Surah Al-Hajj (22) — Ayah 36

(Ayah 36) ➊ {وَ الْبُدْنَ جَعَلْنٰهَا لَكُمْ مِّنْ شَعَآىِٕرِ اللّٰهِ : ’’ الْبُدْنَ ‘‘ ’’بَدَنَةٌ‘‘} is the plural of 'badanah', a large-bodied animal. This word is used for a camel because of its large body. Previously, for sacrifice, in Surah Al-An'am (143, 144), {’’بَهِيْمَةُ الْأَنْعَامِ‘‘} was mentioned, meaning domesticated cattle, which are sheep, goats, camels, and cows. In this verse, large animals are specifically mentioned, because among the cattle as {’’شعائر الله‘‘}, they are more prominent, especially the camel due to its tall stature and because of Ish'ar, it becomes even more prominent. Ish'ar means that when sacrificial camels are sent to Makkah, a wound is made on the right side of their hump with a spear, etc., and the blood is smeared on the skin, which is a sign that these animals are going to Makkah for sacrifice, and everyone who sees them honors, respects, and serves them. Cow is also called {’’بَدَنَةٌ‘‘}, in Qamoos it is: {’’ اَلْبَدَنَةُ مُحَرَّكَةً مِنَ الْإِبِلِ وَالْبَقَرِ كَالْأُضْحِيَةِ مِنَ الْغَنَمِ‘‘} "That is, just as the sacrifice of sheep and goats is called Udhiyah, similarly, camels and cows are called Budnah." This is also supported by hadith, Jabir bin Abdullah (may Allah be pleased with them) narrates: [ خَرَجْنَا مَعَ رَسُوْلِ اللّٰهِ صَلَّی اللّٰهُ عَلَيْهِ وَسَلَّمَ مُهِلِّيْنَ بِالْحَجِّ فَأَمَرَنَا رَسُوْلُ اللّٰهِ صَلَّی اللّٰهُ عَلَيْهِ وَسَلَّمَ اَنْ نَّشْتَرِكَ فِي الْإِبِلِ، وَالْبَقَرِ، كُلُّ سَبْعَةٍ مِنَّا فِيْ بَدَنَةٍ ] [ مسلم، الحج، باب جواز الاشتراک في الھدی… : 1318/351 ] "We set out with the Messenger of Allah (peace be upon him) in the state of Ihram for Hajj, and the Messenger of Allah (peace be upon him) commanded us to share in camels and cows, so seven of us shared in one Budnah." From this hadith, it is known that both camels and cows are called Budnah, and that at the time of Hajj, seven people can share in both camels and cows. Another narration is from Ibn Abbas (may Allah be pleased with them), he narrates: [ كُنَّا مَعَ النَّبِيِّ صَلَّی اللّٰهُ عَلَيْهِ وَسَلَّمَ فِيْ سَفَرٍ فَحَضَرَ الْأَضْحٰی فَاشْتَرَكْنَا فِي الْبَقَرَةِ سَبْعَةً وَفِي الْجَزُوْرِ عَشْرَةً ] [ ترمذي، الحج، باب ما جاء في الاشتراک في البدنۃ والبقرۃ : ۹۰۵، وقال حدیث حسن صحیح وقال الألباني صحیح ] "We were with the Prophet (peace be upon him) on a journey, and the time for Nahr (sacrifice) came, so we slaughtered a cow on behalf of seven people and a camel on behalf of ten people." Besides Tirmidhi, this is also narrated by Ahmad, Nasa'i, and Tabarani. From this hadith, it is known that apart from Hajj, on the occasion of Eid al-Adha, ten people can share in a camel. Yes, at the time of Hajj, seven people will share, as mentioned in the hadith of Muslim. However, our teacher Muhammad Abduh (may Allah have mercy on him) has written: "In the sacrifice of one camel, ten can share, and in the sacrifice of one cow, seven can share, as is in the narration of Abdullah bin Abbas (may Allah be pleased with them), and in Sahih Muslim, in the narration of Jabir (may Allah be pleased with him), where {’’اَلْجَزُوْرُ عَنْ سَبْعَةٍ ‘‘} (camel on behalf of seven) is mentioned, it does not contradict this, because the narration of ten is based on permissibility."
➋ In { لَكُمْ فِيْهَا خَيْرٌ: ’’ خَيْرٌ ‘‘}, the tanween is for emphasis, so it is translated as "there is great good for you in them." This good includes those benefits which have been mentioned in the explanation of verse (23), and also includes benefiting from their meat, skin, bones, and every part of their body after slaughter. The reward and recompense in the Hereafter is in addition to this, and that is a good beyond count.
➌ { فَاذْكُرُوا اسْمَ اللّٰهِ عَلَيْهَا :} Instead of saying "slaughter them," it is said, "pronounce Allah's name over them." By repeating this word, the intention is to instill in the mind that these cattle created by Allah should be slaughtered in His name only, not with the intention of seeking any benefit from anyone else, nor in the name of anyone else.
➍ { ’’ صَوَآفَّ ‘‘ ’’ صَافَّةٌ ‘‘} is the plural of {’’فَوَاعِلَ ۔‘‘}, the well-known meaning of "saff" is row, that is, the camels should be made to stand in rows at the place of sacrifice and be slaughtered one after another, because this increases the beauty and grandeur of the sacrifice, as in the long hadith narrated from Jabir (may Allah be pleased with him): [ ثُمَّ انْصَرَفَ إِلَی الْمَنْحَرِ فَنَحَرَ ثَلاَثًا وَسِتِّيْنَ بِيَدِهٖ ثُمَّ أَعْطٰی عَلِيًّا فَنَحَرَ مَا غَبَرَ ] [ مسلم، الحج، باب حجۃ النبی صلی اللہ علیہ وسلم : ۱۲۱۸۔ مسند أحمد : ۳ /۳۲۰،۳۲۱، ح : ۱۴۴۵۳ ] "Then the Messenger of Allah (peace be upon him) returned to the place of sacrifice and slaughtered sixty-three (63) camels with his own hand, he would wound them with a spear, then he gave the spear to Ali (may Allah be pleased with him), and he slaughtered the rest (and they were a total of one hundred camels)." From this, it is known that even at that time there was a proper place of sacrifice in Mina, as nowadays the government has designated proper places, and also that all the camels were gathered there close together. (Ibn Ashur) However, the scholar of the Ummah, Abdullah bin Abbas (may Allah be pleased with them), has explained that what is meant is that the camels should be made to stand on three legs for slaughter, such that their front left leg is tied up. [ طبري بسند ثابت ] Jabir (may Allah be pleased with him) narrates: [ أَنَّ النَّبِيَّ صَلَّی اللّٰهُ عَلَيْهِ وَسَلَّمَ وَأَصْحَابَهٗ كَانُوْا يَنْحَرُوْنَ الْبَدَنَةَ مَعْقُوْلَةَ الْيُسْرٰی قَائِمَةً عَلٰی مَا بَقِيَ مِنْ قَوَائِمِهَا ] [ أبوداوٗد، المناسک، باب کیف تنحر البدن : ۱۷۶۷، و صححہ الألباني ] "The Messenger of Allah (peace be upon him) and his companions used to slaughter camels in such a way that their front left knee was tied and they stood on the remaining legs." Ibn Umar (may Allah be pleased with them) passed by a man who had made his she-camel sit and was slaughtering it, so he said: "Make it stand, tie its leg, and slaughter it; this is the Sunnah of Muhammad (peace be upon him)." [ بخاري، الحج، باب نحر الإبل مقیدۃ : ۱۷۱۳] The words of the Noble Qur'an {’’ فَاِذَا وَجَبَتْ جُنُوْبُهَا ‘‘} (when their sides fall) also indicate that camels should be slaughtered while standing, because if their sides are already on the ground, how will they fall?
➎ {فَاِذَاوَجَبَتْ جُنُوْبُهَا:} Nahr is that the camel is made to stand with its front left leg tied, then a spear, lance, or knife is struck in the hollow of its chest, where the neck begins, reciting {’’بِسْمِ اللّٰهِ وَاللّٰهُ اَكْبَرُ‘‘}, from which a stream of blood gushes out, and when much blood has flowed, the camel falls on its right or left side. It is forbidden to skin it or cut any piece of meat before its soul has completely departed, because Shaddad bin Aws (may Allah be pleased with him) narrated that the Messenger of Allah (peace be upon him) said: [ إِنَّ اللّٰهَ كَتَبَ الْإِحْسَانَ عَلٰی كُلِّ شَيْءٍ فَإِذَا قَتَلْتُمْ فَأَحْسِنُوا الْقِتْلَةَ وَإِذَا ذَبَحْتُمْ فَأَحْسِنُوا الذَّبْحَ وَلْيُحِدَّ أَحَدُكُمْ شَفْرَتَهٗ فَلْيُرِحْ ذَبِيْحَتَهٗ ] [ مسلم، الصید و الذبائح، باب الأمر بإحسان الذبح… : ۱۹۵۵ ] "Allah has prescribed excellence (i.e., to treat it well) in everything, so when you kill, kill in the best manner, and when you slaughter, slaughter in the best manner, and it is necessary that each of you sharpens his knife and gives comfort to his sacrificial animal." And Abu Waqid Al-Laithi (may Allah be pleased with him) narrated that the Messenger of Allah (peace be upon him) said: [ مَا قُطِعَ مِنَ الْبَهِيْمَةِ وَهِيَ حَيَّةٌ فَهِيَ مَيْتَةٌ ] [ أبوداوٗد، الضحایا، باب إذا قطع من الصید قطعۃ : ۲۸۵۸۔ ترمذي : ۱۴۸۰ ] "Whatever part is cut from a living animal is carrion (dead meat)." Shaykh Al-Albani (may Allah have mercy on him) has declared it Sahih.
➏ { فَكُلُوْا مِنْهَا …:} For its explanation, see the commentary of verse (28) above. {’’ الْقَانِعَ ‘‘ ’’قَنِعَ يَقْنَعُ‘‘} is an active participle from (ع), meaning content, one who is patient with what Allah has given and avoids asking. {’’ الْمُعْتَرَّ ‘‘} means one who comes forward to ask. In {’’ فَكُلُوْا ‘‘}, the "fa" indicates that after the animal's soul has completely departed, one should hasten as much as possible to eat and feed its meat, because it is recommended to have breakfast with the meat of the sacrifice. It is understood that one should eat the meat of the sacrifice oneself, feed friends, relatives, and also those needy who do not ask, as well as those poor and needy who come to ask. Thus, the meat of the sacrifice can be divided into three portions, and it is not necessary that all three be equal.
➐ { كَذٰلِكَ سَخَّرْنٰهَا لَكُمْ لَعَلَّكُمْ تَشْكُرُوْنَ:} That is, it is We who have subdued for you such large and powerful camels and cattle, who are much stronger than you, so that you may benefit from them as you wish, load burdens on them, ride them, drink their milk, and slaughter them whenever you wish, and they do not object. The purpose is that you should give thanks to Us, not, like the polytheists, thank those who have no part in the creation of these cattle nor in subduing them for you.

36. 1. Badan is the plural of badnah; this animal is generally fat and healthy, hence it is called badnah. A fattened animal. The linguists have restricted it only to camels, but according to hadith, applying badnah to cows is also Sahih. The meaning is that camels and cows taken for sacrifice are also among the symbols of Allah, that is, among those commands of Allah which are specific to Muslims and are their distinguishing marks.

3. Sawaf means musaffafah (lined up, i.e., standing in rows). The camel is slaughtered while standing in such a way that its left foreleg is tied and it stands on three legs.

36. 2. That is, let all the blood flow out and let it fall lifeless to the ground, then begin to cut it. Because it is forbidden to eat the meat of a living animal; if meat is cut from an animal while it is alive, that (cut) meat is considered dead.

36. 3. According to some scholars, this command is for obligation, i.e., eating the sacrificial meat is obligatory for the one who offers the sacrifice, meaning it is necessary. According to most scholars, this command is for permissibility, i.e., the purpose of this command is only to establish permissibility, meaning if it is eaten, it is permissible or preferred, and if someone does not eat it but distributes all of it, there is no sin.

3. One meaning of qani‘ is the one who asks (beggar), and another meaning is the one who is content, i.e., who does not ask. The meaning of mu‘tar, according to some, is the one who comes forward without asking, and thirdly, for the beggars and the needy of society. In support of this, the hadith is also presented in which the Messenger of Allah ﷺ said: I had previously forbidden you from storing sacrificial meat for more than three days, but now I permit you to eat and store whatever you find appropriate. In another narration, the words are: So eat...

36. And the sacrificial camels [56]—We have made them among the symbols of Allah for you; in them is much good for you. So mention the name of Allah over them as they are lined up [57], and when they have fallen on their sides [58], then eat from them and feed the contented [59] and the beggar. Thus We have subjected them to you so that you may be grateful [60] to Allah.

[56]
The Literal Meaning of ﴿بُدن﴾:

The word ﴿بُدن﴾ can literally be applied to any large-bodied animal. However, in Arabia, this word became specifically used for camels. Previously, there was a general mention of the symbols of Allah. Now it is mentioned that sacrificial camels are also among the symbols of Allah, and there are many benefits and blessings for you in them. You ride on them, use them for carrying loads, obtain milk, wool, and offspring from them. Even from their skins and bones, various kinds of benefits are derived. And since sacrificial camels are worthy of respect, therefore, at the time of slaughter, provide them with every possible ease.

[57] The word "صواف" is being used in two meanings. One is clear from the translation, that is, if there are many sacrificial camels, first line them up in rows, then slaughter them one by one. The second meaning is that they should be slaughtered while standing; they should not be made to sit down for slaughter. As is clear from Hadith number 13 mentioned under verse 29 of this Surah. And the method is that first, the front right or left leg of the camel is tied with a rope, then a spear, lance, or sharp instrument is thrust into its neck or front part, so that its blood flows while it is standing.

[58] The necessary result of the blood flowing will be that the camel will fall by itself on either its right or left side. Its skin should not be removed at that time, until it stops struggling or there remains any sign of life in it.

[59]
The Meat of Sacrifice Can Be Kept for More Than Three Days:

That is, the needy are also of two types. One is those who remain patient and grateful with whatever Allah has given them, and despite being in need, do not extend their hand to anyone, and in some cases, ordinary people do not even realize their need. Truly, such people are the rightful recipients of charity and alms. The second type are those who, compelled by need, begin to ask people. Allah has commanded that both types of people should be fed from the meat of this sacrifice. On the occasion of Eid al-Adha, many needy people from around Medina came to Medina, so the Prophet ﷺ ordered the Companions that no one should keep the meat of sacrifice for more than three days; whatever is extra should all be given in charity. But this command was only due to the arrival of those needy people, and was later abrogated. [مسلم۔ کتاب الاضاحی۔ باب النھی عن اکل لحوم الاضاحی بعد ثلاث و نسخہ]

However, the meaning of such abrogation is only that if today similar circumstances arise, that there are many needy people who themselves are not able to offer sacrifice or happen to gather together, then the original command will apply even today.

[60]
The Instinct of Servitude in Animals for Humans:

That is, your large-bodied animals, which are many times stronger than you in terms of strength, have been made subservient to you in such a way that you derive various benefits from them, and when needed, you even slaughter them, yet they do not dare to object before you. For these blessings of Allah, you should be grateful and obedient to Allah.