Al-Sharḥ al-Mumtiʿ - Ibn al-'Uthaymin - (7/175)

Is feeding the poor required in this case?

The answer is no. If he is unable to offer the sacrificial animal and unable to fast, then the obligation is waived, because Allah mentioned only the sacrificial animal and fasting.

His statement: “As for the sacrificial offering required for tamattu‘ and qiran, a sacrificial animal is obligatory”: in the words, “a sacrificial animal is obligatory,” the term hady (sacrificial animal) is made definite with the definite article, following the wording of the Noble Quran. He did not say, “whatever sacrificial animal is available,” so that it may be understood that what is intended is the sacrificial animal recognized in the Sacred Law: that which fulfils the three conditions mentioned previously. The author did not mention the type or age of the sacrificial animal, but we have previously discussed the sacrificial offering for tamattu‘ and qiran.

A question: We previously mentioned that, where a sheep is required, the matter is one of choice rather than sequence. Here, however, it is sequential, even though what is required is a sheep.

The answer is that this refers to cases among the prohibitions of ihram for which a sheep is required. The sacrifice for tamattu‘ and qiran is not a sacrifice due to a prohibition; rather, it is a sacrifice of gratitude, not a compensatory sacrifice. Nothing has been lacking in the rite; rather, it has been completed through tamattu‘. Thus, because the rite is complete, Allah, Most High, made this sacrificial offering obligatory upon people, as gratitude to Allah for this blessing. For this reason, one may eat from the sacrifice for tamattu‘ and qiran, give some of it as a gift, and give some in charity. The sacrifice due to a prohibition, however, may not be eaten from or given as a gift; rather, it is to be distributed to the poor.

His statement: “and qiran”: its apparent sense is that the author holds the sacrifice to be obligatory for one performing qiran, since he conjoined it to the sacrifice for tamattu‘. This is the view of the majority of scholars, and it has been explained previously.

His statement: “If he cannot find it, then he must fast three days”: that is, if he cannot find the sacrificial animal. This has two situations:

وهل فيه إطعام؟ الجواب: لا، فإذا كان غير قادر على الهدي، ولا على الصيام سقط عنه؛ لأن الله لم يذكر إلا الهدي والصيام فقط. وقوله: «وأما دم متعة وقران فيجب الهدي»، قوله: فيجب الهدي، كلمة الهدي عرَّفها بـ (ال) اتباعاً للقرآن الكريم، ولم يقل: مما استيسر من هدي، ولأجل أن يعرف أن المراد الهدي المعروف شرعاً، وهو الذي جمع الأوصاف الثلاثة المتقدمة. ولم يذكر المؤلف نوع الهدي، ولا سنه، وقد ذكرنا الكلام على هدي التمتع والقران فيما سبق. مسألة: ذكرنا فيما سبق أن الذي فيه شاة يكون تخييراً، لا ترتيباً، وهنا كان ترتيباً مع أن الواجب شاة. والجواب: أن المراد ما أوجب شاة من المحظورات، ودم المتعة والقران ليس دم محظور، بل هو دم شكران، وليس دم جبران؛ لأن النسك لم ينقصه شيء، بل تُمم بالتمتع؛ فلتمام النسك أوجب الله تعالى على الناس هذا الهدي، شكراً لله على هذه النعمة، ولذلك كان دم المتعة والقران مما يؤكل منه، ويهدي ويتصدق، ودم المحظور لا يؤكل منه، ولا يهدى، ولكن يصرف للفقراء. وقوله: «وقران» ظاهره أن المؤلف يرى وجوب الدم على القارن، لأنه عطفه على دم المتعة، وهذا مذهب جمهور العلماء، وقد سبق بيان ذلك. قوله: «فإن عدمه فصيام ثلاثة أيام»، أي: عدم الهدي، وله صورتان: