for seven, sharing in it. It was narrated by Muslim (6). These two are more authentic (7) than their hadith. As for the hadith of Rafi', it pertains to the division [of spoils], not to the sacrificial animal (Udhiyah). Once this is established, it makes no difference whether the participants are from one household or not, whether they are performing a mandatory sacrifice or a voluntary one, or whether some of them seek nearness to Allah while others seek the meat; this is because for every person among them, their share suffices for them, so the intention of others regarding their own portions does not harm them (8).
Section: There is no harm if a man sacrifices a single sheep, a cow (9), or a camel on behalf of his household. Ahmad explicitly stated this. Malik, al-Layth, al-Awza'i, and Ishaq also held this view. It was narrated from Ibn Umar and Abu Hurayrah. Salih said: I said to my father: Can one sacrifice a sheep on behalf of the household? He said: Yes, there is no harm. The Prophet (peace be upon him) slaughtered two rams; he presented one and said: "In the name of Allah, O Allah, this is on behalf of Muhammad and the family of Muhammad." Then he presented the other and said: "In the name of Allah, O Allah, this is from You and for You, on behalf of whoever has professed Your oneness from my Ummah" (10). It is recounted that Abu Hurayrah used to sacrifice a sheep, and his daughter would come and say: "On my behalf?" He would reply: "And on your behalf" (11). Al-Thawri and Abu Hanifah disliked this because a sheep does not suffice for more than one person; if two people share in it, it does not suffice for either of them, like two strangers. Our evidence is what Muslim (12) narrated with his chain of transmission from Aisha, that the Prophet (peace be upon him) was brought a ram to sacrifice; he laid it down, slaughtered it, and said: "In the name of Allah, O Allah, accept this from Muhammad and the family of Muhammad." From Jabir, he said: The Messenger of Allah (peace be upon him) slaughtered on the day of sacrifice two rams [which were horned, white-black, and castrated] (13). When he faced them...
(6) Its takhrij (authentication/source citation) has preceded in 5/458. (7) In MS [M]: "sah" (correct). (8) In MS [M]: "ashara" (ten). A distortion. (9) In MS [B], there is an addition: "wahida" (a single). (10) Its takhrij has preceded in 5/300. (11) Narrated by al-Bayhaqi, in: Chapter: A man sacrificing on his own behalf and on behalf of his household, from the Book of Sacrifices. Al-Sunan al-Kubra 9/296. (12) In: Chapter: The recommendation of the sacrifice and slaughtering it directly..., from the Book of Sacrifices. Sahih Muslim 3/1557. It was also narrated by Abu Dawud, in: Chapter: What is recommended regarding sacrifices, from the Book of Sacrifices. Sunan Abi Dawud 2/85, 86. And Imam Ahmad, in: al-Musnad 6/78. (13) In MS [M]: "amlahayn aqranayn" (white-black, horned) only. And in [A]: "mujiyin" instead of "mawju'ayn". They both carry the meaning of castrated.
عن سبعةٍ، نَشْتَرِكُ فيها. روَاه مُسْلِم (٦). وهذان أصَحُّ (٧) من حَديثِهم. وأمَّا حَدِيثُ رافِعٍ، فهو فى القِسْمَةِ، لا فى الأُضْحِيَةِ. إذا ثَبَتَ هذا، فسواءٌ كان المشتركون من أهلِ بيتٍ، أو لم يكونُوا، مُفْترِضين أو مُتطوِّعين، أو كان بعضُهم يُرِيد القُرْبةَ وبعضُهم يريدُ اللَّحْمَ؛ لأنَّ كُلَّ إنسانٍ منهم إنَّما يُجْزِئُ عنه نَصيبُه، فلا تَضُرُّه نِيَّةُ غيرِه فى غيرِه (٨).
فصل: ولا بَأْسَ أَنْ يذْبَحَ الرجلُ عن أهلِ بَيْتِه شاةً واحِدَةً، أو بقرَةً (٩) أو بَدَنَةً. نَصَّ عليه أحمدُ. وبه قال مالِكٌ، واللَّيْثُ، والأوْزَاعِىُّ، وإسحاقُ. ورُوِىَ ذلك عن ابنِ عمرَ وأبى هُرَيْرَةَ. قال صالِح: قلتُ لأبِى: يُضَحَّى بالشاةِ عن أهلِ البيتِ؟ قال: نعم، لا بأسَ، قد ذَبَحَ النَّبِىُّ -صلى اللَّه عليه وسلم- كَبْشَيْن، فقَرَّبَ أحَدَهما، فقال: "بِسْمِ اللَّهِ، اللَّهُمَّ هذَا عَنْ مُحَمَّدٍ وأهْلِ بَيْتِهِ". وقرَّبَ الآخَرَ، فقال: "بسْمِ اللَّهِ، اللَّهُمَّ هذَا مِنْكَ ولَكَ، عَمَّنْ وَحَّدَكَ مِنْ أُمَّتِى" (١٠). وحُكِىَ عن أبى هُرَيْرَةَ، أنَّه كان يُضَحِّى بالشَّاةِ، فتَجِىءُ ابْنَتُه، فتقولُ: عَنِّى؛ فيقولُ: وعَنْكِ (١١). وكَرِهَ ذلك الثَّوْرِىُّ، وأبو حنيفةَ؛ لأنَّ الشَّاةَ لا تُجْزِئُ عن أكثرَ مِن واحِدٍ، فإذا اشْتَرَكَ فيها اثْنانِ، لم تُجْزِ عنهما، كالأجْنَبِيَّيْن. ولَنا، ما رَوَى مُسْلِمٌ (١٢)، بإسنادِه عن عائِشَةَ، أَنَّ النبىَّ -صلى اللَّه عليه وسلم- أُتِىَ بِكَبْشٍ ليُضَحِّىَ به، فأضْجَعَهُ، ثم ذَبَحَهُ، ثم قال: "بسْمِ اللَّهِ، اللَّهُمَّ تَقَبَّلْ مِنْ مُحَمَّدٍ وآلِ محمَّدٍ". وعن جابِرٍ، قال: ذَبَحَ رسولُ اللَّه -صلى اللَّه عليه وسلم- يومَ الذَّبْحِ كَبْشَيْن [أقْرَنَيْن أمْلَحَيْن مَوْجُوءَيْن] (١٣)، فلما وَجَّهَهُما
(٦) تقدم تخريجه، فى: ٥/ ٤٥٨.(٧) فى م: "صح".(٨) فى م: "عشرة". تحريف.(٩) فى ب زيادة: "واحدة".(١٠) تقدم تخريجه، فى: ٥/ ٣٠٠.(١١) أخرجه البيهقى، فى: باب الرجل يضحى عن نفسه وعن أهل بيته، من كتاب الضحايا. السنن الكبرى ٩/ ٢٩٦.(١٢) فى: باب استحباب الضحية، وذبحها مباشرة. . .، من كتاب الأضاحى. صحيح مسلم ٣/ ١٥٥٧.كما أخرجه أبو داود، فى: باب ما يستحب من الضحايا، من كتاب الأضاحى. سنن أبى داود ٢/ ٨٥، ٨٦. والإمام أحمد، فى: المسند ٦/ ٧٨.(١٣) فى م: "أملحين أقرنين" فحسب. وفى أ: "موجيين" مكان: "موجوءين". وهما بمعنى خصيين. .