sacrificial animal, which is a sheep or a seventh of a camel, because of His saying, the Most High: "Then [offer] what can be obtained with ease of sacrificial animals." He is permitted to slaughter it at the place of his hindrance, whether it is in the sanctuary (hill) or the sacred territory (haram). Ahmad explicitly stated this. This is the opinion of Malik and al-Shafi'i, unless he is capable of reaching the outskirts of the sacred territory (Haram), in which case there are two viewpoints: One is that he is obligated to slaughter it there because the entire sacred territory is a place of slaughter, and he is capable of reaching it. The second is that he should slaughter it at his current location because the Prophet (peace be upon him) slaughtered his sacrificial animal at his location. From Ahmad, there is another view: The hindered person may not slaughter his sacrifice except in the sacred territory, so he should send it and arrange for a man to slaughter it at a time when he can exit the state of ihram. This is narrated from Ibn Mas'ud regarding someone who was bitten on the road. Similar reports are narrated from al-Hasan, al-Sha'bi, al-Nakha'i, and 'Ata'. This, and Allah knows best, concerns someone whose hindrance is specific, but as for general hindrance, no one should say such a thing because it would lead to the impossibility of [the hill, due to the impossibility of] the sacrifice reaching its place. Furthermore, the Prophet (peace be upon him) and his companions slaughtered their sacrifices at al-Hudaybiyyah, and it is in the territory outside the sacred sanctuary (hill). Al-Bukhari said: Malik and others said: The Prophet (peace be upon him) and his companions shaved [their heads] and exited the state of ihram entirely before the circumambulation (tawaf) and before the sacrifice reached the House. It was not mentioned that the Prophet (peace be upon him) ordered anyone to perform a makeup or to return for it. It was narrated that the Prophet (peace be upon him) slaughtered his sacrifice near the tree under which the Pledge of Ridwan occurred, and it is [located] in the hill by the consensus of the scholars of biography and transmission. Allah the Almighty said: "And [to] the sacrificial animals detained from reaching their place of sacrifice." And because it is the place of his exiting the state of ihram, it is therefore the place of his slaughter, like the sacred territory, and it is permissible for the hindered person to slaughter other sacrifices at the place where he exits his state of ihram. If it is said: But Allah the Almighty said: "And do not shave your heads until the sacrificial animal has reached its place of slaughter."
(6) Omitted from the [original] manuscript. (7) See: al-Muwatta 1/360. (8) In [versions] A and B: "And it is narrated". (9) See what was recorded by al-Bayhaqi in: The Chapter of the Hindered Person Slaughtering Wherever He is Hindered, from the Book of Hajj. Al-Sunan al-Kubra 5/217. (10) Surah al-Fath: 25.
الهَدْىِ، وهو شَاةٌ، أو سُبْعُ بَدَنَةٍ؛ لِقَوْلِه تعالى: {فَمَا اسْتَيْسَرَ مِنَ الْهَدْيِ}. وله نَحْرُهُ فى مَوْضِعِ حَصْرِهِ، من حِلٍّ أو حَرَمٍ. نَصَّ عليه أحمدُ. وهو قولُ مَالِكٍ، والشَّافِعِىِّ، إلَّا أن يكونَ قَادِرًا على أطْرَافِ الحَرَمِ، ففيهِ وَجْهانِ: أحَدُهما، يَلْزَمُه نَحْرُهُ فيه؛ لأنَّ الحَرَمَ كلَّه مَنْحَرٌ، وقد قَدَرَ عليه. والثانى، يَنْحَرُهُ في مَوْضِعِه؛ لأنَّ النَّبِيَّ -صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ- نَحَرَ هَدْيَهُ فى مَوْضِعِه. وعن أحمدَ: ليس لِلْمُحْصَرِ نَحْرُ هَدْيِهِ إلَّا في الحَرَمِ، فَيَبْعَثُهُ، ويُوَاطِئُ رَجُلًا على نَحْرِهِ فى وَقْتٍ يَتَحَلَّلُ فيه. وهذا يُرْوَى عن ابنِ مسعودٍ، في مَنْ لُدِغَ في الطَّرِيقِ. ورُوِىَ نحوُ ذلك عن الحسنِ، والشَّعْبِىِّ، والنَّخَعِىِّ، وعَطاءٍ. وهذا، واللَّه أَعْلَمُ، فى مَن كان حَصْرُهُ خَاصًّا، وأمَّا الحَصْرُ العامُّ فلا يَنْبَغِى أن يَقُولَهُ أحَدٌ؛ لأنَّ ذلك يُفْضِى إلى تَعَذُّرِ [الحِلِّ، لِتَعَذُّرِ] (٦) وُصُولِ الهَدْىِ إلى مَحِلِّهِ، ولأنَّ النَّبِىَّ -صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ- وأصْحَابَهُ نَحَرُوا هَدَايَاهُم في الحُدَيْبِيَةِ، وهى من الحِلِّ. قال البُخارِىُّ: قال مَالِكٌ (٧) وغيرُه: إنَّ النَّبِىَّ -صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ- وأصْحَابَه حَلَقُوا، وحَلُّوا من كل شيْءٍ، قبلَ الطَّوَافِ، وقبلَ أن يَصِلَ الهَدْىُ إلى البَيْتِ. ولم يُذْكَرْ أنَّ النَّبِىَّ -صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ- أمَر أحَدًا أن يَقْضِىَ شيئًا، ولا أن يَعُودُوا له. ورُوِىَ (٨) أنَّ النَّبِىَّ -صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ- نَحَرَ هَدْيَهُ عندَ الشَّجَرَةِ التى كانت تَحْتَها بَيْعَةُ الرِّضْوَانِ (٩). وهى من الحِلِّ بِاتِّفَاقِ أهْلِ السِّيرَةِ والنقْلِ. قال اللهُ تعالى: {وَالْهَدْيَ مَعْكُوفًا أَنْ يَبْلُغَ مَحِلَّهُ} (١٠). ولأنَّه مَوْضِعُ حِلِّه، فكان مَوْضِعَ نَحْرِه، كالحَرَمِ، وسائِرُ الهَدَايَا يجوزُ لِلْمُحْصَرِ نَحْرُها فى مَوْضِعِ تَحَلُّلِهِ. فإن قيل: فقد قال اللهُ تعالى: {وَلَا
(٦) سقط من: الأصل.(٧) انظر: الموطأ ١/ ٣٦٠.(٨) فى أ، ب: "ويروى".(٩) انظر ما أخرجه البيهقى، فى: باب المحصر يذبح حيث أحصر، من كتاب الحجّ. السنن الكبرى ٥/ ٢١٧.(١٠) سورة الفتح ٢٥.