Reading from the author's words with commentary and collation of manuscripts: "And from this chapter: what the ignorant may do in Makkah—may Allah honor it—
Machine translationRead the Arabic original
The reader: In the name of Allah, and all praise is due to Allah, and may Allah send prayers and peace upon His servant and Messenger, our Prophet Muhammad, and upon his family and all his Companions.
The Shaykh al-Islām Ibn Taymiyyah (may Allah have mercy on him) said in the book al-Iqtida': "And from this chapter: what the ignorant may do in Makkah, may Allah honor it, and elsewhere, such as slaughtering for the jinn. For this reason, it is narrated from the Prophet (peace and blessings be upon him) that heSunan al-Bayhaqi 17:326 And what indicates this issue is what we have mentioned previously, that the Prophet (peace and blessings be upon him) prohibited slaughtering at the sites of idols and at the sites of the festivals of the disbelievers
And what also indicates this is what Abu Dawud narrated in his Sunan, he said: Hārūn ibn ‘Abd Allāh narrated to us, he said: Ḥammād ibn Mas‘adah narrated to us, from ‘Awf, from Abū Rayḥānah, and from Ibn ‘Abbās (may Allah be pleased with them both), "
The Shaykh : from Ibn ‘Abbās
The student: Yes, there is no waw
The Shaykh : There is no waw that the commentator indicated
The reader: No, it is not mentioned
The Shaykh : Yes.
The reader: "from Ibn ‘Abbās (may Allah be pleased with them both), that he saidSunan Ibn Majah 1884Sahih (Darussalam) Abu Dawud said "
The Shaykh : I have companions
The reader: It says "in the ṭā of companions, and it is a distortion"
The Shaykh : Well done.
The reader: "Abu Dawud said: Ghundar stopped it at Ibn ‘Abbās. And Abū Bakr ibn Abī Shaybah narrated in his Tafsir, he said: Wakī‘ narrated to us, from his companions, from ‘Awf al-‘A‘rabī, from Abū Rayḥānah, that he said: Ibn ‘Abbās was asked about the ‘uqar of the Bedouins, and he clarified it, saying: I fear that it is from what is dedicated to other than Allah
And Abū Isḥāq Ibrāhīm ibn ‘Abd al-Raḥmān al-Dahim narrated in his Tafsir, he said: My father narrated to us, he said: Sa‘īd ibn Manṣūr narrated to us, from Rubay‘ī ibn ‘Abd Allāh ibn al-Jārūd, and he said: I heard al-Jārūd say: There was a man from Banū Rīyāḥ called Ibn Wathīl, a poet, who challenged Abū al-Farazdaq, the famous poet, at a water source behind Kūfah, wagering that this one would slaughter a hundred of his camels and the other a hundred of his camels when they came to the water. When the camels came to the water, they stood up to them with their swords and began to cut their necks. The people came out on mares and mules intending to carry the meat, and ‘Alī (may Allah be pleased with him) was in Kūfah. He came out on the white mule of the Messenger of Allah (peace and blessings be upon him), calling out: O people, do not eat from their meat, for it is dedicated to other than Allah. These Companions interpreted what was intended by slaughtering for other than Allah"
The Shaykh : other than
The reader: "These Companions interpreted what was intended by its slaughter for other than Allah as falling under what is dedicated to other than Allah. So I know that the verse did not restrict itself to the wording of the name of other than Allah, but rather whatever is intended to draw near to other than Allah is the same
And so are the interpretations of the Tabi‘un that what is slaughtered on the idols is what is slaughtered for other than Allah. And we narrated in the Tafsir of Mujāhid, the well-known and authentic from the narration of Ibn Abī Najīḥ, regarding the saying of Allah the Exalted[Al-Ma'idah 5:3] He said: There were stones around the Ka‘bah for which the people of the pre-Islamic age of ignorance would slaughter, and they would replace them with stones more pleasing to them whenever they wished
And Ibn Abī Shaybah narrated, he said: Muḥammad ibn Fudayl narrated to us, from Ash‘ath, from al-Ḥasan[Al-Ma'idah 5:3] He said: It is in the position of what is slaughtered for other than Allah. And in the Tafsir of Qatādah, the well-known "
The Shaykh : I have it as what is slaughtered
The reader: Yes, yes, it says "in the ṭā of it is what is slaughtered for other than Allah"
The Shaykh : It is not in the position of
The reader: Yes, yes, the ṭā manuscript
The Shaykh : Yes
The reader: It says: It is in the position of what is slaughtered for other than Allah
The Shaykh : how
The reader: This is in the rest
The Shaykh : Do you have a second manuscript
The reader: In the rest of the manuscripts
The Shaykh : second
The reader: In the position of in the rest of the manuscripts, in the position of in one manuscript, and slaughtered for other than Allah
The Shaykh : Yes
The reader: And the most correct
The Shaykh : is that which is in the position of, similar to it in ruling
The reader: "And in the Tafsir of Qatādah, the well-known from him: As for what is slaughtered on the idols: the idols are stones that the people of the pre-Islamic age of ignorance used to worship and slaughter for, so Allah prohibited that
And in the Tafsir of ‘Alī ibn Abī Ṭalḥah from Ibn ‘Abbās: The idols are statues for which they used to slaughter and pronounce the talbiyah
If it is said: It has been transmitted that Ismā‘īl ibn Sa‘īd said: I asked Aḥmad about what a Muslim man slaughters to draw near to their idols. He said: There is no harm in it
It was said that Ahmad only said this because when a Muslim slaughters an animal, he invokes the name of Allah upon it and does not intend to slaughter it for other than Allah, nor does he invoke any other name; rather, he intends the opposite of what the owner of the sheep intended. Thus, the intention of the sheep's owner has no effect, and the one who slaughters is the one who has the effect in the slaughter. This is evidenced by the fact that if a Muslim were to entrust a non-Muslim with the slaughter of an animal and the non-Muslim invoked a name other than Allah upon it, it would not become lawful. And for this reason, since the act of slaughter is itself an act of worship, 'Ali (may Allah be pleased with him) and more than one scholar of knowledge, including Ahmad in one of the two narrations from him, disliked a Muslim entrusting a non-Muslim with the slaughter of his sacrificial animal, because the act of slaughter itself is a bodily act of worship, like prayer. Therefore, it is restricted to a specific place and time, and the like. This is unlike the distribution of meat, which is a financial act of worship. For this reason, the scholars differed regarding the obligation of restricting the people of the Haram with the meat of the sacrificial animals slaughtered in the Haram, although the correct view is to restrict them with it. And this is unlike charity.
The Shaykh : This is a matter that one must be attentive to: what is obligatory in the Haram must be slaughtered in the Haram. Accordingly, those who slaughter the sacrificial animals of tamattu' or qiran at 'Arafah do not have their slaughter accepted, because they slaughtered them outside the Haram. It is necessary that it be slaughtered in the Haram, and the obligatory portion of it be distributed in the Haram. As for what is not obligatory, there is no harm in carrying it to the countries, as the Companions (may Allah be pleased with them) used to do; they would provision themselves with the meat of the sacrificial animals. This elaboration has a place elsewhere, but we point out that what is slaughtered at 'Arafah from the sacrificial animals that are required to be slaughtered in the Haram is not accepted, even if one brings it in and distributes it in the Haram; it is still not accepted. Yes.
The reader: "And this is unlike charity, which is a purely financial act of worship. Therefore, the intention of the agent may not have an effect in it. Moreover, this issue, which is explicitly stated regarding Ahmad, is subject to interpretation. This is the end of the discussion regarding their slaughters for their festivals."
The Shaykh al-Islām Ibn Taymiyyah (may Allah have mercy on him) said in the book al-Iqtida': "And from this chapter: what the ignorant may do in Makkah, may Allah honor it, and elsewhere, such as slaughtering for the jinn. For this reason, it is narrated from the Prophet (peace and blessings be upon him) that he
He prohibited the slaughters of the jinn
نهى عن ذبائح الجنAnd what also indicates this is what Abu Dawud narrated in his Sunan, he said: Hārūn ibn ‘Abd Allāh narrated to us, he said: Ḥammād ibn Mas‘adah narrated to us, from ‘Awf, from Abū Rayḥānah, and from Ibn ‘Abbās (may Allah be pleased with them both), "
The Shaykh : from Ibn ‘Abbās
The student: Yes, there is no waw
The Shaykh : There is no waw that the commentator indicated
The reader: No, it is not mentioned
The Shaykh : Yes.
The reader: "from Ibn ‘Abbās (may Allah be pleased with them both), that he said
It was narrated that: Abu Hurairah said: “The Messenger of Allah forbade Shighar.”
نهى رسول الله صلى الله عليه وسلم عن معاقرة الأعرابThe Shaykh : I have companions
The reader: It says "in the ṭā of companions, and it is a distortion"
The Shaykh : Well done.
The reader: "Abu Dawud said: Ghundar stopped it at Ibn ‘Abbās. And Abū Bakr ibn Abī Shaybah narrated in his Tafsir, he said: Wakī‘ narrated to us, from his companions, from ‘Awf al-‘A‘rabī, from Abū Rayḥānah, that he said: Ibn ‘Abbās was asked about the ‘uqar of the Bedouins, and he clarified it, saying: I fear that it is from what is dedicated to other than Allah
And Abū Isḥāq Ibrāhīm ibn ‘Abd al-Raḥmān al-Dahim narrated in his Tafsir, he said: My father narrated to us, he said: Sa‘īd ibn Manṣūr narrated to us, from Rubay‘ī ibn ‘Abd Allāh ibn al-Jārūd, and he said: I heard al-Jārūd say: There was a man from Banū Rīyāḥ called Ibn Wathīl, a poet, who challenged Abū al-Farazdaq, the famous poet, at a water source behind Kūfah, wagering that this one would slaughter a hundred of his camels and the other a hundred of his camels when they came to the water. When the camels came to the water, they stood up to them with their swords and began to cut their necks. The people came out on mares and mules intending to carry the meat, and ‘Alī (may Allah be pleased with him) was in Kūfah. He came out on the white mule of the Messenger of Allah (peace and blessings be upon him), calling out: O people, do not eat from their meat, for it is dedicated to other than Allah. These Companions interpreted what was intended by slaughtering for other than Allah"
The Shaykh : other than
The reader: "These Companions interpreted what was intended by its slaughter for other than Allah as falling under what is dedicated to other than Allah. So I know that the verse did not restrict itself to the wording of the name of other than Allah, but rather whatever is intended to draw near to other than Allah is the same
And so are the interpretations of the Tabi‘un that what is slaughtered on the idols is what is slaughtered for other than Allah. And we narrated in the Tafsir of Mujāhid, the well-known and authentic from the narration of Ibn Abī Najīḥ, regarding the saying of Allah the Exalted
those which are sacrificed on stone altars
وما ذبح على النصبAnd Ibn Abī Shaybah narrated, he said: Muḥammad ibn Fudayl narrated to us, from Ash‘ath, from al-Ḥasan
those which are sacrificed on stone altars
وما ذبح على النصبThe Shaykh : I have it as what is slaughtered
The reader: Yes, yes, it says "in the ṭā of it is what is slaughtered for other than Allah"
The Shaykh : It is not in the position of
The reader: Yes, yes, the ṭā manuscript
The Shaykh : Yes
The reader: It says: It is in the position of what is slaughtered for other than Allah
The Shaykh : how
The reader: This is in the rest
The Shaykh : Do you have a second manuscript
The reader: In the rest of the manuscripts
The Shaykh : second
The reader: In the position of in the rest of the manuscripts, in the position of in one manuscript, and slaughtered for other than Allah
The Shaykh : Yes
The reader: And the most correct
The Shaykh : is that which is in the position of, similar to it in ruling
The reader: "And in the Tafsir of Qatādah, the well-known from him: As for what is slaughtered on the idols: the idols are stones that the people of the pre-Islamic age of ignorance used to worship and slaughter for, so Allah prohibited that
And in the Tafsir of ‘Alī ibn Abī Ṭalḥah from Ibn ‘Abbās: The idols are statues for which they used to slaughter and pronounce the talbiyah
If it is said: It has been transmitted that Ismā‘īl ibn Sa‘īd said: I asked Aḥmad about what a Muslim man slaughters to draw near to their idols. He said: There is no harm in it
It was said that Ahmad only said this because when a Muslim slaughters an animal, he invokes the name of Allah upon it and does not intend to slaughter it for other than Allah, nor does he invoke any other name; rather, he intends the opposite of what the owner of the sheep intended. Thus, the intention of the sheep's owner has no effect, and the one who slaughters is the one who has the effect in the slaughter. This is evidenced by the fact that if a Muslim were to entrust a non-Muslim with the slaughter of an animal and the non-Muslim invoked a name other than Allah upon it, it would not become lawful. And for this reason, since the act of slaughter is itself an act of worship, 'Ali (may Allah be pleased with him) and more than one scholar of knowledge, including Ahmad in one of the two narrations from him, disliked a Muslim entrusting a non-Muslim with the slaughter of his sacrificial animal, because the act of slaughter itself is a bodily act of worship, like prayer. Therefore, it is restricted to a specific place and time, and the like. This is unlike the distribution of meat, which is a financial act of worship. For this reason, the scholars differed regarding the obligation of restricting the people of the Haram with the meat of the sacrificial animals slaughtered in the Haram, although the correct view is to restrict them with it. And this is unlike charity.
The Shaykh : This is a matter that one must be attentive to: what is obligatory in the Haram must be slaughtered in the Haram. Accordingly, those who slaughter the sacrificial animals of tamattu' or qiran at 'Arafah do not have their slaughter accepted, because they slaughtered them outside the Haram. It is necessary that it be slaughtered in the Haram, and the obligatory portion of it be distributed in the Haram. As for what is not obligatory, there is no harm in carrying it to the countries, as the Companions (may Allah be pleased with them) used to do; they would provision themselves with the meat of the sacrificial animals. This elaboration has a place elsewhere, but we point out that what is slaughtered at 'Arafah from the sacrificial animals that are required to be slaughtered in the Haram is not accepted, even if one brings it in and distributes it in the Haram; it is still not accepted. Yes.
The reader: "And this is unlike charity, which is a purely financial act of worship. Therefore, the intention of the agent may not have an effect in it. Moreover, this issue, which is explicitly stated regarding Ahmad, is subject to interpretation. This is the end of the discussion regarding their slaughters for their festivals."