In this post, we are mentioning some weak and fabricated narrations regarding Qurbani so that the readers’ knowledge about the rulings of Qurbani can be enhanced and they may reconsider some of their actions related to it.
عن عائشة رضي الله عنهاأن رسول الله صلی اللہ علیہ وسلم قال:”ما عمل آدمي من عمل يوم النحر أحب إلي الله من إهراق الدم إنها لتأتي يوم القيامة بقرونها وأشعارها وأظلافها وأن الدم ليقع من الله بمكان قبل أن يقع من الأرض فطيبوا بها نفساً “( أخرجه الترمذي : الأضاحي/ 1 ( رقم 1493) وابن ماجة : الأضاحي /3 (رقم 3126 ) والحاكم (4/221 – 222) .).”
“On the day of Nahr (sacrifice), no act of the son of Adam is more beloved to Allah than the shedding of blood. Indeed, it (the sacrificed animal) will come on the Day of Resurrection with its horns, hair, and hooves, and its blood is accepted by Allah before it falls to the ground. So, perform the sacrifice with a happy heart.”
This narration has been declared weak (Da’if) by Imam al-Dhahabi, Imam al-Mundhiri, Imam Abu Hatim, and Allamah al-Albani (See: Silsilah al-Da’ifah (2/14), no. 526).
عن زيد بن أرقم رضی اللہ عنہ قال:قال أصحاب رسول الله صلی اللہ علیہ وسلم:ما هذه الأضاحي ؟ قال سنة أبيكم إبراهيم . قالوا : فما لنا فيها يا رسول الله ؟ قال: بكل شعرة حسنة، قالوا: فالصوف يا رسول الله؟ قال: بكل شعرة من الصوف حسنة “( أخرجه ابن ماجة : الأضاحي/ 3 ( رقم 3127) والحاكم (2/389)).
The companions of the Messenger of Allah (ﷺ) asked about the sacrifice, and he said: “It is the Sunnah of your father Ibrahim.” They asked: “What is in it for us?” He replied: “For every hair, a good deed.” They asked: “What about the wool (of sheep)?” He said: “For every strand of wool, a good deed.”
The chain of this narration includes Abu Dawud Nufay’ bin al-Harith, who is a ‘matruk’ (abandoned) narrator and is also accused of fabricating hadiths. Ibn Ma’in declared him a liar (See: Tahdhib al-Tahdhib (10/470) and Taqrib al-Tahdhib (7207)).
Allamah al-Albani stated in al-Da’ifah that this narration is fabricated (Mawdu’) (See: al-Da’ifah (2/14), no. 527).
From Abu Sa’id (RA), it is narrated that the Messenger of Allah (ﷺ) said: “يا فاطمة قومي إلى أضحيتك فاشهديها فإن لك بأول قطرة تقطر من دمهاأن يغفر لك ماسلف من ذنوبك” قالت:يارسول الله ! ألنا خاصة أهل البيت أولناوللمسلمين ؟ قال:” بل لنا وللمسلمين” (رواه البزاركمافي كشف الأستار رقم (1202) والمنذري في الترغيب والترهيب رقم (1622))
“O Fatimah, go to your sacrificial animal and witness it, for with the first drop of its blood, all your past sins will be forgiven.” Fatimah (RA) asked: “O Messenger of Allah! Is this special for us, the Ahl al-Bayt (people of the household), or for all Muslims?” He replied: “It is for us and for all Muslims.”
And Abu al-Qasim al-Asbahani narrated from Ali (RA) with the following words:
“يا فاطمة قومي فاشهدي أضحيتك فإن لك بأول قطرة تقطر من دمها مغفرة لكل ذنب أما إنه يجاء بلحمها ودمها توضع في ميزانك سبعين ضعفا ” قال أبو سعيد : يا رسول الله ! هذا لآل محمد خاصة فإنهم أهل لما خصوا به من الخير أو للمسلمين عامة ؟ قال :” لآل محمد خاصة وللمسلمين عامة “( الأصبهاني في الترغيب والترهيب رقم (348) والمنذري في الترغيب والترهيب رقم (1623))
“O Fatimah, go and witness your sacrificial animal, for the first drop of its blood is a means of forgiveness for all your sins. On the Day of Resurrection, its meat and blood will be brought and placed in your scale (of deeds), multiplied seventy times.” Abu Sa’id al-Khudri (RA) asked: “O Messenger of Allah! Is this special for the family of Muhammad, as they are worthy of the good they have been specified with, or is it for all Muslims in general?” He replied: “It is special for the family of Muhammad and general for all Muslims.”
Imam al-Albani has declared this as weak (Da’if) (See: Da’if al-Targhib).
And in another narration, he said:
“يافاطمةقومي إلى أضحيتك فاشهديها فإنه يغفر لك عند أول قطرة من دمهاكل ذنب عملتيه وقولي:(إن صلاتي ونسكي ومحياي ومماتي لله رب العالمين لاشريك له وبذلك أمرت وأنا من المسلمين ) قال عمران بن حصين : قلت:يا رسول الله ! هذالك ولأهل بيتك خاصة وأهل ذاك أنتم،أم للمسلمين عامة ؟ قال:” لا بل للمسلمين عامة “( أخرجه الطبراني في الكبير(18/239) وفي الأوسط(140) والحاكم(4/122) والبيهقي في الكبرى(9/383)) .
“O Fatimah, go to your sacrificial animal and be present there, because at the first drop of its blood, all your sins are forgiven, and at that moment, recite this supplication: (Indeed, my prayer, my rites of sacrifice, my living and my dying are for Allah, Lord of the worlds. No partner has He. And this I have been commanded, and I am the first of the Muslims).” ‘Imran ibn Husayn said: “I asked, ‘O Messenger of Allah! Is this special for you and your family, of which you are deserving, or is it for all Muslims in general?’ He replied: ‘It is for all Muslims (in general).'”
This narration is “Munkar” (denounced). Imam al-Hakim authenticated it, but Imam al-Dhahabi rejected it, saying: “(In this narration) Abu Hamzah is extremely weak, and Isma’il is not suitable for authenticity.” Abu Hatim said: “I heard my father say that this hadith is Munkar” (See: ‘Ilal al-Hadith (2/28 – 39)). Imam al-Albani also ruled this hadith to be Munkar (See: al-Da’ifah (2/15)).
Research: This hadith is severely weak and Munkar (i.e., it is weak and also contradicts authentic hadiths). Thus:
” أمرت بيوم الأضحى عيدا جعله الله عز وجل لهذه الأمة “قال الرجل:أرأيت إن لم أجد إلا أضحية أنثى أفأضحي بها ؟ قال: ” لا ولكن تأخذ من شعرك وأظفارك وتقص شاربك وتحلق عانتك فتلك تمام أضحيتك عند الله عز وجل “( أبو داؤد : الضحايا/ 1(2789) النسائي : الضحایا/2(رقم 4370))
“I have been commanded to treat the day of sacrifice as an Eid, which Allah the Almighty has made for this Ummah.” A man asked: “What if I can only find a female animal, should I sacrifice it?” He replied: “No, but if you shave your hair, trim your nails, clip your mustache, and shave your pubic hair, then your sacrifice will be complete in the sight of Allah the Almighty.”
Sheikh al-Albani has declared this narration as weak (Da’if) (See: Da’if al-Jami’ al-Saghir (1265), Da’if Sunan al-Nasa’i (294), Da’if Sunan Abi Dawud (595), and his verification of Mishkat al-Masabih (1479)). (However, Dr. Musa’id al-Rashid, in his verification of “Ahkam al-‘idayn” by al-Firyabi, has declared it Hasan (good) due to multiple supporting narrations and witnesses / Ahmed Mujtaba Salafi).
عن الحسن بن عليّ رضي الله عنهما قال:قال رسول الله صلی اللہ علیہ وسلم: ” من ضحى طيبة بها نفسه محتسباً الأضحية كانت له حجابا من النار”( رواه الطبراني في الكبيركمافي مجمع الزوائد ( 4/ 17 ))
“Whoever sacrifices with a cheerful heart, seeking the reward for the sacrifice, it will be a shield for him from the Hellfire on the Day of Resurrection.”
Al-Haythami says: “Its chain contains Sulaiman bin ‘Amr al-Nakha’i, who is a liar (kadhdhab)” (See: Majma’ al-Zawa’id (4/17)).
Ibn Hibban says about him: “He appeared to be a righteous man but used to fabricate hadiths.” And Sheikh al-Albani has declared it fabricated (Mawdu’) (See: al-Da’ifah (2/15), no. 529).
Imam Ibn al-‘Arabi states in ‘Aridat al-Ahwadhi’: “No narration regarding the virtues of sacrifice is authentic” (See: ‘Aridat al-Ahwadhi (6/228)).
Allamah Mubarakpuri has also supported this view in Tuhfat al-Ahwadhi (See: Tuhfat al-Ahwadhi (5/75)).
“استفرهواضحاياكم فإنهامطاياكم على الصراط”
“Sacrifice fine animals, for they will be your mounts on the Sirat (bridge).”
Daylami narrated it through the chain (Abdullah bin al-Mubarak from Yahya from his father from Abu Hurayrah) (Musnad al-Firdaws no. 267), and Imam al-Haramayn reported it in Nihayah and Wasit with the word “عظِّموا” meaning “fatten the animal” (See: al-Maqasid al-Hasanah by al-Sakhawi, no. 108, p. 14).
This narration is extremely weak because its narrator Yahya bin Abdullah is weak (See: Lisan al-Mizan (5231)). Imam al-‘Ajluni writes in Kashf al-Khafa: “Daylami narrated it with a very weak chain” (See: Kashf al-Khafa (1/133)). Imam al-Sakhawi says: “Yahya is very weak” (al-Maqasid al-Hasanah, p. 114).
Sheikh al-Albani says about this narration: “Da’if Jiddan” (Very weak) (Da’if al-Jami’ no. 924).
” إن أفضل الضحاياأغلاهاواسمنها “( رواه أحمد (3/424) والحاكم (4 /231) والبيهقي (9/ 168) عن أبي الأشد عن أبيه عن جده)
“The best sacrifice is the most expensive and the fattest animal.”
The chain of this narration has two problematic narrators; one is ‘Uthman bin Zafar al-Juhani who is unknown (majhul) (See: Taqrib no. 4469), and the second is Abu al-Ashadd al-Sulami, who is also unknown. Al-Haythami writes: “Regarding Abu al-Ashadd, I have found no one who authenticated or discredited him, and the same applies to his father” (Majma’ al-Zawa’id (4/21)).
عن ابن عباس مرفوعاً:”نهى رسول الله صلی اللہ علیہ وسلم عن الأضحية ليلاً”( رواه الطبراني في الكبير (رقم 11458))
“The Messenger of Allah (ﷺ) forbade sacrificing at night.”
Al-Haythami says: “Its chain contains Sulaiman bin Abi Salama al-Jana’izi, who is ‘matruk’ (abandoned)” (See: Majma’ al-Zawa’id (4/23). For the biography of al-Jana’izi, see: Mizan al-I’tidal (2/209)).
عن علي رضی اللہ عنہ,قال:”ليس على المسافرجمعة ولاأضحية”( دیکھئے : هداية ( 4 / 345 ))
“There is no Jumu’ah (Friday prayer) or sacrifice for a traveler.”
Hafiz Ibn Hajar says: “I have not found this narration anywhere” (See: al-Dirayah (2/215)). Imam al-Zayla’i says: “Gharib” (strange/rare) (See: Nasb al-Rayah (4/211)).
It is mentioned in ‘al-Hidayah’ that Abu Bakr and ‘Umar (RA) did not use to sacrifice while traveling (See: al-Hidayah (4/345)).
Hafiz Ibn Hajar and Imam al-Zayla’i say: “We have not found this narration. The correct position is that they both would not sacrifice at all sometimes, lest it be considered obligatory (wajib)” (See: Nasb al-Rayah (4/211), al-Dirayah (2/215)).
Imam al-Shafi’i says: “And the news has reached us that Abu Bakr and ‘Umar (RA) would not sacrifice, out of dislike that it might be seen as obligatory.” (Mukhtasar al-Muzani with al-Umm (8/283)).
Imam al-Bayhaqi narrated from Abu Surayhah Hudhayfah ibn Asid al-Ghifari (RA): “I was with Abu Bakr and ‘Umar, or I saw Abu Bakr and ‘Umar (RA), and they would not sacrifice – in some narrations – out of fear that they would be imitated (and it would be considered obligatory).” (Sunan al-Bayhaqi al-Kubra (9/265)).
Imam al-Nawawi graded the chain of this narration as Hasan (good) (al-Majmu’ (8/383)).
Al-Haythami writes: “Al-Tabarani narrated it in al-Kabir, and its narrators are those of Sahih” (Majma’ al-Zawa’id (4/18)).
Sheikh al-Albani also declared it Sahih (authentic) (See: Irwa’ al-Ghalil (4/355)).
Imam al-Nakha’i says: “‘Umar ibn al-Khattab (RA) would not sacrifice during Hajj.”
This narration is ‘mursal’ (a link is missing in the chain) as mentioned by Imam Ibn Hazm in al-Muhalla (al-Muhalla (2/375)).
Our preachers often narrate a hadith with the words, “Fatten your sacrificial animals well because on the Day of Resurrection, they will serve as your mounts on the Sirat bridge.”
No hadith with these words is narrated in the books of hadith. Regarding this, Hafiz Ibn al-Salah (may Allah have mercy on him) writes that this hadith is not known among the hadith scholars and has no proof. (Kashf al-Khafa: 2/75).
Allamah al-Albani (may Allah have mercy on him) writes about it: “A hadith narrated with these words is completely baseless.” (Silsilah al-Ahadith al-Da’ifah, 1/102).
Hafiz Ibn Hajar (may Allah have mercy on him) pointed to a hadith from Musnad al-Firdaws with the words: “Fatten your sacrificial animals well because they will be your mounts on the Sirat bridge.” (Talkhis al-Habir 4/138).
Then he himself critically comments on it, saying that its chain includes a narrator named Yahya bin ‘Ubayd Allah who is extremely weak. (ibid).
Hadith scholars have used terms like “Da’if al-Hadith” (weak in hadith), “Munkar al-Hadith” (denounced in hadith), and “Matruk al-Hadith” (abandoned in hadith) for this narrator. His father, ‘Ubayd Allah bin ‘Abdullah, is also unknown (majhul), about whom Imam Shafi’i (may Allah have mercy on him) and Imam Ahmad (may Allah have mercy on him) said that he is not known. Due to these reasons, Allamah al-Albani (may Allah have mercy on him) writes about this narration that it is extremely weak. Our purpose in mentioning this baseless narration is not to suggest that the sacrificial animal should not be fattened. Rather, the intention is that preachers should refrain from narrating such fabricated hadiths, because no form of recommendation can be established from baseless and fabricated hadiths. Instead, there is a severe warning for narrating them. There are numerous authentic hadiths about the virtues of sacrifice narrated in the books of hadith; those should be narrated.
Fatawa Ashab al-Hadith, Volume: 1, Page: 192
قال الامام إبن ماجة : حَدَّثَنَا مُحَمَّدُ بْنُ خَلَفٍ الْعَسْقَلَانِيُّ قَالَ: حَدَّثَنَا آدَمُ بْنُ أَبِي إِيَاسٍ قَالَ: حَدَّثَنَا سَلَّامُ بْنُ مِسْكِينٍ قَالَ: حَدَّثَنَا عَائِذُ اللَّهِ، عَنْ أَبِي دَاوُدَ، عَنْ زَيْدِ بْنِ أَرْقَمَ، قَالَ: قَالَ أَصْحَابُ رَسُولِ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ: يَا رَسُولَ اللَّهِ مَا هَذِهِ الْأَضَاحِيُّ؟ قَالَ: «سُنَّةُ أَبِيكُمْ إِبْرَاهِيمَ» قَالُوا: فَمَا لَنَا فِيهَا يَا رَسُولَ اللَّهِ؟ قَالَ: «بِكُلِّ شَعَرَةٍ، حَسَنَةٌ» قَالُوا: ” فَالصُّوفُ؟ يَا رَسُولَ اللَّهِ قَالَ: «بِكُلِّ شَعَرَةٍ مِنَ الصُّوفِ، حَسَنَةٌ»
( أخرجه إبن ماجة في سننه واللفظ له و الحاكم في المستدرك)
Translation: It is narrated from Zayd ibn Arqam (RA) that the companions of the Messenger of Allah (ﷺ) asked, “O Messenger of Allah, what are these sacrifices?” He (ﷺ) replied, “It is the Sunnah of your father Ibrahim (AS).” They asked, “What is in it for us (in terms of reward)?” He (ﷺ) replied, “For every hair, a good deed.” They said, “And the wool?” He (ﷺ) said, “For every strand of wool, a good deed.”
Research: This hadith is severely weak, rather fabricated (Mawdu’). Thus:
Hafiz Abdul Sattar Hammad (may Allah preserve him) writes about this hadith in Ashab al-Hadith:
Imam Ibn Majah has narrated this narration in the chapter on sacrifice, but this narration is severely weak. In fact, some hadith scholars have decided that it is fabricated because its chain includes a narrator named ‘A’idh Allah al-Mujashi’i, about whom Allamah Dhahabi, citing Imam Abu Hatim (may Allah be pleased with him), wrote that he is a narrator of denounced narrations. (Talkhis al-Mustadrak: 1/389).
Furthermore, his teacher Abu Dawud bin al-Harith al-A’mi has been declared a fabricator by hadith scholars. (Mizan al-I’tidal: 4/272).
Allamah Busiri has called him abandoned and accused him of fabricating hadith. (Ta’liq Ibn Majah: Hadith no. 3127).
Imam Ibn Hibban (may Allah have mercy on him) writes about him that he is a narrator who narrates fabricated narrations in the name of trustworthy narrators. The narrations he reports are not correct as evidence. (Kitab al-Du’afa’: 3/55).
After this clarification, Ibn Hibban (may Allah have mercy on him) presented the mentioned narration as an example. The hadith scholar of our time, Allamah al-Albani (may Allah have mercy on him), has also declared this narration as fabricated. (Silsilah al-Ahadith al-Da’ifah: 3/157).
Imam al-Tirmidhi (may Allah have mercy on him) has narrated this narration as ‘mu’allaq’ (i.e., without a chain of narration), which is a sign of the narration’s weakness. The words are: “The one who sacrifices will receive a good deed for every hair.” (Jami’ al-Tirmidhi).
It should be clear that the narration which contains the following content, “The sacrifice will come on the Day of Resurrection with its horns, hair, and hooves,” is also severely weak. (Silsilah al-Ahadith al-Da’ifah 2/14).
Fatawa Ashab al-Hadith/Volume:1 Page:191
It is in Tirmidhi that Sayyiduna Ali (RA) used to offer a sacrifice on behalf of the Messenger of Allah (ﷺ), and Sayyiduna Ali (RA) said that the Messenger of Allah (ﷺ) had willed him to offer a sacrifice after him. This shows that offering a sacrifice on behalf of the deceased is prescribed and permissible.
The narration of Sayyiduna Ali (RA) which is narrated in Sunan Abu Dawud 3/49 and Tirmidhi 4/84 is extremely weak. The reasons for this narration being weak are as follows:
From this discussion, it is known that this narration is severely weak and not suitable as proof.
Note: Besides this, a narration with a similar meaning ((عن يزيد بن أرقم قال قلنا يا رسول الله ما هذه الأضاحى قال سنة أبيكم إبراهيم .)) (Ibn Majah (3128) 2/1045) is also extremely weak, rather fabricated. The reasons are as follows:
This is the result of the author’s negligence and carelessness in not conducting research. We apologize to the readers for this narration being published in the magazine Al-Da’wah, and we hope the readers will forgive this lapse.
See: Your Issues and Their Solutions / Volume: 1
قال الإمام إبن ماجة : حَدَّثَنَا عَبْدُ الرَّحْمَنِ بْنُ إِبْرَاهِيمَ الدِّمَشْقِيُّ قَالَ: حَدَّثَنَا عَبْدُ اللَّهِ بْنُ نَافِعٍ قَالَ: حَدَّثَنِي أَبُو الْمُثَنَّى، عَنْ هِشَامِ بْنِ عُرْوَةَ، عَنْ أَبِيهِ، عَنْ عَائِشَةَ، أَنَّ النَّبِيَّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ قَالَ: «مَا عَمِلَ ابْنُ آدَمَ يَوْمَ النَّحْرِ عَمَلًا أَحَبَّ إِلَى اللَّهِ عَزَّ وَجَلَّ، مِنْ هِرَاقَةِ دَمٍ، وَإِنَّهُ لَيَأْتِي يَوْمَ الْقِيَامَةِ، بِقُرُونِهَا، وَأَظْلَافِهَا، وَأَشْعَارِهَا، وَإِنَّ الدَّمَ، لَيَقَعُ مِنَ اللَّهِ عَزَّ وَجَلَّ، بِمَكَانٍ قَبْلَ أَنْ يَقَعَ عَلَى الْأَرْضِ، فَطِيبُوا بِهَا نَفْسًا»
(أخرجه الترمذي وإبن ماجة واللفظ له و الحاكم وغيرهم)
Translation: It is narrated from ‘A’ishah (RA) that the Messenger of Allah (ﷺ) said: “On the Day of Sacrifice, no deed of the son of Adam is more beloved to Allah than the shedding of blood (sacrificing an animal). It (the animal) will come on the Day of Resurrection with its horns, hooves, and hair (i.e., it will be placed on the scale of good deeds). The blood of the animal attains a station of acceptance with Allah before it falls to the ground. Therefore, perform the sacrifice with a cheerful heart.”
Research: This hadith is weak due to discontinuity (inqita’) and being mursal (a narration where a Companion is omitted from the chain). Thus:
قال الامام الطبرانی : حَدَّثَنَا أَحْمَدُ بْنُ مُحَمَّدٍ النَّخَعِيُّ الْقَاضِي الْكُوفِيُّ، ثنا عَمَّارُ بْنُ أَبِي مَالِكٍ الْجَنْبِيُّ، ثنا أَبُو دَاوُدَ النَّخَعِيُّ، عَنْ عَبْدِ اللهِ بْنِ حَسَنِ بْنِ حَسَنٍ، عَنْ أَبِيهِ، عَنْ جَدِّهِ، قَالَ: قَالَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ: «مَنْ ضَحَّى طَيِّبَةً بِهَا نَفْسُهُ، مُحْتَسِبًا لِأُضْحِيَّتِهِ؛ كَانَتْ لَهُ حِجَابًا مِنَ النَّارِ»
(أخرجه الطبراني في الكبير)
Translation: It is narrated from Hasan ibn Ali (RA) that the Messenger of Allah (ﷺ) said: “Whoever sacrifices with a cheerful heart, hoping for a reward for his sacrifice, it will be a shield for him from the Hellfire.”
Research: This narration is fabricated (Mawdu’). Thus:
قال الامام الطبرانی : حَدَّثَنَا مُوسَى بْنُ زَكَرِيَّا، نا عَمْرُو بْنُ الْحُصَيْنِ، نا مُحَمَّدُ بْنُ عَبْدِ اللَّهِ بْنِ عُلَاثَةَ، عَنْ عَبْدِ الْمَلَكِ بْنِ أَبِي غَنِيَّةَ، عَنِ الْحَكَمِ، عَنْ حَنَشٍ الْكِنَانِيِّ، عَنْ عَلِيٍّ، عَنِ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ قَالَ: «يَا أَيُّهَا النَّاسُ، ضَحُّوا وَاحْتَسِبُوا بِدِمَائِهَا، فَإِنَّ الدَّمَ وَإِنْ وَقَعَ فِي الْأَرْضِ، فَإِنَّهُ يَقَعُ فِي حِرْزِ اللَّهِ جَلَّ وَعَزَّ»
(أخرجه الطبراني في الأوسط)
Translation: It is narrated from Ali (RA) that the Messenger of Allah (ﷺ) said: “O people! Offer sacrifice and hope for reward from its blood, for indeed the blood, even though it falls on the ground, it falls under the protection of Allah, the Majestic and Exalted.”
Research: This narration is also fabricated (Mawdu’). Thus:
قال الامام أحمد بن محمد بن حجر العسقلانی : وَرَدَ أَنَّ اللَّهَ يُعْتِقُ بِكُلِّ عُضْوٍ مِنْ الضَّحِيَّةِ عُضْوًا مِنْ الْمُضَحِّي.
( أورده إبن حجر في التلخيص)
Translation: It is narrated that indeed Allah frees a limb of the sacrificer from the Hellfire for every limb of the sacrificial animal.
Research: This narration is not proven. Thus:
نقله إبن الملقن : عن رسول الله صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ أَنه قَالَ: «عظموا أضحياكم فَإِنَّهَا عَلَى الصِّرَاط مَطَايَاكُمْ»
( البدر المنیر)
Translation: The Messenger of Allah (ﷺ) said: “Glorify your sacrificial animals, for they will be your mounts on the Sirat (bridge).”
Research: This narration is severely weak. Thus:
On this basis, Ibn al-‘Arabi had said: There is no authentic hadith on the virtue of sacrifice, and the mentioned narration is also among those unproven narrations. (Meaning the commonly circulated narrations are not proven; otherwise, the actions of the Prophet ﷺ and proven narrations are sufficient for virtue).
(Reference: Kashf al-Khafa: vol. 1, p. 138)
وَبِاللهِ التَّوْفِيْقُ
(And with Allah is success)
هَٰذَا مَا عِنْدِي وَاللهُ تَعَالَىٰ أَعْلَمُ بِالصَّوَابِ
(This is what I have, and Allah the Almighty knows best what is correct)
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