Al-Sharḥ al-Mumtiʿ - Ibn al-'Uthaymin - (7/207)

may also be done within the Sacred Precinct. An exception to acts prohibited while in ihram is the compensation for hunting game: the compensation for game must be brought to the Sacred Precinct, for Allah the Exalted says: “The compensation is livestock equivalent to what he killed,” until He says, “as an offering brought to the Ka‘bah” [al-Ma’idah 5:95].

Does “within the Sacred Precinct” mean that both the slaughter and distribution must take place there, that only the slaughter must take place there, or that only the distribution must take place there?

The answer is that it means both slaughter and distribution. Whatever is required within the Sacred Precinct must be slaughtered there, and whatever of it must be distributed must likewise be distributed there. Accordingly, if someone slaughters his sacrificial animal at ‘Arafah for having omitted an obligatory rite, then distributes it in Mina or Mecca, it does not suffice him, because he has violated the requirement concerning the place of slaughter. The Prophet, peace and blessings be upon him, said: “Whoever performs an act that is not in accordance with our matter shall have it rejected” (1). Accordingly, he must slaughter another equivalent animal within the Sacred Precinct and distribute it there.

If he slaughters it in Mina but distributes it in ‘Arafah, al-Ta’if, al-Shara’i, or elsewhere outside the Sacred Precinct, it does not suffice, because it must be for the poor of the Sacred Precinct. Accordingly, he must compensate for the meat with its equivalent for the poor of the Sacred Precinct.

Some scholars hold that if he slaughters it outside the Sacred Precinct but distributes it within the Sacred Precinct, it suffices him, because the intended purpose—the benefit of the poor of the Sacred Precinct—has been attained. This is one view among the Shafi‘is.

However, one should not give a legal verdict according to this view except in cases of necessity—for example, if some people did this out of ignorance of the ruling and then came asking after the time for slaughter had passed, or if they were poor. In such cases, a person may perhaps have scope to give a verdict in accordance with this opinion.

(1) Its source has previously been cited on p. 158.

جاز في الحرم، ويستثنى من فعل المحظور جزاء الصيد، فإن جزاء الصيد لا بد أن يبلغ إلى الحرم؛ لقول الله تعالى: ﴿فَجَزَاءٌ مِثْلُ مَا قَتَلَ مِنَ النَّعَمِ﴾ إلى أن قال: ﴿هَدْيًا بَالِغَ الْكَعْبَةِ﴾ [المائدة: ٩٥]. وهل المراد في الحرم ذبحاً وتفريقاً أو ذبحاً فقط، أو تفريقاً فقط؟ الجواب: المراد ذبحاً وتفريقاً، فما وجب في الحرم، وجب أن يذبح في الحرم، وأن يفرق ما يجب تفريقه منه في الحرم، وعلى هذا فمن ذبح في عرفة لترك واجب ووزعه في منى، أو في مكة فإنه لا يجزئه؛ لأنه خالف في مكان الذبح، وقد قال النبي ﷺ: «من عمل عملاً ليس عليه أمرنا فهو رد» (١)، وعلى هذا فيلزمه ذبح مثله في الحرم وتفريقه فيه. ولو ذبحه في منى وفرقه في عرفة، والطائف، والشرائع، أو غيرها من الحل، لم يجزئ؛ لأنه لا بد أن يكون لمساكين الحرم وعلى هذا فيضمن اللحم بمثله لمساكين الحرم. وذهب بعض العلماء إلى أنه لو ذبحه خارج الحرم، وفرقه في الحرم أجزأه؛ لأن المقصود نفع فقراء الحرم وقد حصل، وهذا وجه للشافعية. ولا ينبغي الإفتاء به إلا عند الضرورة، كما لو فعل ذلك أناس يجهلون الحكم، ثم جاءوا يسألون بعد فوات وقت الذبح، أو كانوا فقراء فحينئذ ربما يسع الإنسان أن يفتي بهذا القول.

(١) سبق تخريجه ص (١٥٨).