the same; because Ibn 'Umar performed it. Our argument is what Ibn 'Abbas narrated, that the Prophet (peace and blessings of Allah be upon him) prayed at Dhu al-Hulayfah, then called for a sacrificial camel (badana) and marked it on the right side of its hump, and wiped the blood from it with his hand. Recorded by Muslim (6). As for Ibn 'Umar, it has been narrated from him in accordance with our school of thought. Recorded by al-Bukhari (7). Furthermore, the action of the Prophet (peace and blessings of Allah be upon him) is superior to the opinion and action of Ibn 'Umar without dispute, and because the Prophet (peace and blessings of Allah be upon him) loved to begin with the right side in all his affairs (8). When one drives the offering (hady) from before the miqat, it is recommended to mark and garland it from the miqat, due to the Hadith of Ibn 'Abbas. If one omits marking and garlanding, there is no harm; because it is not mandatory.
Section: It is not a Sunnah to offer anything as an offering (hady) except from the cattle (bahimat al-an'am); due to the saying of Allah, the Exalted: "And mention the name of Allah during the known days over what He has provided for them of the cattle. So eat from them and feed the miserable and the poor" (9). The best of it is the camel, then the cow, then the sheep; because Abu Hurayrah narrated that the Messenger of Allah (peace and blessings of Allah be upon him) said: "Whoever performs ghusl on the day of Jumu'ah like the ghusl of janabah, then departs, it is as if he has offered a sacrificial camel. And whoever departs in the second hour, it is as if he has offered a cow. And whoever departs in the third hour, it is as if he has offered a horned ram. And whoever departs in the fourth hour, it is as if he has offered a hen. And whoever departs in the fifth hour, it is as if he has offered an egg." Agreed upon (10). Ibn 'Abbas said to a woman who was approached by her husband during her 'Umrah: You have a fidyah of fasting, or
(6) In: The Chapter on garlanding the offering..., from the Book of Hajj. Sahih Muslim 2/912. It was also recorded by Abu Dawud, in: The Chapter on marking (al-ish'ar), from the Book of Rites. Sunan Abi Dawud 1/406. And al-Nasa'i, in: The Chapter on which of the two sides is to be marked, and the Chapter on wiping blood from the sacrificial animal, from the Book of Rites. Al-Mujtaba 5/132, 133. And al-Tirmidhi, in: The Chapter on what has been narrated regarding marking the sacrificial animal, from the chapters on Hajj. 'Aridat al-Ahwadhi 4/139. And Ibn Majah, in: The Chapter on marking the sacrificial animal, from the Book of Rites 2/1034. And al-Darimi, in: The Chapter on how the marking is performed, from the Book of Rites. Sunan al-Darimi 2/65, 66. (7) In: The Chapter on the one who marks and garlands at Dhu al-Hulayfah then enters ihram, from the Book of Hajj. Sahih al-Bukhari 2/206. (8) Its verification has previously appeared in: 1/136. (9) Surah al-Hajj: 28. (10) Its verification has previously appeared in: 3/165.
مِثْلُه؛ لأنّ ابنَ عمرَ فَعَلَهُ. ولنا، ما رَوَى ابنُ عَبّاسٍ، أنَّ النَّبِىَّ -صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ- صَلَّى بِذِى الحُلَيْفةِ، ثم دَعَا بِبَدَنَةٍ وأَشْعَرَها من صَفْحَةِ سَنَامِها الأَيْمَنِ، وسَلَتَ الدَّمَ عنها بِيَدِهِ. رَوَاهُ مُسْلِمٌ (٦). وأمَّا ابنُ عمرَ فقد رُوِىَ عنه كمَذْهَبِنا. رَوَاهُ البُخَارِىُّ (٧). ثم فِعْلُ النَّبِىِّ -صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ- أوْلَى من قَوْلِ ابنِ عمرَ وفِعْلِه بلا خِلَافٍ، ولأنَّ النَّبِىَّ -صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ- كان يُعْجِبُه التَّيَمُّن فى شَأْنِه كُلِّه (٨). وإذا سَاقَ الهَدْىَ من قبلِ المِيقَاتِ، اسْتُحِبَّ إشْعارُهُ وتَقْلِيدُه من المِيقَاتِ؛ لِحَدِيثِ ابنِ عَبّاسٍ. وإن تَرَكَ الإشْعَارَ والتَّقْلِيدَ فلا بَأْسَ؛ لأنَّ ذلك غيرُ وَاجِبٍ.
فصل: ولا يُسَنُّ الهَدْىُ إلَّا مِن بَهِيمَةِ الأنْعامِ؛ لِقَوْلِ اللهِ تعالى: {وَيَذْكُرُوا اسْمَ اللَّهِ فِي أَيَّامٍ مَعْلُومَاتٍ عَلَى مَا رَزَقَهُمْ مِنْ بَهِيمَةِ الْأَنْعَامِ فَكُلُوا مِنْهَا وَأَطْعِمُوا الْبَائِسَ الْفَقِيرَ} (٩). وأفْضَلُه الإِبِلُ، ثم البَقَرُ، ثم الغَنَمُ؛ لما رَوَى أبو هُرَيْرَةَ أنَّ رسولَ اللهِ -صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ- قال: "مَنِ اغْتَسَلَ يَوْمَ الجُمُعَةِ غُسْلَ الجَنَابَةِ، ثُمَّ رَاحَ، فَكَأَنَّما قَرَّبَ بَدَنَةً، وَمَنْ رَاحَ فى السَّاعَةِ الثَّانِيَةِ فَكَأنَّما قَرَّبَ بَقَرَةً، وَمَنْ رَاحَ فِى السَّاعَةِ الثَّالِثَةِ فَكَأنَّما قَرَّبَ كَبْشًا أقْرَنَ، وَمَنْ رَاحَ فى السَّاعَةِ الرَّابِعَةِ فَكَأَنَّما قَرَّبَ دَجَاجَةً، وَمَنْ رَاحَ فى السَّاعَةِ الخَامِسَةِ فَكَأنَّما قَرَّبَ بَيْضَةً". مُتَّفَقٌ عليه (١٠). وقال ابنُ عَبَّاسٍ لِامْرأَةٍ أصَابَها زَوْجُها فى العُمْرَةِ: عَلَيْكِ فِدْيَةٌ من صِيَامٍ، أو
(٦) فى: باب تقليد الهدى. . .، من كتاب الحج. صحيح مسلم ٢/ ٩١٢.كما أخرجه أبو داود، فى: باب فى الإشعار، من كتاب المناسك. سنن أبى داود ١/ ٤٠٦. والنسائى، فى: باب أى الشقين يشعر، وباب سلت الدم عن البدن، من كتاب المناسك. المجتبى ٥/ ١٣٢، ١٣٣. والترمذى، فى: باب ما جاء فى إشعار البدن، من أبواب الحج. عارضة الأحوذى ٤/ ١٣٩. وابن ماجه، فى: باب إشعار البدن، من كتاب المناسك ٢/ ١٠٣٤. والدارمى، فى: باب فى الإشعار كيف يشعر، من كتاب المناسك. سنن الدارمى ٢/ ٦٥، ٦٦.(٧) فى: باب من أشعر وقلد بذى الحليفة ثم أحرم، من كتاب الحج. صحيح البخارى ٢/ ٢٠٦.(٨) تقدم تخريجه فى: ١/ ١٣٦.(٩) سورة الحج ٢٨.(١٠) تقدم تخريجه فى: ٣/ ١٦٥.
