Section: If he eats from that which he is prohibited from eating, he must compensate for it with an equivalent amount of meat, because the entirety is guaranteed upon him by its equivalent in animal form, and thus its parts are the same. Likewise, if he gives anything from it to the butcher, he must compensate for it with its equivalent. If he feeds a wealthy person from it by way of a gift, it is permissible, just as it is permissible for him to do so in the case of the Udhiyah (sacrifice); because one who owns the right to eat it owns the right to give it as a gift. If he sells any part of it, or destroys it, he must compensate for it with its equivalent, because he is prohibited from doing so, thus it resembles his giving it to the butcher. If a third party destroys any part of it, he must compensate for it with its monetary value, because that which is destroyed is not of the category of items for which an equivalent (mithl) exists, therefore its value is binding upon him, just as if he had destroyed meat belonging to a specific individual.

Section: The Hady that is mandatory for reasons other than a vow is divided into two categories: that which is explicitly stated in the texts (mansus), and that which is determined by analogy to what is stated in the texts. The explicitly stated ones are four, two of which are subject to a specific order (tartib), and the obligation for them is whatever is attainable of the Hady, the minimum of which is a sheep or one-seventh of a camel. The first of these is the dam (blood sacrifice) of Mut'ah, as Allah Almighty said: "...then whoever performs the 'Umrah in the Hajj, let him offer whatever Hady is available. And whoever cannot find one, then a fast of three days during Hajj and seven when you return" (16). The second is the dam of Ihsar (being prevented from completing Hajj/Umrah), and Allah Almighty said: "...then whatever Hady is available." It is also subject to order; if he cannot find it, he shifts to fasting for ten days. [And it is only made obligatory in that order because Allah Almighty commanded it specifically without giving an option, so its specification implies obligation (17), and that one should not move from it except in case of inability, like all other specific obligations. If he does not find it, he shifts to fasting for ten days] (18) by analogy to the dam of Mut'ah, except that it is not permissible for him until he fasts them. This is the opinion of al-Shafi'i. Malik and Abu Hanifah said: There is no substitute for it, because it is not mentioned in the Quran. This does not necessarily follow, for the absence of its mention...