and the time for slaughter remains as it is. Furthermore, because the fourth day does not require the stoning (of the Jamarat), slaughtering is not permitted on it, just like the time following it. As for the nights occurring during the days of sacrifice, the manifest meaning of al-Khiraqi's statement is that the slaughter of the hady and udhiyah is not valid during them; because Allah the Almighty said: "And that they may mention the name of Allah during known days over what He has provided for them of the cattle animals" (15). He mentioned (16) the days, not the nights. Others of our companions said: It is permissible during the two nights of the first two days of Tashriq. This is the opinion of the majority of jurists; because these two nights are included within the duration of slaughter, so slaughtering is permissible during them just as it is during the days.
Section: When one slaughters the hady, he distributes it among the poor of the Haram, which refers to those who are within the Sacred Precinct. If he releases it (the animal) to them, it is permissible, as it is narrated that Anas said that the Prophet (peace and blessings of Allah be upon him) slaughtered five camels, then said: "Whoever wishes, let him take (from it)." Narrated by Abu Dawud (18). If he divides it, that is better and more excellent. He shall not give the butcher anything of it as his wage, because of what was narrated from 'Ali (may Allah be pleased with him), who said: "The Prophet (peace and blessings of Allah be upon him) commanded me to supervise his camels and to distribute them entirely, their skins and their coverings (19), and that I should not give the butcher anything from them," and he said: "We shall pay him from what we have." [The meaning is agreed upon] (20). And because by dividing it himself, he is certain of its reaching (21)
(15) Surah al-Hajj: 28. (16) In (B) and (M): "they mentioned". (17) Omitted from (B) and (M). (18) In: "Chapter: Regarding the Hady...", from the Book of Rites (Manasik). Sunan Abi Dawud 1/409; his narration therein is from 'Abdullah ibn Qurt, not from Anas. See: Tuhfat al-Ashraf 6/405. The hadith was also narrated from 'Abdullah ibn Qurt by al-Nasa'i in Al-Sunan al-Kubra and Imam Ahmad in Al-Musnad 4/350. (19) The jill (covering) for an animal is like a garment for a human; he wears it to protect him from the cold. (20) Omitted from the original manuscript. The hadith was narrated by al-Bukhari, in: "Chapter: The butcher is not given...", and: "Chapter: Giving the skins of the hady as charity", and: "Chapter: Giving the coverings of the camels as charity", from the Book of Hajj. Sahih al-Bukhari 2/210, 211. And by Muslim, in: "Chapter: Charity with the meat of the hady", from the Book of Hajj. Sahih Muslim 2/954. It was also narrated by Abu Dawud, in: "Chapter: How the camels are slaughtered", from the Book of Rites. Sunan Abi Dawud 1/409, 410. And by Ibn Majah, in: "Chapter: One who covers the camel", from the Book of Rites. Sunan Ibn Majah 2/1035. And by al-Darimi, in: "Chapter: How the camels are slaughtered", from the Book of Rites. Sunan al-Darimi 2/74. (21) In (B) and (M): "its delivery".
وبَقِىَ وَقْتُ الذَّبْحِ بِحَالِه. ولأنَّ اليومَ الرَّابِعَ لا يَجِبُ فيه الرَّمْىُ، فلم يَجُزْ فيه الذَّبْحُ، كالذى بعدَه، فأمَّا اللَّيَالِى المُتَخلِّلَةُ لأَيَّامِ النَّحْرِ، فظاهِرُ كلامِ الخِرَقِىِّ أنَّه لا يُجْزِئُ فيها ذَبْحُ الهَدْىِ والأُضْحِيَةِ؛ لأنَّ اللهَ تعالى قال: {وَيَذْكُرُوا اسْمَ اللَّهِ فِي أَيَّامٍ مَعْلُومَاتٍ عَلَى مَا رَزَقَهُمْ مِنْ بَهِيمَةِ الْأَنْعَامِ} (١٥). فذَكَرَ (١٦) الأيَّامَ دونَ اللَّيَالِى. وقال غيرُه من أصْحَابِنا: يجوزُ فى (١٧) لَيْلَتَىْ يَوْمَى التَّشْرِيقِ الأَوَّلَتَيْنِ. وهو قولُ أكْثَر الفُقَهَاءِ؛ لأنَّ هاتَيْنِ اللَّيْلَتَيْنِ دَاخِلَتانِ في مُدَّةِ الذَّبْحِ، فجازَ الذَّبْحُ فيهما كالأَيَّامِ.
فصل: وإذا نَحَرَ الهَدْىَ، فَرَّقَهُ على المَسَاكِينِ من أهْلِ الحَرَمِ، وهو مَنْ كان فى الحَرَمِ. فإن أطْلَقَهَا لهم جازَ. كما رَوَى أنَسٌ، أنَّ النَّبِيَّ -صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ- نَحَرَ خَمْسَ بَدَنَاتٍ، ثم قال: "مَنْ شَاءَ فَلْيَقْتَطِعْ". رَوَاهُ أبو دَاوُدَ (١٨). وإن قَسَمَها فهو أحْسَنُ وأَفْضَلُ، ولا يُعْطِى الجَازِرَ بأُجْرَتِه شيئا منها؛ لما رُوِىَ عن علىٍّ، رَضِىَ اللهُ عنه، قال: أمَرَنِى النَّبِيُّ -صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ- أن أَقومَ على بُدْنِه، وأنْ أَقْسِمَ بُدْنَهُ كُلَّها، جُلُودَها وجِلَالَها (١٩)، وأنْ لا أُعْطِىَ الجَازِرَ منها شيئا، وقال: "نَحْنُ نُعْطِيهِ مِنْ عِنْدِنَا". [مُتَّفَقٌ على مَعْنَاهُ] (٢٠). ولأنَّه بِقَسْمِها يكونُ على يَقِينٍ من إيصالِها (٢١)
(١٥) سورة الحج ٢٨.(١٦) في ب، م: "فذكروا".(١٧) سقط من: ب، م.(١٨) في: باب في الهدى. . .، من كتاب المناسك. سنن أبي داود ١/ ٤٠٩، وروايته فيه عن عبد اللَّه بن قرط، وليس عن أنس. وانظر: تحفة الأشراف ٦/ ٤٠٥.وأخرج الحديث أيضًا عن عبد اللَّه بن قرط، النسائي في السنن الكبرى. والإمام أحمد، في: المسند٤/ ٣٥٠.(١٩) الجل للدابة، كثوب الإنسان، يلبسه يقيه البرد.(٢٠) سقط من: الأصل. والحديث أخرجه البخاري، في: باب لا يعطى الجزار. . .، و: باب يتصدق بجلود الهدى، و: باب يتصدق بجلال البدن، من كتاب الحج. صحيح البخاري ٢/ ٢١٠، ٢١١. ومسلم، في: باب في الصدقة بلحوم الهدايا، من كتاب الحج. صحيح مسلم ٢/ ٩٥٤.كما أخرجه أبو داود، في: باب كيف تنحر البدن، من كتاب المناسك. سنن أبي داود ١/ ٤٠٩، ٤١٠. وابن ماجه، في: باب من جلل البدنة، من كتاب المناسك. سنن ابن ماجه ٢/ ١٠٣٥. والدارمى، في: باب كيف تنحر البدن، من كتاب المناسك. سنن الدارمي ٢/ ٧٤.(٢١) في ب، م: "إفضائها".
