- IN SAHIH BUKHARI
- IN SAHIH MUSLIM
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IN SAHIH BUKHARI
Sahih Bukhari >
Book 15 The Two Festivals (Eids)
Sahih Bukhari > Book 15 : The Two Festivals
CHAPTER 9. An-Nahr and Adh-Dhabh (to slaughter animals) (as offerings) at the Musalla (praying place) on the day of Nahr.
2:98 Narrated by Ibn ‘Umar
The Prophet (p.b.u.h) used to Nahr or slaughter sacrifices at the Musalla (on ‘Id-ul-Adha).
Sahih Bukhari >
Book 67 Hunting, Slaughter
Sahih Bukhari > Book 67 : Haunting, Slaughter
CHAPTER 1. The mentioning of Allah’s Name while hunting
7:384 Narrated by Adi bin Hatim
I asked the Prophet about the game killed by a Mi’rad (i.e. a sharp-edged piece of wood or a piece of wood provided with a sharp piece of iron used for hunting). He said, “If the game is killed with its sharp edge, eat of it, but if it is killed with its shaft, with a hit by its broad side then the game is (unlawful to eat) for it has been beaten to death.” I asked him about the game killed by a trained hound. He said, “If the hound catches the game for you, eat of it, for killing the game by the hound, is like its slaughtering. But if you see with your hound or hounds another dog, and you are afraid that it might have shared in hunting the game with your hound and killed it, then you should not eat of it, because you have mentioned Allah’s name on (sending) your hound only, but you have not mentioned it on some other hound.”
Sahih Bukhari > Book 67 : Haunting, Slaughter
CHAPTER 2. About hunting with a bow….
7:387 Narrated by Abu Tha’laba Al-Khushani
I said, “O Allah’s Prophet! We are living in a land ruled by the people of the Scripture; Can we take our meals in their utensils? In that land there is plenty of game and I hunt the game with my bow and with my hound that is not trained and with my trained hound. Then what is lawful for me to eat?” He said, “As for what you have mentioned about the people of the Scripture, if you can get utensils other than theirs, do not eat out of theirs, but if you cannot get other than theirs, wash their utensils and eat out of it. If you hunt an animal with your bow after mentioning Allah’s Name, eat of it. and if you hunt something with your trained hound after mentioning Allah’s Name, eat of it, and if you hunt something with your untrained hound (and get it before it dies) and slaughter it, eat of it.”
Sahih Bukhari > Book 67 : Haunting, Slaughter
CHAPTER 3. AI-Khadhf (throwing: stones with the middle finger and the thumb) and Al-Bunduqa (a ball of clay thrown through a hollow stick or the like).
7:388 Narrated by ‘Abdullah bin Maghaffal
That he saw a man throwing stones with two fingers (at something) and said to him, “Do not throw stones, for Allah’s Apostle has forbidden throwing stones, or e used to dislike it.” ‘Abdullah added: Throwing stones will neither hunt the game, nor kill (or hurt) an enemy, but it may break a tooth or gouge out an eye.” Afterwards ‘Abdullah once again saw the man throwing stones. He said to him, “I tell you that Allah’s Apostle has forbidden or disliked the throwing the stones (in such a way), yet you are throwing stones! I shall not talk to you for such-and-such a period.”
Sahih Bukhari > Book 67 : Haunting, Slaughter
CHAPTER 4. Whoever keeps a (pet) dog neither for hunting, nor for guarding livestock.
7:389 Narrated by Ibn ‘Umar
The Prophet said, “Whoever keeps a (pet) dog which is neither a watch dog nor a hunting dog, will get a daily deduction of two Qirat from his good deeds.”
Sahih Bukhari > Book 67 : Haunting, Slaughter
CHAPTER 5. If the hunter hits a game but does not catch it till two or three days have passed.
7:393 Narrated by Adi bin Hatim
The Prophet said, “If you let loose your hound after a game and mention Allah’s Name on sending it, and the hound catches the game and kills it, then you can eat of it. But if the hound eats of it, then you should not eat thereof, for the hound has caught it for itself. And if along with your hound, join other hounds, and Allah’s Name was not mentioned at the time of their sending, and they catch an animal and kill it, you should not ea: of it, for you will not know which of them has killed it. And if you have thrown an arrow at the game and then find it (dead) two or three days later and, it bears no mark other than the wound inflicted by your arrow, then you can eat of it. But if the game is found (dead) in water, then do not eat of it.” And it has also been narrated by ‘Adi bin Hatim that he asked the Prophet “If a hunter throws an arrow at the game and after tracing it for two or three days he finds it dead but still bearing his arrow, (can he eat of it)?” The Prophet replied, “He can eat if he wishes.”
Sahih Bukhari > Book 67 : Haunting, Slaughter
CHAPTER 6. The eating of locusts.
7:403 Narrated by Ibn Abi Aufa
We participated with the Prophet in six or seven Ghazawat, and we used to eat locusts with him
Sahih Bukhari > Book 67 : Haunting, Slaughter
CHAPTER 7. The Nahr (literally means slaughtering of the camels only, and is done by cutting the carotid arteries at the root of camel’s neck) and the Dhabh (means slaughtering of animals other than camels e.g. sheep, cow, etc.)
7:418 Narrated by Asma bint Abu Bakr
We slaughtered a horse (by Nahr) during the lifetime of the Prophet and ate it.
Sahih Bukhari > Book 67 : Haunting, Slaughter
CHAPTER 8. What is disliked of Al-Muthia, Al-Masbâra, and AI-Mujaththama.
7:423 Narrated by Said bin Jubair
While I was with Ibn ‘Umar, we passed by a group of young men who had tied a hen and started shooting at it. When they saw Ibn ‘Umar, they dispersed, leaving it. On that Ibn ‘Umar said, “Who has done this? The Prophet cursed the one who did so.”
Sahih Bukhari > Book 67 : Haunting, Slaughter
CHAPTER 9. The meat of chickens.
7:426 Narrated by Abu Musa Al-Ash’ari
I saw the Prophet eating chicken.
Sahih Bukhari > Book 67 : Haunting, Slaughter
CHAPTER 10. (It is unlawful) to eat the meat of beasts having fangs.
7:438 Narrated by Abu Tha’laba
Allah’s Apostle forbade the eating of the meat of beasts having fangs.
Sahih Bukhari > Book 67 : Haunting, Slaughter
CHAPTER 11. The musk (a kind of perfume).
7:442 Narrated by Abu Musa
The Prophet said, ‘The example of a good pious companion and an evil one is that of a person carrying musk and another blowing a pair of bellows. The one who is carrying musk will either give you some perfume as a present, or you will buy some from him, or you will get a good smell from him, but the one who is blowing a pair of bellows will either burn your clothes or you will get a bad smell from him.”
Sahih Bukhari > Book 67 : Haunting, Slaughter
CHAPTER 12. Branding the faces.
7:449 Narrated by Maimuna
The Prophet was asked about a mouse that had fallen into butter-fat (and died). He said, “Throw away the mouse and the portion of butter-fat around it, and eat the rest.”
Sahih Bukhari >
Book 68 Al-Adahi – Sacrifice
(“Sacrifices”— Animals slaughtered on the day of ‘Eid- al-Adha)
Sahih Bukhari > Book 68 : Al- Aadhi-Sacrifice
CHAPTER 1. What may be eaten of the meat of sacrificed animals.
7:453 Narrated by Al-Bara
The Prophet said (on the day of Idal-Adha), “The first thing we will do on this day of ours, is to offer the (‘Id) prayer and then return to slaughter the sacrifice. Whoever does so, he acted according to our Sunna (tradition), and whoever slaughtered (the sacrifice) before the prayer, what he offered was just meat he presented to his family, and that will not be considered as Nusak (sacrifice).” (On hearing that) Abu Burda bin Niyar got up, for he had slaughtered the sacrifice before the prayer, and said, “I have got a six month old ram.” The Prophet said, ‘Slaughter it (as a sacrifice) but it will not be sufficient for any-one else (as a sacrifice after you). Al-Bara’ added: The Prophet said, “Whoever slaughtered (the sacrifice) after the prayer, he slaughtered it at the right time and followed the tradition of the Muslims.”
7:457 Narrated by Anas bin Malik
The Prophet said on the day of Nahr, “Whoever has slaughtered his sacrifice before the prayer, should repeat it (slaughter another sacrifice).” A man got up and said, “O Allah’s Apostle! This is a day on which meat is desired.” He then mentioned his neighbors saying, “I have a six month old ram which is to me better than the meat of two sheep.” The Prophet allowed him to slaughter it as a sacrifice, but I do not know whether this permission was valid for other than that man or not. The Prophet then went towards two rams and slaughtered them, and then the people went towards some sheep and distributed them among themselves.
7:458 Narrated by Abu Bakra
The Prophet said, “Time has come back to its original state which it had on the day Allah created the Heavens and the Earth. The year is twelve months, four of which are sacred, three of them are in succession, namely Dhul-Qa’da, Dhul Hijja and Muharram, (the fourth being) Rajab Mudar which is between Juma’da (ath-thamj and Sha’ban. The Prophet then asked, “Which month is this?” We said, “Allah and his Apostle know better.” He kept silent so long that we thought that he would call it by a name other than its real name. He said, “Isn’t it the month of Dhul-Hijja?” We said, “Yes.” He said, “Which town is this?” We said, “Allah and His Apostle know better.” He kept silent so long that we thought that he would call it t,y a name other than its real name. He said, “isn’t it the town (of Mecca)?” We replied, “Yes.” He said, “What day is today?” We replied, “Allah and His Apostle know better.” He kept silent so long that we thought that he would call it by a name other than its real name. He said, “Isn’t it the day of Nahr?” We replied, “Yes.” He then said, “Your blood, properties and honor are as sacred to one another as this day of yours in this town of yours in this month of yours. You will meet your Lord, and He will ask you about your deeds. Beware! Do not go astray after me by cutting the necks of each other. It is incumbent upon those who are present to convey this message to those who are absent, for some of those to whom it is conveyed may comprehend it better than some of those who have heard it directly.” (Muhammad, the sub-narrator, on mentioning this used to say: The Prophet then said, “No doubt! Haven’t I delivered (Allah’s) Message (to you)? Haven’t I delivered Allah’s message (to you)?”
7:476 Narrated by Salama bin Al-Aqua’
The Prophet said, “Whoever has slaughtered a sacrifice should not keep anything of Its meat after three days.” When it was the next year the people said, “O Allah’s Apostle! Shall we do as we did last year?” He said, ‘ Eat of it and feed of it to others and store of it for in that year the people were having a hard time and I wanted you to help (the needy).”
7:478 Narrated by Abu ‘Ubaid
The freed slave of Ibn Azhar that he witnessed the Day of ‘Id-al-Adha with ‘Umar bin Al-Khattab. ‘Umar offered the ‘Id prayer before the sermon and then delivered the sermon before the people, saying, “O people! Allah’s Apostle has forbidden you to fast (on the first day of) each of these two ‘Ida, for one of them is the Day of breaking your fast, and the other is the one, on which you eat the meat of your sacrifices.”
7:479 Narrated by Abu ‘Ubaid
(in continuation of 478). Then I witnessed the ‘Id with ‘Uthman bin ‘Affan, and that was on a Friday. He offered the prayer before the sermon, saying, “O people! Today you have two ‘Its (festivals) together, so whoever of those who live at Al-‘Awali (suburbs) would like to wait for the Jumua prayer, he may wait, and whoever would like to return (home) Is granted my permission to do so.” Then I witnessed (the ‘Its) with ‘Ali bin Abi Talib, and he too offered the ‘Id prayer before the sermon and then delivered the sermon before the people and said, “Allah’s Apostle has forbidden you to eat the meat of your sacrifices for more than three days.”
7:480 Narrated by Salim
‘Abdullah bin ‘Umar said, “Allah’s Apostle said, “Eat of the meat of sacrifices (of ‘Id al Adha) for three days.” When ‘Abdullah departed from Mina, he used to eat (bread with) oil, lest he should eat of the meat of Hadi (which is regarded as unlawful after the three days of the ‘Id).
IN SAHIH MUSLIM
Sahih Muslim >
Book 21: The Book Of Games And The Animals
Sahih Muslim > Book 21 : The Book Of Games And The Animals
Chapter 1: Hunting with the help of trained dogs
Book 21: Number 4732: ‘Adi b. Hatim reported: I said: Messenger of Allah, I set off trained dogs and they catch for me (the game) and I recite the came of Allah over it (I slaughter the game by reciting Bismillah-i-Allah-o- Akbar), whereupon he said: When you set off your trained dogs and you recited the name of Allah (while setting them off), then eat (the game). I said: Even if them (the trained dogs) kill that (the game)? He (the Holy Prophet) said: Even if these kill, but (on the condition) that no other dog, which you did not set off (along with your dogs), participates (in catching the game). I said to him: I throw Mi’rad, a heavy featherless blunt arrow, for hunting and killing (the game). Thereupon he said: When you throw Mi’rad, and it pierces, then eat, but if it falls flatly (and beats the game to death), then do not eat that.
Book 21: Number 4733: ‘Adi b. Hatim reported: I asked Allah’s Messenger (may peace be upon him) saying: We are a people who hunt with these (trained) dogs, then (what should we do)? Thereupon he (the Holy Prophet) said: When you set of your trained dogs having recited the name of Allah, then eat what these (hounds) have caught for you, oven if it (the game) is killed, provided (the hunting dog) has not eaten (any part of the game). If it has eaten (the game), then you don’t eat it as I fear that it might have caught for its own self. And do not eat in case other dogs have joined your trained dogs.
Book 21: Number 4734: ‘Adi b. Hatim reported that he asked the Messenger of Allah (may peace be upon him) about (hunting) with the help of an arrow having a stub end. He said: If it strikes (the game) with its point, then eat, but if it strikes flatly and it dies, that is Waqidh (beaten into death), do not eat that. I asked the Messenger of Allah (may peace be upon him) about (hunting with the help of) dogs, whereupon he said. When you send your dog (for hunting) reciting the name of Allah, then eat (the game), but if some part of it is eaten (by the dogs, then do not eat that, for it (your dog) has caught that (the game) for itself. I (again) said: If I find along with my dog another dog, and do not know which of (the dogs) has caught (the game). then (what should I do)? Thereupon he (‘Allah’s Messenger) said: Then don’t eat that, for you recited the name of Allah on your dog and not on the other one.
Book 21: Number 4735: Adi b. Hatim reported: I asked Allah’s Messenger (may peace be upon him) about Mi’rad (i. e. hunting with the help of arrow having a stub end, and he stated the same (as we find in the previous hadith).
Book 21: Number 4736: This hadith has been transmitted on the authority of ‘Adi b. Hatim with a slight variation of words.
Book 21: Number 4737: ‘Adi b. Hatim reported: I asked Allah’s Messenger (may peace be upon him) about hunting the game with the help of Mi’rad, whereupon he said: If it strikes (the game) with its point, then eat it, but if it strikes flat, that is (the game is) beaten (into death), (then do not eat that) ‘Adi further said: I asked him about hunting with the help of a dog, whereupon he said: If that (the dog) catches it (the game) for you and does not eat out of that, then you eat (the game) for Dhakat (slaughtering) of that is its being caught by it (by the dog). But if you find another dog besides it, and you fear that that dog (the second one) had caught it (the game) along with that (your dog) and killed it. then don’t eat; for you recited the name of Allah on your dog and did not recite that on the other one (which joined your dog incidentally).
Book 21: Number 4738: This hadith has been narrated on the authority of Zakariya b. Abu Za’ida with the same chain of transmitters.
Book 21: Number 4739: Sha’bi reported: I heard Adi b. Hatim say and he was our neighbour, and our partner and co-worker at Nahrain that he asked Allah’s Apostle (may peace he upon him) saying: I let off my dog and find another dog along with my dog and that (any one of them) catches the (game), but I do not know which one had caught it, whereupon he (the Holy Prophet) said: Then don’t eat that, for you recited the name of Allah while letting off your dog and did not recite on the other.
Book 21: Number 4740: This hadith has been narrated oif the authority of ‘Adi b. Hatim through another chain of transmitters.
Book 21: Number 4741: Adi b. Hatim reported: Allah’s Messenger (way peace be upon him) said to me: When you let off your dog, recite the name of Allah, and if it catches (game for you) and you find it alive, then slaughter it; if you find it killed and that (your dog) has eaten nothing out of that, (even then) you may eat it; but if you find along with your dog another dog, and (the game an) dead, then don’t eat, for you do not know which of the two has killed it. And if you shoot your arrow, recite the name of Allah, but if it (game) goes out of your sight for a day and you do not find on that but the mark of your arrow, then eat that it you so like, but if you find it drowned in water, then don’t eat that.
Book 21: Number 4742: ‘Adi b. Hatim reported: I asked Allah’s Messenger (may peace be upon him) about hunting. He said: When you shoot your arrow, recite the name of Allah, and if you find it (the arrow) killed (that). then eat, except when you find it fallen into water, for in that case you do not know whether it is water that caused its death or your arrow.
Book 21: Number 4743: Abu Tha’laba al-Khushani reported: I came to Allah’s Messenger (may peace be upon him) and said: Allah’s Messenger, we are in the land of the People of the Book, (so) we eat in their utensils, and (live) in a hunting region. where I hunt with, the help of my bow, and hunt with my trained dog, or with my dog which is not trained. So inform me what is lawful (Halal) for us out of that. He (the Holy Prophet) said: Regarding what you have mentioned of the fact that you live in the land belonging to the People of the Book and so you eat in their utensils, but if you can get utensils other than theirs, then don’t eat in them; but if you do not find any, then wash them and eat in them. And regarding what you have mentioned about (your living) in a hunting region, what you hunt, (strike) with the help of your bow, recite the name of Allah (while shooting an arrow) and then eat; and what you catch with the help of your trained dog, recite the name of Allah (while letting oil) the dog and then eat it, and what you get with the help of your untrained dog, (if you find it alive) and slaughter it (according to the law of the Shari’ah), eat it.
Book 21: Number 4744: This hadith has been narrated on the authority of Haiwa with the same chain of transmitters, but with a slight variation of words.
Sahih Muslim > Book 21 : The Book Of Games And The Animals
Chapter 2: When the game goes out of sight, but is later on found
Book 21: Number 4745: Abu Tha’laba reported Allah’s Messenger (may peace be upon him) having said this: If you shoot with your arrow and (the game) goes out of your sight and you find it (later on), then eat that if it has not gone rotten.
Book 21: Number 4746: Abu Tha’laba reported Allah’s Apostle (may peace be upon him) as saying about one who comes three days later on the game he has shot: Eat it, provided it has not gone rotten.
Book 21: Number 4747: This hadith has been transmitted on the authority of Abu Tha’laba al- Khushani with a slight variation of (words): He (the Holy Prophet) said in regard to the game killed by (a trained) dog: Eat after three days provided it has not gone rotten.
Sahih Muslim > Book 21 : The Book Of Games And The Animals
Chapter 3: It is unlawful to eat fanged beasts of prey and birds with talons
Book 21: Number 4748: Abu Tha’laba reported that Allah’s Apostle (may peace be upon prohibited the eating of every fanged beast of prey. Zuhri added: We did not bear of it until we came to Syria.
Book 21: Number 4749: Abu Tha’laba al-Khushani reported that Allah’s Messenger (may peace be upon him) prohibited the eating of all fanged beasts. Ibn Shihab said: I did not bear of this from our ‘Ulama’ in the Hijaz, until Abu Idris narrated that to me and he was one of the jurists of Syria.
Book 21: Number 4750: Abu Tha’laba al-Khushani reported Allah’s Messenger (may peace be upon him) having prohibited the eating of all fanged beasts of prey. This hadith has been narrated through another chain of transmitters, but with a slight variation of words.
Book 21: Number 4751: Abu Huraira reported Allah’s Messenger (may peace be upon him) as saying: The eating of all fanged beasts of prey is unlawful. This hadith has been narrated through another chain of transmitters.
Book 21: Number 4752: Ibn ‘Abbas reported that Allah’s Messenger (may peace be upon him) prohibited the eating of all fanged beasts of prey, and all the birds having talons.
Book 21: Number 4753: This hadith has been transmitted on the authority of Shu’ba.
Book 21: Number 4754: Ibn Abbas reported that Allah’s Messenger (may peace be upon him) forbade (the eating) of all the fanged beasts of prey, and of all the birds having talons.
Book 21: Number 4755: This hadith has been narrated on the authority of Ibn ‘Abbas through a different chain of transmitters.
Sahih Muslim > Book 21 : The Book Of Games And The Animals
Chapter 4: It is permissible to eat the animals of water even if they are dead
Book 21: Number 4756: Jabir reported: Allah’s Messenger (may peace he upon him) sent us (on an expedition) and appointed Abu ‘Ubaida our chief that we might intercept a caravan of the Quraish and provided us with a bag of dates. And he found for us nothing besides it. Abu Ubaida gave each of us one date (everyday). I (Abu Zubair, one of the narrators) said: What did you do with that? He said: We sucked that just as a baby sucks and then drank water over that, and it sufficed us for the day until night. We beat off leaves with the help of our staffs, then drenched them with water and ate them. We then went to the coast of the sea, and there rose before us on the coast of the sea something like a big mound. We came near that and we found that it was a beast, called al-‘Anbar (spermaceti whale). Abu ‘Ubaida said. It is dead. He then said: No (but it does not matter), we have been sent by the Messenger of Allah (may peace be upon him) in the path of Allah and you are hard pressed (on account of the scarcity of food), so you eat that. We three hundred in Number stayed there for a month, until we grew bulky. He (Jabir) said: I saw how we extracted pitcher after pitcher full of fat from the cavity of its eye, and sliced from it compact piece of meat equal to a bull or like a bull. Abu ‘Ubaida called forth thirteen men from us and he made them sit in the cavity of its eye, and he took hold of one of the ribs of its chest and made it stand and then saddled the biggest of the camels we had with us and it passed under it (the arched rib), and we provided ourselves with pieces of boiled meat (especially for use in our journey). When we came back to Medina, we went to Allah’s Messenger (may peace be upon him) and made a mention of that to him, whereupon he said: That was a provision which Allah had brought forth for you. Is there any piece of meat (left) with you, so that you give to us that? He (Jabir) said: We sent to Allah’s Messenger (may peace be upon him) tome of that (a piece of meat) and he ate it.
Book 21: Number 4757: Jabir b. ‘Abdullah reported: Allah’s Messenger (may peace he upon him) sent us (on an expedition). We were three hundred riders and our chief (leader) was ‘Ubaida b. al-Jarrah. We were on the lookout for a caravan of the Quraish. So we stayed on the coast for half a month, and were so much afflicted by extreme hunger that we (were obliged) to eat leaves. That is why it was called the Detachment of the Leaves. The ocean cast out for us an animal which was called al-‘Anbar (whale). We ate of that for half of the month and rubbed its fat on our (bodies) until our bodies became stout. Abu ‘Ubaida caught hold of one of its ribs and fixed that up. He then cast a glance at the tallest man of the army and the highest of the camels. and then made him ride over that, and that tnan passed beneath it (the rib), and many a man could sit in its eye socket, and we extracted many pitchers of fat from the cavity of its eye. We had small bags containing dates with us (before finding the whale). ‘Ubaida gave every person amongst us a handful of dates (and when the provision ran short), he then gave each one of us one date. And when that (stock) was exhausted, we felt its loss.
Book 21: Number 4758: ‘Amr reported on the authority of Jabir that in the expedition of Khabat (leaves) a person slaughtered three camels, then three, then three, then Abu ‘Ubaida forbade him (to do so fearing that the rides may become short).
Book 21: Number 4759: Jabir b. ‘Abdullah reported: Allah’s Apostle (may peace be upon him) sent us (on an expedition), and we were three hundred in Number, and we were carrying our bags of provisions around our necks.
Book 21: Number 4760: Jabir b. ‘Abdullah reported that Allah’s Messenger (may peace be upon him) sent on in expedition a detachment consisting of three hundred (persons) and appointed Abu ‘Ubaida b. Jarrah as their chief. Their provisions ran short: ‘Abu ‘Ubaida collected their provisions in the provision bag. and he fed us (for some time). Later on when the provisions ran short he gave us one date every day.
Book 21: Number 4761: Jabir b. Abdullah reported that Allah’s Messenger (may peace be upon him) sent an expedition to the sea coast and I was one among them. The rest of the hadith is the same with a slight variation of wording that in the hadith transmitted on the authority of Wahb b. Kaisan (the words are):” The army ate out of that (the whale) for eighteen days.”
Book 21: Number 4762: Jabir b. Abdullah reported that Allah’s Messenger (may peace be upon him) sent an expedition to the land of the tribe of Juhaina, and appointed a person as a chief over them.
Sahih Muslim > Book 21 : The Book Of Games And The Animals
Chapter 5: The eating of the flesh of domestic asses is unlawful
Book 21: Number 4763: ‘Ali b. Abi Talib reported that Allah’s Messenger (may peace be upon him) forbade on the Day of Khaibar temporary marriage (Muta’) with women and the eating of the flesh of domestic asses.
Book 21: Number 4764: This hadith has been narrated on the authority of Zuhri through a different chain of transmitters with a slight variation of wording.
Book 21: Number 4765: Abu Tha’laba reported that Allah’s Messenger (may peace be upon him) prohibited (the eating) of the flesh of domestic asses.
Book 21: Number 4766: Ibn Umar reported that Allah’s Messenger (way peace be upon him) forbade the eating of the flesh of domestic asses.
Book 21: Number 4767: Ibn ‘Umar reported that Allah’s Messenger (may peace be upon him) forbade the eating of the (flesh) of domestic asses on the Day of Khaibar in spite of the fact that people needed that.
Book 21: Number 4768: Shaibani reported: I asked ‘Abdullah b. Abu Aufa about (the lawfulness or unlawfulness of) the flesh of the domestic asses. He said: We experienced hunger on the Day of Khaibar as we were with the Messenger of Allah (may peace be upon him). We found domestic asses in the exterior of Medina. We slaughtered them and our earthen pots were boiling when the announcer of the Messenger of Allah (may peace be upon him) made an announcement that the earthen pots should be turned upside down and nothing of the flesh of the domestic asses should be eaten. I said: What kind of prohibition is it that he (the Holy Prophet) has made? He said: We discussed it amongst ourselves. Some of us said that it has been declared unlawful forever, (whereas others said) it has been declared unlawful since one fifth (of the booty) has not been given (to the treasury, as is legally required).
Book 21: Number 4769: Sulaiman Shaibini reported: I heard Abdullah b. Abu Aufa say: We were smitten with hunger during the nights of Khaibar. On the Day of Khaibar, we fell upon domestic asses and we slaughtered them, and when our earthen pots boiled with them, the announcer of Allah’s Messenger (may peace be upon him) made an announcement that the earthen pots should be turned over, and nothing should be eaten of the flesh of the domestic asses. Some of the people said that Allah’s Messenger (may peace be upon him) had forbidden (the use of this flesh) for one fifth (due to the State) has not been paid, while others said: He prohibited it forever.
Book 21: Number 4770: ‘Adi (he was the son of Thabit) said: I heard al-Bara’ and ‘Abdullah b. Abu Aufa say: We found domestic asses and we cooked them. Then the announcer of Allah’s Messenger (may peace be upon him) made an announcement that the earthen pots should be turned over.
Book 21: Number 4771: Al-Bara’ said: We found on the Day of Khaibar domestic asses, and the announcer of the Messenger of Allah (may peace be upon him) made an announcement that the earthen pots should be turned over.
Book 21: Number 4772: Bara was heard saying: We were forbidden (to eat) the flesh of the domestic asses.
Book 21: Number 4773: Bara’ b. ‘Azib reported: Allah’s Messenger (may peace be upon him) commanded us to throw away the flesh of domestic asses whether uncooked or cooked; he then never commanded us to eat that. This hadith has been narrated on the authority of ‘Asim with the same chain of transmitters.
Book 21: Number 4774: Ibn ‘Abbas reported: I do not know whether Allah’s Messenger (may peace be upon him) prohibited (the eating of the domestic ass) due to the fact that they were the beasts of burden for the people, so he (the Holy Prophet) did not like their beasts of burden to be destroyed (as a matter of expediency), or he prohibited the use of the flesh of domestic asses (not as an expediency but as a law of the Shari’ah) on the Day of Khaibar.
Book 21: Number 4775: Salama b. Akwa’ reported: We went to Khaibar with Allah’s Messenger (may peace be upon him). Then Allah granted (us) victory over them. On that very evening of the day when they had been granted victory, they lit many fires. Thereupon Allah’s Messenger (may peace be upon him) said: What are those fires and what for those have been lit? They said: (These have been lit) for (cooking) the flesh. Thereupon he said: Of what flesh? They said: For the flesh of the domestic asses. Thereupon Allah’s Messenger (may peace be upon him) said: Throw that away and break them (the earthen pots in which the fiesa was being cooked). A person said: Messenger of Allah, should we throw it away and wash them (the cooking pots)? He said: You may do so.
Book 21: Number 4776: This hadith has been transmitted on the authority of Yazid b. Abu Ubaid.
Book 21: Number 4777: Anas reported: When Allah’s Messenger (may peace be upon him) conquered Khaibar, we caught hold of the asses outside the village. We cooked them (their flesh). Then the announcer of Allah’s Messenger (may peace be upon him) made the announcement: Listen, verily Allah and His Messenger have prohibited you (the eating of) their (flesh), for it is a loathsome evil of Satan’s doing. Then the earthen pots were turned over along with what was in them, and these were brimming (with flesh) at that time.
Book 21: Number 4778: Anas b. Malik reported: When it was the Day of Khaibar a visitor came and said: Messenger of Allah, the asses have been eaten. Then another came and said: Messenger of Allah, the asses are being destroyed. Then Allah’s Messenger (may peace be upon him) commanded Abu Talha to make an announcement that Allah and His Messenger have prohibited you (from eating) of the flesh of (domestic) asses, for these are loathsome or impure. He (the narrator) said: The earthein pots were turned over along with what was in them.
Sahih Muslim > Book 21 : The Book Of Games And The Animals
Chapter 6: Pertaining to the eating of the flesh of the horse
Book 21: Number 4779: Jabir b. ‘Abdullah reported that Allah’s Messenger (may peace be upon him) prohibited eating of the flesh of domestic asses on the Day of Khaibar, and permitted the cooking of the flesh of horses.
Book 21: Number 4780: Jabir b. ‘Abdullah is reported to have said: We ate during the time of Khaibar the (flesh) of horses and of wild asses, but Allah’s Messenger (may peace be upon him) prohibited us (to eat) the flesh of domestic asses. This hadith has hen transmitted on the authority of Ibn Juraij.
Book 21: Number 4781: Asma’ reported: We slaughtered a horse and ate it during the lifetime of Allah’s Messenger (may peace be upon him).
Book 21: Number 4782: This hadith has been transmitted on the authority of Hisham.
Sahih Muslim > Book 21 : The Book Of Games And The Animals
Chapter 7: Pertaining to the flesh of the lizard
Book 21: Number 4783: Ibn ‘Umar reported: Allah’s Messenger (may peace be upon him) was asked about the eating of (the flesh) of the lizard, whereupon he said: I am neither the eater of it nor its prohibitor.
Book 21: Number 4784: Ibn ‘Umar reported: A person asked Allah’s Messenger (may peace be upon him) about the eating of the lizard, whereupon he said. I neither eat it, nor do I prohibit it.
Book 21: Number 4785: Ibn ‘Umar reported that a person asked Allah’s Messenger (may peace be upon him) as he was sitting on the pulpit about the eating of the lizard, whereupon he said: I neither eat it, nor do I prohibit it.
Book 21: Number 4786: This hadith has been narrated on the authority of ‘Ubaidullah with the same chain of transmitters.
Book 21: Number 4787: A hadith pertaining to the eating of the lizard is transmitted from the Holy Prophet (may peace be upon him) on the authority of Ibn ‘Umar, but in this very hadith narrated through a different chain of transmitters there is a slight variation of wording (and the words are):” A lizard was brought to Allah’s Messenger (may peace be upon him) but he neither ate that nor declared it unlawful.” And in the hadith transmitted through Usama (the words are):” The man (inquirer) was standing in the mosque and Allah’s Messenger (may peace be upon him) was sitting on the pulpit.”
Book 21: Number 4788: Ibn ‘Umar reported that there were some persons with Allah’s Apostle (may peace be upon him) from among his Companions, Sa’d being one of them. There was brought to them the flesh of the lizard when a lady amongst the wives of Allah’s Apostle (may peace be upon him) said: It is the flesh of the lizard. Thereupon Allah’s Messenger (way peace be upon him) &aid: Eat, for it is lawful, but it is not my diet.
Book 21: Number 4789: Taubat Al-‘Anbari reported: Al-Sha’bi (one of the narrators) asked me if I had heard the hadith transmitted on the authority of Hasan from the Prophet (may peace be upon him). He said: I sat in the company if Ibn ‘Umar for two years or a year and a half but I did not hear narrated from Allah’s Apostle (may peace be upon him) but this one (pertaining to the flesh of the lizard) as narrated by Mu’adh.
Book 21: Number 4790: ‘Abdullah b. ‘Abbas reported: I and Khalid b. Walid went to the apartment of Maimuna along with Allah’s Messenger (may peace be upon him), and there was presented to him a roasted lizard. Allah’s Messenger (may peace be upon him) stretched his hand towards It, whereupon some of the women who had been in the house of Maimuna said: Inform Allah’s Messenger (may peace be upon him) what he intends to eat. Allah’s Messenger (may peace be upon him) lifted his hand. I said: Messenger of Allah, Is it forbidden? He said: No. It is not found in the land of my people, and I feel that I have no liking for it. Khalid said: I then chewed and ate it, while, Allah’s Messenger (may peace be upon him) was looking (at me).
Book 21: Number 4791: ‘Abdullah b. ‘Abbas reported that Khalid b. Walid who is called the Sword of Allah had informed him that he visited Maimuna, the wife of Allah’s Apostle (may peace be upon him), in the company of Allah’s Messenger (may peace be upon him), and she was the sister of his mother (that of Khalid) and that of ‘Ibn Abbas, and he found with her a roasted lizard which her sister Hufaida the daughter of al-Harith had brought from Najd, and she presented that lizard to Allah’s Messenger (may peace be upon him). It was rare that some food was presented to the Holy Prophet (may peace be upon him) and it was not mentioned or named. While Allah’s Messenger (may peace be upon him) was about to stretch forth his hand towards the lizard, a woman from amongst the women present there informed the Messenger of Allah (may peace be upon him) what they had presented to him. They said: Messenger of Allah, it is a lizard. Allah’s Messenger (may peace be upon him) withdrew his hand, whereupon Khalid b. Walid said: Messenger of Allah, is a lizard forbidden? There upon he said: No, but it is not found in the land of my people, and I feel that I have no liking for it. Khalid said: I then chewed and ate it, and Allah’s Messenger (may peace be upon him) was looking at me and he did not forbid (me to eat it).
Book 21: Number 4792: Khalid b. Walid reported that he visited Maimuna daughter of al-Harith with the Messenger of Allah (may peace be upon him), and she was the sister of his mother. She presented to Allah’s Messenger (may peace be upon him) the flesh of a lizard which Umm Hufaid daughter of al-Harith had brought from Najd, and she had been married to a person belonging to Banu Ja’far. It was the habit of Allah’s Messenger (may peace be upon him) not to eat anything until he knew what that was. The rest of the hadith is the same but with this (addition):” Ibn al-Asamm narrated it from Maimuna and he was under her care.”
Book 21: Number 4793: Ibn ‘Abbas reported: While we were in the house of Maimuna there were brought to Allah’s Messenger two roasted lizards. Here no mention is made of al- ‘Asamm narrating from Maimuna.
Book 21: Number 4794: Ibn ‘Abbas reported that there had been brought to Allah’s Messenger (may peace be upon him) the flesh of a lizard and Khalid b. Walid was also present there. The rest of the hadith is the same.
Book 21: Number 4795: Sa’id b. Jubair reported that he heard Ibn ‘Abbas says: The sister of my mother Umm Hufaid presented to Allah’s Messenger (may peace be upon him) clarified butter (ghee), cheese and some lizards. He ate out of the clarified butter and cheese, but lett the lizard finding no liking for it. But it was eaten on the table of Allah’s Messenger (may peace be upon him). Had it been forbidden (haram), it could not be eaten on the table of Allah’s Messenger (may peace be upon him).
Book 21: Number 4796: Yazid b. al-Asamm reported: A newly wedded person of Medina invited us to a wedding feast, and he served us thirteen lizards. There were those who ate it and those who abandoned it. I met Ibn ‘Abbas the next day, and informed him (about this) in the presence of many persons. Some of them said that the Messenger of Allah (may peace be upon him) had observed: I neither eat it nor forbid (anyone) from eating it, nor declare it to be unlawful. Thereupon Ibn ‘Abbas said: Sad it is what you say! Allah’s Apostle (may peace be upon him) has not been sent, but (to declare in clear words) the lawful and the unlawful (things). We were once with Allah’s Messenger (may peace be. upon him) as he was with Maimuna, and there were with him al-Fadl b. ‘Abbas, Khalid b. Walid and some women (also) when a tray of food containing flesh was presented to him. As Allah’s Apostle (may peace be upon him) was about to eat that, Maimuna said: It is the flesh of the lizard. He withdrew his hand saying: That is the flesh which I never eat; but he said to them (those who were present there): You may eat. Al-Fadl ate out of that, so did Khalid b Walid, and the women. Maimuna (however) said: I do not eat anything but that which Allah’s Messenger (may peace be upon him) eats.
Book 21: Number 4797: Abu Zubair reported that he heard Jabir b. ‘Abdullah saying that there was presented to Allah’s Messenger (the flesh) of the lizard, but he refused to eat that, saying: I do not know; perhaps it (lizard) might (be one of those natives of) the distant past whose (forms) had beer, distorted.
Book 21: Number 4798: Abu Zubair reported: I asked Jabir about ithe eating) of the lizard, whereupon he said: Don’t eat that as he (the Holy Prophet) felt disgust. He (the narrator) said that Umar b. al-Khattab reminded: Allah’s Apostle (may peace be upon him) did not declare it to be unlawful. Allah, the Exalted and Majestic, has (made it a source) of benefit for more than one (persons). It is a common diet of the shepherds. Had it been with me, I would have eaten that.
Book 21: Number 4799: Abu Sa’id reported that a person said: Messenger of Allah, we live in a land abounding in lizards, so what do you command or what verdict you give (about eating of it)? Thereupon he said: It was mentioned to me that a people from among Bani Isra’il were distorted (so there is a likelihood that those people might have been distorted in the shape of lizards). So he neither commanded (us to eat that) nor forbade (us). Abu Sa’id said: After some time Umar said: Allah, the Exalted and Majestic, has made it (a source of) benefit for more than one (person), for it is the common diet of shepherds. Had it been with me, I would have eaten that. Allah’s Messenger (may peace be upon him) disliked it.
Book 21: Number 4800: Abu Sa’id reported that an Arab of the desert came to Allah’s Messenger (may peace be upon him) and said: I live in a low land abounding in lizards, and these are the common diet of my family, but he (the Holy Prophet) did not make any reply. We said to him: Repeat it (your problem) and so he repeated it, but he did not make any reply. (It was repeated thrice ) Then Allah’s Messenger (may peace be upon him) called him out at the third time saying: O man of the desert, verily Allah cursed or showed wrath to a tribe of Bani Isra’il and distorted them to beasts which move on the earth. I do not know, perhaps this (lizard) may be one of them. So I do not eat it, nor do I prohibit the eating of it.
Sahih Muslim > Book 21 : The Book Of Games And The Animals
Chapter 8: Permissibility of eating locusts
Book 21: Number 4801: Ibn Abu Aufa reported: We went on seven expeditions with Allah’s Messenger (may peace be upon him) and ate locusts.
Book 21: Number 4802: This hadith has been narrated on the authority of Abu Ya’fur with the same chain of transmitters. Abu Bakr (one of the narrators) said” seven expeditions,” whereas Ishaq said” six,” and Ibn Umar said” six” or” seven”.
Book 21: Number 4803: This hadith is narrated on the authority of Abu Ya’fur with the same chain of transmitters, and he mentioned seven expeditions.
Sahih Muslim > Book 21 : The Book Of Games And The Animals
Chapter 9: Permissibility of eating the flesh of the hare
Book 21: Number 4804: Anas b. Malik reported: We chased a hare at Marr az-Zahrin (a valley near Mecca). They (my companions) ran, but felt exhausted; I also tried until I caught hold of it. I brought it to Abu Talha. He slaughtered it and sent its haunch and two hind legs to Allah’s Messenger (may peace be upon him) through me; and he accepted them. This hadith has been transmitted on the authority of Yahya with a slight change of wording.
Sahih Muslim > Book 21 : The Book Of Games And The Animals
Chapter 10: It is permissible to make use of things necessary for hunting and chasing but the use of small pebbles is disapproved
Book 21: Number 4805: Ibn Buraida reported that Abdullah b. al-Mughaffal saw a person from amongst his companions throwing small pebbles, whereupon he said: Don’t throw pebbles. for Allah’s Messenger (may peace be upon him) did not like it, or he forbade flinging of pebbles since neither the game is taken thereby, nor an enemy defeated. but it may break a tooth or put out an eye. He, afterwards, again saw him flinging pebbles, and said to him: I inform you that the Messenger of Allah (may peace be upon him) did not approve or he forbade flinging of pebbles, but if I see you again flinging pebbles. I will not speak with you.
Book 21: Number 4806: This hadith has been transmitted on the authority of Kahmas.
Book 21: Number 4807: ‘Abdullah b. Mughaffal reported that Allah’s Messenger (may peace be upon him) prohibited throwing of pebbles. Ibn Ja’far reported (in the narration transmitted by him) that he (the Holy Prophet) said: It neither inflicts defeat to the enemy nor kills the game but breaks the tooth and puts the eye out. This hadith has been transmitted on the authority of Ibn Mahdi with a slight variation of wording.
Book 21: Number 4808: Sa’id b. Jubair reported that. a near one of ‘Abdullah b. Mughaffal threw pebbles. He prohibited him (to do so). He said that Allah’s Messenger (may peace be upon him) had prohibited the throwing of pebbles by saying: It does not catch the game, nor does it inflict defeat on the enemy, but breaks the tooth and puts the eye out. He (the near one of Abdullah b. Mughadal) again repeated it (the act of throwing of pebbles) whereupon he said: I narrate to you that Allah’s Messenger (may peace be upon him) disliked and prohibited throwing of pebbles, but I see you again throwing pebbles; I (would therefore) not speak with you.
Book 21: Number 4809: This hadith has been narrated on the authority of Ayyub with the same chain of transmitters.
Sahih Muslim > Book 21 : The Book Of Games And The Animals
Chapter 11: Good attitude even in slaughter and killing and sharpening of large knife
Book 21: Number 4810: Shaddid b. Aus said: Two are the things which I remember Allah’s Messenger (may peace be upon him) having said: Verily Allah has enjoined goodness to everything; so when you kill, kill in a good way and when you slaughter, slaughter in a good way. So every one of you should sharpen his knife, and let the slaughtered animal die comfortably.
Book 21: Number 4811: This hadith has been narrated on the authority of Khalid al-Hadhdha’ through different chains o transmitters.
Sahih Muslim > Book 21 : The Book Of Games And The Animals
Chapter 12: It is forbidden to tie the animals (and then kill them)
Book 21: Number 4812: Hishim b. Zaid b. Anas b. Milik reported: I visited the house of al-Hakam b. Ayyub along with my grandfather Anas b. Milik, (and there) some people had made a hen a target and were shooting arrows at her. Thereupon Asas said that Allah’s Messenger (may peace be upon him) had forbidden tying of the animals (and making them the targets of arrows, etc.). This hadith has been narrated on the authority of Shu’ba through other chains of transmitters.
Sahih Muslim > Book 21 : The Book Of Games And The Animals
Chapter 13: It is forbidden to tie the animal and make it a target of arrows
Book 21: Number 4813: Ibn ‘Abbas reported Allah’s Messenger (may peace be upon him) having said this: Do not make anything having life as a target.
Book 21: Number 4814: This hadith has been narrated on the authority of Shu’ba through a different chain of transmitters.
Book 21: Number 4815: Sa’id b. Jubair reported that Ibn ‘Umar happened to pass by a party of men who had tied a hen and were shooting arrows at it. As soon as they saw Ibn ‘Umar, they scattered from it. Thereupon Ibn Umar said: Who has done this? Verily Allah’s Messenger (may peace be upon him) has invoked curse upon him who does this.
Book 21: Number 4816: Sa’id b. Jubair reported that Ibn ‘Umar happened to pass by some young men of the Quraish who had tied a bird (and th, is made it a target) at which they had been shooting arrows Every arrow that they missed came into the possession of the owner of the bird. So no sooner did they see Ibn ‘Umar they went away. Thereupon Ibn ‘Umar said: Who has done this? Allah has cursed him who does this. Verily Allah’s Messenger (may peace be upon him) invoked curse upon one who made a live thing the target (of one’s marksmanship).
Book 21: Number 4817: Jabir b. ‘Abdullah reported that Allah’s Messenger (may peace be upon him) forbade that any beast should be killed after it has been tied.
Sahih Muslim >
Book 22: The Book Of Sacrifices
Introduction
Religion, at its highest and best, is the devotion of the total self, through service and adoration, to the Almighty Who controls the universe. In this sense all the manifold rites, consecrations, and purifications, offerings and sacred feasts, all the working of asceticism and morality are only the indirect expression of the inner experience of religion the experience of trust, surrender, yearning and enthusiasm. Sacrifice, whether that of wealth or desires, is the practical proof of man’s devotion to his Creator. It is in fact religion in action.
The Holy Qur’an expresses this attitude of mind and heart in the following words:” Say: Truly, my prayer and my service of sacrifice, and my living and my dying are for God (alone), the Sustainer of all the worlds, in Whose Divinity none has a share. Thus I have been bidden and I am foremost among those who surrender themselves unto Him” (vi. 162-163).
The ‘Id al-Adha is commemorative of that unparalleled act of devotion of that noble soul. Abraham (peace be upon him), who, in obedience to the Command of his Lord, readily offered the life of his son Isma’il. The Holy Qur’an narrates this soul stirring event in these words:” And when he (Isma’il) attained the age to assist him in his (Abrahm’s) work, he (Abraham) said: O my son! I see in vision that I offer thee in sacrifice. Now see what is thy view. The son said: O my father, do as thou art commanded. Thou wilt find me, if God so wills, patient. So when they both had surrendered themselves to (Allah), and he laid him down prostrate on his forehead (for sacrifice), We called out to him: O Abraham, thou hast indeed fulfilled the vision. Thus do We reward the doers of good. Surely this is a manifest trial. And We ransomed him with a great sacrifice. And We left (this blessing) for him among the later generations. Peace be upon Abraham I Thus indeed do We reward those who do good; for he was one of Our believing servants” (xxxvii. 102-111)
In the above quoted verses ‘axim (great), the adjective qualifying” Sacrifice.” may be understood both in literal and figurative sense. In literal sense it implies that a big ram was substituted. The figurative sense is even more important. It was indeed a great and momentous occasion, when two men with concentrated will ranged themselves in ranks of those to whom selfsacrifice in the service of God was the supreme thing in life. Similarly, the words” thou hast indeed fulfilled the vision” show that it was not in fact the act of slaughtering which was needed for the fulfilment of the vision, but it was the attitude of submission and surrender, an attitude of preparedness to sacrifice one’s all in the path of Allah. that was demanded of Abraham and his illustrious son, and they eminently stood this test.
Readiness to Sacrifice One’s Life. In Islam the act of sacrifice is the symbol of a Muslim’s readiness to lay down his life, and to sacrifice all his interests and desires in the cause of truth. The purpose of sacrifice is not fulfilled only by shedding the blood of an animal, but it is really fulfilled when a man submits himself completely to the command of Allah. This has been clearly laid down in Sura Hajj, verse 37;” Not their flesh, nor their blood reaches Allah, but it is the piety from you that reaches Him.” This verse eloquently speaks of the fact that sacrifice in Islam is nothing else than a natural expression of homage and gratitude to the Creator. It is the spirit of willing devotion and cheerful obedience underlying sacrifices that is accepted by Allah Who is the Fountainhead of all morality. It is only piety of heart. nobility of soul and righteousness of conduct, that is acceptable to Him. It is essentially symbolic, an external symbol of dedication, devotion to Allah. Tafsir Ibn Kathir stresses this point:” The man who offers sacrifice should keep this fact uppermost in his mind that the most important motive behind this is the willing submission to Allah” ‘ (Vol. VI, p. 183).
Such truths, so selfevident to the Muslim readers, needed a clear and emphatic enunciation in view of the horrible misconceptions which had crowded round the act of sacrifice before Islam.
“Throughout the Semitic field,” observes Robertson Smith, in his well-known book. The Religion of the Semitics, the fundamental idea of sacrifice was that of communion between the God and his worshipper by joint participation in the living flesh and blood of a sacred victim” (p. 49).
” The Greeks also looked upon sacrifice as a ‘Communion feast’ with the Divinity, in which the God and his people became of one flesh by partaking together of the flesh of the victim; the animal was regarded, as in some degree, divine, as having the divine spirit incarnate in it. Among the Babylonians the gods feast in heaven, they eat the offerings, they scent the savour, like flies do they gather themselves together with the offerers” (Hastings, Encyclopedia of Rdigion & Ethics, Article” Sacrifice”).
The Holy Qur’an strikes at the very root of such wrong concepts of sacrifice and asserts that” it is neither the flesh nor the blood of (animals) that reaches Allah, but it is your piety that reaches Him,” for God does not stand In need of food or blood. What He, in fact, desires is the devotion and piety of our hearts. and, as a symbol of such offer, the visible institution of sacrifice has been instituted. The Holy Qur’an has further elucidated the main parpose of the institution of sacrifice.” For every people did We appoint rites (of sacrifice) that they might celebrate the name of God over the sustenance He gave them from animals (fit for food). But your God is One God. Submit then your wills to him (in Islam). The sacrificial camels We have made for you as among the symbols from God. In them is (much) good for you So mention the name of Allah on them standing in a row. Then when they fall down on their sides, eat of them, feed the contented one and the beggar. Thus have We made them subservient to you that you may be grateful” (xxii. 34-38).
The Qur’an testifies to the historical fact that whatever may be the outward symbols of sacrifice, it has been accepted in one form or another by all the nations of the world. It had been a fundamental element of both Jewish and Gentile religions, and Christianity. It had been corrupted by many wrong practices and been overlaid by many wrong notions before the advent of Islam. Islam purifies it from all wrong notions and practices connected with it, and makes it explicitly clear that the act of sacrifice is an outward symbol of man’s readiness to lay down his life, if required, and to surrender all his interests in the cause of truth and righteousness.
The words” We have made them (subservient) to you” have a very wide significance. A Muslim has been awakened to the realisation of the fact that if they offer as a sacrifice an animal over which they hold control, it is their bounden duty to lay down their lives in the way of Allah, Who is not only their Master, but also their Creator and Sustainer and Who. therefore, exercises a far greater authority over them than they do over the animals. This should be the true motive of sacrifice, and it is with this spirit that this act should be performed.
The Qur’anic words” To Him is acceptable observance of duty on your part” make it abundantly clear that the prevalent idea of atonement that” it is the blood that maketh an atonement for the soul” (Leviticus; 17: 11) has no foundation in Islam. The expiation of sin in Islam rests entirely on the good deeds of men, repentance of the Winners and the Forgiving and Merciful nature of God ‘This fact cuts the ground from under the feet of any theory of an atoning sacrifice.
The opening verse” For every people did We appoint rites (of sacrifice) that they might celebrate the name of God over the beast cattle wherewith He bath provided them,” speaks of the fact that the very idea of human sacrifice is repugnant to the true religion and Allah has never given it sanction.
This practice of human sacrifice was not uncommon before Islam.” Both on the mainland of Greece and in the Greek colonies human sacrifice was practised, usually as a means towards expulsion of evil” (Encydopaedia Britannica, Article’on” Sacrifice”). it occupied a prominent place in the ritual of the mother goddesses of ancient times.
” The ordinary form of sacrifice,” says E. O. James, in his famous book, The origins of Sacrifice,” consisted in stripping the victim of his ornaments, stretching him over the convex sacrificial stones and while fare priests held his arms, legs, head, the high priests or sacrificer cut open his breast with a flint or obsidian knife, and tore out the heart. This was held up to the sun to provide it with nourishment, before it was cast into a basin of Copal placed in a position to enable the blood and incense to ascend to the gods. The body was hurled down the steps of the temple to the court where it was seized by the priest or by the warrior who captured the victim. Sometimes a solemn feast was then held on the flesh, the skin having first been removed to be worn ceremonially by men who seem to have acquired thereby the fertilising and health giving qualities of the victim. Some of the blood was carried to certain temples and smeared on the hips of the images of gods” (pp. 84-6).
Islam has not only exterminated the very idea of human sacrifice, but has completely ended all such inhuman practices which were very common with the people before Islam. The Holy Qur’an makes a pointed reference to the fact that this sacrifice of animals is commemorative of Abraham’s offer of his son’s life at the Command of Allah, who was substituted by a ram, and it has been perpetuated by Islam. It is narrated that once the Companions of the Holy Prophet (may peace be upon him) asked him about the sacrifice. He replied:” This is commemorative Sunnah of your father Abraham” (vide Ibn Kathir, Vol. III, p. 221). That this practice of sacrifice was already prevalent amongst the people before Islam can be well borne out by the fact that we find clear references to it in the poetry of pre Islamic Arabia. The well. known poet Umayya observes:
Abraham was one who would fulfil the pledges and offer sacrifices for Allah’s sake.
Thus he offered the life of his only son whose separation and whose risk of life, he could not bear. He said,” O my son I have pledged you to Allah.
May I sacrifice my life for you! Be steadfast and firm.”
He had hardly taken off the shirt of his son, when Allah substituted Isma’il by a stout ram.
Not only this practice of sacrifice has been preserved in Islam, but even the way of Abraham’s has been declared to he one of righteousness and truthfulness:
” Say: Behold, my Lord has guided me to a way that is straight a religion of Right Path the Path (trodden) by Abraham, who was wholly devoted to God, and was not of those who ascribe divinity to any beside him” (vi. 161).
Even the Millat has been assigned a name after the name of Abraham:
“He hath selected you and hath not placed upon you any hardship in religion the religion of your father, Abraham. He named you Muslims before this, and in this, that the Messenger may be a witness to you and you may he witnesses to mankind” (xxii. 78).
Historical Continuity, The constant reference to the earlier Prophets and the Qur’anic testimony to their righteousness and the preservation of some of their religious practices have been done to awaken the people to the realisation of a fundamental fact, i.e. the fact of the historical continuity of religious experience. The Muslims have been asked to believe in that which has been revealed unto Prophet Muhammad (may peace be upon him) as well as in that which was revealed before him. Life so the Qur’an teaches us is not a series of disconnected parts but a continuous, organic process: and this law applies also to the law of the mind, of which man’s religious experience (in its cumulative sense) is a part. To make religious experience more living, to set Allah the Ever living with loving vividness before the eyes of living men, to make them feel Him as actually and eternally present in their lives, man needs a path, clear cut path, lightened with glories of the Messengers of Allah a path on which one should not feel lonely but the strength of comradeship of those noble souls upon whom Allah has bestowed His choicest blessings.
A few words may be said about the way how an animal should be slaughtered according to the teachings of Islam. Three are the aims which should be kept before the mind while slaughtering the animal:
It should be slaughtered by reciting the name of Allah and glorifying Him.
It should be slaughtered with a sharp knife so that its jugular vein may be cut with the minimum possible pain and its skin should not be removed and limbs should not be cut so long as there is any sign of life in it.
The head should not be removed from the body abruptly but only the jugular vein should be cut so that even the last drop of blood flows out of its body. If the animal is beheaded with a stroke, the blood congeals in its veins which makes the flesh distasteful and pernicious to health.
Sahih Muslim > Book 22 : Book Of Sacrifice
Chapter 1: The proper time for sacrifice
Book 22: Number 4818: Jundab b. Sufyan reported: I was with Allah’s Messenger (may peace be upon him) on the day of ‘Id al-Adha. While he had not returned after having offered (the Id prayer) and finished it, he saw the flesh of the sacrificial animals which had been slaughtered before he had completed the prayer. Thereupon he (the Holy Prophet) said: One who slaughtered his sacrificial animal before his prayer or our prayer (‘Id), he should slaughter another one in its stead, and he who did not slaughter, he should slaughter by reciting the name of Allah.
Book 22: Number 4819: Jundab b. Sufyan reported: I was with Allah’s Messenger (may peace be upon him) (on the occasion) of ‘Id al-Adha. After he had completed the prayer with people, he found that the goats had been slaughtered, whereupon he said: He who slaughtered sacrificial animal before the prayer should slaughter a goat (again) in its stead and he who has not slaughtered he should slaughter it by reciting the name of Allah.
Book 22: Number 4820: This hadith has been narrated on the authority of al-Aswad b. Qais with the same chain of transmitters.
Book 22: Number 4821: Jundab al-Bajali reported: I saw Allah’s Messenger (may peace be upon him) observing (‘Id) prayer on the Day of Sacrifice (10th of Dhu’l Hijja) and then delivering a sermon and he said: He who sacrificed the (animal) before offering (‘Id) prayer, he should offer again in its stead, and he who did not sacrifice the animal should slaughter it by reciting the name of Allah.
Book 22: Number 4822: This hadith has been narrated on the authority of Shu’ba through another chain of transmitters.
Book 22: Number 4823: Al-Bara’ reported: My maternal uncle Abu Burda sacrificed his animal before (‘Id) prayer. Thereupon Allah’s Messenger (may peace be upon him) said: That is a goat (slaughtered for the sake of) flesh (and not as a sacrifice on the day of Adha). He said: I have a lamb of six months. Thereupon he said: Offer it as a sacrifice, but it will not justify for anyone except you, and then said: He who sacrificed (the animal) before (‘Id) prayer, he in fact slaughtered it for his own self, and he who slaughtered after prayer, his ritual of sacrifice became complete and he in fact observed the religious practice of the Muslims.
Book 22: Number 4824: Al-Bara’ b. ‘Azib reported that his maternal’ uncle Abu Burda b. Niyar sacrificed his animal earlier than the Holy Prophet (may peace be upon him) had sacrificed. Thereupon he said: Apostle of Allah, it is the day of meat and it is not desirable (to have longing for it and not to make use of it immediately), so I hastened in offering my animal as a sacrifice, so that I might feed my family and neighbours and my kith and kin. Thereupon Allah’s Messenger (may peace be upon him) said: Offer again your sacrifice. He said: Messenger of Allah, I have a small milch goat of less than one year, and that is better than two dry goats (from which only) meat (can be acquired). Thereupon he said: That is better than the two animals of sacrifice on your behalf, and the sacrifice of a goat, of less than six months shall not be accepted as a sacrifice on behalf of anyone after your (sacrifice).
Book 22: Number 4825: Al-Bara’ b. ‘Azib reported: Allah’s Messenger (may peace be upon him) delivered an address on the day (of Nahr) in which he said: None of you should offer sacrifice of animals until he has completed the (‘Id) prayer. Thereupon my maternal uncle said: Messenger of Allah, it is the day of meat, so it is not desirable (to keep my family in the state of longing). The rest of the hadith is the same.
Book 22: Number 4826: Al-Bara’ reported Allah’s Messenger (may peace be upon him) having said: He who observes prayer like our prayer and turns his face towards our Qibla (in prayer) and who offers sacrifices (of animals) as we do, he must not slaughter the (animal as a sacrifice) until he has completed the prayer. Thereupon my maternal uncle said: Messenger of Allah, I have sacrificed the animal on behalf of my son. The Messenger of Allah (may peace be upon him) said: This is the thing in which you have made haste for your family. He said: I have a goat with me better than two goats. Thereupon he said: Sacrifice it for that is the best.
Book 22: Number 4827: Al-Bara’ b. ‘Azib reported Allah’s Messenger (may peace be upon him) having said: The first (act) with which we started our day (the day of ‘Id-ul Adha) was that we offered prayer. We then returned and sacrificed the animals and he who did that in fact adhered to our Sunnah (practice). And he who slaughtered the (animal on that day before the ‘Id prayer), for him (the slaughtering of animal was directed to the acquiring of) meat for his family, and there is nothing of the sort of sacrifice in it. It was Abu Burda b. Niyar who had slaughtered (the animal before the ‘Id prayer). He said: I have a small lamb, of less than one year, but better than that of more than a year. Thereupon Allah’s Messenger (may peace be upon him) said: Sacrifice it, but it will not suffice (as a sacrifice) for anyone after you.
Book 22: Number 4828: A hadith like this has been narrated on the authority of al-Bara’ b. ‘Azib through another chain of transmitters.
Book 22: Number 4829: al-Bara’ b. ‘Azib reported: Allah’s Messenger (may peace be upon him) addressed us on the day of Nahr after the (‘Id) prayer. The rest of the hadith is the same.
Book 22: Number 4830: Al-Bara’ b. ‘Azib reported: Allah’s Messenger (may peace be upon him) addressed us on the day of Nahr and said: None should sacrifice the animal unless he has completed the (‘Id) prayer. A person said: I have a milch goat of less than one year, better than two fat goats. Thereupon he said: Sacrifice it, and no goat of less than a year of age will be accepted as sacrifice after you.
Book 22: Number 4831: Al-Bara’ b. ‘Azib reported that Abu Burda slaughtered the animal as a sacrifice before the (‘Id) prayer. Thereupon Allah’s Apostle (may peace be upon him) said: Offer a substitute for it (since it does not absolve you of the responsibility of sacrifice). Thereupon he said: Allah’s Messenger. I have nothing with me but a goat of less than six months. Shu’ba (one of the narrators) said: I think he (al- Bara’ b. ‘Azib also) said: And it is better than a goat of one year. Thereupon Allah’s Messenger (may peace be upon him) said: Make it a substitute for that (and sacrifice it), but it will not suffice for anyone (as a sacrifice) after you.
Book 22: Number 4832: This hadith has been narrated on the authority of Shu’ba with the same chain of transmitters, but did not mention tht doubt (expressed in his statement) That is (the goat of less than a year) is better than a goat of more than one year.
Book 22: Number 4833: Anas (b. Malik) reported Allah’s Messenger (may peace be upon him) having said on the day of Nahr (Sacrifice): He who slaughtered (the animal as a sacrifice) before the (‘Id) prayer. should repeat it (i. e. offer another animal). Thereupon a person stood up and said: Messenger of Allah, that is the day when meat is much desired, and he also made a mention of the need of his neighbour, and perhaps Allah’s Messenger (may peace be upon him) attested it. He (the person who had sacrificed the animal before the ‘Id prayer) said: I have a goat of less than one year of age with me and I like it more than two fleshy goats; should I offer it as a sacrifice? He permitted him to do so. He (the narrator) said: I do not know whether this permission was granted to anyone else besides him or not. Allah’s Messenger (may peace be upon him) then turned towards two rams. and he slaughtered them, and the people’ came to the goats and got them distributed amongst themselves (for offering them as sacrifice).
Book 22: Number 4834: Anas b. Malik reported that Allah’s Messenger (may peace be upon him) offered the ‘Id prayer and then delivered the sermon giving the command: He who slaughtered the animal before prayer should slaughter (another animal as a sacrifice). The rest of the hadith is the same.
Book 22: Number 4835: Anas b. Malik reported: Allah’s Messenger (may peace be upon him) addressed us on the day of ‘Id al-Adha. He smelt the odour of flesh and he prohibited thern from slaughtering (the animals before the ‘Id prayer), saying: He who slaughtered the animals (before the ‘Id prayer) should do that again (as it is not valid as a sacrifice).
Sahih Muslim > Book 22 : Book Of Sacrifice
Chapter 2: Of what age the animal is to be sacrificed
Book 22: Number 4836: Jabir reported Allah’s Messenger (may peace be upon him) as saying: Sacrifice only a grown up animal, unless it is difficult for you, in which case sacrifice a ram (of even less than a year, but more than six months’ age).
Book 22: Number 4837: Jabir b. ‘Abdullah reported: Allah’s Messenger (may peace be upon him) led us in the ‘Id prayer in Medina on the Day of Sacrifice. Some persons slaughtered their animals ahead of him under the impression that Allah’s Apostle (may peace be upon him) had already offered sacrifice. Thereupon Allah’s Apostle (may peace be upon him) said: Those who had slaughtered their animals ahead of him should slaughter the other ones in their stead. And they should not sacrifice the animal before Allah’s Messenger (may peace be upon him) had sacrificed (his animal)
Book 22: Number 4838: Uqba b. ‘Amir reported that Allah’s Messenger (may peace be upon him) gave the gifts of goats to be distributed amongst his Companions. They sacrificed them, but a lamb of one year of age was left. (Someone) made a mention of that to the Messenger of Allah (may peace be upon him), whereupon he said: You sacrifice it.
Book 22: Number 4839: Amir al-Juhani reported: Allah’s Messenger (may peace be upon him) distributed sacrificial animals (amongst us for sacrificing them on ‘Id al-Adha). So we sacrificed them. There fell to my lot a lamb of less than one year I said: Allah’s Messenger, there has fallen to my lot a lamb (Jadha’a), whereupon he said: Sacrifice that.
Book 22: Number 4840: This hadith has been transmitted on the authority of ‘Uqba b. ‘Amir al-Juhan with a slight change of wording.
Sahih Muslim > Book 22 : Book Of Sacrifice
Chapter 3: It is meritorious to sacrifice the animal with one’s own hand and so is meritorious the recitation of Bismillah (in the name of Allah) and Takbir (Allah o Akbar)
Book 22: Number 4841: Anas reported that Allah’s Messenger (may peace be upon him) sacrificed with his own hands two horned rams which were white with black markings reciting the name of Allah and glorifying Him (saying Allah o Akbar). He placed his foot on their sides (while sacrificing).
Book 22: Number 4842: Anas reported that Allah’s Messenger (may peace be upon him) sacrificed two horned rams of white colour with black markings over them. He also stated: I saw him sacrificing them with his own hand and saw him placing his foot on their sides, and recited the name of Allah and Glorified Him.
Book 22: Number 4843: Shu’ba reported: Qatada informed me that he had heard Anas saying that Allah’s Messenger (may peace be upon him) sacrificed (the horned rams) and like that. I said: Did you (Qatada) hear from Anas? He said. Yes.
Book 22: Number 4844: This hadith has been transmitted on the authority of Anas with a slight variation of wording.
Book 22: Number 4845: ‘A’isha reported that Allah’s Messenger (may peace be upon him) commanded that a ram with black legs, black belly and black (circles) round the eyes should be brought to him, so that he should sacrifice it. He said to ‘A’isha: Give me the large knife, and then said: Sharpen it on a stone. She did that. He then took it (the knife) and then the ram; he placed it on the ground and then sacrificed it, saying: Bismillah, Allah-humma Taqabbal min Muhammadin wa Al-i-Muhammadin, wa min Um- mati Muhammadin (In the name of Allah,” O Allah, accept [this sacrifice] on behalf of Muhammad and the family of Muhammad and the Umma of Muhammad”).
Sahih Muslim > Book 22 : Book Of Sacrifice
Chapter 4: Permissibility of slaughtering the animal with anything which may make its blood flow, except tooth, nail and bone
Book 22: Number 4846: Rafi’ b. Khadij is reported to have said: Allah’s Messenger, we are going to encounter the enemy tomorrow, but we have no knives with us. Thereupon Allah’s Messenger (may peace be upon him) said: Make haste or be careful (in making arrangements for procuring knives) which would let the blood flow (and along with it) the name of Allah is also to be recited. Then eat, but not the tooth or nail. And I am going to tell you why it is not permissible to slaughter the animal with the help of tooth and bone; and as for the nail. it is a bone, and the bone is the knife of Abyssinians. He (the narrator) said: There fell to our lot as spoils of war camels and goats, and one of the camels among them became wild. A person (amongst usl struck It with an arrow which brought it under control. whereupon Allah’s Messenger (may peace be upon him) said: This camel became wild like wild animals, so if you find any animal getting wild, you do the same with that
Book 22: Number 4847: Rafi’ b. Khadij reported: While we were with Allah’s Messenger (may peace he upon him) in Dhu’I Hulaifa in Tihama, we got hold of goats and camels. Some persons (amongst us) made haste and boiled (the flesh of goats and camels) in their earthen pots. He then commanded and these were turned over; then he equalised ten goats for a camel. The rest of the hadith is the same.
Book 22: Number 4848: Rafi’ b. Khadij reported from his grandfather that he said: Allah’s Messenger, we are going to encounter the enemy tomorrow, but we do not have long knives with us, should we then slaughter them with the peel of the reed? The rest of the hadith is the same. (And at the end the words are):” A camel became wild (and got out of our control). We attacked it with arrows until we made it fall down.” This hadith has been narrated on the authority of Sa’id b. Masruq with the same chain of transmitters with a slight variation of words.
Book 22: Number 4849: Rafi’ b. Khadij reported that he said: Allah’s Messenger, we are going to encounter the enemy tomorrow. and we do not have large knives with us. The rest of the hadith is the same, but no mention is made of this:” The people hastened and they boiled (flesh) in the earthen pots. He (the Holy Prophet), cammanded and these were turned over and the narrator narrated the whole event.
Sahih Muslim > Book 22 : Book Of Sacrifice
Chapter 5: It was not permissible to eat the flesh of sacrificial animals beyond three days at the beginning of islam, but this prohibition was abrogated, and now it is permissible
Book 22: Number 4850: Abu Ubaid reported: I was with ‘Ali b. Abi Talib on the occasion of the ‘Id day. He started with the ‘Id prayer before delivering the sermon, and said: Allah’s Messenger (may peace be upon him) forbade us to eat the flesh of our sacrificial animals beyond three days.
Book 22: Number 4851: Abu ‘Ubaid, the freed slave of Ibn Azhar, reported that he said ‘Id (prayer) with Umar b. al- Khattab, and then said the ‘Id (prayer) with ‘Ali b. Abu Talib. He (the narrator further) reported: He led us in prayer before delivering the sermon and then addressed the people saying: Allah’s Messenger (may peace be upon him) has forbidden you to eat the flesh of your sacrificial animals beyond three nights, so do not eat that.
Book 22: Number 4852: This hadith has been narrated on the authority of Zuhri with the same chain of transmitters.
Book 22: Number 4853: Ibn ‘Umar reported kllah’s Apostle (may peace be upon him) having said: None of you should eat the flesh of his sacrificial animal beyond three days.
Book 22: Number 4854: This hadith has been narrated on the authority of Ibn Umar through another chain of transmitters.
Book 22: Number 4855: Ibn ‘Umar reported that Allah’s Messenger (may peace be upon him) forbade that the flesh of sacrificial animals be eaten beyond three (days) Salim (son of Ibn Umar) said: Ibn ‘Umar did not eat the flesh of the sacrificial animals beyond three (days). Ibn Abu ‘Umar said:” Beyond three days.”
Book 22: Number 4856: Abdullah b. Waqid reported: Allah’s Messenger (may peace be upon him) forbade (people) to cat the flesh of sacrificed animals beyond three days. Abdullah b. Abu Bakr said, I made a mention of that to ‘Amra, whereupon she said: He has told the truth, for I heard ‘A’isha say: The poor among the people of the desert come (to the towns) on the occasion of Id al-Adha during the lifetime of Allah’s Messenger (may peace be upon him). Upon this Allah’s Messenger (may peace be upon him) said: Retain with you (the flesh) sufficing for three (days), and whatever is left out of that give in charity. After this. they (the Muslims) said: Allah’s Messenger, the people make waterskins with the (hides) of their sacrificed animals and they melt fat out of them. Thereupon he said. What the then? They said: You forbade (us) to eat the flesh of sacrificial animals beyond threoq (days), whereupon he said: I forbade you for those (poor persons) who flocked (to the towns on this occasion for getting meat) but now when (this situation has improved) you may eat, preserve and give in charity.
Book 22: Number 4857: Jabir reported that Allah’s Apostle (may peace be upon him) forbade eating of the flesh of sacrificed animals beyond three (days). but afterwards said: Eat, make a provision, and keep it.
Book 22: Number 4858: Jabir b. Abdullah reported: We did not eat the flesh of our sacrificial animals beyond three days in Mina. Then Allah’s Messenger (may peace be upon him) permitted us saying: Eat and make it a provision (for journey). I asked ‘Ata’ whether Jabir had also said: Till we came to Medina. He said: Yes.
Book 22: Number 4859: Jabir b. ‘Abdullah reported: We did not eat the flesh of sacrificed animals beyond three (days), but then Allah’s Messenger (may peace be upon him) commanded us to make it a provision for journey and cat it (beyond three days).
Book 22: Number 4860: Jabir reported: We made provision (out of the flesh of sacrificed animals for our journey) to Medina during the lifetime of Allah’s Messenger (may peace be upon him).
Book 22: Number 4861: Abu Sa’id al-Khudri reported Allah’s Messenger (may peace be upon him) having said: O people of Medina, do not eat the flesh of sacrificed animals beyond three days. Ibn al-Muthanni said: Three days. They (the Companions of the Holy Prophet) complained to the Messenger of Allah (may peace be upon him) that they had children and servants of theirs (to feed), whereupon he said: Eat, and feed others, and store, and make it a provision of food.
Book 22: Number 4862: Salama b. al-Akwa’ reported Allah’s Messenger (way peace be upon him) having said: He who sacrifices (animal) among you nothing should be left in his house (out of its flesh) on the morning of the third day. When it was the next year they (his Companions) said: Should we do this year as we did daring the previous year? Thereupon he said: Don’t do that, for that was a year when the people were hard pressed (on account of poverty). So I wanted that the (flesh) might be distributed amongst them.
Book 22: Number 4863: Thauban reported that Allah’s Messenger (way peace be upon him) slaughtered his sacrificial animal and then said: Thauban, make his meat usable (for journey), and I continuously served him that until he arrived in Medina.
Book 22: Number 4864: This hadith has been narrated on the authority of Mu’awiya b. Salih with the same chain of transmitters.
Book 22: Number 4865: Thauban, the freed slave of Allah’s Messenger (may peace be upon him), reported: Allah’s Messenger (may peace be upon him) said to me on the occasion of Hajjat-al-Wada’ (the Farewell Pilgrimage): Make the flesh usable. So I made it usable (for him) and he ate it constantly until he reached Medina. This hadith has been narrated on the authority of Yabya b. Hamza with the same chain of transmitters, but he did not say: On the occasion of Hajjat-al-Wada’.
Book 22: Number 4866: Abdullah b. Buraida reported on the authority of his father that Allah’s Messenger (may peace be upon him) said this: I prohibited you from visiting the graves, but (now) you may visit them, and I prohibited you (from eating) the flesh of sacrificed animals beyond three days, but now keep it as long as you like. I prohibited you from the use of Nabidh except (that preoared) in dry waterskins. Now drink (Nabidh prepared in any utensil), but do not drink when it becomes intoxicant.
Book 22: Number 4867: Ibn Buraida, on the authority of his father, reported Allah’s Messenger (may peace be upon him) having said this: I used to forbid you. The rest of the hadith is the same.
Sahih Muslim > Book 22 : Book Of Sacrifice
Chapter 6: Sacrificing of Fara’ and ‘Atira are idolatrous practices
Book 22: Number 4868: Abu Huraira reported Allah’s Messenger (may peace be upon him) as saying: (The sacrifice of Fara’ and ‘Atira) has no (sanction in Islam). Ibn Rafi’ made this addition in his narration that Fara’ means the first born young one of a camel.
Sahih Muslim > Book 22 : Book Of Sacrifice
Chapter 7: It is not permissible for one who intends to sacrifice the animal to get one’s hair or nails cut after the beginning of Dhu’l Hijja
Book 22: Number 4869: Umm Salama reported Allah’s Messenger (may peace be upon him) having said this: When any one of you intending to sacrifice the animal enters in the month (of Dhu’l Hijja) he should not get his hair or nails touched (cut). It was said to Sufyan that some of the (scholars) did not deem this hadith to be Maffu’. He said: But I deem it as Marfu’ (i. e. chain of narration traceable right up to the Holy Prophet).
Book 22: Number 4870: Umm Salama reported Allah’s Apostle (may peace be upon him) as saying: If anyone of you intends to offer sacrifice he should not get his hair cut or nails trimmed.
Book 22: Number 4871: Umm Salama reported (these words) directly from Allah’s Messenger (may peace be upon him): If anyone has in his possession a sacrificial animal to offer as a sacrifice (on ‘Id al-Adha), he should not get his hair cut and nails trimmed after he has entered the first days of Dhu’l Hijja
Book 22: Number 4872: This hadith has been narrated on the authority of ‘Amr b. Muslim with the same chain of transmitters.
Book 22: Number 4873: Umm Salama, the wife of Allah’s Apostle (may peace be upon him), reported Allah’s Messenger (may peace be upon him) to have said: He who has a sacrificial animal with him whom (he intends) to offer as sacrifice, and he enters the month of Dhu’I Hijja, he should not get his hair cut or nails trimmed until he has sacrificed the animal.
Book 22: Number 4874: ‘Amr b. Muslim b. ‘Ammar al-Laithi reported: While we were in a bathroom just before ‘Id al- Adha some of the persons tried to remove the hair with the help of hair removing chemicals. Thereupon some of the people owning the bath (or some of the people sitting therein) said that Sa’id b. Musayyib did not approve of it, or he prohibited it. Then I met Sa’id b. Musayyib and made a mention of that to him, whereupon he said: O my nephew, this is the hadith which has been forgotten, and abandoned. Umm Salama, the wife of Allah’s Apostle (may peace be upon him), narrated to me Allah’s Messenger (may peace be upon him) having said as narrated above.
Book 22: Number 4875: Amr b. Muslim al-Jundani reported that Ibn Musayyib had told him that it was Umm Salama, the wife of Allah’s Apostle (may peace be upon him), who had informed him of that as narrated above.
Sahih Muslim > Book 22 : Book Of Sacrifice
Chapter 8: It is forbidden to sacrifice the animal for anyone besides Allah, the Exalted, and curse upon one who does it
Book 22: Number 4876: Abu Tufail ‘Amir b. Withila reported: I was in the company of ‘Ali b. Abi Talib, when a person came to him, and said: What was it that Allah’s Apostle (may peace be upon him) told you in secret? Thereupon he (liadrat ‘All) was enraged and said: Allah’s Apostle (may peace be upon him) did not tell me anything in secret that he hid from people, except that he told me four things. He said: Commader of Faithful, what are these? He said: Allah cursed him who cursed his father; Allah cursed him who sacrificed for anyone besides Allah; and Allah cursed him who accommodates an innovator (in religion); and Allah cursed him who changed the minarets (the boundary lines) of the land.
Book 22: Number 4877: Abu Tufail reported: We said to ‘Ali b. Abi Talib: Inform us about something which Allah’s Messenger (may peace be upon him) told you in secret, whereupon he said: He told me nothing in secret which he bid from people, but I heard him say: Allah cursed him who sacrificed for anyone besides Allah; and cursed him who accommodated an innovator; and Allah cursed him who cursed his parents and Allah cursed him who changed the boundary lines (of the land possessed by him).
Book 22: Number 4878: Abu Tufail reported: ‘Ali was asked whether Allah’s Messenger (may peace be upon him) had showed special favour (by disclosing to him) a thing (which he kept secret from others). Thereupon he said: Allah’s Messenger (may peace be upon him) singled us not for (disclosing to us) anything (secret) which he did not make public, (but those few things) which lie in the sheath of my sword. He drew out the written document contained in it and on that (it was mentioned): Allah cursed him who sacrificed for anyone else besides Allah; and Allah cursed him who stole the signposts (demarcating the boundary lines of the) land; and Allah cursed him who cursed his father; and Allah cursed him who accommodated an innovator (in religion).
Sahih Muslim >
Book 26: Salutations And Greetings
Sahih Muslim > Book 26 : Salutations And Greetings
Chapter 35: The desirability of killing a gecko (house lizard)
Book 26: Number 5560: Umm Sharik reported that Allah’s Messenger (may peace be upon him) commanded her to kill geckos. This hadith has been transmitted on the authority of Ibn Abi Shaiba with a slight variation of wording.
Book 26: Number 5561: Umm Sharik reported that she consulted Allah’s Apostle (may peace be upon him) in regard to killing of geckos, and he commanded to kill them and Umm Sharik is one of the women of Bani ‘Amir b. Luwayy. This hadith has been reported through another chain of transmitters with the same meaning.
Book 26: Number 5562: ‘Amir b. Sa’d reported on the authority of his father that Allah’s Apostle (may peace be upon him) commanded the killing of geckos, and he called them little noxious creatures.
Book 26: Number 5563: ‘A’isha reported that Allah’s Messenger (may peace be upon him) said about the gecko as a noxious creature”. Harmala made this addition that she said: I did not hear that he had commanded to kill them.
Book 26: Number 5564: Abu Huraira reported Allah’s Messenger (may peace be upon him) as saying: He who killed a gecko with the first stroke for him is such and such a reward, and he who killed it with a second stroke for him is such and such reward less than the first one, and he who killed it with the third stroke for him is such and such a reward less than the second one.
Book 26: Number 5565: This hadith has been reported on the authority of Abu Huraira through another chain of transmitters (and the words are): He who killed a gecko with the first stroke for him are ordained one hundred virtues, and with the second one less than that and with the third one less than that.
Book 26: Number 5566: Abu Huraira reported Allah’s Messenger (may peace be upon him) as saying (that he who kills a gecko) with the first stroke there are seventy rewards for him.
Sahih Muslim > Book 26 : Salutations And Greetings
Chapter 36: Prohibition of killing the ants
Book 26: Number 5567: Abu Huraira reported Allah’s Messenger (may peace be upon him) as saying: An ant had bitten a Prophet (one amongst the earlier Prophets) and he ordered that the colony of the ants should be burnt. And Allah revealed to him:” Because of an ant’s bite you have burnt a community from amongst the communities which sings My glory.”
Book 26: Number 5568: Abu Huraira reported Allah’s Messenger (may peace be upon him) as saying: An Apostle from amongst the Apostles of Allah encamped under a tree, and an ant bit him, and he commanded his belongings to be removed from underneath the tree. He then commanded and it was burnt, and Allah revealed to bin):” Why one ant (which had bitten you) was not killed?”
Book 26: Number 5569: Abu Huraira reported so many ahadith and one of them was this that Allah’ Messenger (may peace be upon him) said: When an Apostle from amongst the Apostles of Allah came to sit under a tree an ant bit him. He commanded his luggage to be removed from under the tree and he commanded it to be burnt in the fire and Allah revealed to him:” Why one ant (which had bitten you) was not killed (and why did you burn the others)?
Sahih Muslim > Book 26 : Salutations And Greetings
Chapter 37: It is forbidden to kill the cat
Book 26: Number 5570: Nafi’ reported from ‘Abdullah that Allah’s Messenger (may peace be upon him) said: A woman was punished because she had kept a cat tied until it died, and (as a punishment of this offence) she was thrown into the Hell. She had not provided it with food, or drink, and had not freed her so that she could eat the insects of the earth.
Book 26: Number 5571: This hadith has been narrated on the authority of Abu Huraira through another chain of transmitters.
Book 26: Number 5572: This hadith has been transmitted on the authority of Ibn ‘Umar also.
Book 26: Number 5573: Abu Huraira reported Allah’s Messenger (may peace be upon him) as saying: A woman was punished because of a cat. She had neither provided her with food nor drink, nor set her free so that she might eat the insects of the earth.
Book 26: Number 5574: This hadith has been narrated on the authority of Hisham with the same chain of transmitters, but with a slight variation of wording.
Book 26: Number 5575: Abu Huraira reported this hadith through another chain of transmitters.
Book 26: Number 5576: Hammam b. Manabbih reported this hadith on the authority of Abu Huraira.
Sahih Muslim > Book 26 : Salutations And Greetings
Chapter 38: The merit of supplying water and food to animals
Book 26: Number 5577: Abu Huraira reported Allah’s Messenger (may peace be upon him) as sayings: A person suffered from intense thirst while on a journey, when he found a well. He climbed down into it and drank (water) and then came out and saw a dog lolling its tongue on account of thirst and eating the moistened earth. The person said: This dog has suffered from thirst as I had suffered from it. He climbed down into the well, filled his shoe with water, then caught it in his mouth until he climbed up and made the dog drink it. So Allah appreciated this act of his and pardoned him. Then (the Companions around him) said: Allah’s Messenger, is there for us a reward even for (serving) such animals? He said: Yes, there is a reward for service to every living animal.
Book 26: Number 5578: Abu Huraira reported Allah’s Messenger (may pace be upon him) as saying: A prostitute saw a dog moving around a well on a hot day and hanging out its tongue because of thirst. She drew water for it in her shoe and she was pardoned (for this act of hers).
Book 26: Number 5579: Abu Huraira reported Allah’s Messenger (may peace be upon him) as saying: There was a dog moving around a well whom thirst would have killed. Suddenly a prostitute from the prostitutes of Bani Isra’il happened to see it and she drew water in her shoe and made it drink, and she was pardoned because of this.
Sahih Muslim >
Book 32: The Book Of Virtue, Good Manners
Sahih Muslim > Book 32 : The Book Of Virtue, Good Manners
Chapter 22: It is forbidden to curse the beasts
Book 32: Number 6276: ‘Imran b. Husain reported: We were with Allah’s Messenger (may peace be upon him) in some of his journeys and there was a woman from the Ansar riding a she camel that it shied and she invoked curse upon that. Allah’s Messenger (may peace be upon him) heard it and said: Unload that and set it free for it is accursed. ‘Imran said: I still perceive that (dromedary) walking amongst people and none taking any notice of that.
Book 32: Number 6277: ‘Imran reported: I perceive as if I am looking towards that dromedary, and in the hadith transmitted on the authority of Thaqafi (the words are):” Unload it and make its back bare for it is accursed.”
Book 32: Number 6278: Abu Burza al-Aslami reported that a slave girl was riding a dromedary and there was also the luggage of people upon it. that she suddenly saw Allah’s Apostle (may peace be upon him). The way of the mountain was narrow and she said (to that dromedary): Go ahead (but that dromedary did not move). She (that slave girl), out of anger, said: O Allah, let that (dromedary) be damned. Thereupon Allah’s Apostle (may peace be upon him) said: Let the dromedary on which the curse has been invoked not proceed with us.
Book 32: Number 6279: This hadith has been narrated on the authority of Sulaiman Taimi with the same chain of transmitters but with a variation of words (and that is):” By Allah, let that accompany us not which has been damned, or he said like it.”
Book 32: Number 6280: Abu Huraira reported Allah’s Messenger (may peace be upon him) as saying: It does not seem proper for Siddiq that he should be an invoker of curse. This hadith has been narrated on the authority of Abu Kuraib with the same chain of transmitters.
Book 32: Number 6281: Zaid b. Aslam reported that ‘Abd al-Malik b. Marwan sent some domestic goods for decoration to Umm Darda’ on his own behalf, and when it was night ‘Abd al-Malik got up and called for the servant. It seemed as if he (the servant) was late (in responding to his call), so he (‘Abd al-Malik) invoked curse upon him, and when it was morning Umm Darda’ said to him: I heard you cursing your servant during the night when you called him, and she said: I heard Abu Darda’ as saying that Allah’s Messenger (may peace be upon him) said: The invoker of curse would neither be intercessor nor witness on the Day of Resurrection.
Book 32: Number 6282: This hadith has been narrated on the authority of Zaid b. Aslam with the same chain of transmitters.
Book 32: Number 6283: Umm Darda’ reported on the authority of Abu Darda’ as saying: I heard Allah’s Messenger (may peace be upon him) as saying: The invoker of curse would neither be witness nor intercessor on the Day of Resurrection.
Book 32: Number 6284: Abu Huraira reported it was said to Allah’s Messenger (may peace be upon him): Invoke curse upon the polytheists, whereupon he said: I have not been sent as the invoker of curse, but” I have been sent as mercy.”
Sahih Muslim > Book 32 : The Book Of Virtue, Good Manners
Chapter 35: Forbiddance of tormenting the cat or the animals like that which do not harm
Book 32: Number 6345: Abdullah reported that Allah’s Messenger (may peace be upon him) said: A woman was tormented because of a cat which she had confined until it died and she had to get into Hell. She did not allow it either to eat or drink as it was confined, nor did she free it so that it might eat the insects of the earth.
Book 32: Number 6346: This hadith has been reported on the authority of Ibn ‘Umar through another chain of transmitters. And Ibn ‘Umar reported Allah’s Messenger (may peace be upon him) as saying: A woman was tormented because of a cat which she had tied and thus allowed it neither to eat or drink nor set it free so that it might eat the insects of the earth.
Book 32: Number 6347: This hadith has been narrated on the authority of Abu Huraira through another chain of transmitters.
Book 32: Number 6348: Abu Huraira reported from Allah’s Messenger (may peace be upon him) A hadith out of which one was this that Allah’s Messenger (may peace be upon him) said: A woman got into Hell Fire because of a cat whom she had tied, and thus it could not eat, and she did not let it free so that it could devour the insects of the earth, until it died.
RIYAD ALSALIHEEN
Riyad AlSaliheen >
Book 17: The Book of the Prohibited Actions
Riyad AlSaliheen > Book 17 : The Book of Prohibited Actions
Chapter 306 : Prohibition of Keeping a Dog except as a Watchdog or Hunting Dog
Hadith: 1688. Ibn `Umar (May Allah be pleased with them) said: The Messenger of Allah (PBUH) said, “He who keeps a dog other than one for guarding the fields or herds or hunting, will lose two Qirat every day out of his rewards.” [Al-Bukhari and Muslim].
Hadith: 1689. Abu Hurairah (May Allah be pleased with him) said: The Messenger of Allah (PBUH) said, “He who keeps a dog, will lose out of his good deeds equal to one Qirat every day, except one who keeps it for guarding the fields or the herd.” [Al-Bukhari and Muslim].
In a narration of Muslim, the Messenger of Allah (PBUH) is reported to have said: “He who keeps a dog for any reason other than to guard his property (lands) or his flock of sheep, his good deeds equal to two Qirat will be deducted every day.”
Commentary:
1.We learn from these Ahadith that it is permissible to keep dogs for hunting and security of herds and farms but not for any other purpose. If anyone does so, he will be losing a Qirat or two from his rewards everyday. Why did the Prophet (PBUH) use the words Qirat or two Qirat? Some scholars say that at first the Prophet (PBUH) said one and subsequently increased the number. Some scholars hold that the difference of one and two relates to urban and rural areas. The inhabitants of cities would be losing two Qirat from their rewards daily, while in case of villagers this loss will be one Qirat only, because they stand in greater need of dogs.
2.Why does the reduction in reward take place? In response to this question, it has been stated that it is very difficult to escape from the filth of dogs and sometimes it adversely effects even Salat and reduces their reward. Some scholars say that since dogs are apt to bark on guests and beggars and scare them, the tension caused by this affects the reward of the host. Allah Alone knows the truth of the matter.
What is Qirat? It is differently interpreted. There is a Qirat which is mentioned in the funeral prayer. This is equal to the Uhud mountain. Does it signify the same here? Some scholars answer this question in the affirmative while others hold that in the funeral prayer it occurs with reference to Allah’s Mercy and Grace but here it relates to His Wrath. As the former is far greater than the latter, the word cannot have the same significance in both contexts.
Riyad AlSaliheen > Book 17 : The Book of Prohibited Actions
Chapter 307 : Undesirability of Hanging Bells round the Necks of Animals
Hadith: 1690. Abu Hurairah (May Allah be pleased with him) said: The Messenger of Allah (PBUH) said, “Angels do not accompany the travellers who have with them a dog or a bell.” [Muslim].
Commentary: “Dog” here stands for that dog which is prohibited to keep. Dogs kept for the purpose of hunting and security do not fall in this category. Angels signify angels of mercy; otherwise we are attended all the time by the angels who record our deeds for us. Bell in this context refers to the bell which is placed in the neck of animals and rings when they move.
Hadith: 1691. Abu Hurairah (May Allah be pleased with him) said: The Prophet (PBUH) said, “The bell is one of the musical instruments of Satan.” [Muslim].
Commentary: Mazamir is the plural of Mizmar meaning musical instrument. It covers the lute, the plectrum and other musical instruments. All these are used by Satan to lead the people astray. Nowadays these articles have become alarmingly common. The matter does not end here. The public mentality is so distorted that they take music as food of the soul. (We seek the Refuge of Allah from it). It can be true of those whose souls are overpowered by Satan because one who lives in filth is so used to it that one cannot live without it. May Allah protect us from such satanic occupations.
Riyad AlSaliheen > Book 17 : The Book of Prohibited Actions
Chapter 308 : Undesirability of Riding a Camel which eats Animals’ waste
Hadith: 1692. Ibn `Umar (May Allah be pleased with them) said: The Messenger of Allah (PBUH) prohibited riding a camel which eats dung, or animal or human waste. [Abu Dawud].
Commentary: Al-Jallalah means an animal which usually eats filthy things including human excrement. This filth becomes a part of his body and it stinks. When such animals are disgusting for riding, they would be obviously unlawful for food. It is, however, necessary that the Al-Jallalah should have the characteristic mentioned in the Hadith because ordinarily almost every animal does eat a little amount of filth but with the difference that it is not common food, nor does it become a part of its body. In any case, it should be borne in mind that Islam has stressed purity and cleanliness and warned against filth.
Riyad AlSaliheen > Book 17 : The Book of Prohibited Actions
Chapter 313 :Prohibition of having a Hair cut or paring one’s nail during the first ten days of Dhul-Hijjah for one who intends to Sacrifice an Animal
Hadith: 1706. Umm Salamah (May Allah be pleased with her) said: The Messenger of Allah (PBUH) said, “When anyone of you intends to sacrifice the animal and enter in the month of Dhul-Hijjah, he should not get his hair cut or nails pared till he has offered his sacrifice.” [Muslim].
Commentary: According to this Hadith, one who intends to sacrifice animal on `Eid Al-Adha, should abstain from paring nails, having a hair cut, and shaving the armpits and the private parts so that his sacrifice is in accordance with the Sunnah. One should have a hair cut on the tenth of Dhul-Hijjah after having offered the sacrifice. Some Ahadith tell us that if a person who does not sacrifice an animal on `Eid Al¬Adha but pares his nails and has his hair cut on the tenth Dhul-Hijjah will be given by Allah the reward of sacrifice.
Riyad AlSaliheen > Book 17 : The Book of Prohibited Actions
Chapter 324 : Undesirability of Reviling the Rooster
Hadith: 1730. Zaid bin Khalid Al-Juhani (May Allah be pleased with him) said: The Messenger of Allah (PBUH) said, “Do not revile the rooster for it wakes you up for prayer.” [Abu Dawud].
Commentary: This Hadith is self-evident. The utility of the cock is not realized much nowadays as Adhan is amplified through loud-speakers. Before the invention of loudspeakers, the voice of Mu’adhdhin could go to a short distance only and it was cock’s crow which used to awaken the Muslims for Tahajjud and Fajr prayers. Thus, we learn from this Hadith that whosoever cooperates in virtue, should be respected. One should also induce people to virtue and cooperate with them in good deeds so that one is well rewarded for it by Allah.
FROM ADAB AL MUFRAD
Adab Al Mufrad >
Book 20. Mercy
Adab Al Mufrad > Book 20 : Mercy
Chapter 176. Mercy to animals
378. Abu Hurayra reported that the Messenger of Allah, may Allah bless him and grant him peace, said, “One day a man became very thirsty while walking down the road. He came across a well, went down into it, and drank and then climbed out. In front of him he found a dog panting, eating the dust out of thirst. The man said, ‘This dog is as thirsty as I was.’ He went back down into the well and filled his show, putting it into his mouth (in order to climb back up) and then gave the dog water. Therefore Allah thanked him and forgave him.” They said, “Messenger of Allah, will we have a reward on account of animals?” He said, “There is a reward on account of every living thing.”
Grade: Saheeh (Authentic)
Commentary: This man’s saying, This dog is as thirsty as I was is evidence that he was motivated by the sincere concern for the condition of the dog and eagerness to show it compassion. The intensity of his concern and eargerness is further evinced by his enduring the difficulty of climbing back up the well which he did holding his sock in his mouth. As regards the Prophet’s saying, shakara Allahu lahu translated as Allah thanked him, Imam an-Nawawee (الله رحمه (said, “It means: He accepted his deed, rewarded him and forgave him.” The hadeeth teaches being kind to people, for if kindness to dog earned the man Allah’s forgiveness, then showing kindness to a Muslim earns far greater rewards. It also shows that Allah’s mercy is extensive and that no good deed should be considered worthless.
379. ‘Abdullah ibn ‘Umar reported that the Messenger of Allah, may Allah bless him and grant him peace, said, “A woman punished her cat by imprisoning it until it died of hunger and because of it, she entered the Fire. It was said and Allah knows best: ‘You did not feed it nor give it water when you imprisoned it nor did you release it and let it eat from the plants of the earth.”
Grade: Saheeh (Authentic)
Commentary: This contains proof that it is prohibited to imprison animals and deny them food, and that it is permissible to keep a pet on the condition that it is taken care of.
380. ‘Abdullah ibn al-‘As reported that the Prophet, may Allah bless him and grant him peace, said, “Show mercy and you will be shown mercy. Forgive and Allah will forgive you. Woe to the vessels that catch words (i.e. the ears). Woe to those who persist and consciously continue in what they are doing.”
Grade: Saheeh (Authentic)
Commentary: That the one who shows mercy is also shown mercy and that the one who pardons is granted pardon by Allah the Most Merciful are separately authentically reported from the Prophetﷺ in other narrations. They all exhort towards being merciful and forgiving. We ask Allah to grant us His mercy and pardon. From the worst of sinners are those who hear admonitions but fail to keep them in mind; when they remember them, they still disobey Allah’s injuctions consciously, being audacious. Such tendencies lead dangerously to a person’s complete abandonment of Islam – and Allah Alone grants refuge.
381. Abu Umama that the Messenger of Allah, may Allah bless him and grant him peace, said, “Anyone who shows mercy, even to an animal meant for slaughtering, will be shown mercy by Allah on the Day of Rising.”
Grade: Hasan (Sound)
Commentary: The narrations regarding showing mercy are general and so, they may be perceived to refer to the Muslims alone or to human beings alone. However, this narration shows that the ruling about showing mercy is more encompassing; it includes the humans and other animals such as the beasts, birds amongst others. Imam Muhammad Naasiruddeen al-Albaanee (الله رحمه (has compiled some narrations in a section titled, Being Kind to Animals in his masterpiece, Silsilat al-Ahaadeeth is-Saheehah no. 20 to 30 which demonstrate the fact that the Messengerﷺ was a mercy to all. Also, see Chapter 176 below.
Adab Al Mufrad > Book 20 : Mercy
Chapter 177. Taking an egg from a small bird
382. ‘Abdullah reported that the Prophet, may Allah bless him and grant him peace, stopped in a place and then someone took a bird’s eggs and the bird began to beat its wings around the head of the Messenger of Allah, may Allah bless him and grant him peace. He asked, “Which of you has taken its eggs?” A man said, “Messenger of Allah, I have taken its eggs.” The Messenger of Allah, may Allah bless him and grant him peace, said, “Return them out off mercy to the bird.”
Grade: Saheeh (Authentic)
Commentary: The narrations regarding showing mercy are general and so, they may be perceived to refer to the Muslims alone or to human beings alone. However, this narration shows that the ruling about showing mercy is more encompassing; it includes the humans and other animals such as the beasts, birds amongst others. Imam Muhammad Naasiruddeen al-Albaanee (الله رحمه (has compiled some narrations in a section titled, Being Kind to Animals in his masterpiece, Silsilat al-Ahaadeeth is-Saheehah no. 20 to 30 which demonstrate the fact that the Messengerﷺ was a mercy to all. Also, see Chapter 176 below.
Adab Al Mufrad > Book 20 : Mercy
Chapter 178. Birds in cages
383. Hisham ibn ‘Urwa reported that Ibn az-Zubayr was in Makka and the Companions of the Prophet, may Allah bless him and grant him peace, were carrying birds in cages.
Grade: Da’eef (Weak)
384. Anas said, “The Prophet, may Allah bless him and grant him peace, came in and saw a son of Abu Talha’s called Abu ‘Umayr. He had a sparrow which he used to play with.” He said, “Abu ‘Umayr, what happened to (or where is) the little sparrow?'”
Grade: Saheeh (Authentic)
Commentary: Hafidh Ibn Hajar al-’Asqalaanee (الله رحمه (mentioned in his commentary of this hadeeth in Fath al-Baaree that Abu l-’Abbass Ahmad bin Abee Ahmad at-Tabaree (الله رحمه ,(a great Shafi’ee scholar of Islamic jurisprudence had compiled the various wordings and chains of this hadeeth, drawing the benefits in them in a separate volume. From the benefits mentioned by at-Tabaree as cited by Ibn Hajar is that: “the hadeeth is evidence for caging a bird or something like that or clipping some of the feathers of the bird since at least one of them both was the case here, and whichever of them it was actually, the other follows it in ruling”
Adab Al Mufrad >
Book 30. General Behaviour
Adab Al Mufrad > Book 30 : General Behaviour
Chapter 260. Sheep are a blessing
572. Humayd ibn Malik ibn Khuthaym said, “I was sitting with Abu Hurayra on some land he owned at ‘Aqiq when some of the people of Madina came to him on their animals and dismounted. Abu Hurayra said, ‘Go to my mother and tell her, “Your son sends you greetings and asks you to give us something to eat.”‘” Humayd went on, “She put three barley loaves, some oil and salt on a platter and I put it on my head and carried it to them. Abu Hurayra said, ‘Allah is greater and praise belongs to Allah who has given us our fill of this bread after our only food was the two black ones dates and water.’ The other people did not eat any of this food. When they left, he said, ‘Nephew, be goof to your sheep. Brush the dust off of them. Make their evening pasture good and pray near them, They are among the animals of the garden. By the One who has my soul in His hand, it has almost reached the point when a time will come in which it will be better for someone to have many sheep than to be in the house of Marwan.'”
Grade: Hasan (Sound)
Commentary: The chapter heading itself is coined from the authentic hadeeth collected by Imam Ahmad in his Musnad that the Prophetﷺ said, “Rear sheep for there is blessing in them.” However, the narration of Abu Hurayrah and his mother – may Allah forgive them both and shower blessings on them – shows that keeping sheep includes providing them good feed, drink, cleaning them up, treating them when they fall ill and so on. It demonstrates also that the companions did not allow the paltry pleasures of this world to distract them from the matters of the hereafter, and were very thankful of Allah’s favors on them. See narration no. 575 and 577.
573. ‘Ali reported that the Prophet, may Allah bless him and grant him peace, said, “One sheep in a house is a blessing, two sheep are two blessings and more sheep are all blessings.:
Grade: Da’eef (Weak)
Adab Al Mufrad > Book 30 : General Behaviour
Chapter 261. Camels are a cause of pride in their owners
574. Abu Hurayra reported that the Messenger of Allah, may Allah bless him and grant him peace, said, “The head (or summit) of disbelief lies towards the east and the pride and arrogance lie in people who possess horses and camels who are also coarse the bedouins. Tranquillity lies in people who possess sheep.”
Grade: Saheeh (Authentic)
Commentary: Some of the scholars explain that, the expression, ‘disbelief lies towards the East’ referred to the arrogant and tyrannical rule of the Fireworshippers which was Eastern vis-a-vis the city of Madeenah at the time. Others say, it refers to the widespread of disbelief and tribulation at the appearance of Dajjal, and the Yajooj and Maajooj during the End times. Perhaps the humility that follows those who possess sheep results from the fact that they are usually of a lower category of plenitude of wealth than the owners of horses and camels. So while that may lead them to being humble, abundant wealth may lead its possessor to arrogance and pride.
575. Ibn ‘Abbas said, “I never cease to wonder at dogs and sheep. Such-and-such a number of sheep were slaughtered in the year and such-and-such a number were sacrificed for hajj. One bitch has a litter of such-and-such a number of puppies, and sheep have more than the dog.”
Grade: Saheeh (Authentic)
Commentary: Allah is the Creator of the heavens and the earths and all that they contain. He is their Controller and Sustainer; He increases what He Wills, when He wills and how He wills – Glorious is He the Mighty and Sublime!
576. Abu Dhubyan related that ‘Umar ibn al-Khattab asked him, “Abu Dhubyan, how large is your (soldier’s) stipend?” “2500,” he replied. He told him, “Abu Dhubyan, it was taken from agriculture and increased livestock before the lads of Quraysh were appointed over you. They do not consider the stipend to be income.”
Grade: Hasan (Sound)
Commentary: The narration generally encourages taking to the means of attaining nobility and honor since huge harvests and livestock were from the major things of honor amongst the Arabs at the time
577. ‘Abda ibn Hazn said, “The people of camels and the people of sheep vied with one another for glory. The Prophet, may Allah bless him and grant him peace, said, ‘Musa was sent, and he was a shepherd. Da’ud was sent, and he was a shepherd. I was sent, and I used to herd sheep for my people at Ajyad.'”
Grade: Saheeh (Authentic)
Commentary: The chapter heading itself is coined from the authentic hadeeth collected by Imam Ahmad in his Musnad that the Prophetﷺ said, “Rear sheep for there is blessing in them.” However, the narration of Abu Hurayrah and his mother – may Allah forgive them both and shower blessings on them – shows that keeping sheep includes providing them good feed, drink, cleaning them up, treating them when they fall ill and so on. It demonstrates also that the companions did not allow the paltry pleasures of this world to distract them from the matters of the hereafter, and were very thankful of Allah’s favors on them. See narration no. 575
Adab Al Mufrad >
Book 51. Animals
Adab Al Mufrad > Book 51 : Animals
Chapter 588. Making animals fight each other
1232. It is reported from Mujahid that Ibn ‘Umar disliked making animals fight each other.
Grade: Hasan (Sound)
Commentary: The reason for such disapproval is that it involves needlessly tiring out and causing pains to the animals! See narrations on Chapter 176.
Adab Al Mufrad > Book 51 : Animals
Chapter 589. The barking of dogs and braying of donkeys
1233. Jabir ibn ‘Abdullah reported that the Prophet, may Allah bless him and grant him peace, said “Do not go out often after the night is still. Allah has animals which he sends out. Anyone who hears the barking of a dog or the braying of a donkey should seek refuge with Allah from the Accursed Shaytan. They see what you do not see.”
Grade: Saheeh (Authentic)
Commentary: In another version of this hadeeth, it says, “…because it saw a satan.” This report also show that seeking refuge with Allah when we hear the barking of a dog or the braying of the donkey is restricted to the night; not any other time of the day.
1234. Jabir ibn ‘Abdullah reported that the Messenger of Allah, may Allah bless him and grant him peace, said, “When you hear a dog barking or a donkey braying in the night, seek refuge with Allah. They see what you do not see. Shut the doors and mention the Name of Allah over them. Shaytan will not open a door which has been shut and had the name of Allah mentioned over it. Then cover the pots, tie the water-skins and cover the vessels.”
Grade: Saheeh (Authentic)
1235. See previous two hadiths.
Grade:
Commentary: Similar to No. 1233, with a different isnād.
Adab Al Mufrad > Book 51 : Animals
Chapter 590. When you hear a cock
1236. Abu Hurayra reported that the Messenger of Allah, may Allah bless him and grant him peace, said, “When you hear the crowing of a cock in the night, it has seen an angel. Ask Allah for its blessing. If you hear the braying of a donkey in the night, it has seen a shaytan, so seek refuge with Allah from shaytan.”
Grade: Saheeh (Authentic)
Adab Al Mufrad > Book 51 : Animals
Chapter 591. Do not curse fleas
1237. Anas ibn Malik reported that a man cursed fleas in the presence of the Prophet, may Allah bless him and grant him peace, and the Prophet, may Allah bless him and grant him peace, said, “Do not curse them. A flea woke up one of the Prophets for the prayer.”
Grade: Da’eef (Weak)
Adab Al Mufrad >
Book 55. VariousAdab Al Mufrad > Book 55 : Various
Chapter 628. Sacrificing pigeons
1300. Abu Hurayra said, “The Messenger of Allah, may Allah bless him and grant him peace, saw a man following a dove and said, ‘A shaytan following a shaytan.'”
Grade: Hasan (Sound) and Saheeh (Authentic)
Commentary: Turning away from good is the lexical meaning of the word, ash-Shatn, from which Shaytaan is coined. Thus, the one who followed the dove, getting busy with that, being prevented from worship and beneficial things lexically falls in the category. Likewise the cause of such distraction.
1301. Al-Hasan said, “‘Uthman did not speak on any Jumu’a without commanding the killing of dogs and slaughtering of doves.”
Grade: Da’eef (Weak)
Books of Muslims 