle which are found dead in their mothers’ wombs when the mothers are slaughtered. (Ibn Amr, Ibn Abbas, may Allah be pleased with them)
◈ These are camels, cows, and goats (Hasan Qatadah Sadi, may Allah have mercy on them), and Rabee says: it refers to all cattle. Ibn Qutaybah says: it refers to camels, cows, goats, and all wild animals.
◈ It refers to wild livestock, such as wild cows, deer, and wild donkeys.
Similarly, Imam Ibn Jarir al-Tabari and Allama Ibn Atiyyah, may Allah have mercy on them, have also narrated several opinions on this matter.
And then Imam Tabari, may Allah have mercy on him, considered the opinion that all kinds of cattle are meant by Bahimat al-An’am to be the most correct, stating:
وأولى القولين بالصواب فى ذلك ، قول من قال: عنى يقوله: ﴿أحلت لكم بهيمة الأنعمہ﴾ , all cattle… and Allah did not specify anything from them over something else, so this is according to its generality and apparent meaning, until a proof comes with a specification that must be accepted
In this regard, among the two opinions, the correct one is that of those who have understood the statement of the Creator
to mean all cattle. And Allah Almighty has not specified any of them, so it remains on its generality and apparent meaning until a compelling proof for specification comes. And Allah knows best.
The Legal and Terminological Meaning of Beheemat al-An’am:
In the terminology of Shariah, “Beheemat al-An’am” refers to camels, cows, and goats (both genders), as stated by the early commentators. Imam Ibn Jarir al-Tabari says:
وهي الأزواج الثمانية التى ذكر ها فى كتابه: من الضأن والمعز والبقر والإبل
These are eight pairs mentioned by Allah Almighty in His Book: ram, goat, cow, and camel.
Hafiz Ibn Kathir (may Allah have mercy on him) writes:
بهيمة الأنعام: وهى الإبل والبقر والغنم ، كما قاله الحبر البحر ترجمان القران وابن عم الرسول
“Beheemat al-An’am” are camels, cows, and goats, as stated by Bahr al-Ilm Tarjuman al-Quran and the paternal cousin of the Messenger of Allah (peace be upon him), Abdullah ibn Abbas (may Allah be pleased with them both).
He also says:
وقوله تعالى: ﴿احلت لکم بھیمتہ الانعامہ﴾ هي: الإبل والبقر ، والغنم . قال الحسن وقتادة وغیرہ واحد . قال ابن جرير: وكذلك هو عند العرب
The command of the Lord: (Beheemat al-An’am has been made lawful for you): meaning camels, cows, and goats, as Hasan, Qatadah, and other commentators have said. Imam Ibn Jarir states: This is also the meaning among the Arabs.
And while interpreting
through
, it is written:
وقوله: ﴿وانزل لکم من الانعام ثمنیہ ازواج﴾ He said: And He created for you from the backs of the cattle eight pairs, which are mentioned in Surah Al-An’am: ﴿ثمنية أزوج من الضان اثنین ومن المعز اثنین﴾ Al-An’am: 143], ﴿ومن الإبل اثنین ومن البقر اثنین﴾
The command of the Lord: (Allah has brought forth for you cattle, eight pairs, male and female) means Allah has created for you eight pairs (male and female) of cattle from their backs, and these are the ones mentioned in Surah Al-An’am: (eight males and females, that is two kinds of sheep and two kinds of goats)
(and two kinds of camels and two kinds of cows)
Allama Qurtubi, may Allah have mercy on him, says:
والذي يضحي به باجماع المسلمين الأزواج الثمانية: وهى الضأن وامعز والإبل والبقر
By the consensus of the Muslims, the animals that can be offered as sacrifice are these eight pairs:
Bull, goat, camel, and cow.
Ali Muhammad Amin Shanqiti, may Allah have mercy on him, says:
أن القران بين أن الأنعام هي الأزواج الثمانية التى هي: الذكر والأثني من الإبل ، والبقر ، والضان ، والمغز
The Holy Quran has stated that the sacrificial animals are those eight pairs: that is, the camel, cow, bull, and goat (male and female).
And in another place he says:
ولا يكون من الحيوان إلا من يهيمة الأنعام ، وقد تقدم إيضاح الأنعام ، وأنها الأزواج الثمانية المذكورة فى ايات من كتاب الله وهى: الجمل ، والناقه ، والبقرہ ، والثور، والنعجه ، والكبش ، والعنز ، والتيس
There will be no sacrifice except from the cattle of sacrificial animals, and the clarification of sacrificial animals has already been made, that they are the eight pairs mentioned in the Book of Allah’s verses: camel and she-camel, cow and bull, sheep and ram, and goat and male goat.
Hafiz Imam Ibn al-Qayyim, may Allah have mercy on him, says:
وهي مختصته بالأزواج الثمانية المذكورة فى سورة (الأنعام) ، ولم يعرف عنه صلى الله عليه وسلم ، ولا عن الصحابة هدي ، ولا أضحية ، ولا عقيقه من غيرها
Sacrifice is specific to the eight pairs mentioned in Surah al-An’am, and from the Prophet Muhammad, peace be upon him, and his noble companions, may Allah be pleased with them, no other animal is known for Hadi, sacrifice, or ‘Aqiqah except these.
Imam Nawawi, may Allah have mercy on him, says:
وأجمع العلماء على أنه لا تجزي الضحية بغير الإبل والبقر والغم
There is consensus among scholars that sacrifice will not be valid except from camel, cow, and goat.
Allama Ameer San’ani, may Allah have mercy on him, says:
أجمع العلماء على جواز التضحية من جميع بھيمة الأنعام وإنما اختلفوا فى الأفضل . . . ثم الإجماع على أنه لا يجوز التضحية بغير بھيمة الأنعام ،
There is consensus among scholars on the permissibility of sacrifice from all large cattle; the only difference is in preference… and there is also consensus that sacrifice from anything other than large cattle is not permissible.
Hafiz al-Maghrib Allama Ibn Abd al-Barr al-Qurtubi, may Allah have mercy on him, says:
اختلف العلماء فيما لا يجوز من أسناني الضحايا والهدايا بعد إجماعهم أنها لا تكون إلا من الأزواج الثمانية
After the consensus of scholars that sacrifice can only be from the eight pairs (of animals), there is a difference regarding whether sacrifice can be from an animal of any age.
Similarly, in At-Tamhid it is stated:
والذي يضحی به بإجماع من المسلمين الأزواج الثمانية وهى الضان والمعز والإبل والبقر
According to the consensus of Muslims, the animals that can be sacrificed are eight pairs:
Ram, goat, camel, and cow.
﴿ثمنیہ ازوج﴾ In the context and background and the explanations of the scholars regarding the verses of Surah Al-Hajj, the interpretation of Bheemata al-An’am by the predecessors and successors, all the commentators and explainers of hadith have interpreted the verses of Surah Al-An’am “eight pairs” as you have observed. However, alongside this, in the light of the explanations of the Imams of Tafsir, Hadith, and the jurists of the Ummah, the following points should also be kept in mind here:
First point:
The verses of Surah Al-An’am are not in the context of explaining the evil and sacrifice and their rulings and issues, nor is their purpose to specify and limit the sacrificial animals. Rather, regarding the eight pairs mentioned among livestock, and similarly in relation to fields and fruits, etc., they address the arbitrary, baseless beliefs and ideas of the people of the Age of Ignorance and the polytheists of Arabia, who divided Allah, Glorified and Exalted be He, and their false deities, and held corrupt thoughts, superstitions, and myths. These verses refute those and reprimand and rebuke them, as is clear from verses 136 to 145 and the subsequent verses. The scholars of Tafsir, Hadith, and Fiqh have given unequivocal clarification of this.
1. Thus, Imam Ibn Jarir al-Tabari says:
وكانوا يحرمون من أنعامهم البحيرة والسائبة والوصيلة والحام ، فيجعلونه للأوثان ، ويزعمون أنهم يحتر مونه لله . فقال الله فى ذلك: (وجعلوا لله مما ذرأ من الحرث والأنعام نصيبا) الاية
The polytheists used to declare Bahirah, Sa’ibah, Wasilah, and Ham forbidden among their livestock and considered them dedicated to their idols. They thought they were forbidding them for Allah, so Allah said regarding this: (And Allah has created crops and livestock for you, and some of them you have made forbidden for Allah).
Hafiz Ibn Kathir, may Allah have mercy on him, says:
هذا دم اتوبیخ من الله للمشركين الذين ابتدعوا بدعا وكفرا وشرکا ، وجعلوا لله لجزءا من خلقه ، وهو خالق كل شي سبحانه وتعالى عما يشركون
This is a condemnation and rebuke from Allah towards the polytheists who invented superstitions and disbelief and shirk, and designated a portion of His creation for Allah, while He alone is the Creator of everything. Allah is far above the shirk of the polytheists.
3. Also, He says:
وهذا بيان لجهل العرب قبل الإسلام فيما كانوا حرموا من الأنعام ، وجعلوها أجزاء وأنواعا: يجية ، وسائية ، ووصيلتہ وحاما ، وغير ذلك من الأنواع التى ابتدعوها فى الأنعام والزروع والثمار
This is a description of the ignorance of the Arabs before Islam, who made certain livestock forbidden and divided them into shares and categories: Bahirah, Sa’ibah, Wasilah, Ham, and other categories which they had imposed on livestock, fields, and fruits.
4. Allama Nawab Siddiq Hasan Khan Qanooji, may Allah have mercy on him, says:
وفي هاتين الآيتين تقريع وتوبيخ من الله لأهل الجاهلية بتحريمهم ما لم یحرمہ اللہ
In these two verses, there is a reprimand and warning from Allah to the people of ignorance for what they had forbidden, which Allah had not forbidden.
5. Imam Ibn Atiyyah, while explaining the cause of revelation of the verse, says:
وسبب نزول هذه الآية أن العرب كانت تجعل من غلاتھا وزرعها وثمارها ومن أنعامها جزها تسمية الله وجزءا تسميه لأصنامها ، وكانت عادتها التحفي والاهتبال بنصيب الأصنام أكثر منها بنصيب الله إذ كانوا يعتقدون أن الأصنام بھا فقر وليس ذلك بالله
The cause of revelation of this verse is that the Arabs used to designate a portion of their crops, harvest, fruits, and livestock for Allah and a portion for their idols, and their practice was that they worried much more about the portion for their idols than the portion for Allah, and they were distressed about it because their belief was that the idols faced poverty and neediness, whereas this was not the case with Allah.
6. He also says:
وكانت للعرب سنن فى الأنعام من السائية والبحيرة والحام وغير ذلك فنزلت هذه الاية رافعة لجميع ذلك
Regarding livestock, the Arabs had many customs such as Bahirah, Sa’ibah, and Ham, etc., and thus this noble verse was revealed to refute all these superstitions.
7. Imam Ibn Ashur Al-Tunisi says:
ولما كانوا قد حرمو فى الجاهلية بغض الغنم ، ومنها ما يسمی بالوصيلة
كما تقدم ، و بغض الإبل كالبحيرة والوصيلة أيضا ، ولم يحرموا بعض المعز ولا شيئا من البقر ، ناسب أن يؤتي بهذا التقسيم قبل الاستدلال تمهيدا لتحکمهم إذ حرموا بعض أفراد من أنواع ، ولم یحرمو بعضا من أنواع أخرى
The Arabs in the pre-Islamic period had declared some goats forbidden, among them was Wasila, as mentioned earlier, and they had also declared camels forbidden such as Bahira, Wasila, etc., but they had not declared some goats and any cows forbidden. Therefore, before reasoning, it was appropriate to explain their classification as a prelude to their ruling, because some individuals of certain types were declared forbidden, while some from other types were not declared forbidden.
8. Imam Qurtubi, in the exegesis of the verse (Ahallat Lakum Bahimat Al-An’am), says:
وكانت للعرب سنن فى الأنعام من البحيرة والسائية والوصيلة والحام ، يأتي بيانها ، فتزلت هذه الاية رايقة لتلك الأوهام الخيالية ، والاراء الفاسدۃ الباطلية
Regarding cattle, the Arabs had many customs such as Bahira, Sa’iba, Ham, etc., which will be explained. Thus, this verse was revealed to refute all these imaginary superstitions and false corrupt opinions.
9. Imam Fakhr al-Razi says:
” أطبق المفسرون على أن تفسير هذه الاية أن المشركين كانوا يحرمون بعض الأنعام فاحتج الله على إبطال قولهم بأن ذكر الضان والمعز والإبل والبقر . . . خاصل المعنى نفي أن يكون الله حرم شيئا مما زعمو تحريمه إياه “
There is consensus among the mufassirun that the interpretation of this verse is that the polytheists used to declare certain livestock forbidden. Therefore, Allah established proof against the falsehood of their claim by mentioning rams, goats, camels, and cows. The purpose is that whatever they arbitrarily declared forbidden, Allah has not forbidden any of it.
10. Allama Abdul Rahman bin Nasir Saadi says:
يخبر تعالى عما عليه المشركون المكذبون للنبي صلی اللہ علیہ وسلم ، من سفاهة العقل ، وخفة الأحلام ، والجهل البليغ ، وعدد تبارك وتعالى شيئا من خرافاتهم ، لينبه بذلك على ضلالهم والحذر منهم
Allah Almighty is informing about the foolishness, stupidity, and sheer ignorance of the polytheists who rejected the Prophet Muhammad (peace be upon him) at night, and Allah has warned about their misguidance and vigilance by enumerating some of their superstitions in this verse.
11. And He also says:
أن السياق فى نقض أقوال المشركين المتقدمة ، فى تحريمهم لما أحله الله
و خوضهم بذلك ، بحسب ماسولت لهم أنفسهم
The context of these verses is a refutation of the previous statements of the polytheists, who used to declare lawful things forbidden according to their own desires and unjustly interfere in them.
Second point:
The second point is that sacrifice is only permissible for these eight pairs, and these eight pairs are meant as a genus; each of their types and varieties are included in this, provided that the type and variety belong to this genus linguistically and legally. Any specific restriction or specification regarding color, breed, nature, form, condition, Arab or non-Arab, and name or title without evidence is invalid and does not affect the permissibility of their sacrifice. This is why scholars of Tafsir and Hadith have understood these eight pairs along with their types and varieties, and sometimes have mentioned certain types for clarification. However, sacrifice of any fifth genus of animal besides these four is prohibited, such as deer, wild animals, cows, and wild donkeys, etc.
The correct view according to Muslim scholars is that the buffalo is absolutely domestic, as mentioned by the Qadi and others, and this has been stated with certainty in Al-Mustaw‘ib and others.
In this regard, consider some noteworthy explanations by scholars:
1. The renowned researcher and commentator Allama Muhammad Amin Shinqiti, may Allah have mercy on him, states in the commentary of the noble verse ﴿ويذكروا اسمه الله فى ايام معلومات على ما رزقنهم من بهيمة الأنعم﴾
:
اعلم أنه لا يجوز فى الأضحية إلا بھيمة الأنعام ، وهى الإبل والبقر والضان والمعز بأنواعها Regarding the statement of the Exalted: ﴿ويذكروا اسمه الله فى ايام معلومات على ما رزقنهم من بهيمة الأنعم فکلو منھا واطعموا البائس الفقیر﴾
فلا تشرع التضحية بالظباء ولا ببقره الوحش وحمار الوحش
Know that only domestic animals are permissible for sacrifice, and these are the camel, cow, bull, and goat along with their kinds; because Allah says: (And mention the name of Allah on the designated days over the cattle that He has provided for you) Therefore, the sacrifice of deer, wild cows, and wild donkeys is not lawful.
2. Allama Ali Ahmad Wahidi Nisapuri writes:
والأنعام جمع النعم ، وهى الإبل والبقر والغنم وأجناسها
An’am is the plural of na’am, and they are the camel, cow, goat, and their kinds.
3. Imam Ibn Abi Hatim, may Allah have mercy on him, narrates the Tafsir of Laith bin Abi Sulaym through his chain of transmission:
حدثنا أبى ثنا عبد الرحمن بن صالح العتكي ثنا حميد بن عبد الرحمن الرواسي عن حسن بن صالح عن ليس بن أبى سليم قال الجاموس والبختي من الأزواج الثمانية
(Laith bin Abi Sulaym, Laith bin Abi Sulaym ibn Zunaym al-Laithi al-Kufi, died 143 AH), was a scholar and hadith narrator from Kufa. He was truthful, but in his later years, due to deterioration of his memory, he suffered severe confusion and disorder in hadith transmission, so scholars stopped taking hadith from him. Imam Ibn Mu’in and others have declared him weak.
Hafiz Ibn Jahar, may Allah have mercy on him, says:
الليث ابن أبى سليم اين زنيم . . . صدوق ، اختلط جدا ولم يتميز حديثه فترك
Laith bin Abu Sulaym bin Zunaym… is truthful, but he was very confused and could not differentiate in his hadith, therefore he was abandoned.
The narrators of the four Sunan have narrated from him, likewise Imam Bukhari, may Allah have mercy on him, took hadith from him through attribution, and Imam Muslim took hadith from him through connection and following.
Imam Ahmad, may Allah have mercy on him, said that he is a confused narrator, but people have narrated hadith from him. Also, Hafiz Dhahabi said about him in Al-Kashif:
“There is a slight weakness in him due to poor memory” (in terms of the deterioration of his memory, he has a minor flaw):
And in Diwan al-Du’afa, it is written: “Hasan al-Hadith, and whoever has called him weak, his weakness is only due to mixing in old age.”
They have good hadith, and whoever called them weak did so because of confusion in their later years.
Al-Kuny wa al-Asma by Imam Muslim’s investigator Abdul Rahim Fataqari states:
قلت: ومثل هذا النوع يتقوى بغيره
(I say: Such narrators gain strength from others).
It is narrated from him that he said: Buffalo and Khorasani camels are among the eight pairs.
4. Imam Suyuti, may Allah have mercy on him, narrates from Ibn Abi Hatim:
وأخرج ابن أبى حاتم عن ليث بن أبى شيم قال: الجاموس والبختي من الأزواج الثمانية
Ibn Abi Hatim narrated from Laith bin Abi Sulaym that he said: The buffalo and the Khorasani camel are among the eight pairs.
5. Imam Shawkani, may Allah have mercy on him, also agrees and narrates from Ibn Abi Hatim:
وأخرج ابن أبى كان على بن أبى شيم قال: الجاموس والبخ من الأزواج المائية
Ibn Abi Hatim narrated from Laith bin Abi Sulaym that he said: The buffalo and the Khorasani camel are among the eight pairs.
6. Allama Nawab Sadiq Hasan Khan, quoting the Tafseer of Laith bin Abi Sulaym, states:
In any case, the weakness of Laith bin Abi Sulaym will not affect the issue, because in the matter under discussion, Laith bin Abi Sulaym or the effect is like following (taabi’ah). It is hidden.
قل ءالذکرین حرم أم لأنثيين أما اشتملت عليه أر حام الأنثيين ”قال ليث بن أبى سليم: الجاموس والبختي من الأزواج الثمانية
(You may ask, has Allah forbidden these two males or both females? Or the one who carries both females in the womb?) Laith bin Abi Sulaym says: The buffalo and the Khorasani camel are among the eight pairs.
This is why the early mufassireen (exegetes) have mentioned some well-known types and varieties of the eight pairs of species in their tafsirs with proper examples and explanations.
7. Allama Ibn Ashur al-Tunisi, may Allah have mercy on him, writes with great clarity in the interpretation of the verse ومن الإبل اثنين ومن البقر أثنین
regarding “ومن البقر اثنین“:
ومن البقر صنف له سينام فهو أشبه بالإبل ويوجد فى بلاد فارس ودخل بلاد العرب وھو الجاموس ، والبقر العربی لا سنام لہ وثورھا یسمی الفریش
There is a type of cow that has a hump, therefore it resembles a camel more, and it is found in the region of Persia, has entered the Arab regions, and that is the “buffalo.” The Arabic cow does not have a hump, and its bull is called “Farish.”
8. Muhammad Taqi al-Sha’rawi writes:
الأنعام: يراد بها الإبل والبقر ، وألحق بالبقر الجاموس ، ولم يذكر لأنه لم يكن موجودة بالبيئة العربية ، والغنم وتشمل الضأن والماعز ، وفي سورة الأنعام يقول تعالى: ﴿ثمنیہ أزوج من الأضآن اثنين ومن المعز اثنین﴾
By “An’am” is meant camels and cows, and the buffalo is included with the cow, and it was not mentioned separately because it was not present in the Arab environment. Similarly, “goat” is meant, including both the castrated and the horned goat. And in Surah Al-An’am, Allah says: (Eight in pairs, meaning two kinds of sheep and two kinds of goats).
9. Sheikh Mahmood Muhammad Hijazi says:
الأنعام: هي الإبل ، والبقر ، الشامل للعراب والجواميس ، والضأن الشامل للخراف والمعز
In’am: camel, cow including Arabic and جوامیس (buffaloes), and bull including ram and hairy goat.
10. Muhammad Syed Tantawi says:
وأفردت البهيمة الإرادة الجنس: وجمع الأنعام ليشمل أنواعها
بهيمه is kept singular with the intention of genus, and In’am is used in plural, so that its types are included.
11. Sheikh Muhammad Ali Sabuni writes:
﴿ومن الإبل أثنين ومن البقر أثنين﴾ “And He produced for you from the camels two kinds: the male and the female; and from the cattle two kinds: the buffalo and the cow.”
Meaning, Allah created for you two types among the camels, namely the male camel and the she-camel, and two types among the cattle, namely the buffalo and the cow.
12. In the light of previous Tafsirs, Allama Ahmad bin Abdul Rahman Saati explains all types of بهيمة الانعام as follows:
(تنبيه) نقل جماعة من العلماء الإجماع على التضحية لا تصح إلا ببهيمة الأنعام: الإبل بجميع أنواعها ، والبقر ومثله الجاموس ، والغنم وهى الضأن والمعز
ولا يجزئ شيء من الحيوان غير ذلك ، . . . والله أعلم
Note: A group of scholars has unanimously transmitted that sacrifice is only valid with بيهمته الانعام, the camel in all its types, and the cow and its equivalent, the buffalo, and the goat, meaning the male goat and the hairy goat, and sacrifice with any other animal will not be valid… And Allah knows best.
Third point:
From the previous statements, it also becomes clear that the scholars, in defining sacrificial animals, have used terms like “not permissible,” “not valid,” or “not correct” regarding sacrifices other than the eight pairs or camels, cows, and goats. This implies other species besides these, such as wild cows, wild donkeys, deer, etc., as they have given examples of other species and commented on those who believe in their permissibility. For brevity, consider one or two examples:
1. Allama Ibn Rushd Al-Qurtubi Al-Hafid Al-Maliki, may Allah have mercy on him, says:
وهم يجمعون على أنه لا تجوز الضحيه بغير خيمة الأنعام إلا ماكي عن الحسن بن صالح أنه قال: بحور الضحية بقة الو ش ع سبعة ، والتي عن واجد
There is consensus that sacrifice is not permissible except for بهيمته الانعام, except what is narrated from Hasan bin Salih who said: Sacrifice of two wild cows is permissible on behalf of seven people, and sacrifice of a deer is permissible on behalf of one person.
2. Imam Nawawi, may Allah have mercy on him, states:
وأجمع العلماء على أنه لا تجزی الضحية بغير الإبل والبقر والغنم إلا ما حكاه بن المنذر عن الحسن بن صالح أنه قال تجوز التضحية ببقرۃ الوحش عن سبعة و بالظنی عن واحد و به قال داود فى بقرة الوحش والله أعلم
Scholars have consensus that sacrifice other than camel, cow, and goat will not suffice, except what Imam Ibn al-Mundhir narrated from Hasan bin Salih who said: The sacrifice of a wild cow is valid on behalf of seven people, and the sacrifice of a deer is valid on behalf of one person. This was also stated by Dawood al-Zahiri regarding the wild cow, and Allah knows best.
From these two quotations, it becomes as clear as daylight that the scholars did not make any exception for the types and breeds of camels, cows, and sheep, but rather made exceptions for other species, as exemplified by the wild cow and deer.
Similarly, a very clear proof of this certainty is the unequivocal clarification of Imam Nawawi, may Allah have mercy on him, in his book “Al-Majmu’ Sharh al-Muhadhdhab,” where he mentions the types, and even subtypes, of camels, cows, and sheep, and then declares the sacrifice of animals other than “Behemoth al-An’am” such as wild cows, donkeys, and deer as invalid, and states that there is no disagreement on this matter. Consider the following:
أما الأحكام فشرط المجزي فى الأضحية أن يكون من انعام وهى الإيا ك والبقر والغنم سواء فى ذلك جميع أنواع الإبل من البخاتي والعراب وجميع أنواع البقر من الجواميس والعراب والدربانية وجميع أنواع الغنم من الضأن والمعز وأنواعهما ولا يجزئ غير الانعام من بقر الوحش وحمیرہ والضبا وغیرھا بلا خلاف
Regarding the rulings of sacrifice, the condition for the sacrifice to be valid is that the animal must be from “Behemoth al-An’am,” meaning: camel, cow, and goat. Among camels, all types such as Bakhati and Arab are equal; among cows, all types such as buffalo, Durabaniyah, and Arab are equal; similarly, among goats, all types such as bullocks and goats are equal. Sacrifices of animals other than these, such as wild cows, wild donkeys, and deer, are unanimously not valid. And all praise is due to Allah for that.
Fourth point:
It is that in light of the mentioned explanation and clarification, the matter does not remain confusing which the ignorant scholars have mentioned in various interpretations regarding the reference to the Holy Prophet ﷺ and the Companions, that sacrifice is not established except from camels, cows, or sheep. For example:
1. Allama Abu al-Hasan Marghinani Hanafi, may Allah have mercy on him, says:
والأضحية من الإبل والبقر والغنم لأنها“ عرفت شرعاًً ، ولم تنقل التضحية بغيرها من النبى صلی اللہ علیہ وسلم ولا من الصحابة رضي الله عنهم
And the sacrifice will be of camels, cows, and goats, because these animals are legally known, and it is not transmitted from the Holy Prophet ﷺ and his Companions, may Allah be pleased with them, that they sacrificed from animals other than these.
2. Allama Abdul Karim Abu al-Qasim Arafi says:
والأنعام: هي الإبل والبقر والغنم ، ولم يؤثر عن النبى ، ولا عن أصحابه رضي الله عنهم التضحية بغيرها
The sacrificial animals are: camels, cows, and goats. It is not transmitted from the Holy Prophet ﷺ and his Companions, may Allah be pleased with them, that they sacrificed from animals other than these.
3. Hafiz Imam Ibn al-Qayyim, may Allah have mercy on him, says:
ولم يعرف عنه ، ولا عن الصحابة هدي ، ولا أضحية ، ولا عقيقة من غيرها
Apart from the Prophet Muhammad, peace be upon him, and his companions, no other types of Hady (sacrifice), Qurbani (sacrifice), or Aqeeqah are known.
This means that the intended species are those; other species such as cows, oxen, donkeys, deer, etc., are not established, transmitted, or known as valid sacrifices. This does not negate the varieties and types within the mentioned species. However, it is certain that the Prophet of Allah, peace be upon him, and his noble companions, may Allah be pleased with them, practically offered sacrifices of those species and types that were present and known in the Hijaz at that time. It is not necessary that all types existed or that there is proof of the actual sacrifice of all types.
Thus, in the tafsir of ﴿ثمنيته ازواج﴾, Muhammad Mutawalli Sha’rawi writes:
الأنعام: يراد بها الإبل والبقر ، وألحق بالبقر الجاموس ، ولم يذكر لأنه لم يکن موجودة بالبيئة العربية ، والغنم وتشمل الضأن والماعز ، وفي سورة الأنعام يقول تعالى: ﴿ثمينة أزوج من الضان أثنين ومن المعز اثنین﴾
The term “In’am” refers to camels and cows, and buffalo is related to cows, and it is not mentioned because it was not present in the Arab environment. Similarly, “Bakri” means goat, which includes both rams and horned goats. And in Surah Al-An’am, Allah says: (Eight males and females, that is, two kinds in sheep and two kinds in goats). And Allah knows best.
