This excerpt is taken from Sheikh Zubair Ali Zai Rahimahullah's Book on the Rules and Issues of Qurbani.
The Consensus of the Companions and the Days of Qurbani
Are there three or four days for sacrifice? There is a difference of opinion among the scholars of Ahl al-Hadith on this matter. In this regard, a marfoo‘ (elevated) narration is cited that the days of Tashreeq are the days of slaughter, but this narration is weak with all its chains, as the author has proven through research.
Reference: (See my book Tawzeeḥ al-Aḥkām Vol. 2 pp. 177-179, the sacrifice is three days)
None among Sheikh al-Albani, Hafiz Ilyas Athari, Dr. Muhammad Sharif Shakir, and others could authenticate this narration with a sound chain; rather, all failed.
After the narration was declared weak and rejected, it is stated that among the pious predecessors (Salaf al-Salih), there was a difference regarding the days of sacrifice, a brief mention of which is as follows:
➊ The majority of the Companions, namely Sayyiduna Ali (may Allah be pleased with him), Sayyiduna Abdullah ibn Umar (may Allah be pleased with them), Sayyiduna Abdullah ibn Abbas (may Allah be pleased with them), and Sayyiduna Anas ibn Malik (may Allah be pleased with him), have established that the sacrifice days are three.
Reference: (Ahkām al-Qur’ān by al-Tahāwī: 205/2, Hadith 1571, with a good chain, see al-Hadith Ḥaḍrū: 44 p. 10)
From among the Companions, not a single Companion has a sound or hasan laḏāṭa (intrinsically good) chain proving that the sacrifice days are four. Regarding this, Hafiz Ilyas Athari and Dr. Muhammad Sharif and others who present the traces of the Companions, all of these are without chains and unproven, thus rejected.
Against them, only Sayyiduna Abu Imāmah ibn Suhail ibn Hunayf (may Allah be pleased with him) has a narration permitting sacrifice until the last day of Dhu al-Hijjah.
Reference: (Al-Sunan al-Kubra by al-Bayhaqi 297-298/9, with a sound chain)
This opinion is weak because it contradicts the majority of the Companions and especially the Rightly Guided Caliph Sayyiduna Ali ibn Abi Talib (may Allah be pleased with him).
Among the Tabi‘in, Imam Hasan al-Basri (may Allah have mercy on him), Imam ‘Ata ibn Abi Rabah (may Allah have mercy on him), and Imam ‘Umar ibn ‘Abd al-‘Aziz (may Allah have mercy on him) have established four days for sacrifice.
➋ Since these traces of the Tabi‘in contradict the traces of the Companions, the traces of the Companions are preferred over them.
After this introduction, it is stated that Muhammad Sharif Shakir’s article titled “Four Days of Sacrifice” was published in the weekly Ahl al-Hadith Lahore.
Reference: (Vol. 41 Issue 46 pp. 21, 2 November to December 2010)
In our article, the objections of Shakir Sahib abbreviated as “Sh Sh” and their answers are presented here:
Sh Sh (1):
"The respondent's answer is incomplete because you have ignored a lot."
Reference: (p. 21)
It is stated that, by the grace of Allah, my answer is complete, and I have only ignored those points which have no relation to the main topic.
Sh Sh (2):
"In my article, this phrase: Can a scholar present an abrogated hadith as evidence? The respondent has not given any answer to this."
Reference: (p. 21)
The Answer:
This is irrelevant to the topic, because my argument is based on the statement of Sayyiduna Ali رضي الله عنه and the practices of the Companions, whereas the mentioned hadith was cited at the end as a benefit after answering the question of the inquirer in Tawdih al-Ahkam, and it was also clarified that this ruling was later abrogated.
Reference: (See Al-Hadith Hazro: 44 p. 11)
This is exactly the magnificent approach of the monthly Al-Hadith that both sides are presented before the readers, and in response to this approach, all the followers of Taqlid and the Deobandi group remain helpless, silent, and mute. And all praise is due to Allah.
No knowledgeable person can present an abrogated hadith as evidence to justify an abrogated issue, nor has the writer of these lines ever presented any abrogated hadith as evidence to justify an abrogated issue. As for the abrogated narration about keeping sacrificial meat for more than three days, it was mentioned at the end as a benefit with explicit abrogation, stating that the summary of this entire research is that nothing is explicitly established from the Prophet ﷺ in this matter, and there is a difference in the practices, but the statement of Sayyiduna Ali رضي الله عنه and the majority of the Companions is that the days of sacrifice are three (Eid al-Adha and two days after), and this is the strongest opinion in our research, and Imam Malik and others also preferred this. And Allah knows best.
Reference: (2/May 2007) (Al-Hadith: 44)
This is the passage that has troubled and confused "Shish" and people like him, and the poor fellows are being shaken up.
Sh Sh (3):
"In response to the abrogated hadith presented by the esteemed, Allama Ibn Qayyim"
Reference: (p. 21)
The Answer:
Respond to the statement of Sayyiduna Ali رضي الله عنه and the sayings of the Companions, which are the first proofs with the writer's acknowledgment and clarity.
Reference: (See my book "Research Articles" 263/3)
Can you and all your supporters prove from even one Companion that the days of sacrifice are four? As for the abrogated hadith and the words of Hafiz Ibn al-Qayyim, etc., this is not my main proof at all; rather, it was mentioned as a benefit, and because the opponents found no objection in the main issue, they are boasting on this benefit alone, whereas this subsidiary proof is not only my argument but was also used by Ibn Qudamah رحمه الله before me.
Reference: (See Al-Mughni 359/9, Issue: 7883)
Before Ibn Qudamah, Abu al-Walid al-Baji
Reference: (died 494 AH)
also used the same hadith for the same argument. See Al-Istiqa Sharh al-Muwatta by al-Baji
Reference: (194/4)
. Qadi Iyad al-Maliki
Reference: (died 544 AH)
also transmitted this argument from some of his teachers.
Reference: See I'lam al-Muwaqqi'in (433/6)
.As for the statement of Hafiz Ibn al-Qayyim that this hadith indicates the prohibition of storing meat for more than three days from the beginning of slaughtering the sacrifice, etc., it is submitted that Hafiz Ibn al-Qayyim did not mention any explicit proof for this, and Hafiz Abu al-Abbas al-Qurtubi
Reference: (died 656 AH)
wrote:”واختلف فى أول الثلاثة الأيام التى كان الإدخار جائزا فيها. فقيل: أولها يوم النحر فمن ضحى فيه جاز له أن يمسك يوم النحر ويومين بعده. ومن ضحى بعده أمسك ما بقي له من الثلاثة الأيام من يوم النحر“
And there is a difference of opinion regarding the first of the three days, in which storing (the meat) was permissible. It is said that the day of slaughter
Reference: (10th Dhu al-Hijjah)
is the first day, so if one slaughters on that day, it is permissible for him to store the meat on that day and the following two days. And whoever slaughters after that (first) day can store the meat on the remaining days of the three days.
Reference: (Al-Muhim Lema Ashkala min Talkhees Kitab Muslim, vol. 5, pp. 376-377)
This means that one who slaughters on the second day of sacrifice could keep the meat for two days, and one who slaughters on the third day could only use it on that same day. Imam al-Qurtubi also mentioned the second opinion (which aligns with the meaning of Hafiz Ibn al-Qayyim) and considered it apparent. But from both opinions, it is understood that both possibilities exist in the meaning of the hadith. Therefore, without any explicit proof, relying solely on the opinion of Hafiz Ibn al-Qayyim is not appropriate. And Allah knows best.
Sh Sh (4):
In justification of sacrificing for four days, I mentioned the following statement of Imam Shafi'i. Hafiz Zubair Ali Zai Sahib did not respond to it ”لانها أيام النسك“الخ
Reference: (p. 21)
Answer:
The writer wrote: "The fatwa of Imam Shafi'i and the general Ahl al-Hadith scholars is that the days of sacrifice are four."
Reference: (Al-Hadith: 44 p. 11)
And it is clear that in this matter, the statements of Imam Shafi'i, may Allah have mercy on him, and other scholars are weak and not acceptable as evidence compared to Sayyiduna Ali, may Allah be pleased with him, and the majority of the Companions. Since there is no explicit guidance in the Sunnah regarding this issue, it is necessary to refer to the practices of the pious predecessors (i.e., the practices of the Companions).
Sh Sh (5):
"So the question is, did the respected person not see the eight statements presented without chains in his monthly magazine Al-Hadith, issue number 44, January 2008? Look and look again! Perhaps somewhere in a corner of this issue, the chains of narration might be found!!"
Reference: (p. 21)
Answer:
The writer has thoroughly examined Hadith Hazro number 44 multiple times, but nowhere in it did he find the alleged eight statements without evidence attributed to the doctor and professor mentioned. Therefore, it is respectfully stated that they have followed the path of those who engage in falsehood, slander, and defamation, resorting to outright misrepresentation, lies, and slander. If they wish to save themselves from the accusation of lying and slander, they should present the eight unsupported statements along with their texts and references, from which
Reference: (Hadith: 44)
was argued!After that, the doctor’s embellishment and exaggeration will have to be answered by him in the court of Allah Almighty. InshaAllah.
Sh Sh (6):
"According to the rules of Hadith, a Hasan (good) chain is considered inferior to a Sahih (authentic) chain."
Reference: (p. 22)
Answer:
We have not read anywhere in the rules of Hadith or principles of Hadith that "a Hasan chain is inferior to a Sahih chain." Rather, Hafiz Ibn Kathir, may Allah have mercy on him, wrote that ”وهو فى الاحتجاج به كالصحيح عند الجمهور“ and according to the majority, it is equally authoritative (i.e., authoritative) as Sahih.
Reference: (Ikhtisar Ulum al-Hadith with Al-Ba'ith al-Hathith p. 46, Type 2, second edition with Al-Albani's commentary vol. 1 p. 139)
That is, Hasan in itself (the narration and chain) is equally authoritative as Sahih in terms of being a proof.
Reference: Also see Ikhtisar Ulum al-Hadith (Urdu translation p. 27, by the author)
❀ Allama Nawawi, may Allah have mercy on him, wrote:
”ثم الحسن كالصحيح فى الاحتجاج به وإن كان دونه فى القوة ولهذا أدرجته طائفة فى نوع الصحيح. والله أعلم“
Furthermore, like Sahih, Hasan is also acceptable as proof, although it is less strong than Sahih, and for this reason, a group has included it in the category of Sahih. And Allah knows best.
Reference: (At-Taqreeb wa At-Tayseer fi Usool al-Hadith p. 4)
The meaning of being lesser in rank is that just as the rank of Sahih Hadith is less than the Holy Quran and both are equally authoritative, the rank of Sahih Gharib is less than Mutawatir and both are equally authoritative, similarly, the rank of Hasan Hadith is less than Sahih Hadith and both are equally authoritative. It should be noted that here by Hasan we mean that Hasan Lidhatihi Hadith which is neither anomalous nor defective but preserved.
اللهم باعد بيني وبين The Du'a al-Istiftah is established from Sahih Lidhatihi Hadith.
Reference: (See Sahih Bukhari: 744, Sahih Muslim: 598)
And the Du'a al-Istiftah with سبحانك اللهم is established from Hasan Lidhatihi and Sahih Lighayrihi Hadith.
Reference: (See Asl Sifat Salat al-Nabi ﷺ by Albani vol. 1 pp. 252-257)
And acting upon both is completely correct.
After the discussion of the principles of Hadith, it is presented that the narrations of the Companions regarding the days of sacrifice are as follows:
➊ Abdullah ibn Umar, may Allah be pleased with them both, said (there are three days) and its chain is Sahih.
➋ Abdullah ibn Abbas, may Allah be pleased with them both, said (there are three days) and its chain is Hasan.
➌ Anas ibn Malik, may Allah be pleased with him, said (there are three days)
Reference: Ahkam al-Quran by Al-Tahawi 206/2 Hadith 1576
and its chain is Sahih.➍ Ali, may Allah be pleased with him, said (there are three days) and its chain is Hasan.
From among the Companions, not even one Companion has established four days for sacrifice, and Ibn Qudamah wrote: ”ولا مخالف لهم إلا رواية عن علي“ and except for one narration from Ali, no one among the Companions opposes this.
Reference: (Al-Mughni vol. 9 p. 359)
It should be noted that the opposing narration is not established from Sayyiduna Ali, may Allah be pleased with him, with a Sahih or Hasan chain. Only from the young Companion Sayyiduna Abu Imamah ibn Suhail ibn Hunayf, may Allah be pleased with him, is the narration of sacrifice until the last of Dhu al-Hijjah, i.e., before the first of Muharram, established.
Reference: See the same book Hashiyah p. 19
The narrations of the Tabi‘in are as follows:
➊ Hasan al-Basri, may Allah have mercy on him, (four days) and its chain is Sahih.
➋ Ata ibn Abi Rabah, may Allah have mercy on him, (four days) and its chain is Hasan.
➌ Umar ibn Abd al-Aziz, may Allah have mercy on him, (four days) and its chain is Hasan.
The doctor, like the Amin Okara party, has cunningly collided the narrations of Sayyiduna Hasan al-Basri, may Allah have mercy on him, and Sayyiduna Abu Imamah, may Allah be pleased with him, with the narrations of Sayyiduna Ibn Abbas, may Allah be pleased with them both, and Sayyiduna Ali, may Allah be pleased with him, whereas it is fundamentally wrong to oppose and confront the sayings and actions of Hasan al-Basri, may Allah have mercy on him, with the narrations of the Companions. Where are the Companions and where are the Tabi‘in?!
As for the narration of Sayyiduna Abu Imamah, may Allah be pleased with him, the general Ahl al-Hadith scholars neither issue fatwa nor act according to it; otherwise, like Ibn Hazm, they would issue a fatwa permitting sacrifice until the last of Dhu al-Hijjah and abandon the specification of four days.
It should be remembered that here it is not a comparison between Sahih and Hasan but a comparison between the narrations of the Companions (صحيح عن ابن عمر و صحيح عن انس) and the narrations of the Tabi‘in. In our view, the narrations of the Companions have preference over the narrations of the Tabi‘in.
Q&A (7):
"The question to the respected person is that according to the rules of Hadith, a Hasan (good) chain is considered inferior to a Sahih (authentic) chain? So on what principle have you given preference to a Hasan chain over a Sahih chain? Are you a denier of the rules of Hadith?"
Reference: (p. 22)
Answer:
We are not deniers of the rules of Hadith, but you should understand that the rule you mentioned is not found in the rules of Hadith or the principles of Hadith at all, so please provide proof of your self-made and fabricated rule. We have not preferred Hasan over Sahih, rather we have preferred the reports of the Sahabah (companions) over the reports of the Tabi‘in (followers), and especially the statement of Sayyiduna Ali (may Allah be pleased with him) (the Rightly Guided Caliph), and following the Sunnah of the Rightly Guided Caliphs also demands this.
Q&A (8):
"But the respected person has written this while employing feigned ignorance."
Reference: (p. 22)
Answer:
The author wrote: "The fatwa of Imam Shafi'i and the general Ahl al-Hadith scholars is that the days of sacrifice are four days."
Reference: (Al-Hadith: 44 p. 11, this reference has appeared before.)
And contrary to them, the majority of the Companions have established the opinion of three days, therefore Dr. Sahib's claim that the four-day practice is the unanimously agreed upon practice of Ahl al-Hadith is false.
Sh Sh (9):
Dr. Sahib wrote without any authentic chain: "The days of sacrifice are the day of Eid al-Adha and the three days following it: this is the view of Hazrat Ali, may Allah be pleased with him," and (ص 22)
Answer:
Doctor Sahib's statement is baseless, contrary to facts, and incorrect. If he has the courage, let him prove his mentioned reference from Sayyiduna Ali رضي الله عنه with an authentic or good chain of narration according to the principles of Hadith, and if he succeeds, we will gift him ten copies of Ikhtisar Ulum al-Hadith (Urdu translation). If he fails, then he should refrain from misrepresentation.
He has quoted some unauthenticated sayings from Neel al-Awtar, which hold no scholarly value.
From my side, I demand from "Sh Sh" and his associates that they prove the saying about the four days of sacrifice from Sayyiduna Ali رضي الله عنه or any one Sahabi with an authentic or good chain of narration, and if they cannot, then they should not propagate against those who prefer the majority of the Sahaba.
Finally, it is stated that the following scholars of Ahl al-Hadith have established that the days of sacrifice are three:
➊ Sayyiduna Ali رضي الله عنه
➋ Sayyiduna Abdullah bin Umar رضي الله عنهما
➌ Sayyiduna Anas bin Malik رضي الله عنه
➍ Sayyiduna Abdullah bin Abbas رضي الله عنهما
➎ Imam Malik رحمه الله
Reference: (See Al-Muwatta, edited by Al-Hilali 99/3, narration of Ibn Ziyad)
➏ Imam Ahmad bin Hanbal رحمه الله
Reference: (Masa'il Ahmad wa Ishaq, narration of Ishaq bin Mansur Al-Kawji 367/2, item: 2836)
➐ Imam Ishaq bin Rahwayh رحمه الله
Reference: (Also p. 367)
Also, it is stated that Sayyiduna Abdullah bin Abbas رضي الله عنهما said:
"The day of sacrifice is followed by two days of sacrifice, and the best sacrifice is on the day of slaughter (i.e., the first day)."
Reference: (Ahkam al-Qur'an by Al-Tahawi 205/2, hadith 1571, and its chain is good)
Dear readers, I present to you two articles by the writer of these lines regarding the days of sacrifice:
➊ The sacrifice days are three
Reference: (Answer to a question, see Al-Hadith: 44)
➋ Four or three days of sacrifice?
Reference: (Maqalat vol. 3 pp. 261-263)
By studying these articles, the doubts and objections of Hafiz Ilyas Asri Sahib, Dr. Muhammad Sharif Shakir Sahib, and others will become evidently weak and baseless, InshaAllah.
Reference: (16/November/2010)
Reference: Maqalat 4/ 340 to 348
