the ability to reach it himself, and it was possible for him to carry it out, then he is bound by it. Ibn 'Aqil said: If he is restricted from going out, there are two narrations regarding the slaughtering of this vowed offering in the place of his restriction, just as there are for the Hajj offerings. He chose that the correct view is the permissibility of slaughtering it in the place of his restriction, because the Prophet (peace and blessings of Allah be upon him) slaughtered his offering at al-Hudaybiyyah. The second [narration] is that if it is possible for him to send it with someone else, it is not permissible for him to slaughter it in his location, because it was possible for him to deliver the vowed [offering] to its place, so he is bound to do so, like the one who is not restricted.
697- Issue: He said: (As for fasting, it suffices in any place.)
We do not know of any disagreement regarding this. This is what Ibn 'Abbas, 'Ata', al-Nakha'i, and others said; this is because the benefit of fasting does not extend to anyone else, so there is no meaning in restricting it to a specific place, unlike the offering and providing food, for their benefit extends to those to whom they are given.
Section: It is a Sunnah to place a garland (taqlid) on the offering, which is to place sandals, the ears of water skins, their loops, or a strap for a water container (1) around their necks. This is the same whether they are camels, cows, or sheep. Malik and Abu Hanifah said: It is not a Sunnah to place a garland on sheep, because if it were a Sunnah, it would have been transmitted just as it was transmitted for camels. Our argument is that 'Aisha said: "I used to twist the garlands for the Prophet (peace and blessings of Allah be upon him), so he would garland the sheep and stay with his family in a state of purity (halal)." In another wording: "I used to twist garlands for the sheep of the Prophet (peace and blessings of Allah be upon him)." Narrated by al-Bukhari (2). Also, because it is an offering, it is a Sunnah to garland it like camels, and because if it is a Sunnah to garland camels while it is possible to identify them by marking (ish'ar), then sheep are more deserving. Equality in transmission is not a condition for the validity of the
(1) In the original: "or a water container strap". (2) In: The Chapter on twisting garlands for sacrificial animals and cows, the chapter on marking (ish'ar) the sacrificial animals, and the chapter on garlanding sheep, from the Book of Hajj. Sahih al-Bukhari 2/207, 208. It was also recorded by Muslim, in: The Chapter on the recommendation of sending offerings to the Haram..., from the Book of Hajj. Sahih Muslim 2/957, 958. And Abu Dawud, in: The Chapter on the one who sends his offering and stays behind, from the Book of Rites. Sunan Abi Dawud 1/407. And An-Nasa'i, in: The Chapter on twisting garlands, and the chapter on whether garlanding an offering necessitates ihram, from the Book of Rites. Al-Mujtaba 5/133, 137. And Ibn Majah, in: The Chapter on garlanding sacrificial animals, from the Book of Rites. Sunan Ibn Majah 2/1034. And Imam Ahmad, in: Al-Musnad 6/191, 236.
الوُصُولَ بِنَفْسِه، وأمْكَنَه تَنْفِيذُه، لَزِمَهُ. قال ابنُ عَقِيلٍ: إذا حُصِرَ عن الخُرُوجِ خُرِّجَ فى ذَبْحِ هذا الهَدْىِ المَنْذُورِ فى مَوْضِعِ حَصْرِه رِوَايَتانِ، كدِمَاءِ الحَجِّ. واخْتَارَ أنَّ الصَّحِيحَ جَوازُ ذَبْحِه فى مَوْضِعِ حَصْرِه؛ لأنَّ النَّبِىَّ -صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ- نَحَرَ هَدْيَه بِالحُدَيْبِيَةِ. والثانية، إن أَمْكَنَ إرْسَالُه مع غيرِه، فلا يجوزُ له ذَبْحُه فى مَوْضِعِه؛ لأنَّه أمْكَنَه إيصالُ المَنْذُورِ إلى مَحِلِّه، فلَزِمَه، كغيرِ المَحْصُورِ.
٦٩٧ - مسألة؛ قال: (وَأَمَّا الصِّيَامُ فَيُجْزِئُهُ بِكُلِّ مَكَانٍ)
لا نَعْلَمُ فى هذا خِلَافًا. كذلك قال ابنُ عَبَّاسٍ، وعَطاءٌ، والنَّخَعِىُّ، وغيرُهم؛ وذلك لأنَّ الصِّيَامَ لا يَتَحَدَّى نَفْعُه إلى أحَدٍ، فلا مَعْنَى لِتَخْصِيصِه بِمَكانٍ، بِخِلافِ الهَدْىِ والإِطْعَامِ، فإنَّ نَفْعَه يَتَعَدَّى إلى مَن يُعْطاه.
فصل: ويُسَنُّ تَقْلِيدُ الهَدْىِ، وهو أن يَجْعَلَ فى أعْناقِها النِّعال، وآذانَ الْقِرَبِ، وعُرَاهَا، أو عِلاقةَ إدَاوَةٍ (١). وسَوَاءٌ كانت إِبِلًا، أو بَقَرًا، أو غَنَمًا. وقال مَالِكٌ، وأبو حنيفةَ: لا يُسَنُّ تَقْلِيدُ الغَنَمِ؛ لأنَّه لو كان سُنَّةً لنُقِلَ كما نُقِلَ فى الإِبِل. ولَنا، أنَّ عائشةَ قالت: كنتُ أفْتِلُ القَلاِئدَ لِلنَّبِىِّ -صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ-، فيُقَلِّدُ الغَنَمَ، ويُقيمُ فى أهْلِه حلالًا. وفى لَفْظٍ: كنتُ أفْتِلُ قَلَائِدَ الغَنَمِ للنَّبِىِّ -صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ-. رَوَاهُ البُخَارِىُّ (٢). ولأنَّه هَدْىٌ، فيُسَنُّ تَقْلِيدُه كالإِبِلِ، ولأنَّه إذا سُنَّ تَقْلِيدُ الإِبِلِ مع إمْكَانِ تَعْرِيفِها بالإشْعَارِ، فالغَنَمُ أوْلَى، وليس التَّساوِى فى النَّقْلِ شَرْطًا لِصِحَّةِ
(١) فى الأصل: "أو إداوة".(٢) فى: باب فتل القلائد للبدن والبقر، وباب إشعار البدن وباب تقليد الغنم، من كتاب الحج. صحيح البخارى ٢/ ٢٠٧، ٢٠٨.كما أخرجه مسلم، فى: باب استحباب بعث الهدى إلى الحرم. . .، من كتاب الحج. صحيح مسلم ٢/ ٩٥٧، ٩٥٨. وأبو داود، فى: باب من بعث بهديه وأقام، من كتاب المناسك. سنن أبى داود ١/ ٤٠٧. والنسائى، فى: باب فتل القلائد، وباب هل يوجب تقليد الهدى إحراما، من كتاب المناسك. المجتبى ٥/ ١٣٣، ١٣٧. وابن ماجه، فى: باب تقليد البدن، من كتاب المناسك. سنن ابن ماجه ٢/ ١٠٣٤. والإمام أحمد، فى: المسند ٦/ ١٩١، ٢٣٦.
