like the Waqf (endowment). As for what they mentioned regarding purchasing household equipment, it is invalidated by [the case of] the meat; it is not permissible to sell it for household equipment even if it is something that can be benefited from. As for the permissibility of benefiting from their skins and coverings, there is no disagreement regarding it, because it is a part of the animal, so it is permissible for the one offering the sacrifice to benefit from it, just like the meat. Alqamah and Masruq used to tan the skins of their sacrifices and pray upon them. Aisha narrated that she said: 'O Messenger of Allah, they used to benefit from their sacrifices, taking the fat from them and making water skins from them.' He said: 'And what of that?' She said: 'You forbade keeping the meat of the sacrifices after three [days].' He said: 'I only forbade you [from doing so] because of the groups of people who arrived; so eat, store, and give as charity.' [This is a] Sahih (authentic) hadith, narrated by Malik from Abdullah ibn Abi Bakr from Amrah from Aisha, may Allah be pleased with her. [This is] because it is a [form of] benefit from it, so it is permissible, just like its meat.

1762 - Issue: He said: "And it is permissible to replace the Udhiyah with something better than it, if he has obligated it."

This is the text narrated from Ahmad. This is also the opinion of Ata, Mujahid, Ikrimah, Malik, Abu Hanifah, and Muhammad ibn al-Hasan. Abu al-Khattab chose the view that it is not permissible to sell it or exchange it, because Ahmad stated regarding the Hady (sacrificial animal for Hajj) that if it is injured, it suffices in its place, and regarding the Udhiyah, if it perishes or he slaughters it and it is stolen, there is no replacement for it. If his ownership of it had not ceased, he would be liable for its replacement in these instances. This is the school of Abu Yusuf, al-Shafi'i, and Abu Thawr, because he has dedicated it to Allah the Exalted, so he does not possess the right to dispose of it through sale or exchange, like the Waqf. Our evidence is what has been narrated, that the Prophet (peace and blessings of Allah be upon him) drove one hundred Budnah (sacrificial camels) in his pilgrimage, and Ali came from Yemen, so he included him in them. Narrated by Muslim. This is a type of gift or sale. Furthermore, because he shifted from a specific animal that had become an obligation for the sake of Allah the Exalted to something better than it from the same category, so it is permissible, just as if a Bint Labun (a two-year-old she-camel) was obligatory upon him, and he gave a Hiqqah (a three-year-old she-camel) instead in Zakat.