Similarly, the significance of qurbaani with its abundant virtues has been emphasised in the Mubaarak Ahaadith of Rasulullah (sallallahu ‘alaihi wasallam).
Hazrat Zaid bin Arqam (radhiyallahu ‘anhu) reports that the Sahaabah (radhiyallahu ‘anhum) once enquired from Hazrat Rasulullah (sallallahu ‘alaihi wasallam), “O Rasulullah (sallallahu ‘alaihi wasallam), what is the significance of this action of qurbaani?” Rasulullah (sallallahu ‘alaihi wasallam) replied, “It is the practice of your forefather, Ebrahim (‘alaihis salaam).” The Sahaabah (radhiyallahu ‘anhum) then asked, “O Rasulullah (sallallahu ‘alaihi wasallam)! What reward will we receive through carrying it out?” Rasulullah (sallallahu ‘alaihi wasallam) replied, “For every strand of hair (on the animal), you will receive a reward.” The Sahaabah (radhiyallahu ‘anhum) then asked, “O Rasulullah (sallallahu ‘alaihi wasallam), what about wool?” Rasulullah (sallallahu ‘alaihi wasallam) replied, “For every fibre of wool (on the animal), you will receive a reward.” [2]
Hazrat Rasulullah (sallallahu ‘alaihi wasallam) had greatly emphasised the importance of upholding this great symbol of Deen, and had sounded severe admonition for those who, despite qurbaani being compulsory upon them, failed to fulfil it. Hazrat Rasulullah (sallallahu ‘alaihi wasallam) said:
“The one who possesses the means to carry out the qurbaani yet does not do so (despite it being waajib upon him), then such a person should not come close to our Eid gaah on the day of Eid (i.e. such a person should not celebrate this happy occasion of Eid with the Muslims).” [3]
SUNNATS AND AADAAB OF QURBAANI
1. On the day of Eid, the best and most beloved action to Allah Ta‘ala is the spilling of blood.
Hazrat Aaishah (radhiyallahu ‘anha) reports that Hazrat Rasulullah (sallallahu ‘alaihi wasallam) said, “There is no action that a servant carries out during the days of qurbaani which is dearer and more beloved to Allah Ta‘ala than the spilling of blood (i.e. the sacrificing of animals). The sacrificed animal shall come on the day of Qiyaamah with its horns, hair and hooves. The sacrifice is accepted by Allah Ta‘ala even before the blood reaches the ground. Therefore, happily carry out the qurbaani (i.e. with your heart being pleased and happy to fulfil the command of Allah Ta‘ala.)” [4]
2. Before the qurbaani as well as at the time of qurbaani, one should not be cruel to the animal or ill-treat it in any way. Rather, one should treat the animal with kindness and compassion.
Hazrat Shaddaad bin Aws (radhiyallahu ‘anhu) reports that Hazrat Rasulullah (sallallahu ‘alaihi wasallam) said, “Allah Ta‘ala has ordained kindness upon every living creature. When you kill (the enemy in jihaad), then kill in a good manner (i.e. do not mutilate the body, etc.), and when you slaughter, then slaughter in a good manner and sharpen your knives and allow the animal to die easily.” [5]
3. If one possesses the means, then it is mustahab for one to slaughter a nafl qurbaani on behalf of Hazrat Rasulullah (sallallahu ‘alaihi wasallam), the Sahaabah (radhiyallahu ‘anhum) and the pious of the Ummah.
It is reported regarding Hazrat Ali (radhiyallahu ‘anhu) that (every year, at the time of qurbaani,) he would slaughter two sheep; one on behalf of Hazrat Rasulullah (sallallahu ‘alaihi wasallam) and the other on behalf of himself. When asked (why he would slaughter on behalf of Hazrat Rasulullah (sallallahu ‘alaihi wasallam)), he replied, “Rasulullah (sallallahu ‘alaihi wasallam) had told me to do so, thus I will never forego this action so long as I live.” [6]
4. One should hasten to fulfil the obligation of qurbaani. Carrying out the qurbaani on the first day is more rewarding than the second day, and carrying out the qurbaani on the second day is more rewarding than the third day.
Hazrat Jaabir (radhiyallahu ‘anhu) reports, “I was present with Rasulullah (sallallahu ‘alaihi wasallam) at the Eidgah on the occasion of Eidul Adha. When Rasulullah (sallallahu ‘alaihi wasallam) completed the khutbah, he descended from the mimbar (i.e. the raised place upon which he stood to deliver the khutbah ) and a sheep was brought before him (for qurbaani). Rasulullah (sallallahu ‘alaihi wasallam) slaughtered the sheep with his own blessed hand while reciting the takbeer
بسم الله والله أكبر
and saying, ‘This qurbaani is on behalf of myself and those from my Ummah who cannot perform qurbaani (i.e. I convey the reward of this qurbaani to those from my Ummah who cannot perform qurbaani).’” [8]
5. It is sunnah for one to abstain from consuming anything on the morning of Eidul Adha until one returns from the Eid Salaah.
Hazrat Buraidah (radhiyallahu ‘anhu) reports that on the occasion of Eidul Fitr, Rasulullah (sallallahu ‘alaihi wasallam) would not leave (for the Eid Salaah) until he consumed something. However, on the occasion of Eidul Adha, he would not consume anything until he returned (from the Eid Salaah. When he would return from the Eid Salaah, the first thing he consumed was the liver of the sacrificial animal). [9]
6. Upon returning from the Eid Salaah, the first thing that one should consume should be the meat of the sacrificial animal (as this was the first thing that Rasulullah (sallallahu ‘alaihi wasallam) consumed upon returning from the Eid Salaah).
Hazrat Buraidah (radhiyallahu ‘anhu) reports that on the occasion of Eidul Fitr, Rasulullah (sallallahu ‘alaihi wasallam) would not leave for the Eid Salaah until he consumed something. However, on the occasion of Eidul Adha, Rasulullah (sallallahu ‘alaihi wasallam) would not consume anything until he returned from the Eid Salaah. Thereafter, the (first) thing that he consumed was the meat of the sacrificial animal.
In the narration of Baihaqi, it is reported that the first thing which Rasulullah (sallallahu ‘alaihi wasallam) consumed was the liver of the sacrificial animal. [10]
7. It is impermissible for one to fast on the 10th, 11th, 12th and 13th of Zul Hijjah.
It is reported from Hazrat Nubaisha (radhiyallahu ‘anhu) that Hazrat Rasulullah (sallallahu ‘alaihi wasallam) said, “The days of Tashreeq are days of eating, drinking and remembering Allah Ta‘ala.” [11]
8. One should try, within one’s means, to purchase the best animal for qurbaani. The healthier (i.e. the more valuable) the animal, the more the reward one will receive in the Hereafter.
Hazrat Aaishah (radhiyallahu ‘anha) and Hazrat Abu Hurairah (radhiyallahu ‘anhu) had reported that when Rasulullah (sallallahu ‘alaihi wasallam) intended making qurbaani, he purchased two large, horned, black and white, castrated rams. He slaughtered one on behalf of his entire Ummah, for those who bear testimony upon tawheed and upon him conveying (Deen to the Ummah) and he slaughtered the other on behalf of himself and the family of Nabi (sallallahu ‘alaihi wasallam) (i.e. he (sallallahu ‘alaihi wasallam) conveyed the reward of the first to his entire Ummah, and the second to his family). [12]
9. It is mustahab to fatten the animal for qurbaani.
Hazrat Yahya bin Sa’eed (rahimahullah) reports that he heard Hazrat Abu Umaamah bin Sahl (radhiyallahu ‘anhu) say, “We used to fatten our qurbaani animals in Madinah Tayyibah, and all the Muslims (i.e. the Sahaabah (radhiyallahu ‘anhum)) used to do the same.” [13]
10. If one is capable, it is best for him to slaughter his animal himself. If this is not possible, then he should at least witness his animal being slaughtered, provided hijaab is observed between the males and the females (i.e. intermingling should not take place).
Hazrat Ali (radhiyallahu ‘anhu) reports that on one occasion, Hazrat Rasulullah (sallallahu ‘alaihi wasallam) told Hazrat Faatimah (radhiyallahu ‘anha), “Witness your qurbaani animal being sacrificed. With the first drop of blood that falls, your sins will be forgiven. Its meat and blood will be placed in your scale of good deeds and multiplied seventy times.” Hazrat Abu Sa’eed (radhiyallahu ‘anhu) asked Hazrat Rasulullah (sallallahu ‘alaihi wasallam), “O Rasulullah (sallallahu ‘alaihi wasallam)! Is this reward exclusively reserved for your family, as they are entitled to special grace or is this reward for all Muslims?” Rasulullah (sallallahu ‘alaihi wasallam) replied, “It has specifically been revealed in regard to my family but it (the virtue and reward) is also for my Ummah in general.” [14]
[1] سورة الحج: 37
[2] سنن ابن ماجه، الرقم: 3127، المستدرك على الصحيحين للحاكم، الرقم: 3467، وقال: هذا حديث صحيح الإسناد ولم يخرجاه، وتعقبه الذهبي، فقال: عائذ الله (أحد رواة هذا الحديث) قال أبو حاتم منكر الحديث. انتهى كلامه، قلت: يعمل بمثل هذا الحديث الضعيف في فضائل الاعمال لاسيما إذا كان له شواهد.
منها: حديث عبد الله بن عمرو عند الطبراني في المعجم الكبير قال: أفاض جبريل بإبراهيم عليهما السلام إلى منى فصلى به الظهر والعصر والمغرب والعشاء والصبح ثم غدا من منى إلى عرفات فصلى به الصلاتين ثم وقف حتى غابت الشمس ثم أتى به المزدلفة فنزل بها فبات بها ثم قال: فصلى كأعجل ما يصلي أحد من المسلمين ثم دفع به إلى منى فرمى وذبح وحلق ثم أوحى الله عز وجل إلى محمد صلى الله عليه وسلم أن اتبع ملة إبراهيم حنيفا وما كان من المشركين (قال الهيثمي: رواه الطبراني في الكبير بأسانيد ورجال بعضها رجال الصحيح وفي بعض طرقها: أتى رجل عبد الله بن عمرو فقال: إني مضعف من الحمولة مضعف من أهل أفترى لي أن أتعجل فقال له عبد الله بن عمرو: قدم إبراهيم صلى الله عليه وسلم فطاف بالبيت وطاف بين الصفا والمروة ثم راح فصلى الظهر بمنى فذكر نحوه، مجمع الزوائد، الرقم: 5540)
ومنها: حديث ابن مربع الأنصاري عند الترمذي، فعن يزيد بن شيبان قال: أتانا ابن مربع الأنصاري ونحن وقوف بالموقف مكانا يباعده عمرو فقال: إني رسول رسول الله صلى الله عليه وسلم إليكم يقول: كونوا على مشاعركم فإنكم على إرث من إرث إبراهيم، وفي الباب عن علي وعائشة وجبير بن مطعم والشريد بن سويد الثقفي، حديث ابن مربع الأنصاري حديث حسن لا نعرفه إلا من حديث ابن عيينة عن عمرو بن دينار وابن مربع اسمه يزيد بن مربع الأنصاري وإنما يعرف له هذا الحديث الواحد (سنن الترمذي، الرقم: 883)
ومنها: أثر ابن المسيب عند عبد الرزاق قال: لا ينحر إلا في منحر إبراهيم (مصنف عبد الرزاق، الرقم: 8486)
[3] لترغيب والترهيب، 2/101 ، رواه الحاكم مرفوعا هكذا وصححه وموقوفا ولعله أشبه
[4] سنن الترمذي، الرقم: 1493، وقال: هذا حديث حسن غريب
[5] صحيح مسلم، الرقم: 1955
[6] سنن الترمذي، الرقم: 1495، وقال: هذا حديث غريب
[7] The word ‘mimbar’ mentioned in this Hadith refers to a raised place (perhaps the ground at that spot was slightly raised). Hazrat Rasulullah (sallallahu ‘alaihi wasallam) stood on this spot and delivered the khutbah. The Muhadditheen explain that Hazrat Rasulullah (sallallahu ‘alaihi wasallam) used a mimbar to deliver the khutbah of Jumu’ah, but he did not use a mimbar to deliver the khutbah of Eid (as proven in other Ahaadith). It is for this reason that the Muhadditheen interpret the word ‘mimbar’ in this Hadith to mean a raised place. However, it is proven in some narrations that Hazrat Uthmaan (radhiyallahu ‘anhu) used a mimbar to deliver the khutbah of Eid. Hence, using a mimbar to deliver the khutbah of Eid is permissible. (Fathul Baari 2/536, Al-Durrul Mandhood 2/457)
From this Hadith we understand that the dua which Rasulullah (sallallahu ‘alaihi wasallam) made on the occasion of Eid was after the Eid Salaah and not after the khutbah as it is clearly mentioned in this Hadith that Rasulullah (sallallahu ‘alaihi wasallam) slaughtered immediately after the khutbah.
[8] سنن الترمذي، الرقم: 1521، وقال: هذا حديث غريب من هذا الوجه
[9] سنن ابن ماجة، الرقم: 1756، سنن الترمذي، الرقم: 542، وقال: حديث بريدة بن حصيب الأسلمي حديث غريب
[10] مسند أحمد، الرقم: 22984، وفي رواية السنن الكبرى للبيهقي، الرقم: 6161
ذكر الذهبي هذه الرواية في المهذب 3/1219 بألفاظ متقاربة فقال: (رواه) الطيالسي ومسلم بن إبراهيم قالا نا ثواب بن عتبة نا عبد الله بن بريدة عن أبيه: كان رسول الله صلى الله عليه وسلم لا يخرج يوم الفطر حتى يطعم ولا يأكل يوم النحر حتى يذبح، وقال أبو عاصم عن ثواب: حتى يرجع وقال مسلم عنه: حتى يرجع فيأكل من أضحيته قلت: ثواب قواه ابن معين ولينه أبو زرعة.
أخبرنا ابن عبدان أنا أحمد بن عبيد نا سعيد بن عثمان الأهوازي ثنا علي بن بحر القطان نا الوليد بن مسلم نا ابن مهدي عن عقبة بن الأصم عن ابن بريدة عن أبيه: كان رسول الله صلى الله عليه وسلم إذا كان يوم الفطر لم يخرج حتى يأكل شيئا وإذا كان الأضحى لم يأكل حتى يرجع وكان إذا رجع أكل من كبد أضحيته، قلت: لم يتابع عليه وظني أن عقبة هو ابن عتبة المذكور قبله غلط في اسمه (المهذب للذهبي 3/1219)
[11] صحيح مسلم، الرقم: 1141
[12] سنن ابن ماجة، الرقم: 3122، قال العلامة البوصيري رحمه الله في مصباح الزجاجة (3/222): هذا إسناد حسن
[13] صحيح البخاري، الرقم: 5553
[14] رواه أبو القاسم الأصبهاني كما في الترغيب والترهيب، الرقم: 1662
وعن أبي سعيد رضي الله عنه قال قال رسول الله صلى الله عليه وسلم يا فاطمة قومي إلى أضحيتك فاشهديها فإن لك بأول قطرة تقطر من دمها أن يغفر لك ما سلف من ذنوبك قالت يا رسول الله ألنا خاصة أهل البيت أو لنا وللمسلمين قال بل لنا وللمسلمين رواه البزار وأبو الشيخ ابن حبان في كتاب الضحايا وغيره وفي إسناده عطية بن قيس وثق وفيه كلام ورواه أبو القاسم الأصبهاني عن علي ولفظه أن رسول الله صلى الله عليه وسلم قال 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 وقد حسن بعض مشايخنا حديث علي هذا والله أعلم (الترغيب والترهيب، الرقم: 1663)