al-Shafi'i and Sa'id ibn Jubayr held this view. It was narrated from Ibn Umar that he ate from his sacrificial animal that had become defective and did not replace it. Malik said: "It is permissible for his companions and for other people, except for its owner or the person driving it. He should not order anyone to eat from it, but if he eats, or orders someone to eat, or cuts off a piece of its meat, he is liable for it." Ibn Abd al-Barr argued for this based on what Hisham ibn Urwah narrated from his father, from Najiyah ibn Ka'b, the companion of the sacrificial animals of the Messenger of Allah (may Allah bless him and grant him peace), that he said: "O Messenger of Allah, what should I do with a sacrificial animal that has become defective?" He said: "Slaughter it, then dip its garlands in its blood, then strike the side of its neck with it, then leave it between it and the people." He said: "This is more authentic than the hadith of Ibn Abbas, and it is the practice followed by the jurists." The general wording of his statement, "and leave it between it and the people," includes his companions and others. Our evidence is what Ibn Abbas narrated, that Dhu'ayb Abu Qabisah told him that the Messenger of Allah (may Allah bless him and grant him peace) used to send the sacrificial animals with him, then say: "If any of them becomes defective, and you fear for it, then slaughter it, then dip its sandal in its blood, then strike its side with it, and do not eat from it yourself, nor should anyone from your companions.". Narrated by Muslim.
(10) In A, B, and M: "daughter". A corruption. Najiyah ibn Ka'b ibn Jundub al-Khuza'i narrated from the Messenger of Allah (may Allah bless him and grant him peace) and was the keeper of his sacrificial animal. See his biography in Tahdhib al-Tahdhib 10/399. (11) Recorded by Abu Dawud, in: Chapter on Sacrificial Animals if they become defective before reaching their destination, from the Book of Rites. Sunan Abi Dawud 1/408; al-Tirmidhi, in: Chapter on what has been mentioned regarding what to do if a sacrificial animal becomes defective, from the Chapters on Hajj. 'Aridat al-Ahwadhi 4/144; Ibn Majah, in: Chapter on Sacrificial Animals if they become defective, from the Book of Rites. Sunan Ibn Majah 2/1036; al-Darimi, in: Chapter on the sunnah of the camel if it becomes defective, from the Book of Rites. Sunan al-Darimi 2/65; Imam Malik, in: Chapter on the practice regarding sacrificial animals if they become defective or lost, from the Book of Hajj. Al-Muwatta 1/380; and Imam Ahmad, in: Al-Musnad 4/334. (12) He is Dhu'ayb ibn Halhalah, and it is said: Ibn Habib ibn Halhalah. He used to live in Qudayd, a place near Mecca, and he had a house in Medina. He witnessed the Conquest (of Mecca) and lived until the time of Mu'awiyah. Usd al-Ghabah 2/182. (13) In A, B, and M: "the camels". (14) In: Chapter on what should be done with a sacrificial animal if it becomes defective on the road, from the Book of Hajj. Sahih Muslim 2/963. It was also recorded by Ibn Majah, in: Chapter on Sacrificial Animals if they become defective, from the Book of Rites. Sunan Ibn Majah 2/1036; and Imam Ahmad, in: Al-Musnad 4/225.
الشَّافِعِىُّ، وسَعِيدُ بن جُبَيْرٍ. ورُوِىَ عن ابنِ عمرَ أنَّه أكَلَ من هَدْيِهِ الذى عَطِبَ ولم يَقْضِ مَكَانَه. وقال مالِكٌ: يُبَاحُ لِرُفْقَتِه، ولِسَائِرِ النّاسِ، غيرِ صَاحِبِه أو سَائِقِه، ولا يَأْمُرُ أحَدًا يَأْكُلُ منه، فإن أكَلَ، أو أمَرَ من أكَلَ، أو حَزَّ شيئًا من لَحْمِه، ضَمِنَه. واحْتَجَّ ابنُ عبدِ البَرِّ لذلك، بما رَوَى هِشامُ بن عُرْوَةَ، عن أبِيهِ، عن نَاجِيَةَ بنِ (١٠) كَعْبٍ، صَاحِبِ بُدْنِ رسولِ اللهِ -صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ-، أنَّه قال: يا رسولَ اللهِ، كيف أَصْنَعُ بما عَطِبَ من الهَدْىِ؟ قال: "انْحَرْهُ، ثُمَّ اغْمِسْ قَلَائِدَهُ فِى دَمِهِ، ثُمَّ اضْرِبْ بِهَا صَفْحَةَ عُنُقِهِ، ثُمَّ خَلِّ بَيْنَهُ وَبَيْنَ النَّاسِ" (١١). قال: وهذا أصَحُّ من حَدِيثِ ابنِ عَبَّاسٍ، وعليه العَمَلُ عند الفُقَهاءِ. ويَدْخُلُ فى عُمُومِ قَوْلِه: "وَخَلِّ بَيْنَهُ وَبَيْنَ النَّاسِ". رُفْقَتُه وغيرُهم. ولَنا، ما رَوَى ابنُ عَبّاسٍ، أنَّ ذُؤَيْبًا أبا قَبِيصَةَ (١٢) حَدَّثَهُ، أنَّ رسولَ اللهِ -صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ- كان يَبْعَثُ معه بالبُدْنِ (١٣)، ثم يقولُ: "إنْ عَطِبَ مِنْهَا شَىْءٌ، فَخَشِيتَ عَلَيْهَا، فَانْحَرْهَا، ثُمَّ اغْمِسْ نَعْلَهَا فِى دَمِهَا، ثمَّ اضْرِبْ بِهِ صَفْحَتَهَا، وَلَا تَطْعَمْها أنْتَ ولَا أحَدٌ مِنْ أَهْلِ رُفْقَتِكَ". رَواهُ مُسْلِمٌ (١٤).
(١٠) فى أ، ب، م: "بنت". تحريف.وناجية بن كعب بن جندب الخزاعى، روى عن رسول اللَّه -صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ- وكان صاحب بدنه. انظر ترجمته فى تهذيب التهذيب ١٠/ ٣٩٩.(١١) أخرجه أبو داود، فى: باب فى الهدى إذا عطب قبل أن يبلغ، من كتاب المناسك. سنن أبى داود ١/ ٤٠٨. والترمذى، فى: باب ما جاء إذا عطب الهدى ما يصنع به، من أبواب الحج. عارضة الاًحوذى ٤/ ١٤٤. وابن ماجه، فى: باب فى الهدى إذا عطب، من كتاب المناسك. سنن ابن ماجه ٢/ ١٠٣٦. والدارمى، فى: باب سنة البدنة إذا عطبت، من كتاب المناسك. سنن الدارمى ٢/ ٦٥. والإمام مالك، فى: باب العمل فى الهدى إذا عطب أو ضل، من كتاب الحج. الموطأ ١/ ٣٨٠. والإمام أحمد، فى: المسند ٤/ ٣٣٤.(١٢) هو ذؤيب بن حلحلة، وقيل: ابن حبيب بن حلحلة، كان يسكن قُدَيْدًا، وهو موضع قرب مكة، وله دار بالمدينة، شهد الفتح، وعاش إلى زمن معاوية. أسد الغابة ٢/ ١٨٢.(١٣) فى أ، ب، م: "البدن".(١٤) فى: باب ما يفعل بالهدى إذا عطب فى الطريق، من كتاب الحج. صحيح مسلم ٢/ ٩٦٣.كما أخرجه ابن ماجه، فى: باب فى الهدى إذا عطب، من كتاب المناسك. سنن ابن ماجه ٢/ ١٠٣٦. والإمام أحمد، فى: المسند ٤/ ٢٢٥.
