The first ten days of Dhul Hijjah, due to their virtue and greatness, hold a special superiority and distinction over other days. In fact, they are known by the title “Afdal Ayyam al-Dunya” (the best days of the world), as reported by the muhaddith al-Bazzar from Hazrat Jabir (may Allah be pleased with him) (Targhib, vol. 2, p. 199). Therefore, a few of their virtues are presented to the readers.
﴿وَالْفَجْرِ٭ وَلَیَالٍ عَشْرٍ٭وَّالشَّفْعِ وَالْوَتْرِ٭﴾ (Surah Fajr)
“By the dawn, And [by] ten nights, And [by] the even and the odd.”
In Tafsir Ibn Kathir, it is stated that these ten nights refer to the first ten blessed nights of the ten days of Dhul Hijjah. The original words are:
وَاللَّيَالِي الْعَشْرُ الْمُرَادُ بِهَا عَشَرُ ذِي الْحِجَّةِ (وهو قول ابْنُ عَبَّاسٍ وَابْنُ الزُّبَيْرِ وَمُجَاهِدٌ وَغَيْرُ وَاحِدٍ من السلف والخلف۔
Then, with reference to Musnad Ahmad, a marfu’ hadith narrated from Hazrat Jabir is mentioned:
أَنَّ الْعَشرَ الاضحی۔ رواہُ النَّسَائِیُّ وَھٰذا إسنادُ رِجَاله لَا بَاسَ بِھِم وَعِندِی ان المتن فی رفعِه نکارة۔﴿وَاذْکُرُواللہ فِیْ اَیَّامٍ مَّعْدُودَاتٍ﴾(Al-Baqarah: Ruku 25)
"And remember Allah during [specific] numbered days." In Tafsir Ibn Kathir, it is mentioned that "Ayyam Ma'dudat" (numbered days) refers to the days of Tashreeq, and "Ayyam Ma'lumat" (known days) refers to the first 10 days of Dhul Hijjah, meaning that one should remember Allah abundantly during these 10 days.
Fatawa Muhammadiyah / Volume 1 / Page 583
Among the seasons of obedience and submission, are the first ten days of the month of Dhul Hijjah, which Allah Ta’ala has given virtue over all other days:
Allah Ta’ala says:
“And proclaim to the people the Hajj [pilgrimage]; they will come to you on foot and on every lean camel; they will come from every distant pass, That they may witness benefits for themselves and mention the name of Allah on known days over what He has provided for them of [sacrificial] animals. So eat of them and feed the poor and the needy.” (Surah Al-Hajj: 27, 28)
It is narrated from Abdullah ibn Abbas (may Allah be pleased with them both) that in this verse, the “known days” (أیام المعلومات) refer to the first ten days of Dhul Hijjah. (Tafsir Ibn Kathir: 3/239)
Allah Ta’ala states: “By the dawn, and [by] ten nights.” (Surah Al-Fajr: 1, 2)
The majority of scholars are of the opinion that this refers to the ten days of Dhul Hijjah. In fact, Ibn Jarir (may Allah have mercy on him) narrated a consensus on this matter, saying: “This refers to the ten nights of the ten days of Dhul Hijjah, because all reliable commentators are in agreement on this.” (Tafsir al-Jarir: 7/514)
Imam Ibn Kathir (may Allah have mercy on him) says: “The ten nights refer to the ten days of Dhul Hijjah, as has been transmitted from Ibn Abbas, Ibn Zubair, Mujahid, and numerous scholars from the Salaf and Khalaf.” (Tafsir Ibn Kathir: 4/535)
Since the Arabic language is very vast, the word “Layali” has been used here for “Ayyam”. Thus, at times in the Arabic language, “Layali” can be said to mean “Ayyam”. The Sahaba Karam and Tabi’in generally used the word “Layali” for “Ayyam”. Even regarding fasting, a famous saying of theirs was “صمنا خمسا” (In this sentence, “khamsan” is in the accusative case due to being the tamyiz, and in the Arabic language, “khams” is used in the masculine form when its counted noun is feminine. This means that in this sentence, the word “Ayyam” is not the counted noun, but rather the word “Layali” is, which is proof that the word “Layali” is used in place of “Ayyam”), even though fasting is done during the day.
Numerous scholars have been explicit about this, including Ibn al-Arabi (Ahkam al-Qur’an: 4/334) and Ibn Rajab (Lata’if al-Ma’arif: 470).
Ibn Abbas (may Allah be pleased with them both) narrates that the Messenger of Allah (peace and blessings of Allah be upon him) said: “There are no days in which righteous deeds are more beloved to Allah than these ten days.” The Companions asked, “Not even Jihad in the cause of Allah?” The Messenger of Allah (peace and blessings of Allah be upon him) replied, “Not even Jihad in the cause of Allah, except for a man who goes out with his life and wealth and does not return with any of them.” (Abu Dawood: 2438)
Similarly, in another hadith, Ibn Abbas (may Allah be pleased with them both) narrates that the Messenger of Allah (peace and blessings of Allah be upon him) said: “There is no deed that is purer and more greatly rewarded than a deed done in the ten days of Dhul Hijjah.” He was asked, “Not even fighting in the cause of Allah?” The Messenger of Allah (peace and blessings of Allah be upon him) replied, “And not even fighting in the cause of Allah.” (Sunan al-Darimi: 1/357, Al-Irwa’ al-Ghalil: 3/398).
The texts of the Quran and Sunnah indicate that the first ten days of Dhul Hijjah are better and more virtuous than all other days of the year, without any exception, not even the last ten days of Ramadan. However, the last ten nights of Ramadan are better and more virtuous than these days because they include Laylat al-Qadr, and Laylat al-Qadr is better than a thousand nights. Thus, all evidence is reconciled. (Tafsir Ibn Kathir: 5/412)
Therefore, a Muslim should begin these ten days with sincere repentance before Allah Ta’ala and then generally perform an abundance of righteous deeds.
The first ten days of Dhul Hijjah are extremely blessed and sacred. The good deeds of these days have a certain superiority over the righteous deeds of other days, among which the fast of the ninth of Dhul Hijjah is of great virtue.
Sayyiduna Abu Qatadah (may Allah be pleased with him) narrates that the Messenger of Allah (peace and blessings of Allah be upon him) said:
“Fasting on the Day of Arafah (9th of Dhul Hijjah) is an expiation for the sins of the preceding year and the coming year.”
(Sahih Muslim: 1162)
◐ Note:
This fast is on the ninth of Dhul Hijjah. Since the Prophet (peace and blessings of Allah be upon him) was in Arafat on the ninth of Dhul Hijjah, it has been called the fast of the Day of Arafah for this reason. And Allah knows best.
In these blessed days, performing voluntary prayers, voluntary fasts, charity, remembrance (Dhikr), Takbir and Tahlil, and other good deeds are a cause for the boundless mercy and infinite forgiveness of the Lord, the Most Gracious, the Most Merciful.
Among the blessed deeds performed in these days, one act of high rank and great شان is the “Qurbani” (sacrifice), which is a perfect and distinguished symbol of Islam.
۔─━══★◐★══━─
Abu Uthman Al-Nahdi (may Allah have mercy on him) said: “The pious predecessors used to greatly honor three ten-day periods: the last ten days of Ramadan, the first ten days of Dhul Hijjah, and the first ten days of Muharram.” The acts that are recommended during these days and which all Muslims should pay special attention to are as follows.
1) Performing Hajj and Umrah:
The Prophet (peace and blessings of Allah be upon him) said:
“العمرة إلى العمرة كفارة لما بينهما، و الحج المبرور ليس له جزاء إلا الجنة”
(Muttafaqun Alayhi).
“An Umrah to another Umrah is an expiation for the sins committed between them, and the reward for an accepted Hajj (Hajj Mabrur) is nothing less than Paradise.”
2) Fasting:
It is narrated from Abu Sa’id al-Khudri (may Allah be pleased with him) that the Messenger of Allah (peace and blessings of Allah be upon him) said:
“ما من عبد يصوم يوما في سبيل الله إلا باعد الله بذلك اليوم وجهه عن النار سبعين خريفا”
(Muttafaqun Alayhi).
“I heard the Prophet (peace and blessings of Allah be upon him) say, ‘Whoever fasts for a single day in the cause of Allah (while on Jihad), Allah will move his face away from the Hellfire by a distance of seventy years.'”
This is the general virtue of fasting. As for fasting during the ten days of Dhul Hijjah, it is narrated from one of the wives of the Prophet (peace and blessings of Allah be upon him):
“كان رسول الله صلى الله عليه وسلم يصوم تسع ذي الحجة، و يوم عاشوراء، و ثلاثة أيام من كل شهر”
(Abu Dawood: 2437 – graded Sahih by Al-Albani).
She narrates from a wife of the Prophet (peace be upon him), who said, “The Messenger of Allah (peace and blessings of Allah be upon him) used to fast the (first) nine days of Dhul Hijjah, the day of Ashura (10th of Muharram), and three days of every month, which were the first Monday and Thursday of the month.”
3) Remembrance of Allah:
One should engage in the remembrance of Allah abundantly during these blessed days. It is narrated from Ibn Umar (may Allah be pleased with him) that the Messenger of Allah (peace and blessings of Allah be upon him) said:
“ما من أيام أعظم عند الله و لا أحب إليه العمل الصالح فيهن من هذه الأيام العشر، فأكثروا فيهن من التهليل و التكبير و التحميد”
(Narrated by Ahmad, and Al-Arna’ut said: Sahih)
“There are no days greater in the sight of Allah and in which righteous deeds are more beloved to Him than these ten days, so during them, increase in saying Tahlil (La ilaha ill-Allah), Takbir (Allahu Akbar), and Tahmid (Alhamdulillah).”
It is narrated from Abu Malik Al-Ash’ari (may Allah be pleased with him) that the Prophet (peace and blessings of Allah be upon him) said:
عَنْ أَبِي مَالِكٍ الحَارِثِ بنِ عَاصِم الأَشْعَرِيِّ رَضِيَ اللهُ عَنْهُ قَالَ: قَالَ رَسُولُ اللهِ ﷺ: الطُّهُورُ شَطْرُ الإِيْمَانِ، والحَمْدُ للهِ تَمْلأُ الميزانَ، وسُبْحَانَ اللهِ والحَمْدُ للهِ تَمْلآنِ – أَو تَمْلأُ – مَا بَيْنَ السَّمَاءِ والأَرْضِ، وَالصَّلاةُ نُورٌ، والصَّدَقَةُ بُرْهَانٌ، وَالصَّبْرُ ضِيَاءٌ، وَالقُرْآنُ حُجَّةٌ لَكَ أَو عَلَيْكَ، كُلُّ النَّاسِ يَغْدُو فَبَائِعٌ نَفْسَهُ فَمُعْتِقُهَا أَو مُوبِقُهَا. (رواه مسلم)
أخرجه مسلم كتاب: الطهارة، باب: فضل الوضوء، (223)
Translation: Abu Malik al-Harith ibn ‘Asim al-Ash’ari (may Allah be pleased with him) reported that the Messenger of Allah (ﷺ) said: “Purity is half of faith. ‘Alhamdulillah’ (praise be to Allah) fills the scale, and ‘Subhan-Allah wal-hamdu lillah’ (Glory be to Allah and praise be to Allah) fill what is between the heavens and the earth. Prayer is a light, charity is a proof, patience is an illumination, and the Qur’an is an argument for or against you. Everyone goes out in the morning and sells himself, either freeing or ruining himself.”
It is narrated from Abdullah ibn Mas’ud (may Allah be pleased with him) that the Messenger of Allah (peace and blessings of Allah be upon him) said:
“لقيت إبراهيم ليلة أسري بي، فقال: يا محمد, أقرئ أمتك مني السلام، و أخبرهم أن الجنة طيبة التربة, عذبة الماء, و أنها قيعان, غراسها: سبحان الله و الحمد لله, و لا إله إلا الله, و الله أكبر”
(Al-Tirmidhi: 3462 – graded Sahih by Al-Albani).
“I met Ibrahim on the night of my Ascension (Isra), and he said: ‘O Muhammad, convey my greetings to your nation and inform them that Paradise has pure soil and sweet water, and it is a plain, and its seedlings are: Subhan Allah, wal-Hamdu lillah, wa La ilaha ill-Allah, wa Allahu Akbar.'”
In another hadith, it is mentioned that once Abu Hurairah (may Allah be pleased with him) was planting a tree when the Messenger of Allah (peace and blessings of Allah be upon him) passed by him. He said: “O Abu Hurairah! Shall I not tell you of a better planting than this?” Abu Hurairah said: “Why not, O Messenger of Allah!” So he said: “Say ‘Subhan Allah, wal-Hamdu lillah, wa La ilaha ill-Allah, wa Allahu Akbar’, for each one a tree will be planted for you in Paradise.” (Ibn Majah: 3807 – graded Sahih by Al-Albani)
4) It is narrated from Anas ibn Malik (may Allah be pleased with him) that the Prophet (peace and blessings of Allah be upon him) passed by a tree whose leaves had dried up. He struck it with his staff, and its dry leaves fell. Then he said:
“إن الحمد لله و سبحان الله, و لا إله إلا الله, و الله أكبر لتساقط من ذنوب العبد كما تساقط ورق هذه الشجرة”
“Saying ‘Alhamdulillah, wa Subhan Allah, wa La ilaha ill-Allah, wa Allahu Akbar’ causes the sins of a servant to fall just as the leaves of this tree fell.”
(Al-Tirmidhi: 3533 – graded Hasan by Al-Albani).
Imam Bukhari (may Allah have mercy on him) said: “And Ibn Umar and Abu Hurairah used to go out to the market during the ten days, saying the Takbir, and the people would say the Takbir along with their Takbir.” (Bukhari: “Al-Eidayn, Bab Fadl al-‘Amal fi Ayyam al-Tashreeq”). It is recommended to say the Takbir aloud generally during these days and to raise the voice as much as possible. Especially from the Fajr prayer on the day of Arafah until the Asr prayer on the 13th of Dhul Hijjah, one should make an effort to recite the Takbirat aloud after every obligatory prayer. Reciting the Takbirat after the obligatory prayers during these five days is established from numerous companions including Umar, Ali, Abdullah ibn Abbas, and Abdullah ibn Mas’ud (may Allah be pleased with them all). The words of the Takbir are:
“الله أكبر, الله أكبر, لا إله إلا الله و الله أكبر, و لله الحمد”
Abd al-Rabb Muhammad Islam al-Madani
۔─━══★◐★══━─
The sun of the 10th of Dhul Hijjah rose, carrying a message of joy and spreading rays of smiles. After performing the two rak’at prayer and listening to the Eid sermon, the sons of Tawhid returned to their homes, took the reins of the animal, and, filled with feelings of humility, submissiveness, obedience, and devotion, exclaimed “بِسْمِ اللّٰہِ وَاللّٰہُ أَکْبَرُ” (In the name of Allah, and Allah is the Greatest) and ran the knife over the neck, thus perpetuating the Sunnah. The basis of this act is not consumption and showing off, but rather the result of attachment and deep love for the symbols of Islam.
The virtue of Qurbani is not proven by any authentic hadith.
It is correct that among all the marfu’ narrations presented regarding the virtue of Qurbani (sacrifice), not a single one is authentic.
Ahkam wa Masa’il / Qurbani aur Aqeeqah ke Masa’il
Volume: 1 / Page: 432
If the virtue of Qurbani is not established, then in which category does it fall?
The statement that all hadiths regarding the virtue of Qurbani are weak is correct. However, in which category does shedding blood on this day and the Prophet’s (ﷺ) practice of sacrificing every year fall? What will be its reward? What will be its compensation? It is submitted that from the weakness of the hadiths on the virtue of Qurbani, it does not necessarily follow that Qurbani has become an act without reward. The reward of Qurbani is in its place a verified and established matter in which there is no room for doubt or suspicion. It is in the hadith:
«اَلْحَسَنَةُ بِعَشَرَةِ أَمْثَالِهَا إِلٰی سَبْعِمِائَةِ ضِعْفٍ»
Tafsir Ibn Kathir, Volume II, Part 8, pp. 263-264
“The reward for a good deed is ten times to seven hundred times.”
Yes, from the weakness of the hadiths on the virtue of Qurbani, it does follow that the specific virtues mentioned in them are not established from the Messenger of Allah (ﷺ).
Ahkam wa Masa’il / Qurbani aur Aqeeqah ke Masa’il
Volume: 1 / Page: 432
۔─━══★◐★══━─
The Prophet (peace and blessings of Allah be upon him) himself slaughtered sacrificial animals, and the Companions (may Allah be pleased with them) also performed Qurbani. And the Prophet (peace and blessings of Allah be upon him) told us that performing Qurbani is the Sunnah of the Muslims, meaning their way.
Therefore, there is a consensus among Muslims on the legitimacy of Qurbani, as has been narrated by several scholars.
And the scholars differ on whether Qurbani is an emphasized Sunnah (Sunnah Mu’akkadah) or an obligation (Wajib) that is not permissible to abandon.
The position of the majority of scholars is that Qurbani is a Sunnah Mu’akkadah. This is the position of Imam Shafi’i, and it is also the well-known position of Imam Malik and Imam Ahmad.
Other scholars say that Qurbani is obligatory. This is the position of Imam Abu Hanifa (may Allah have mercy on him), and it is also one narration from Imam Ahmad. Shaykh al-Islam Ibn Taymiyyah (may Allah have mercy on him) also chose this view, saying:
This is a statement from the Maliki school of thought or the apparent position of Imam Malik’s madhhab. End quote.
See: Ahkam al-Udhiyah wa’l-Dhakah by Ibn ‘Uthaymeen (may Allah have mercy on him).
Shaykh Muhammad ibn ‘Uthaymeen (may Allah have mercy on him) says:
For one who has the ability to perform Qurbani, it is a Sunnah Mu’akkadah. Therefore, a person should offer a sacrifice on behalf of himself and his family.
See: Fatawa Ibn ‘Uthaymeen (2/661)
Ash-Shaykh Salih al-Munajjid (may Allah preserve him)
During the days of sacrifice, shedding the blood of animals that meet specific conditions for the pleasure of Allah is an Islamic symbol and a great act of worship, which is called Qurbani. It is a Sunnah.
It is narrated from Sayyiduna Abu Hurairah (may Allah be pleased with him) that the Messenger of Allah (peace and blessings of Allah be upon him) said:
مَنْ کَانَ لَہ، سَعَۃٌ فَلَمْ یُضَحِّ فَلَا یَقْرَبَنَّ مُصَلَّانَا.
“Whoever has the means but does not offer a sacrifice, let him not come near our prayer place.”
(Musnad Ahmad: 2/321, Sunan Ibn Majah: 3123, and the wording is his, Al-Mustadrak li’l-Hakim: 2/390, and its chain is Hasan)
Imam al-Hakim (may Allah have mercy on him) called the chain of this hadith “Sahih”, and Hafiz al-Dhahabi agreed with him.
Its narrator, Abdullah ibn Ayyash al-Qitbani, is considered “Muwaththaq, Hasan al-Hadith” by the majority of Imams. Hafiz al-Dhahabi writes: “Hadithuhu fi ‘idad al-Hasan” (His hadith is in the category of Hasan). (Siyar A’lam al-Nubala’: 7/334)
It should be clear that it is established that Sayyiduna Abu Bakr Siddiq and Sayyiduna Umar ibn al-Khattab refrained from offering Qurbani out of the fear that people might consider it obligatory.
(Al-Sunan al-Kubra li’l-Bayhaqi: 9/265, and its chain is Sahih)
Sayyiduna Abu Mas’ud al-Badri al-Ansari (may Allah be pleased with him) says:
لقد هممت أن أدع الأضحیۃ وأنی لمن ایسرکم بہا ، مخافۃ أن یحسب أنہا حتمٌ واجبٌ۔
“I intended to leave the sacrifice, fearing that it might be considered obligatory, even though I am among the most capable of you to do it.”
(Al-Sunan al-Kubra li’l-Bayhaqi: 9/265, and its chain is Sahih)
Hafiz Ibn Hajar has called its chain “Sahih”.
Sayyiduna Abdullah ibn Abbas (may Allah be pleased with him) (Al-Sunan al-Kubra li’l-Bayhaqi: 9/265, and its chain is Sahih) and Sayyiduna Bilal (may Allah be pleased with him) (Al-Mahalla li-Ibn Hazm: 7/358, and its chain is Sahih) were not of the opinion that Qurbani is obligatory.
Sayyiduna Abdullah ibn Umar (may Allah be pleased with him) said: “It is a Sunnah and a good deed.”
(Sahih al-Bukhari: 2/832 ta’liqan, Taghliq al-Ta’liq li-Ibn Hajar; 5/3, and its chain is Sahih)
Hafiz Ibn Hajar has declared its chain to be “Jayyid” (good).
According to Sayyid al-Fuqaha Imam al-Bukhari and other great Muhaddithin, Qurbani is a Sunnah.
۔─━══★◐★══━─
From the first Eid al-Adha in the year 1 AH until today, Muslims have been in agreement on this. In the fourteen centuries of Islamic history, the entire Ummah has been in agreement that it is legislated (mashru’), a Sunnah, and one of the symbols of Islam. The four Imams and the jurists (fuqaha) and traditionists (muhaddithin) are in agreement on this. The mujtahids appear to be in agreement. Shia and Sunni are found to be in agreement. Even all the Islamic sects of today agree on its legitimacy. Please note a few clarifications.
Sayings of the Imams:
From these clarifications, it is proven as clear as day that Qurbani is a Sunnah Mu’akkadah (emphasized Sunnah), a symbol of the religion, and a symbol of Islam. And from the year 1 AH until today, not only has no scholar had any misunderstanding about its legitimacy, but there is a consensus on its legitimacy. And all praise is for Allah for that.
۔─━══★◐★══━──━══★◐★══━─
After providing proof for Qurbani from three sacred verses of the Quran, we now want to show what sayings the Messenger of Allah (ﷺ) has given to the Ummah regarding Qurbani. The issue of Qurbani and its detailed rulings are narrated from the following nineteen Companions in the books of Tafsir and Hadith: Hazrat Abu Hurairah, Hazrat Burdah, Hazrat Zayd ibn Arqam, Hazrat A’ishah, Hazrat Umm Salamah, Hazrat Ibn Abbas, Hazrat Jabir ibn Abdullah, Hazrat Jubayr, Hazrat Ali, Hazrat Abu Darda, Hazrat Akhnaf ibn Salim, Hazrat Buraydah, Hazrat Abu Rafi’, Hazrat Anas, Hazrat Abdullah ibn Umar, Hazrat Thawban, Hazrat Abu Sa’id al-Khudri, Hazrat Jundab, and Hazrat ‘Uwaymir ibn Ashqar (may Allah be pleased with them all). However, for the sake of brevity, only ten sacred sayings of the Prophet (ﷺ) are put to paper. Read and give credit to the Professor for his all-knowingness.
تلك عشره كامله وهل فيها كفاية لمن له ادني دراية
“These are ten complete [proofs]. Is there not enough in them for one who has the slightest understanding?”
۔─━══★◐★══━──━══★◐★══━─
Ibn ‘Abbas narrates that we were accompanying the Messenger of Allah (ﷺ) on a journey when Eid al-Adha came. So, we sacrificed a cow on behalf of seven people and a camel on behalf of ten people. (Narrated by Tirmidhi, who graded it Sahih, and Ibn Majah, Tafsir Ibn Kathir, vol. 3, p. 224, and Tuhfat al-Ahwadhi, vol. 2, p. 357)
Hazrat Abu Ayyub (may Allah be pleased with him) says that in the blessed era of the Messenger of Allah (ﷺ), a man would sacrifice one goat on behalf of himself and his family. They would eat from it and feed others.
۔─━══★◐★══━──━══★◐★══━─
[The text from Muhammad ibn Sirin and others is repeated here in the original document and is thus repeated in the translation for accuracy.]
The following ten points are derived from the above hadiths:
۔─━══★◐★══━══★◐★══━─
The opinions of the jurists (Fuqaha) and their schools of thought regarding the issue of Qurbani are present in their books with complete explanation and detail. All the jurists of Islam are in agreement on the legitimacy of Qurbani, meaning it being a religious ruling. The compilers of the Sahih Sittah (the six major hadith collections) have dedicated independent chapters to Qurbani in their respective Sahihs. Similarly, this approach is found in the key books of the Hanafi, Maliki, Shafi’i, Hanbali, and Zahiri schools of thought. These books are titled “Kitab al-Adahi” or “Kitab al-Dahaya” (The Chapter of Sacrifices). Furthermore, in the primary books of the jurists of the schools of thought, “Kitab al-Dahaya” is written immediately after “Kitab al-Zabaih” (The Chapter of Slaughter). Whereas all jurists have placed “Bab al-Hady” (The Chapter of the Pilgrim’s Sacrifice) in “Kitab al-Hajj.” This clearly shows that the jurists of the schools of thought are also proponents of general sacrifice for all Muslims besides the pilgrim, and in “Kitab al-Dahaya,” they record the rulings of this sacrifice. And they do not consider this type of sacrifice to be specific to Hajj or Makkah. If it were so, this chapter would also have been mentioned under “Kitab al-Hajj.” After this necessary clarification, please note the Islamic opinions of the Imams of the schools of thought.
1. Imam Abu Hanifa (RA) and Qurbani
The author of Al-Hidayah writes:
اما الوجوب فقول ابي حنيفة و محمد و زفر والحن واحدي الوواتين عن ابي يوسف (ہدایہ ج4 ص 443)
“As for it being Wajib (obligatory), that is the opinion of Abu Hanifa, Muhammad, Zufar, al-Hasan, and according to one of the two narrations from Abu Yusuf.” (Al-Hidayah, vol. 4, p. 443)
For more details, see:
(Mabsut al-Sarakhsi, vol. 12, p. 7; Bada’i’ al-Sana’i’ lil-Kasani al-Hanafi, vol. 5, pp. 61-62; Fath al-Qadir, vol. 8, p. 425; Radd al-Muhtar, vol. 6, pp. 311-313; ‘Umdat al-Qari, vol. 21, p. 144)
2. Imam Malik (RA), d. 179 AH, says:
“Qurbani is Sunnah, not Wajib. And for one who can afford to buy a sacrifice, it is not good for him to abandon it.” In Bidayat al-Mujtahid by Ibn Rushd al-Maliki, it is stated:
وردی عن مالک مثل قول ابی حنیفہ ج 1 ص 314
“And a view similar to that of Abu Hanifa has been narrated from Malik.” (vol. 1, p. 314)
3. The Reviver of the Shari’ah, Imam Shafi’i (RA), d. 204 AH, says:
الضحايا سنة لا نحب تركها (کتاب الام ج2 ص 189)
“The sacrifices are a Sunnah; we do not like for it to be abandoned.” (Kitab al-Umm, vol. 2, p. 189)
For more details, see Nawawi’s Sharh Sahih Muslim, vol. 2, p. 153 and Nayl al-Awtar, vol. 5, p. 126.
4. The Madhhab of Imam Ahmad ibn Hanbal (RA), d. 241 AH
قال اشافعي واحمد هي مستحبة الا ان احمد قال ال يستحب تركها مع القدرة عليها النصاح علي المذهب الاربعة لا بن هبيدة حنبلي(ف 560ھ ج1 ص 305)
“Imam Shafi’i and Imam Ahmad said it is mustahabb (recommended). However, Imam Ahmad said that it is not recommended to abandon it when one has the ability.” (Al-Ifsah ‘ala Madhahib al-Arba’ah by Ibn Hubayrah al-Hanbali, d. 560 AH, vol. 1, p. 305)
Shaykh al-Islam Muwaffaq al-Din Ibn Qudamah al-Hanbali (d. 620 AH) has written that Qurbani is a Sunnah Mu’akkadah (emphasized Sunnah).
(‘Umdat al-Ahkam ma’a Sharh al-Muqni’, vol. 1, p. 481)
5. Imam Ibn Hazm al-Zahiri (RA), d. 456 AH, says:
الا ضحية سنة حسنة وليست فرضا ومن تركها غير راعب عنها فلا حرج عليه في ذالك (محلی ابن حزم ج7 ص 357)
“The sacrifice is a good Sunnah, it is not obligatory. And whoever abandons it without turning away from it in disdain, there is no blame on him for that.” (Al-Muhalla by Ibn Hazm, vol. 7, p. 357)
Allamah Abd al-Rahman al-Jaziri writes:
(vol. 1, p. 716)
“Qurbani is a Sunnah Mu’akkadah. The one who performs it will be rewarded, and it is a Sunnah Mu’akkadah ‘Ayniyyah (individual emphasized Sunnah). He also is not of the opinion that there is punishment for the one who abandons it.”
6. Detailed Note of Shaykh al-Islam Hafiz Ibn Hajar (RA) al-Shafi’i, d. 852 AH
He says: “There is no difference of opinion among the Imams of Islam that Qurbani is from the laws of Islam. The only difference is that according to the Shafi’is and the majority, Qurbani is a Sunnah Mu’akkadah ‘ala al-Kifayah (a collective emphasized Sunnah). And according to one narration, among the Shafi’is, it is Fard Kifayah (a collective obligation). And according to Imam Abu Hanifa, it is Wajib, but only for the well-off (not for the traveler or the pilgrim). This view is also narrated from Imam Malik, according to one narration, but according to Imam Malik, Qurbani is also Wajib on the traveler. And a fatwa in accordance with the saying of Imam Malik is also narrated from Imam Awza’i, Imam Rabi’ah, and Imam Layth. However, from the Hanafis, Imam Abu Yusuf, and from the Malikis, Imam Ashhab, have differed from their Imams and agreed with the majority. Imam Ahmad said that it is makruh (disliked) for a person who has the ability to sacrifice not to do so. And the narration from Imam Muhammad ibn al-Hasan al-Shaybani is thus: that Qurbani is a Sunnah, but abandoning this Sunnah cannot be permitted.” (Fath al-Bari Sharh Sahih al-Bukhari, vol. 1, p. 2)
7. Shaykh Ahmad ibn Yahya al-Zaydi (Shia), d. 840 AH, writes:
“Qurbani is legislated by the consensus of the Ummah.” He further writes:
قلنا اخبارنا دلبل كونه للندل البحرالزخارج5 ص 311
“We say our reports are evidence for it being a recommended act.” (Al-Bahr al-Zakhkhar, vol. 5, p. 311)
8. Shaykh al-Saduq Muhammad ibn Ali ibn Babawayh al-Qummi (Shia), d. 381 AH, writes:
عن ابي جعفر قال الاضحية واحبة علي من وجد من صغير اوكبير وهي سنة من لا يحضره الفقيه (ج2ص292 باب الاضاحی)
“From Abu Ja’far who said: ‘The sacrifice is obligatory upon whoever has the means, whether young or old, and it is a Sunnah.'” (Man La Yahduruhu al-Faqih, vol. 2, p. 292, Bab al-Adahi)
From these jurisprudential references, it is known that there is a proven consensus and agreement of all Sunni and Shia jurists and of Islam on Qurbani being legislated and a Sunnah. And not a single saying of any jurist is found against it. Therefore, it is proven that the claim of the Professor is a mere fallacy, a complete deception, and a vulgar audacity to alienate Muslims from Qurbani. If he is still proud of his claim, then he should show us those jurists who are not proponents of the legitimacy and Sunnah status of Qurbani. Who are they? How many are they? Are they Sunni or Shia? Are those jurists from Ahl al-Hadith or from the jurists of the four schools of thought? And if they are Shia, which ones? What is their scholarly and practical framework? What is their jurisprudential legacy in which they have denied or differed with the legitimacy of Qurbani, so that we may examine their position?
From Mawlana Muhammad Ubaidullah Khan Sahib Afif, Lahore
Fatawa ‘Ulama’ al-Hadith / Volume 13 / Pages 9-32
وَبِاللّٰہِ التَّوْفِیْقُ
ھٰذٙا مٙا عِنْدِی وٙاللہُ تٙعٙالیٰ اٙعْلٙمْ بِالصّٙوٙاب
Abd al-Rabb Muhammad Islam al-Madani
Ash-Shaykh Muhammad Salih al-Munajjid (may Allah preserve him)
From Mawlana Muhammad Ubaidullah Khan Sahib Afif, Lahore
Fatawa ‘Ulama’ al-Hadith / Volume 13 / Pages 9-32
Does the worldly punishment for Zina clear the sin in the hereafter? Can an intoxicated person be punished? A detailed… Read More
Can you marry someone pregnant from Zina? What is the lineage and inheritance of a child born from Zina? This… Read More
A detailed explanation of Zina in Islam, its severe consequences, the prescribed punishments of lashing and stoning (rajm) in the… Read More
Discover what Islam teaches about friendship, based on the Quran and Sunnah. Learn how to choose righteous friends and the… Read More
Explore the comprehensive rights Islam grants to women, from spiritual equality to economic independence, and how these principles align with… Read More
Discover how Islam guides parents to raise righteous children and the blessings they receive in return Read More