playing outside at Magrib time

Assalam-o-Alikum

I read an interesting question and answer today. Many Parents do NOT allow their children to play outside the home at magrib time. Some people Agree to it, Some people don't. The Hadith proves that they are right. Please read below.

May Allah bless us all...

-----------------------

Question: We have grown up being told that at Maghrib time children should not go out to play as this is the time the Jinn and shayatine come out and that they will poses any children playing out side. Is there any basis to this?.

Praise be to Allaah.

Yes, a number of saheeh ahaadeeth were narrated concerning this etiquette. For example, it is narrated from Jaabir ibn 'Abd-Allaah (may Allaah be pleased with him) that the Prophet (peace and blessings of Allaah be upon him) said:

"When the wings of the night spread  – or when evening comes – keep your children in, for the devils come out at that time. Then when part of the night has passed, let them go. And close the doors and mention the name of Allaah, for the shaytaan does not open a closed door. And tie up your waterskins and mention the name of Allaah, and cover your vessels and mention the name of Allaah, even if you only put something over them, and extinguish your lamps." 

Narrated by al-Bukhaari (3280) and Muslim (2012).  

Al-Nawawi included this in a chapter entitled Chapter on covering vessels, tying up waterskins, locking doors, mentioning the name of Allaah over them, extinguishing fires and lamps when going to sleep, and keeping children and livestock in after Maghrib. 

Muslim (2013) also narrated from Jaabir (may Allaah be pleased with him) that he said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: "Do not let your animals and children go out when the sun has set, until the first part of the night is over, for the devils come out when the sun sets, until the first part of the night is over." 

Al-Haafiz ibn Hajar (may Allaah have mercy on him) said concerning the first hadeeth: 

"The wings of the night" refers to when night comes after the sun has set. 

The words "then let them go" – Ibn al-Jawzi said: Rather there is fear for children at that hour, because the najaasah that the shayaateen seek is usually present with them at that time, and the dhikr that would protect them is usually absent from children, and when the shayaateen spread out they hang on to whatever they can hang on to. Hence there is fear for children at that time. 

The reason why they spread out at that time is that they are more able to move about at night than during the day, because darkness is more conducive to devil forces coming together than any other time. End quote.  

Fath al-Baari, 6/341 

al-Nawawi (may Allaah have mercy on him) said: 

This hadeeth includes a number of types of goodness and etiquette which combine the interests of both this world and the Hereafter. The Prophet (peace and blessings of Allaah be upon him) enjoined these etiquettes which are the cause of safety from the harm of the shaytaan, and Allaah has made all of these means causes of being safe from his harm. He is not able to uncover vessels or untie waterskins or open doors or harm children or others if these means are followed. This is like what it says in the saheeh hadeeth, that if a person says Bismillah when entering his house, the shaytaan says "No place to stay" i.e., we have no authority to stay overnight with these people. And if a man says when having intercourse with his wife, "O Allaah, keep the shaytaan away from us and keep the shaytaan away from what You bestow upon us (of offspring)," that will be a cause of the child being kept safe from the harm of the shaytaan. This is similar to this hadeeth, which is well known among saheeh ahaadeeth. 

This hadeeth encourages us to remember Allaah in these cases and other similar situations. Our companions said: It is mustahabb to mention the name of Allaah over everything that matters, and to praise Allaah at the beginning of everything that matters, because of the well known hasan hadeeth.

The words "wings of the night" is a well known phrase that refers to the darkness of the night. And it was said that it refers to when the darkness of night comes.  

The words of the Prophet (peace and blessings of Allaah be upon him) "Keep your children in" mean: prevent them from going out at that time. 

The words "for the devils come out at that time" mean that there is the fear at this time that children may be subjected to the devils' harm because there are so many of them at that time. And Allaah knows best. End quote. 

Sharh Muslim (13/185). 

The Standing Committee for Issuing Fatwas was asked the following question: 

In the saheeh hadeeth narrated by al-Bukhaari, it says: "When the wings of the night spread, or when evening comes, keep your children in." Then it says: "And extinguish your lamps." Does this command mean that it is obligatory? If it is mustahabb, what is the evidence to show that it is not obligatory?  

They replied: The commands mentioned in this hadeeth are to be understood as recommendations and advice, according to most scholars, as was stated by a number of scholars, such as Ibn Muflih in al-Furoo' (1/132), al-Haafiz Ibn Hajar in Fath al-Baari (11/97). And Allaah knows best. End quote. 

Fataawa al-Lajnah al-Daa'imah (26/317) 

And Allaah knows best.

Fatwa # 125922 - Islamqa.com

----------------(End Quote)----------------

JazakAllah

Facts regarding the Birth of Prophet (ṣalallāhu ‘alayhi wasallam)

Assalam-o-Alikum

A very controversial event is near, which is celebrated by many muslims on 12th of RabiAwwal and called as Eid Milad Un Nabi.

Instead of debating on the issue that whether this celebration is permitted, appreciated, not appreciated or Forbidden, I would like all of you to know some facts about the birth date of the Prophet Mohammad (Peace and Blessings of Allah be upon him)

The article was originally written by Sheikh Aḥmad b. 'Abdil 'Azīz Al-Ḥamdān, who graduated from UmulQura university Makkah. Currectly he is the Director of Jeddah Dawah centre.

For a Summary,  Scholars differ about the birth Year , Month, Date and time of the Prophet Mohammad (Peace and Blessings of Allah be upon him). Please read the article below.

-------------------------------

Translation and Footnotes by Ejaz Taj

The specifics regarding the birth of the final Messenger (ṣalallāhu 'alayhi wasallam) sent to mankind have been the subject of debate between the scholars of history and Sīrah [2] for centuries. This brief treatise will aim to present in a concise manner the various opinions regarding the year, month, day and time of his birth as well as the statements of scholars aimed at those who take the Prophet's day of birth as a day of celebration. It is brief and does not go into extensive detail in order to allow the reader to grasp the vast range of opinions held by various scholars on this issue. This in turn should allow the reader to ponder over the validity/invalidity of taking it as a day of celebration, bearing in mind how unspecified the matter at hand is.

I have also included a small amount of biographical information for a number of the scholars mentioned.

In the Name of Allāh, the Most Beneficent, the Most Merciful

All praise is to Allāh, alone, and we send our peace and blessings upon the one (Muḥammad (ṣallallāhu 'alayhi wasallam)) after whom no other prophet is sent.

The Year of the Prophet's Birth

Scholars have differed over the year of the Prophet's (ṣallallāhu 'alayhi wasallam) birth, however the majority are of the opinion that it occurred during the Year of the Elephant [3] (570 CE), as made clear by the statements of Ibn 'Abbās [4] (raḍiyallāhu 'anhumā) and a number of other authentic statements. The scholars specialised in the biography of the Prophet have postulated a number of opinions regarding the exact day that his birth occurred in relation to this event. They are the following:

• Fifty days after the destruction of Abraha and his army, this being the position of as-Suhaylī al-Mālikī. [5]

• Fifty five days after [the destruction of Abraha and his army], as narrated by al-Ḥāfiẓ ad-Dimyātī ash-Shāfi'ī [6]

• After a month (thirty days), as narrated by Mughlatay al-Ḥanafī [7]

• After Forty days, as narrated by ibn Sayyid an-Nās ash-Shāfi'ī [8]

• Ten years before [the destruction of Abraha and his army], as narrated by Imām az-Zuhrī [9]

• A few other lesser known opinions ranging from fifty years before and other than this.

The Month of the Prophet's Birth

There also exist some disagreements concerning the month in which he (ṣallallāhu 'alayhi wasallam) was born. The most widely accepted opinion is that it occurred in [the month of] Rabī' al-Awwal. A number of other opinions have also been put forth, which include:

• The months of Ṣafar and Rabī' al-Ākhar, as mentioned by Mughlatay al-Ḥanafī.

• The months of Rajab and Ramaḍān, as mentioned by both Mughlatay al-Ḥanafī and Ibn Sayyid an-Nās.

These are other weak opinions that contain little authentic evidence to back them up. The opinion of Ramaḍān [10] is based upon an (unverified) narration attributed to ibn 'Umar (raḍiyallāhu anhu) as well as the statement of the famous scholar of lineage and genealogy az-Zubayr b. Bakkār [11]. This would however be in accordance with those who claimed that the mother of the Prophet (ṣallallāhu 'alayhi wasallam) became pregnant during Ayyām at-Tashrīq, the 11th, 12th and 13th of Dhul-Ḥijjah (again attributed to az-Zubayr) [12]. What is an even weaker opinion is that she gave birth during these Ayyām at-Tashrīq.


The Day of the Prophet's Birth

Perhaps the area which is most debated over is the exact day of [the Prophet's] (ṣallallāhu 'alayhi wasallam) birth. The varying opinions are comprised primarily of the following:

• Those who simply state that it is unspecified.

• In the month of Rabī' al-Awwal, but do not specify a date. Amongst those who held this opinion was al-Qastillānī in his book al-Mawāhib al-Ladunniyya.

•  It was on a Monday as stated in a ḥadīth recorded in the collection of Imām Muslim [13]. The vast majority are in agreement upon this alongside the dates they have postulated.

• The 2nd of Rabī' al-Awwal, as stated by ibn 'Abd al-Barr [14] and narrated by al-Wāqidī [15].

• The 7th of Rabī' al-Awwal. A rejected position which ibn Dihyah al-Kalbī narrates from some of the Shī'ah.

• The 8th of Rabī' al-Awwal. This is an extremely strong opinion as narrated by Ibn 'Abbās (raḍiyallāhu anhumā) and the Follower Muḥammad b. Jubayr b. Mut'im. Ibn 'Abd al-Barralso relates the acceptance and validation of this particular opinion by the historians. This was also the position held strongly by Muḥammad al-Khawārizmī and favoured byIbn Dihyah al-Kalbī [16] who stated "This is the date besides which none have been fully authenticated and upon which the majority of the historians have agreed upon." Al-Qutb al-Qastillānī states, "The 8th of Rabī' al-Awwal was the chosen opinion amongst the majority of Ahl al-Ḥadīth as well as the majority of those who were the most learned in the subject of history." Al-Qudā'ī [17] stated that there is a consensus upon this date amongst those learned in date keeping, based on astronomical calculations.

• The 9th of Rabī' al-Awwal. Amongst those who held this opinion was Pāsha al-Falakī al-Masrī [18] who wrote a thesis on the topic, aiming to expound upon it from a completely scientific perspective and taking into account astronomical events and measurements in order to come up with a calculated final result. The late 'Alī At-Tantāwī [19] praised his work and was strongly in favour of this position.

• The 10th of Rabī' al-Awwal. Amongst those who held this opinion were ash-Sha'bī [20] and Muḥammad al-Bāqir, as well as being authenticated by al-Ḥāfiẓ ad-Dimyāti ash-Shāfi'ī.

• The 12th of Rabī' al-Awwal. Among those who held this opinion was Ibn Ishāq.

The Time of the Prophet's Birth

The scholars have also differed over the exact time of the birth of the Prophet (ṣallallāhu 'alayhi wasallam). Some have stated that it was during the day, while others have stated it occurred in the early dawn. Others have stated it was during the night, as narrated by Al-Ḥākim on the authority of the Mother of the Believers, 'Ā'īshā (raḍiyallāhu anhā). Allāh of course knows best.

My beloved brother/sister, upon presentation of the vast range of opinions, how are we to understand the lack of importance the Companions placed upon documenting and marking the exact nature of the date of the Prophet's (ṣallallāhu 'alayhi wasallam) birth?

The answer is simple and obvious. What this clearly indicates to us is that a Muslim is neither obligated to pay a huge amount of attention in seeking his (ṣallallāhu 'alayhi wasallam) birthday, nor to care about when exactly it occurred. The only thing that is obligated of a Muslim is for him/her to see where they stand in terms of their love for the Prophet (ṣallallāhu 'alayhi wasallam); how closely and how well they are able to follow the Sharī'ah that he was sent with; how sincere are they in striving to follow his Sunnah and in helping guide others to its divine precepts; and last but not least their commitment and dedication to espousing his noble character and virtues in their own daily lives and in their dealings with others.

So where are we, my dear brothers and sisters, in regards to what Allāh has obligated upon us and by what He has sent His Messenger, Muḥammad (ṣallallāhu 'alayhi wasallam)? This is what every single Muslim should be concentrating on, examining their lives in order to evaluate its nature and how closely it resembles the character of the Messenger and in following the commandments He came with.

The Ruling on Celebrating the Birthday of the Prophet (ṣallallāhu 'alayhi wasallam)

Should this event be truly celebrated? This is a question that arises every single year upon the advent of the Islamic month of Rabī' al-Awwal. The almost self-evident counter question here would be, did the Prophet (ṣallallāhu 'alayhi wasallam) himself ever celebrate his birthday? Did his Companions (raḍiyallāhu anhum) ever celebrate it? Are there any reports of this Ummah'spious predecessors (the salaf) ever having celebrated it? The answer is an obvious and resounding no, thus providing a huge problem for those who wish to take this day as a day of celebration along with the two 'Eids as legislated in the pure prophetic Sunnah.

We mention here some statements from a number of scholars regarding the celebration of themawlid (Prophet's birthday).

• 'Umar b. 'Ali as-Sikandari al-Mālikī, better known as al-Fākihānī states, "I know of no basis for this mawlid celebration from the Qur'ān and the Sunnah, nor have there been any transmitted reports from the scholars of this Ummah in regards to its celebration. These are the scholars, who serve as our examples and role models in the Religion. Rather this Mawlid is a bid'ah (innovation) that has been concocted by those devoid of any basis for it and who are upon falsehood and the followers of their desires. The evidence for this is that if we are to apply a ruling to this celebration, then it would have to fall under the category of being a wājib, mandūb, mubāh, makrūh or ḥarām. We know by consensus that it is not wājib; neither is it mandūb, which would make it recommended by the Sharī'ah yet not necessitate any blame upon the one who does not perform it. The mawlid is not something that has been legislated or permitted in theSharī'ah, nor did any of the Companions, the Followers, or the scholars versed in the Religion partake in it as far as I know. This will serve as my answer regarding this issue if I am indeed questioned concerning it in front of Allāh. It also cannot be mubāh, as it is impossible for an innovation in the religion to ever be in this category, by consensus of the Muslims. Thus the only two possible categories remaining for it are makrūh andḥarām." [21]

• Ibn al-Ḥāj al-Mālikī states in his al-Madkhal concerning the mawlid, specifically in regards to when it is devoid of any evil actions which contradict the Sharī'ah (for those who claim it to be permissible if nothing forbidden or evil is carried out as part of the celebrations), "Even if none of the aforementioned evil or forbidden actions take place, it is still in and of itself a bid'ah (innovation) because of the same intent. This is because it is making an increase in the religion, and is also not from the conduct of the pious predecessors (salaf). It has not reached us that a single one of them ever celebrated it or intended to do so. Thus following in the footsteps of the salaf is paramount, rather it is obligatory." [22]

• As-Sakhāwi ash-Shāfi'ī states, "The celebration of the mawlid has not reached us from any of the pious predecessors of the three blessed generations, rather it was only introduced a long time after them." [23]

• Nasīr ad-Dīn al-Mubārak, better known as ibn at-Tabbākh, states, "This (the mawlid) is not from the Sunnah." [24]

• Dhahīr ad-Dīn Ja'far at-Tizmanti says, "This action (of celebrating the mawlid) did not occur during the early times of the pious predecessors even out of their exaltation and love for him (ṣallallāhu 'alayhi wasallam); all of us together could not match even a single one of them in their love and exaltation of him (ṣallallāhu 'alayhi wasallam). [25]

• Ibn Taymiyyah states, "The reason for some people taking the day of the birth of the Prophet (ṣallallāhu 'alayhi wasallam) as a day of celebration was either due to an emulation of the Christians in their Christmas celebrations (marking the birth of 'Īsā ('alahyis salām)) or stemming from an innovated kind of over-glorification and exultation of the Prophet (ṣallallāhu 'alayhi wasallam). It is an innovation because it was not something the salaf ever celebrated by carrying out what is necessary for it to be classified as a celebration, despite the fact that there was nothing stopping them from doing so. Thus, had this been something that was truly good, pure and the most correct thing to do then without a doubt it is the salaf who would have been more entitled to celebrate it than us. For indeed they were much stronger in their (true) love for the Prophet (ṣallallāhu 'alayhi wasallam) than we are and much more committed and dedicated to (doing) acts of goodness. Thus, the true and complete love and exultation of him (ṣallallāhu 'alayhi wasallam) comes from following him, obeying him, and adhering to his instructions by reviving his Sunnah both outwardly and inwardly, by spreading the guidance with which he was sent, and by striving upon all of that with our hearts, hands, and tongues. Indeed, this was the way of the foremost among the earlier generations from the Muhājirīn and the Ansār and those who followed them, with excellence. [26]

• Imām Mālik b. Anas states, "Whoever from this Ummah innovates something (in this Religion) for which there is no proof from the preceding [generations], then he has declared that the Messenger of Allāh (ṣallallāhu 'alayhi wasallam) betrayed his trust in conveying the message, for Allāh states, 'This day I have perfected for you your religion and completed My favour upon you and have approved for you Islam as the religion.'" [27] Thus what was not part of the religion previously cannot be part of the religion today.

These statements should suffice, however there are many other statements from a variety of scholars across the various Schools of Jurisprudence and from various mainstream Sunni theologies regarding the innovation of celebrating the mawlid. What we have presented here are only a few.

It is thus befitting that after presenting the facts of the ambiguities surrounding the exact date of birth, the fact that none from the companions or the salaf had ever established this practice, the statements of the scholars, and by usage of common sense, we leave you with one of the most powerful ḥadīths of the Prophet Muḥammad (ṣallallāhu 'alayhi wasallam) in this regard:

'Irbād b. Sariyāh (raḍiyallāhu anhu) narrated that the Messenger of Allāh (ṣallallāhu 'alayhi wasallam) admonished us, which caused our hearts to tremble, and our eyes to overflow with tears. So we said: "Messenger of Allāh it is as though this is a farewell sermon, so advise us." He said:

"I advise you to fear Allāh; hear and obey even if the one in command is a slave. He who lives amongst you will witness many differences, so hold fast to my Sunnah, and the sunnah of the rightly guided Caliphs, bite onto it with your molar teeth, and beware of newly invented matters for indeed all bid'ah is misguidance." [28]

All praise belongs to Allāh.

References

[1] He is Aḥmad b. 'Abdil 'Azīz Al-Ḥamdān from Jeddah, Saudi Arabia. He graduated from the faculty of Sharī'ah from the prestigious Umm Al-Qurā University in the holy city of Makkah, obtaining a first class degree in Shar'īah specialising in Fiqh and its Usūl. He is currently the director of the Jeddah Da'wah Centre and concurrently holds a number of other positions within Islamic educational and charity organisations as well as serving as an imām and khatīb. To date he has authored over 50 books and short works. More information about him can be found herehttp://shamela.ws/index.php/author/1512

[2] The Arabic term meaning biography or historical account. Here it specifically refers to the biography of the life of the Prophet Muḥammad (ṣallallāhu 'alayhi wasallam).

[3] Note that the term "Year of the Elephant" is in reference to a specific event and is not to be confused with the Chinese convention for naming years after animals. There is no such custom in Islam and this naming is often based upon events which occurred within them for ease of reference. The original term 'Ām Al-Fīl is in reference to the story of the Abyssinian king Abraha who ventured forth from Yemen towards Makkah on a mission to destroy the Ka'bah travelling with an army of elephants, a formidable force at that time. They were defeated and destroyed by the Will of Allāh as mentioned in Surah number 115 in the Qur'ān aptly named Surah Al-Fīl (The Elephant).

[4] It is narrated from both Al-Bayhaqi and Al-Ḥākim that Ibn 'Abbās (raḍiyallāhu anhhu) stated, "The Prophet (ṣallallāhu 'alayhi wasallam) was born in the 'Ām Al-Fīl (Year of the Elephant)"

[5] He is the Andalusian Mālikī scholar, Abul Qāsim Abdur Raḥmān b. 'Abdillāh b. Aḥmad as-Suhaylī. Born in 508 AH in Malaga, (modern day Spain) and died 518 AH in Marrakech, Morocco. He lost his eyesight at age 17 yet continued in his pursuit of knowledge to become a scholar of ḥadīth,sīrah, and Arabic grammar. Amongst his most well-known works is Ar-Rawd Al-Anf, an explanation of Ibn Hishām's famous work on the sīrah of the Prophet (ṣallallāhu 'alayhi wasallam), from which the quoted opinions are taken.

[6] He is the Egyptian Shafi'ī scholar, 'Abdul Mu'min b. Abi al-Hassan b. Sharaf b. al-Khidr b. Musa at-Tūnī Al-Ḥāfiẓ Sharaf ad-Dīn ad-Dimyāti. Born in North Eastern Egypt in 613 AH and died 705 AH. A faqīh, great muḥaddith and scholar of sīrah. Amongst those who heard ḥadīths from him were Imām an-Nawawī, Sheikhul Islam Ibn Taymiyyah, al-Ḥāfiẓ al-Mizzi, Imām adh-Dhahabī, as well as many others. His opinions here are taken from his as-Sīrah an-Nabawiyyah.

 [7] He is the Egyptian Hanafi muḥaddith, Mughlatay b. Qalīj b. 'Abdillah al-Bakjary al-Masri al-Ḥanafī. Born in 689 AH and died in 762 AH. Although he was considered to be from the people of Egypt due to where he was raised, lived and studied, he was ethnically Turkish. He studied under some of the great scholars of ḥadīth and language of his time, authoring over a hundred books including a twenty volume explanation of Ṣaḥīḥ al-Bukhārī and an explanation of Ibn Majah's ḥadīthcollection which went uncompleted. His opinions here are taken from his book on the Prophet'ssīrah titled, Al-Ishāratuilā Sīrati Sayyidinā Muḥammad (ṣallallāhu 'alayhi wasallam) al-Muṣtafa.

[8] He is the Egyptian Shafi'ī scholar, Fatḥ ad-Dīn Abul Fatḥ Muḥammad b. Muḥammad b. Muḥammad al-Ya'murī, better known as ibn Sayyid an-Nās. Born in 671 AH in Cairo and died 734 AH in Cairo. Originally of Spanish origin, his family hailed from Seville. He was a great scholar of the sciences of ḥadīth, fiqh, history, grammar, and was a poet. He travelled extensively throughout Egypt, Shām and the Hijāz for knowledge. Imām adh-Dhahabī says about him, "He had close to a thousand teachers." Amongst those he studied most extensively with was Sheikhul Islam Ibn Taymiyyah. His opinions here are taken from his work on the sīrah, 'Uyun al-Athār fī Funūn al-Maghāzi wash-Shamāili was-Siyar.

[9] He is Muḥammad b. Muslim b. 'Abdillah b. Shihāb az-Zuhri, the famous scholar and muhaddithfrom the Tābi'īn (Followers). He was born in 58 AH near the end of the caliphate of Mu'awiyah ibn Abī Sufyān (raḍiyallāhu anhu), the same year of the passing of the Mother of the Believers, Ā'īsha (raḍiyallahu anhā) and died 128 AH. He was from the tribe of Quraish, the same tribe as that of the Prophet (ṣallallāhu 'alayhi wasallam). A great scholar of ḥadīth, whose knowledge became of great importance to later muhaddithīn. An Imām of the Sunnah about whom the Khalifah 'Umar b. 'Abdil 'Azīz (rahimahullāh) said, "Upon you (is to take from) Ibn Shihāb, for you will find no-one more knowledgeable than him in the Prophetic Sunnah (in his time) than him."

[10] Ibn Kathīr writes in al-Bidāyah wan-Nihāyah, "Ibn 'Abd al-Barr narrates that az-Zubayr b. Bakkār said, and it is an extremely weak statement, 'He (ṣallallāhu 'alayhi wasallam) was born in Ramaḍān, his mother became pregnant with him in the Ayyām at-Tashrīq.' He based this statement upon the well-known and established fact that the Prophet (ṣallallāhu 'alayhi wasallam) received his very first revelation, thus marking the beginning of his prophethood, in the month of Ramaḍān when he turned forty. By this reckoning this would also be his date of birth." Ibn Kathīr made clear, this is an extremely weak opinion, one based upon analogy instead of any real evidence, and furthermore it is in opposition to the stronger, more widely held opinion regarding the month of his birth.

[11] He is az-Zubayr b. Bakkār b. 'Abdillah al-Qurashi al-Makkī, a descendent of the Companion az-Zubayr b. Al-'Awwām (raḍiyallāhu anhu). Born in 172 AH in Madinah and died in 256 AH in Makkah, spending extensive amounts of time seeking knowledge in Baghdad. He was a specialist in lineage, Arab genealogies, and Islamic poetry, and poetry of the pre-Islamic era. He authored a number of books on the genealogy of the Arabs including one specifically for the tribe of Quraysh and another on the 'Aws and Khazraj tribes of Madinah. In terms of his reliability as a narrator ofḥadīth he is deemed trustworthy. A number of scholars narrated ḥadīth from him such as Ibn Mājah, Abu Hātim ar-Rāzi, and Ibn Abi ad-Dunya.

[12] Ayyām at-Tashrīq or The Days of Tashrīq occur within the Islamic month of Dhul Hijjah; these are the 11th, 12th and 13th of this blessed month.

[13] It was narrated from Abu Qatādah al-Ansāri that the Messenger of Allāh (ṣallallāhu 'alayhi wasallam) was asked about fasting on Mondays. He said: "On that day I was born, and on it the Revelation came to me." (Muslim, 1162)

[14] He is Abu 'Umar, Yusuf b. 'Abdullah b. Muḥammad b. 'Abdul-Barr b. 'Asim an-Namari al-Qurtubi. Born in 368 AH, he was a celebrated and learned Imām and was the Sheikh-ul-lslam and Hafiẓ of Al-Maghrib (North West Africa). He was considered as the master of his time in memorization and accurate rendering of hadīth. He was also skilled in the science of genealogy and history. Ibn Hazm said regarding him, "I cannot speak about the knowledge of ḥadīth like 'Abdul-Barr, so how can I do better than him?" He has authored many books, the most famous of which isAl-Isti'āb. Ibn 'Abdul-Barr died in 463 AH at the age of 95.

[15] He is Abu 'Abdillah Muḥammad b. 'Umar b. Wāqid al-Aslami. Born in Madinah in 130 AH and passed away in Baghdad in 207 AH. He was chosen as a guide by the Caliph Harūn ar-Rashīd during his Hajj pilgrimage. Al-Wāqidī accompanied him back to Baghdad where he was appointed as a judge, serving in this position until he passed away. Although he memorised ḥadīths, he had been heavily criticised for his reliability in the field by such scholars as Imam adh-Dhahabi and ash-Shāfi'ī. Nonetheless his speciality was history, and a great historian he was, authoring a large number of works on the sīrah and conquests of the Muslims, amongst his most famous being Kitāb At-Tarīkh wal-Maghāzi. It was said that he even visited the sites of the battles in order to reflect a more accurate portrayal of events in the sīrah.

[16] He is 'Umar b. al-Hasan b. 'Ali b. Muḥammad Abu al-Khattab b. Dihya al-Kalbi. Born in 544 AH and died 633 AH of Andalusian origin. Az-Zaraklī' in, in his Al-A'lām, mentions him to be a historian and scholar of hadīth. He has a mixed reception amongst the scholars. He travelled for knowledge to Marrakech, Shām, Iraq, and Khurasān and then settled in Egypt. It was in 604 AH in Irbil (in Northern Iraq) where he met the ruler and also the first to introduce the innovation of the mawlid, Muzaffar ad-Din b. Zain ad-Din. Muzaffar was very keen to celebrate the Prophet's (ṣallallāhu 'alayhi wasallam) birthday so in assistance to him Ibn Dihya wrote, At-Tanwīr fi Mawlid al-Sirāj al-Munīr, in support of this celebration and for which 'incidentally' he was also paid one thousand Dirhams. Regarding Ibn Dihyah, Ibn Kathīr mentions, "He used to defame the Muslims and disparage them. He would make additions and exaggerations in his reports. So the people gave up narrating traditions from him and falsified him. Kamil was favouring him. When his conduct was disclosed to him, he withdrew Dar-al-Ḥadith from him and disgraced him." (Al-Bidāyah Wan-Nihāyah 13/144-146). Ibn Hajr al-Asqalānī similarly states, "He was a liar, who lied frequently, and a fabricator. He often slandered the scholars and the jurists of the past, used evil tongue, self-conceited, lacked insight in religious matters, and looked down upon the religion. This has been reported from al-Hafiẓ Diya." (Lisān Al-Mīzān 4/295). His opinions here are mentioned from a purely academic perspective taken from the aforementioned work he wrote for Muzaffar ad-Din.

[17] He is the Egyptian Shafi'i scholar, Muhammad b. Salāmah b. Ja'far b. 'Ali b. Hakmūn Abu 'Abdillah al-Qudā'ī. His date of birth is not documented but he passed away in 454 AH in Egypt. Az-Zarakli mentions in his Al-A'lām that he was a scholar of exegesis and a historian. Amongst his works was a ten volume tafsīr of the Qur'an and various historical writings on the history of the prophets, the khulafā, and the 'Uyun Al-Ma'ārif wa Funūn Akhbār al-Khalā-if from which the quoted opinion taken.

 [18] He is Mahmoud Ahmad Hamdi Al-Falaki, a celebrated Egyptian astronomer and geographer from the late 19th century. Born in 1815 AD and died 1885. He studied in France and excelled in the sciences particularly in astronomy and geography, holding a number of important government posts and at one point was commissioned to create one of Egypt's very first topographical maps. He authored a number of scientific works and used his knowledge of astronomy to try and scientifically deduce an exact date of the birth and death of the Prophet (ṣallallāhu 'alayhi wasallam). He also postulated that the pyramids in Giza were built for astronomical purposes. His opinion quoted here is for academic purposes and is taken from his work, At-Taqwīm Al-'Arabi Qabl al-Islam.

[19] Not to be confused with Muhammad Sayyid Tantawi, the late and controversial ex-mufti of Egypt and of al-Azhar University. More can be read about Sheikh 'Ali here http://archive.arabnews.com/?page=5&section=0&article=2908&d=22&m=6&y=2001&pix=islam.jpg&category=Islam

 [20] He is the scholar from the Followers, 'Aamir b. Sharāhīl b. 'Abd Dhī Kibār ash-Sha'bī. Adh-Dhahabī says regarding him in Siyar A'lām an-Nubalā, that "he was from the Followers, and he provided an amazing example with his excellent ability to memorise ḥadīths. He was born, raised, and died in Kufa, Iraq. Born in 19 AH during the Caliphate of 'Umar b. Al-Khattab (raḍiyallāhu 'anhu) he studied and learned ḥadīths from more than fifty of the Companions including Sād b. Abī Waqqās, 'Ā'īsha, Abu Musa Al-Ash'ari, Abu Hurayrah (radiyallāhu anhum), as well as numerous Followers such as Alqamā. All of which adh-Dhahabi lists by name in his Siyar. His students were also numerous and included Imām Abu Hanīfah. Ash-Sha'bī held a position of great respect and honour in the sight of the scholars. Ibn 'Uyaynah stated, "The scholars of the people are three: Ibn 'Abbās in his time, Ash-Sha'bī in his time, and Sufyān ath-Thawrī in his time." Abul Majliz said, "I have not seen anyone with a better understanding (of the religion) than Ash-Shabī; neither Sa'īd b. Musayyib, nor Tāwūs, nor 'Atā b. Abi Rabāh, nor Al-Hassan Al-Basrī, nor Ibn Sirīn, and I have seen them all." Ibn Sirīn states, "I visited Kufa and found ash-Sha'bī teaching a lesson attended by a huge number of people (even though) the Companions were still numerous (at that time)."

[21] Al-Mawrid fi 'Amal al-Mawlid p20-21

[22] Al-Madkhal 2/312

[23] Quoted by Sheikh Muhammad b. Yusuf As-Sālihi Ash-Shāmi in his book Subul al-Hudā war-Rashād fi Sīrati Khayril 'Ibād 1/439

[24] See 23, 1/441

[25] See 23, 1/441

[26] Iqtidā as-Sirāt al-Mustaqīm p254-295

[27] Qur'ān, Al-Māidah 05:03

[28] Abū Dāwūd and At-Tirmidhī; the ḥadīth is authentic.

---------------------------------------

Link to the article : http://islamicstudies.islammessage.com/Article.aspx?aid=277

Surely Allah knows the best.

How Soul Departs...

Assalam-o-Alikum

I am quoting a Hadith, Which describes how the soul of a believer and Disbeliever departs and what happens to them afterwards.

It was narrated that al-Bara' (may Allaah be pleased with him) said: We went out with the Messenger of Allaah (peace and blessings of Allaah be upon him) for the funeral of a man from among the Ansaar. We came to the grave and when (the deceased) was placed in the lahd, the Messenger of Allaah (peace and blessings of Allaah be upon him) sat down and we sat around him, as if there were birds on our heads (i.e., quiet and still). 

In his hand he had a stick with which he was scratching the ground. Then he raised his head and said, "Seek refuge with Allaah from the torment of the grave", two or three times. 

Then he said, "When the believing slave is about to depart this world and enter the Hereafter, there come down to him from heaven angels with white faces like the sun, and they sit around him as far as the eye can see. They bring with them shrouds from Paradise and perfumes from Paradise. Then the Angel of Death comes and sits by his head, and he says, 'O good soul, come forth to forgiveness from Allaah and His pleasure.' Then it comes out easily like a drop of water from the the mouth of a waterskin. When he seizes it, they do not leave it in his hand for an instant before they take it and put it in that shroud with that perfume, and there comes from it a fragrance like the finest musk on the face of the earth. 

Then they ascend and they do not pass by any group of angels but they say, 'Who is this good soul?' and they say, 'It is So and so the son of So and so, calling him by the best names by which he was known in this world, until they reach the lowest heaven. They ask for it to be opened to them and it is opened, and (the soul) is welcomed and accompanied to the next heaven by those who are closest to Allaah, until they reach the seventh heaven. 

Then Allaah says: 'Record the book of My slave in 'Illiyoon in the seventh heaven, and return him to the earth, for from it I created them, to it I will return them and from it I will bring them forth once again.' So his soul is returned to his body 

And there come to him two angels who make him sit up and they say to him, 'Who is your Lord?' He says, 'Allaah.' They say, 'What is your religion?' He says, 'My religion is Islam.' They say, 'Who is this man who was sent among you?' He says, 'He is the Messenger of Allaah (peace and blessings of Allaah be upon him).' They say, 'What did you do?' He says, 'I read the Book of Allaah and I believed in it.' Then a voice calls out from heaven, 'My slave has spoken the truth, so prepare for him a bed from Paradise and clothe him from Paradise, and open for him a gate to Paradise.' Then there comes to him some of its fragrance, and his grave is made wide, as far as he can see. 

Then there comes to him a man with a handsome face and handsome clothes, and a good fragrance, who says, 'Receive the glad tidings that will bring you joy this day.' He says, 'Who are you? Your face is a face which brings glad tidings.' He says, 'I am your righteous deeds.' He says, 'O Lord, hasten the Hour so that I may return to my family and my wealth.' 

But when the disbelieving slave is about to depart this world and enter the Hereafter, there come down to him from heaven angels with black faces, bringing sackcloth, and they sit around him as far as the eye can see. Then the Angel of Death comes and sits by his head, and he says, 'O evil soul, come forth to the wrath of Allaah and His anger.' Then his soul disperses inside his body, then comes out cutting the veins and nerves, like a skewer passing through wet wool. When he seizes it, they do not leave it in his hand for an instant before they take it and put it in that sackcloth, and there comes from it a stench like the foulest stench of a dead body on the face of the earth. 

Then they ascend and they do not pass by any group of angels but they say, 'Who is this evil soul?' and they say, 'It is So and so the son of So and so, calling him by the worst names by which he was known in this world, until they reach the lowest heaven. They ask for it to be opened to them and it is not opened." 

Then the Messenger of Allaah (peace and blessings of Allaah be upon him) recited (interpretation of the meaning): 

"for them the gates of heaven will not be opened, and they will not enter Paradise until the camel goes through the eye of the needle"

[al-A'raaf 7:40] 

He said: "Then Allaah says, 'Record the book of My slave in Sijjeen in the lowest earth, and return him to the earth, for from it I created them, to it I will return them and from it I will bring them forth once again.' So his soul is cast down."  Then the Messenger of Allaah (peace and blessings of Allaah be upon him) recited the verse (interpretation of the meaning): 

"and whoever assigns partners to Allaah, it is as if he had fallen from the sky, and the birds had snatched him, or the wind had thrown him to a far off place"

[al-Hajj 22:31] 

He said: "Then his soul is returned to his body, and there come to him two angels who make him sit up and they say to him, 'Who is your Lord?' He says, 'Oh, oh, I don't know.' They say, 'What is your religion?' He says, 'Oh, oh, I don't know.' 

Then a voice calls out from heaven, 'Prepare for him a bed from Hell and clothe him from Hell, and open for him a gate to Hell.' Then there comes to him some of its heat and hot winds, and his grave is constricted and compresses him until his ribs interlock. 

Then there comes to him a man with an ugly face and ugly clothes, and a foul stench, who says, 'Receive the bad news, this is the day that you were promised.' He says, 'Who are you? Your face is a face which forebodes evil.' He says, 'I am your evil deeds.' He says, 'O Lord, do not let the Hour come, do not let the Hour come.'" 

Narrated by Abu Dawood, 4753; Ahmad, 18063 – this version was narrated by him. Classed as saheeh by al-Albaani in Saheeh al-Jaami', 1676. 

May Allah help us All, May Allah Guide us and make us die in the state of Emaan and keep us far away from disbelieving and Shirk.

JazakAllah

Punishment in Grave...

Assalam-o-Alikum

I am Quoting a hadith of the Prophet Mohammad (Peace and blessings of Allah be upon him) describing the punishment in Grave.

Al-Bukhaari (1386, 7047) narrated that Samurah ibn Jundub said: 

The Messenger of Allaah (peace and blessings of Allaah be upon him) often used to ask his companions, "Has any one of you had a dream?" Then those whom Allaah willed would tell him (about their dreams). One morning he said,

"Last night, two people came to me (in a dream), and woke me up and said, 'Let's go!' I set out with them, and we came across a man who was lying down, with another man standing over him, holding a big rock. He threw the rock at the man's head, smashing it. The rock rolled away, and the one who had thrown it followed it, and picked it up. By the time he came back to the man, his head had been restored to its former state. Then he (the one who had thrown the rock) did the same as he had done before. 

I said to my two companions, 'Subhaan Allaah! Who are these two persons?' 

They said, 'Move on!' 

So we went on, and came to a man who was lying flat on his back, with another man standing over him, holding an iron hook. He put the hook in the man's mouth and tore off that side of his face to the back (of his neck), and he tore his nose and his eye from front to back in a similar manner. Then he turned to the other side of the man's face and did likewise. No sooner had he finished the second side but the first side was restored to its former state, then he went back and did the same thing again. 

I said to my two companions, 'Subhaan Allaah! Who are these two persons?' 

They said, 'Move on!' 

So we went on, and came to something like a tannoor (a kind of oven, lined with clay, usually used for baking bread).  – I think the Prophet (peace and blessings of Allaah be upon him) said, in that oven there was much noise and voices. The Prophet (peace and blessings of Allaah be upon him) added:  - We  looked into it and saw naked men and  women. A flame of fire was reaching them from underneath, and when it reached them, they cried out loudly. 

I asked them, 'Who are these?' 

They said to me,  'Move on!' 

So we went on and came to a river – I think he said, red like blood. – In the river there was a man swimming, and on the bank there was a man who had gathered many stones. Whilst the swimmer was swimming, the man who had gathered the stones approached him. The swimmer opened his mouth and the man on the bank threw a stone into it, then the swimmer carried on swimming. Each time he came back, he opened his mouth again, and the man on the bank threw another stone into his mouth.

I said to my two companions, 'Who are these two persons?' 

They said, 'Move on, move on!' …

I said to them, I have seen many wonders this night. What do all these things mean that I have seen?' 

They said: 'We will tell you. The first man you came across, whose head was being smashed with the rock, is the man who studies the Qur'aan then he neither recites it nor acts upon it, and he goes to sleep, neglecting the obligatory prayers. The man you came across whose mouth, nose and ears were being torn from front to back, is the man who goes out of his house in the morning and tells a lie that is so serious that it spreads all over the world. The naked men and women whom you saw in a structure that resembled an oven are the adulterers and adulteresses. The man you saw swimming in the river with rocks being thrown into his mouth is the one who consumed riba (usury)." 

Al-Haafiz ibn Hajar said: 

This indicates that some sinners will be punished in al-barzakh (the interval between death and the Day of Resurrection).

Fath al-Baari, 12/445

May Allah Forgive us all, We should all Repent for our sins before the doors to repentance are close, i.e. Death approaches.

May Allah Save us from the torment of Grave... Ameen

Udhiyah... Qurbani

Assalam-o-Alikum

The moon have been sighted, and DulHijjah have started. Inshallah I will be Performing Hajj this year. Kindly forgive me if i have hurt anyone intentionally or unintentionally, Kindly let me know if i owe anything to anyone. 

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. 

Evidence of Udhiyah from Quran and Sunnah: 

In the Qur'aan:

Allaah says in Chapter 108 Surah Al Kawthar Verse 2 (interpretation of the meaning):  

"Therefore turn in prayer to your Lord and sacrifice (to Him only)"

Also in Chapter 6, Surah Al Anaam Verse 162

"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"

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.  

Also in Chapter 22 Surah Al Hajj verse 34 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. 

Ref: https://www.islamqa.com/en/ref/36432/

Best Type of Animal for Udhiyah

The best type of animals for udhiyah are: camels, then cows – if sacrificed on behalf of one person; then sheep; then goats; then one-seventh of a camel; then one-seventh of a cow. The best type of animals are those which are fat and have more meat, and are physically complete and good looking. 

Prophet Mohammad (Peace and Blessings of Allah be upon him) used to sacrifice ram. According to the hadith of Abu Raafi' the freed slave of the Prophet (peace and blessings of Allaah be upon him) said: When the Prophet (peace and blessings of Allaah be upon him) offered a sacrifice, he would buy two fat rams. According to one version, castrated rams. Narrated by Ahmad, classed as saheeh by al-Albaani in Saheeh Ibn Maajah, 3122. 

Further Details :https://www.islamqa.com/en/ref/36663

Conditions for Udhiyah

There are 6 conditions for Udhiyah.

1. Type of Animal

The animal must be of Anaam Class, i.e. Camel, Sheep, Goat, Cattle.

2. Age of Animal

It should have reached the age Stipulated by Shariah 

• Sheep - six months; 
• Goats - one year 
• Cattle - two years; 
• camels - five years

3. Health/Condition of Animal

It should be free from Defects. 

As per the Hadith in which when Prophet Mohammad (Peace and Blessings of Allah 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.

The animal must be free from the following defects

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,

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. 

4. Ownership of Animal

The animal must belong to the person sacrificing it. 

5. Rights to Sacrifice the animal

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. Sacrificed on the time stipulated by Shareeah

The stipulated time of sacrifice starts after the Eid prayer and ends on the sunset of the last day of Al-Tashreeq which is 13th of Dulhijjah.

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.

Ref: https://www.islamqa.com/en/ref/36755/

One animal is sufficient sacrifice for:

One sheep is sufficient as udhiyah for one man and his family and whoever he wants among the Muslims, because of the hadeeth of 'Aa'ishah (may Allaah be pleased with her) who said that the Prophet (peace and blessings of Allaah be upon him) ordered that a ram with black legs, black belly and black (circles) round the eyes should be brought to him, so that he could sacrifice it. He said to 'Aa'ishah: "Give me the knife," and she did that. He took it, then he took the ram, placed it on the ground and then slaughtered it (i.e., prepared to slaughter it), saying: "In the name of Allaah, O Allaah, accept (this sacrifice) on behalf of Muhammad and the family of Muhammad and the ummah of Muhammad." Then he sacrificed it. 

Narrated by Muslim

one-seventh of a camel or Cow is equal to one sheep. 

https://www.islamqa.com/en/ref/36387/

Division of the Meat

Scholar differ about the division of the meat. however the best way is to divide it in 3 parts. Keep one part, Give one part to the rich as a gift and give one part to the poor as charity.

The part which is kept, can be stored until it is safe to do so. however it is not allowed to store any part for more than 3 days during famine. because of the hadeeth of Salamah ibn al-Akwa' (may Allaah be pleased with him) who said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: "Whoever among you offers a sacrifice should not have anything of it left in his house after three days." The following year, they said, "O Messenger of Allaah, should we do what we did last year?" He (peace and blessings of Allaah be upon him) said, "Eat some, give some to others and store some, for last year the people were having a hard time and I wanted you to help (the needy)." Agreed upon. 

The meat Can NOT be sold by the person who have sacrificed it. however if the person gives it to someone in charity or gift, the receiver have the right to sell it or eat it.

https://www.islamqa.com/en/ref/36532

Offering Udhiyah on behalf of dead

There is nothing Wrong in doing so. Because evidence is found by the hadith of Prophet Mohammad (Peace and Blessings of Allah be upon him). Animal can be sacrificed on behalf of Living person, or Living and Dead person. but  it is NOT appreciated to single out an animal for sacrifice on behalf of dead person Alone. For Example sacrificing one sheep on behalf of dead Father or mother. It can be sacrificed for the living as well as the dead but NOT alone for the dead. Only for dead is not proven by Sunnah

https://www.islamqa.com/en/ref/36596/

--------------------

For Correction, Suggestions, Questions please post below


JazakAllah

Asim