HOW BIBLE GOT CORRUPTED ?

ASSALAMUALAIKUM BROTHER CAN I ASK YOU FR SOME FAVOR

I FRND OF MINE WHAT TO KNOW WHO AND HOW BIBLE GOT CORRUPTED SO PLZ CAN U PLZ SHARE SOME STUFF LIKE VIDEO OR A BOOK REGARDING THIS MATTER, JAZAK ALLAHU KHAIRUM

Praise be to Allah

THE BIBLE

The  world bible is a Greek word Which means  “books of laws” and This name not given by the Jesus(pbuh) and there is not a single verse in the Whole bible which says  “Bible is Word of God” 

Old Testament


There exists today a number of different versions in the ancient Hebrew language of the Jewish Book called the Torah [Law] and this is usually referred to in Christianity as The Old Testament. Naturally, there have been many different translations to a great number of languages over the centuries and one could not expect them to be identical in text or meaning. What we have in English today still remains somewhat similar to large amounts of these older documents.



New Testament


There are also different versions of the Gospel or what is commonly called The New Testament in the Koine Greek language and Latin and these also have many translations to even other langugaes. Even amongst the English translations there are great differences. To mention two very clear differences for example; the Catholic Bible [c. 325 A.D] contains 73 books in total, while the Protestant Bible contains only 66 books, and although the newer (Protestant version) was taken from the Catholic Bible even then these books do not match completely with each other. There is no common denominator for any of the many different versions of the Bible.

Let me make it very clear to everyone, that this Bible which the Christians believe to be the word of God, is not the ‘Injeel’ which we Muslims believe, was revealed to Prophet Jesus, peace be upon him. This Bible according to us, it may contain the words of God - But it also contains words of Prophets, words of historians, it contains absurdities, obscenity, as well as innumerable scientific errors.

                         

Allah sent the prophet and the guidance or book to every people. As the time passes the message has been corrupted by the people and Allah sent his messenger again and message too to guide the people. For example Jesus (pbuh) sent to the people of Israel only and the Message meant for those people and that time only . Read the bible Gospel of Matthew Ch 15 Verse 25 and Ch 10 Verse 5, Qur'an ch 3 Verses 49. The book given to the Jesus was 'Enjeer" not the bible, the bible is the corrupted form of "Enjeer" It does contain the word of God, as well word of historian, prophet, and scientific errors and etc... If anything matches with the Qur’an, We Muslims have no problem to accept those teaching as may be the words of God. If something doesn’t matches (against) with the Qur'an and Sahi hadith then we don't agree with that at all.

Allah says in the Qur'an ch 3 Verse 64 “Come to common terms as between us and you”

           

Allah says in the Qur’an

Allah sent many revelation(Books)
[Al-Qur’an ch 13 Verse 38]

By Name four are mention in the Qur’an
1) “Thorad”, The Book give to moses(pbuh)
2) “ Zabur” , The Book give to Dawood(David) (pbuh)
3) “Enjeer”, The Book given to Esa(Jesus) (pbuh)
4) “Qur’an” The last and final Book(Message of Allah) give to the Mohammed(pbuh)
Allah says;

“We sent many revelations”
[Al- Qur’an surah Rad, Ch 13 verse 38]

But by name four mention in the Qur’an, Torah, Zabur, In’jeer, Qur’an, there are many books sent like ‘suhuf-e-Ibrahim’ , but by name four mention in the Qur’an , We have to believe these books From Allah and the last and final message or book from Allah.

All the books revealed by the Allah before Qur’an meant for that time for those people not for eternal.

QUR’AN REVEALD FOR WHOLE MANKIND

Qur’an does not revealed for the Muslim and the Arabs but for the whole mankind
Allah says in the Qur’an:

” Ramadan is the month the Qur’an has been revealed, a guidance for the whole mankind, and Qur’an is the criteria to judge right from wrong “
[Al-Qur’an surah Baq’rahCh 2 verse 185]

Allah several places says Qur’an revealed for the whole mankind.
[It mention in Ch 14 verse 1, 52, Ch 39 verse 41, Ch 68 verse 52, and Ch 81 verse 27, etc]

Allah will protect this book from Corruption till eternity.

“We have, without doubt, sent down the Message; and We will assuredly guard it (from corruption).”

[Al-Qur’an ch 15 Verse 9]

Now we have to follow the qur’an and Sahi Haidith  only .

Allah knows the best.

For more detail download this two detail note

STORY / HISTORY OF BIBLE : HOW BIBLE GOT CORRUPTED

https://www.facebook.com/notes/peacetv-a-call-towards-islamopen-group/history-how-bible-got-corrupted/567219546746694

EXPOSING REPLY TO QUR_AN ADMITS THAT ALLAH IS SATAN(LUCIFER) VIDEO ON YOUTUBE.pdf

https://www.facebook.com/download/1453612178256360/EXPOSING%20REPLY%20TO%20QUR_AN%20ADMITS%20THAT%20ALLAH%20IS%20SATAN%28LUCIFER%29%20VIDEO%20ON%20YOUTUBE.pdf

Answered by Adv.  Mohammed Asif Ali 

BOOK REVIEW ON "PARENTS RETIRE, PARENTING DOES NOT"

BOOK REVIEW ON "PARENTS RETIRE, PARENTING DOES NOT" 

Book Review on: Parents Retire, Parenting does not                             Author: Nisaar Nadiawaala

Number of pages: 63                                 

                                                                                                                 Publisher: Grandma Jeddah’s e-Books

Assalamualiakum  Warahamatulahi wabaraka tha hu!

     I have just finished a stupendous, prepossessing Book! Parents retire, Parenting does not  is raising core issues of parents, parenting child or children and the  challenges they are confronting  in the 21^st century, which parents never exposed like before. Which makes their responsibility tougher in upbringing their children along with inculcating Islamic ethos ever, as it’s demanded now, as stated in the book                                        

                                                                                                                                                                            

“Children are among the most valuable assets of society, but if they are neglected they can turn into liabilities not just for their families but for the entire society as well”

     I think this book able to clinch the motive principle of a writer's work precisely. Many real life examples, parents are irresponsible by limiting their responsibility towards their children, though the children are the most affectionate part of the parents but we see today most of the parents they become materialistic, just focusing on providing food, cloths, money, academic education, child getting high rank, fame or not and other side complete apathy on building a impeccable Islamic character.

     One of the eye grabbing statements from the book “Many Sins Begin At Home” and summary of it shows Unlslamic parents behavior at home, lie, backbiting, abusing or foul language, watching Harram Movies music, domestic violence and not observing Hijab before Na Mahaarams, etc. which left a adverse effect or impact on the mind of the child, first step towards moving away from his Creator Allah Almighty. The consequences of these, patents have to bear in future as one of the Muslim families who don’t adhered Islam spiritually one of the daughters went to other faith and many children dreaming to become like some Hollywood and Bollywood so called star and eventually they end up their life in druggist and Alcoholic.

     This book also addressing a dangerous aspect of  Television acting as babysitter,  letting children spend hours and  watching fiction, figment or  unrealistic movies, cartoons, Superman, Batman, Cinderella, Snow White, Aladdin,  author described as “in reality “decorated scripts” inspired by men and Shaytan to deceive” based on the Qur’an verse from suran Al-An’am. There is completely irresponsibility of parents guiding their children and teaching Islamic way of life, based on Qur’an and Sunnah and not teaching real stories of the greatest personalities which ever walk  on earth, Prophets of Allah and his last messenger Mohammed (pbuh) and then his companions (Sahabas).

    “These people must realize that arithmetic, science, and languages are not enough to civilize people.” There is a strong criticism towards current education system and the parents, who believes securing higher grades is only way become successful, downrightly making a materialistic person and complete apathy on moral teaching to develop student upright character by Education institutions and parents. Also Stressing on inclining towards Islamic Education  for the children, and verily this same Islamic Education which produced Islamic Icons likes Companions of Prophet , Aisha , Anas bin Malik  and Ibn Abbas  etc…

    “Alice in Wonderland & the Muslimah in Cyberland” & “A time will come when a man wakes up as a Muslim but in the evening he will die on kufr!”(Hadith).  These statement of the book will make parents, emphasizing to realized how dangerous role of Internet to corrupted and dilute mind of the young Muslims, specially girls involving with Na Maharms , today most of the parents having no ideal of perilous Internet, social website. Another Muslim father fretful because of his daughter want to marry Man belongs to Christian faith, she met him on Internet.

     The most important or whole soul of the book according to me, which has been addressed in his book very distinctly on lack of communication between Parents and Children, in brief. In terms of Deen demonstration, building Islamic environment at home, attention to detail about all aspects of behavior reinforced by your own behavior. You have to practice what you preach. Very beautiful lines to read, even in a cool winter father goes to masjid along with his son  “So that my son cultivates the habit of being regular in the masjid right from his childhood,” A daughter is only 7 years old “She rarely appears before any non-mahram visitor in the drawing room. This is the impact of having an Islamic environment at home & 9 year old Son taking permission entering to his parent’s bed room. Relation of the parents and child must be friendly so that child can discuss and share his emotions, feeling openly with parents, let them show empathy on each other which eventually develop immense love between them and respect in the heart of the children towards parents. Ponder upon this hadith, "A time will come when children will give preference to their friends over their parents.”  It really touches yours heart while reading many sections of this book, parents must break the communication barriers then only able to instill Islamic teaching, guiding them towards righteousness and preventing them doing evil.

    The Author of this book (Parents Retire, Parenting does not) “Nisaar Nadiawaala” Must deserves felicitation or appreciation for his excellent work. His analysis based on realistic approach and many examples based on real life experience and additionally the accurate statistic, data which evoke readers and let the strong impact on readers’ mind, which ties them to read till the end.  I believe this book well accommodated with all important crucial needful information for the Muslim parents of this era.

Reviewed By:  Adv. Mohammed Asif Ali

A INSPIRING STORY: YASH CHOPRA & BOLLYWOOD TO ZAKIR NAIK & HIJAB: SUCH A SHORT JOURNEY

YASH CHOPRA & BOLLYWOOD TO ZAKIR NAIK & HIJAB: SUCH A SHORT JOURNEY

She wanted to be like Kareena Kapoor, and “could not wait to act in a movie”. In her last year of college, she “got offers from casting directors who would scout for faces in campuses and on Facebook”. But her “well-to-do” Mumbai-based Kashmiri Muslim family would not allow her to take up any film job unless it was offered by Yash Chopra’s YRF (Yash Raj Films). That was in 2012.

Two years on, Murcyleen Peerzada, a 23-year-old Kashmiri woman based in Mumbai, does not idolise Kareena. She now dreams of “being like Yasmin Mogahed”, an Egypt-born American preacher known for her talks and articles on Islam.

There are other changes in Peerzada’s life. She has given up her “Westernised, flamboyant” lifestyle. From a “crazy shopaholic” who would lap up the “most expensive dresses and jeans”, she now wears an all-black burqa. Speaking to The Indian Express over phone, she says, “During my last trip to Dubai, I bought a lot of burqas; earlier, I’d shop for Western clothes.”

Her social media profile pictures have gone from her posing in glamorous tops to one in which she is draped in a hijab. All covered up, Peerzada is now an orator with the Mumbai-based, Zakir Naik-headed Islamic Research Foundation, and gives public talks on Islam in the city. Her last talk was at a ladies-only conference in Srinagar.

What caused the sudden, drastic transformation in Peerzada’s aspirations and lifestyle? The Islamic preacher, though, says the change was anything but drastic. It began, she says, with Bollywood. Her father, Feroze Peerzada, a wealthy businessman who “had known Yash Chopra for the last three decades, since the days he wanted to be an actor” introduced her to the late Yash Chopra & Bollywood to Zakir Naik & hijab: such a short journey filmmaker in 2012. He offered her the job of an assistant director on the movie Ek Tha Tiger.

“That, I took, as a stepping stone to becoming an actor. I was fascinated with acting.” Then, she was signed up for YRF’s Shuddh Desi Romance as a costume assistant director. But since the director Maneesh Sharma likes to take up newcomers for his movies, he asked her to do a screen test. “When I faced the camera, I suddenly felt exposed, emotionally and physically, even though I was wearing a salwar kameez. I felt vulnerable and uncomfortable. I just got up, and said, ‘I don’t want to do this,’” she says.

After some introspection, she realised that “actors are always so exposed” and texted Yash Chopra’s son, filmmaker Aditya Chopra, that she has changed her mind about acting. “I didn’t even want to be an assistant director any more. It’s too hectic a job. What’s the point if you don’t want to be an actor any more?” she says. She then decided to become a costume stylist and began working with designer Manish Malhotra. Then, in October 2012, Yash Chopra passed away. “He was my mentor, and when he died, I felt I lost a big support. The idea of death shook me. I started questioning life. I wanted to look beyond singing, dancing and all that rubbish. What is the purpose of this life, I started thinking,” she says.

Peerzada quit her work with Malhotra, and sat at home for three-four months. “I was depressed. All my friends were being launched in the film world. And here I was, giving up all opportunities,” she says. Then, she saw a file of papers gathering dust in her home. “It was lying around in our home for six years. Someone had come and given that file to us, and we never bothered to look it up,” she says.

That evening in early 2013, she finally looked it up. It was a transcript of a video of Zakir Naik on the topic ‘Women in Islam’. “I was not religious. I would pray only occasionally. But this file gripped me. I finished reading it that evening itself,” she says. That helped her find her “purpose in life”.

friends with the righteous people, the company that will guide you to the right side.” Peerzada, in line with her lectures, has cut off with all her “partying, clubbing friends”.

Though Peerzada, who is doing her Masters in Islamic Studies from the Islamic Online University in Qatar, says she focuses on the “spiritual aspects” of the religion, and “has no say on who wears what”, some of her posts on Instagram suggest otherwise. “They (the media) reduce women to objects that satisfy men and cause only a negative impact in people’s life including social networking sites. All the girls should learn to value themselves and their bodies. Cover up for the sake of Allah! Your body and also your character… My friends aren’t the girls who display themselves to the world, my friends are the girls who say they believe in Allah and prove it everyday. They’re the kinds that will Insha Allah reunite with me in jannah. Their goal isn’t ‘boys, parties and fashion’. Their goal is jannah.”

Peerzada feels that young Muslims are “bombarded with Westernisation”. “Half the songs we listen to and hum support a swag lifestyle. You know, like Kanye West’s song I am a God.” Her other issue with young Muslims is that they “don’t understand the meaning of the Quran because they’ve only read it in Arabic”. “We need to connect to the youth, speak in their language, be like some online preachers who are so joyful and approachable,” she says.

It seems she is on that path to “connect to the Muslim youth”. She writes in a post on Instagram: “Yesterday there was a musical concert in Kashmir 15 minutes away from our conference which was attended by Bollywood actors Sohail Khan and Suniel Shetty. For Kashmir, that’s something rare. We were asked to move our conference so that we may be able to pull a crowd. But look at Allah’s greatness, we gathered a crowd of 4,000 people and the concert a crowd of 200.” In a video she posted, Kashmiri women are haggling to shake hands with Peerzada, dressed in a shimmering black cloak. “I was walking in a street in Mumbai, and five young burqa-clad girls came to me and said that they recognise me as someone who’s give a public talk,” she says.

“I researched online and watched YouTube videos of Nouman Ali Khan and Yasmin Mogahed. I felt very enlightened and wanted to be like them,” she says. But she first needed to learn about religion. So, in March 2013, she enrolled for a course at IRF, under the tutelage of Farha Naik, the wife of Zakir Naik, “the most accurate researcher”. “I am doing their most advanced course in order to become an IRF orator,” she says. Giving talks at the IRF centre in Mumbai is a part of her course. She has delivered close to 10 lectures so far and, on August 10, she organised an ‘Islamic peace conference’ in Srinagar with the help of her father, “who has been supportive of and is inspired by” her transformation.

Her tweets are usually re-tweets of Islamic scholars, and most are spiritual, asking people to turn to Allah to solve problems in their lives. “I don’t believe in teaching extremism. I have a very liberal approach towards religion. Angry speeches are not going to eventually appeal to the young, only love and wisdom can. Islam is a religion in controversy, and it needs youngsters like us to reach out to young Muslims in a humourous, light manner. American preacher Nouman Ali Khan cracks jokes in between his talks. That’s how it should be,” she says.

None of Peerzada’s talks are up on YouTube, but on Instagram, where she goes by the username ‘turntoallah’ and has 19,000 followers, she has posted 10-15-second videos of the Srinagar conference. In one, she says, “Nobody forced me. I started wearing the hijab on my own. I have never felt so strong and liberated in my life.”

In another clip, she says, “I don’t want to be a seductress, calling people to the wrong things, which is why I left and I think that is the best decision I’ve ever made in my life.” One video has her saying, “Be

friends with the righteous people, the company that will guide you to the right side.” Peerzada, in line with her lectures, has cut off with all her “partying, clubbing friends”.

Though Peerzada, who is doing her Masters in Islamic Studies from the Islamic Online University in Qatar, says she focuses on the “spiritual aspects” of the religion, and “has no say on who wears what”, some of her posts on Instagram suggest otherwise. “They (the media) reduce women to objects that satisfy men and cause only a negative impact in people’s life including social networking sites. All the girls should learn to value themselves and their bodies. Cover up for the sake of Allah! Your body and also your character… My friends aren’t the girls who display themselves to the world, my friends are the girls who say they believe in Allah and prove it everyday. They’re the kinds that will Insha Allah reunite with me in jannah. Their goal isn’t ‘boys, parties and fashion’. Their goal is jannah.”

Peerzada feels that young Muslims are “bombarded with Westernisation”. “Half the songs we listen to and hum support a swag lifestyle. You know, like Kanye West’s song I am a God.” Her other issue with young Muslims is that they “don’t understand the meaning of the Quran because they’ve only read it in Arabic”. “We need to connect to the youth, speak in their language, be like some online preachers who are so joyful and approachable,” she says.

It seems she is on that path to “connect to the Muslim youth”. She writes in a post on Instagram: “Yesterday there was a musical concert in Kashmir 15 minutes away from our conference which was attended by Bollywood actors Sohail Khan and Suniel Shetty. For Kashmir, that’s something rare. We were asked to move our conference so that we may be able to pull a crowd. But look at Allah’s greatness, we gathered a crowd of 4,000 people and the concert a crowd of 200.” In a video she posted, Kashmiri women are haggling to shake hands with Peerzada, dressed in a shimmering black cloak. “I was walking in a street in Mumbai, and five young burqa-clad girls came to me and said that they recognise me as someone who’s give a public talk,” she says.

http://indianexpress.com/article/india/india-others/yash-chopra-bollywood-to-zakir-naik-hijab-such-a-short-journey/

DEFINITION OF UDHIYAH AND RULING THEREON: A DETAIL DISCUSSION ON IMPORTANT ISSUES

DEFINITION OF UDHIYAH AND RULING THEREON: A DETAIL DISCUSSION ON IMPORTANT ISSUES.

Definition of udhiyah and ruling thereon

What is meant by udhiyah (sacrifice)? Is it obligatory or Sunnah?

Praise be to Allaah. 

The word udhiyah means an animal of the ‘an’aam class (i.e., camel, cow, sheep or goat) that is slaughtered during the days of Eid al-Adha because of the Eid and as an act of worship, intending to draw closer to Allaah thereby. 

This is one of the rituals of Islam prescribed in the Book of Allaah and the Sunnah of His Messenger (peace and blessings of Allaah be upon him), and according to the consensus of the Muslims.
In the Qur’aan: 

1 – Allaah says (interpretation of the meaning):
“Therefore turn in prayer to your Lord and sacrifice (to Him only)”
[al-Kawthar 108:2] 

2 – Allaah says (interpretation of the meaning):
“Say (O Muhammad): Verily, my Salaah (prayer), my sacrifice, my living, and my dying are for Allaah, the Lord of the ‘Aalameen (mankind, jinn and all that exists).
He has no partner. And of this I have been commanded, and I am the first of the Muslims”
[al-An’aam 6:162] 

The word nusuk (translated here as sacrifice) means sacrifice; this is the view of Sa’eed ibn Jubayr. And it was said that it means all acts of worship, including sacrifice, which is more comprehensive. 

3 – Allaah says (interpretation of the meaning): 

“And for every nation We have appointed religious ceremonies, that they may mention the Name of Allaah over the beast of cattle that He has given them for food. And your Ilaah (God) is One Ilaah (God Allaah), so you must submit to Him Alone (in Islam). And (O Muhammad) give glad tidings to the Mukhbitoon [those who obey Allaah with humility and are humble from among the true believers of Islamic Monotheism]”
[al-Hajj 22:34]
In the Sunnah: 

1 – It was narrated in Saheeh al-Bukhaari (5558) and Saheeh Muslim (1966) that Anas ibn Maalik (may Allaah be pleased with him) said: “The Prophet (peace and blessings of Allaah be upon him) sacrificed two white rams speckled with black. He slaughtered them with his own hand, said ‘Allaahu akbar’ and put his foot on their necks.” 

2 – It was narrated that ‘Abd-Allaah ibn ‘Umar (may Allaah be pleased with him) said: “The Prophet (peace and blessings of Allaah be upon him) stayed in Madeenah for ten years, offering sacrifice (every year on Eid).” Narrated by Ahmad, 4935; al-Tirmidhi, 1507; classed as hasan by al-Albaani in Mishkaat al-Masaabeeh, 1475. 

3 – It was narrated from ‘Uqbah ibn ‘Aamir (may Allaah be pleased with him) that the Prophet (peace and blessings of Allaah be upon him) shared out sacrificial animals amongst his companions, and ‘Uqbah got a sheep that was six months old. He said, “O Messenger of Allaah, I got a sheep that is six months old.” He said, “Offer it as a sacrifice.” Narrated by al-Bukhaari, 5547.
4 – It was narrated from al-Baraa’ ibn ‘Aazib (may Allaah be pleased with him) that the Prophet (peace and blessings of Allaah be upon him) said: “Whoever offers a sacrifice after the prayer has completed his rituals (of Eid) and has followed the way of the Muslims.” Narrated by al-Bukhaari, 5545. 

The Prophet (peace and blessings of Allaah be upon him) offered sacrifices, as did his companions (may Allaah be pleased with them). And he said that sacrifice is the way of the Muslims.
Hence the Muslims are unanimously agreed that it is prescribed in Islam, as was narrated by more than one of the scholars. 

But they differed as to whether it is Sunnah mu’akkadah (a confirmed Sunnah) or it is obligatory and it is not permissible to omit it. 

The majority of scholars are of the view that it is Sunnah mu’akkadah. This is the view of al-Shaafa’i, Maalik and Ahmad according to his most well-known view.

Others were of the view that it is obligatory. This is the view of Abu Haneefah and one of the views narrated from Ahmad. This was also the view favoured by Ibn Taymiyah who said: “This is one of the views narrated in the madhhab of Maalik, or it appears to be the view of Maalik.”
From Risaalat Ahkaam al-Udhiyah wa’l-Dhakaah by Ibn ‘Uthaymeen (may Allaah have mercy on him).

Shaykh Muhammad ibn ‘Uthaymeen (may Allaah have mercy on him) said: “Udhiyah is Sunnah mu’akkadah for the one who is able to do it, so a person should offer the sacrifice on behalf of himself and the members of his household.”
Fataawa Ibn ‘Uthaymeen, 2/661.
Ruling on slaughtering one animal for both udhiyah and ‘aqeeqah

Is it permissible to slaughter one animal with the intention of both udhiyah and ‘aqeeqah?.
Praise be to Allaah. 

If the udhiyah and ‘aqeeqah are combined, and the person wants to offer ‘aqeeqah for his child on the day of Eid al-Adha, or during the days of al-Tashreeq, does the udhiyah count as ‘aqeeqah too?
The fuqaha’ differed concerning this issue and there are two views: 

The first view is that the udhiyah does not count as the ‘aqeeqah too. This is the view of the Maalikis and Shaafa’is, and is narrated from Imam Ahmad in one report. 

The evidence quoted by those who hold this view is that each of them – both ‘aqeeqah and udhiyah – is to be done for its own sake, so one of them cannot count as the other too. And because each of them is done for a different reason, so one of them cannot be counted as the other, like the sacrifice offered by the pilgrim doing tamattu’ and the sacrifice offered as a fidyah. 

Al-Haytami said in Tuhfat al-Muhtaaj Sharh al-Minhaaj (9/371): The apparent meaning of the words of our companions is that if a person intends to offer a sheep as both udhiyah and ‘aqeeqah, it fulfils neither purpose. This is obvious because each of them is a Sunnah that is done for its own sake. End quote. 

Al-Hattaab (may Allaah have mercy on him) said in Mawaahib al-Jaleel (3/259): With regard to slaughtering the animal for both udhiyah and ‘aqeeqah or a wedding feast, it says in al-Dakheerah: the author of al-Qabas said: Our Shaykh Abu Bakr al-Fihri said: If he slaughters his sacrificial animal as both udhiyah and ‘aqeeqah, it will not count, but if he offers it as a wedding feast it will count. The difference is that what matters in the first two cases is shedding blood (of the sacrificial animal), and one such will not count for two. But in the case of the wedding feast the aim is to offer food, which is not contrary to shedding blood, so they may be combined. End quote. 

The second view is that the udhiyah may also count as ‘aqeeqah. This is narrated in another report from Imam Ahmad, and it is the view of the Hanafis. It is also the view of al-Hasan al-Basri, Muhammad ibn Sireen and Qataadah (may Allaah have mercy on them). 

The evidence quoted by those who hold this view is that the purpose behind them is to draw closer to Allaah by offering a sacrifice, so the one may be included in the other, just as the prayer to greet the mosque may be included with the obligatory prayer for the one who enters the mosque.
Ibn Abi Shaybah (may Allaah be pleased with him) narrated in al-Musannaf (5/534) that al-Hasan said: If they offer the udhiyah on behalf of the child that also counts as ‘aqeeqah. 

It was narrated that Hishaam and Ibn Sireen said: The udhiyah may also count as ‘aqeeqah.
It was narrated that Qataadah said: It does not count unless ‘aqeeqah is done and he has to offer ‘aqeeqah separately. 

Al-Bahooti (may Allaah have mercy on him) said in Sharh Muntaha al-Iraadaat (1/617): If the times for ‘aqeeqah and udhiyah coincide, in that the seventh day or thereabouts coincides with the days of sacrifice, and he offers the ‘aqeeqah, that may also count as the udhiyah, or if he offers the udhiyah it counts as the other, just as if the day of Eid falls on a Friday, and he does ghusl for one of them, and if the pilgrim doing tamattu’ or Qiraan slaughters a sheep on the day of sacrifice, it counts as both the hadiy that is required of him and as the udhiyah. End quote. 

And he (may Allaah have mercy on him) said in Kashshaaf al-Qinaa’ (3/30): If he combines the ‘aqeeqah and udhiyah, and intends to slaughter the animal for both, i.e., for the ‘aqeeqah and the udhiyah, it counts for both, and this was stated by Imam Ahmad. End quote. 

This view was favoured by Shaykh Muhammad ibn Ibraaheem (may Allaah have mercy on him) who said: If he combines udhiyah and ‘aqeeqah then one is sufficient for the head of the household. He should intend to offer the sacrifice on behalf of himself and the ‘aqeeqah will be included with that. According to the view of some of them, the two should be done for one person, so the udhiyah and ‘aqeeqah should be done on behalf of the child. According to others, this is not essential; if the father is going to slaughter it then the udhiyah is on behalf of the father and the ‘aqeeqah is on behalf of the child. 

To sum up: if he slaughters the sacrifice for an udhiyah that he intends and for the ‘aqeeqah then it is acceptable. End quote. 

Fataawa al-Shaykh Muhammad ibn Ibraaheem (6/159). 

What should one say when slaughtering the udhiyah?

Is there a specific du’aa’ that I can recite when slaughtering the udhiyah?.

Praise be to Allaah. 

The Sunnah for one who wants to slaughter the udhiyah is to say when slaughtering it:
Bismillaah, wa Allaahu akbar, Allaahumma haadha minka wa laka, haadha ‘anni (or if it is being offered on behalf of someone else, haadha ‘an [fulaan]), Allaahumma taqabbal min [fulaan] wa aali [fulaan]. 

(In the name of Allaah, Allaah is most great. O Allaah, this is from You and to You. This is on my behalf (or if it is being offered on behalf of someone else, This is on behalf of [So and so]). O Allaah, accept (this sacrifice) from [So and so] and the family of [So and so]) – here he should mention his name instead of [fulaan] or [So and so]. 

What is obligatory here is to say Bismillaah; the rest is mustahabb but is not obligatory.
Al-Bukhaari (5565) and Muslim (1966) narrated that Anas said: The Prophet (peace and blessings of Allaah be upon him) sacrificed two horned rams that were white speckled with black. He slaughtered them with his own hand, said Bismillaah and Allaahu akbar, and put his foot on their necks.
Muslim (1967) narrated from ‘Aa’ishah that the Messenger of Allaah (peace and blessings of Allaah be upon him) ordered that a horned ram be brought to him so that he could sacrifice it. He said, “O ‘Aa’ishah, give me the knife.” Then he said, “Sharpen it on a stone.” So she did that, then he took it and took the ram, and he lay it down and prepared to slaughter it. He said, “In the name of Allaah, O Allaah accept (this sacrifice) from Muhammad and the family of Muhammad and the ummah of Muhammad,” then he sacrificed it. 

Al-Tirmidhi (1521) narrated that Jaabir ibn ‘Abd-Allaah said: I was present with the Prophet (peace and blessings of Allaah be upon him) on the day of al-Adha at the prayer place. When he had finished his khutbah he came down from his minbar and a ram was brought which the Messenger of Allaah (peace and blessings of Allaah be upon him) slaughtered with his own hand. He said, “In the name of Allaah, Allaah is Most Great. This is on behalf of myself and on behalf of those of my ummah who have not offered a sacrifice.” Classed as saheeh by al-Albaani in Saheeh al-Tirmidhi.
In some reports the words “O Allaah, this is from You and to You” are added. See Irwa’ al-Ghaleel, 1138, 1152.

Allaahumma minka (O Allaah, from You) means this sacrifice is a gift and provision that has reached me from You. Laka (to You) means, it is sincerely for You alone.
See al-Sharh al-Mumti’, 7/492.
Conditions of udhiyah (Sacrifice)

There are six conditions for the udhiyah: 

-1-
It should be one of the an’aam class of animals, which are: camels, cattle, sheep and goats, because Allaah says (interpretation of the meaning):
“And for every nation We have appointed religious ceremonies, that they may mention the Name of Allaah over the beast of cattle that He has given them for food”
[al-Hajj 22:34] 

Baheemat al-an’aam (translated here as “beast of cattle”) includes camels, cattle and sheep. This is what is well known among the Arabs, and this was the view of al-Hasan, Qataadah and others. 

-2-
It should have reached the age stipulated in sharee’ah, which is six months for a sheep and the age at which the animal is considered to be an adult for any other animal, because the Prophet (peace and blessings of Allaah be upon him) said: “Do not sacrifice anything but an adult animal, unless it is difficult for you, in which case you may slaughter a six-month old lamb (jadh’ah).” Narrated by Muslim. 

A mature animal means one that is considered to be an adult.
In the case of camels it means one that is five years old.
For cattle, it means one that is two years old.
For sheep it means one that is a year old.
The jadh’ah is that which is half a year old. So it is not correct to sacrifice a camel, cow or goat that has not yet reached maturity, or a sheep that is less than six months old. 

-3-
It should be free of any faults that would render it unsuitable for sacrifice, of which there are four:
1 – An obvious defect in one eye, such as when the eye is sunken in its socket, or when it sticks out like a button, or is white and obviously defective. 

2 – Obvious sickness, whose symptoms are clearly apparent in the animal, such as fever that prevents it from grazing and causes loss of appetite; mange that obviously affects its flesh or its health; deep wounds that affect its health, and so on. 

3 – Obvious lameness, which prevents the animal from walking normally. 

4 – Emaciation that leaves no marrow in the bones, when the Prophet (peace and blessings of Allaah be upon him) was asked about what should be avoided in udhiyah, he gestured with his hand and said: “Four: a lame animal which is obviously lame, a one-eyed animal whose defect is obvious, a sick animal whose sickness is obvious, and an emaciated animal that no one would choose.” Narrated by Maalik in al-Muwatta’ from the hadeeth of al-Bara’ ibn ‘Aazib. According to a hadeeth narrated from him in al-Sunan, he said: “The Messenger of Allaah (peace and blessings of Allaah be upon him) stood up among us and said: ‘There are four which are not permissible for sacrifice,’” and he mentioned something similar. Classed as saheeh by al-Albaani in Irwa’ al-Ghaleel, 1148.
These four faults render an animal unsuitable for sacrifice, and they include similar faults or more severe faults. So the following animals are also unsuitable for sacrifice: 

1- One that is blind in both eyes.

2- One that has eaten more than it can stand, until the danger has passed.

3- One that has encountered difficulty in giving birth, until all danger has passed.

4- One that has suffered something that could kill it, such as strangulation or a fall from a high place, until the danger has passed.

5- One that is unable to walk because of a defect.

6- One that has had one of its forelegs or hind legs cut off. 

If these are added to the four defects mentioned in the text, the number of those that cannot be offered as sacrifices reaches ten – these six and the four mentioned above. 

-4-
The animal should belong to the person who is offering the sacrifice, or he should have permission for that either on the grounds of sharee’ah or from the owner. The sacrifice is not valid if the animal slaughtered does not belong to the person who is sacrificing it, such as one that has been taken by force, stolen, or taken on the basis of a false claim, etc, because it is not permissible to draw closer to Allaah by means of sin. A sacrifice offered by the guardian of an orphan from the orphan’s property is valid if that is customary and if he feels sad about not offering a sacrifice.
A sacrifice offered by a guardian from the property of the person under his care is valid, if done with permission. 

-5-
No one else should have any rights to the sacrificial animal; the sacrifice of an animal that is held in pledge is not valid. 

-6-
It should be slaughtered at the time specified in sharee’ah, which is from after the Eid prayer on the Day of Sacrifice until sunset on the last of the days of al-Tashreeq, which is the 13th of Dhu’l-Hijjah. So the days when the sacrificed may be offered are four: the day of Eid after the prayer, and the three days after that. Whoever slaughters it before the Eid prayer is over, or after sun sets on the 13th of Dhu’l-Hijjah, his sacrifice is not valid, because of the hadeeth narrated by al-Bukhaari from al-Bara’ ibn ‘Aazib (may Allaah be pleased with him), according to which the Prophet (peace and blessings of Allaah be upon him) said: “Whoever slaughters (his sacrifice) before the prayer, it is meat that he has brought to his family, but that is not the sacrifice.” And he narrated that Jundub ibn Sufyaan al-Bajali (may Allaah be pleased with him) said: “I heard the Messenger of Allaah (peace and blessings of Allaah be upon him) saying, ‘Whoever slaughters the sacrifice before he prays, let him replace it with another.’” And it was narrated that Nubayshah al-Hadhali (may Allaah be pleased with him) said: “The Messenger of Allaah (peace and blessings of Allaah be upon him) said: ‘The days of al-Tashreeq are the days of eating, drinking and remembering Allaah.’” Narrated by Muslim. 

But if he has an excuse for delaying it beyond the days of Tashreeq, such as if the animal ran away, without there being any negligence on his part, and he could not find it until after the time was over, or he appointed someone else to slaughter it and that person forgot until the time was over, then there is nothing wrong with slaughtering it after the appointed time. This is by analogy with the one who sleeps and misses a prayer, or forgets it – he should pray it as soon as he wakes up or remember it.
It is permissible to slaughter the udhiyah at any time, night or day, but it is better to slaughter it during the day, and it is better to slaughter on the day of Eid after the two khutbahs. Each day is better than the day that follows it, because that means that one is hastening to do good.
The time for udhiyah (sacrifice)

What is the time when the sacrifice should be slaughtered?.

Praise be to Allaah. 

The time for offering the sacrifice begins after the Eid prayer on Eid al-Adha and ends when the sun sets on the thirteenth of Dhu’l-Hijjah. So there are four days of sacrifice: the day of Eid al-Adha and the three days after it. 

It is better to hasten to offer the sacrifice after the Eid prayer, as the Messenger (peace and blessings of Allaah be upon him) used to do, then the first thing he would eat on the day of Eid would be meat from his sacrifice. 

Ahmad (22475) narrated that Buraydah (may Allaah be pleased with him) said: The Messenger of Allaah (peace and blessings of Allaah be upon him) did not go out on the day of (Eid) al-Fitr until he had eaten, and he did not eat on the day of (Eid) al-Adha until he came back, then he would eat from his sacrifice. 

Al-Zayla’i narrated in Nasb al-Raayah (2/221) that Ibn al-Qattaan classed it as saheeh.
Ibn al-Qayyim (may Allaah have mercy on him) said in Zaad al-Ma’aad (2/319): 

‘Ali ibn Abi Taalib (may Allaah have mercy on him) said: “The days of sacrifice are the Day of Sacrifice (yawm al-nahr) and the three days after it.” This is the view of the imam of the people of Basra, al-Hasan; the imam of the people of Makkah, ‘Ata’ ibn Abi Rabaah; the imam of the people of Syria, al-Awzaa’i; and the imam of the fuqaha’ of hadeeth, al-Shaafa’i (may Allaah have mercy on him). It was also the view favoured by Ibn al-Mundhir. The three days are specified because they are the days of Mina, the days of stoning (the Jamaraat) and the day of al-Tashreeq. It is forbidden to fast on these days. It was narrated via two isnaads, one of which supports the other, that the Prophet (peace and blessings of Allaah be upon him) said: “All of Mina is the place of sacrifice, and all the days of al-tashreeq are days of sacrifice.” End quote. 

The hadeeth was classed as saheeh by al-Albaani in al-Silsilah al-Saheehah, 2476 

Shaykh Ibn ‘Uthaymeen said in Ahkaam al-Udhiyah, concerning the time for offering the sacrifice:
It is from after the Eid prayer on the Day of Sacrifice until the sun sets on the last of the days of al-tashreeq, which is the thirteenth of Dhu’l-Hijjah. So there are four days of sacrifice: the day of Eid after the prayer, and three days after that. Whoever slaughters his sacrifice before the Eid prayer is over, or after the sun sets on the thirteenth, his sacrifice is not valid … but if he has an excuse for delaying it until after the days of al-tashreeq, such as if the animal ran away with no negligence on his part, and he did not find it until after the time was over, or if he delegated someone to do it on his behalf and his deputy forgot until the time was over, then there is nothing wrong with offering the sacrifice after the time has ended, because there is an excuse, by analogy with the fact that one who sleeps and misses a prayer or forgets it should offer the prayer as soon as he wakes up or remembers it. 

It is permissible to offer the sacrifice during that time by night or by day, but it is better during the day, and the day of Eid after the two khutbahs is the best time. Each day is better than the following day, because that is hastening to do good. End quote. 

It says in Fataawa al-Lajnah al-Daa’imah (11/406): 

The days of sacrifice for pilgrims performing qiraan or tamattu’, and for offering the sacrifice (udhiyah) are four: the day of Eid and the three days after that. The time for sacrifice ends when the sun sets on the fourth day, according to the soundest scholarly opinion.