Al-Sharḥ al-Mumtiʿ - Ibn al-'Uthaymin - (7/463)

Al-Sharḥ al-MumtiʿIbn al-'Uthaymin

that the Messenger, blessings and peace be upon him, instructed that the sermon be awaited (1).

His statement, “It is disliked during their two nights,” means the nights of the two days of Tashriq. However, the author holds that the days of slaughter are two; hence he used the dual form, “during their two nights”—that is, the night of the eleventh and the night of the twelfth. This is because the Messenger, blessings and peace be upon him, said: “All the days of Tashriq are days for slaughter” (2). He also said: “The days of Tashriq are days of eating, drinking, and the remembrance of Allah” (3). This indicates that the proper time for slaughter is the daytime. Accordingly, slaughter at night is disliked, because the miserly may choose to slaughter at night so that they will not have to give charity; for this reason, it is deemed disliked.

It has also been said that the reason for its being disliked is to avoid scholarly disagreement—that is, the disagreement of those scholars who hold that slaughter at night is invalid, since Allah the Exalted says: “and mention the name of Allah on appointed days” [al-Hajj 22:28]. The response to this argument is that the Arabs use the term “days” to include nights; thus, they may say “days” while including the nights. They also use the term “nights” while intending both night and day, as in His saying: “They shall wait by themselves for four months and ten [days]” [al-Baqarah 2:234]—that is, ten nights, with both the nights and days intended. The argument from scholarly disagreement is itself disputed, and the correct view is that it is not a valid basis for legal reasoning.

(1) This is because the Prophet slaughtered only after the sermon, as stated in the hadith of Abu Burdah, whose source has previously been cited on p. 424. It is also supported by the hadith of Jabir ibn Abdullah, may Allah be pleased with him: “On the Day of Sacrifice in Madinah, he led them in prayer. Some men went ahead and slaughtered, thinking that the Prophet had already slaughtered. The Prophet then commanded those who had slaughtered before him to repeat their sacrifice with another animal, and that they should not slaughter until the Prophet had slaughtered.” Reported by Muslim in al-Adahi (Sacrificial Animals), chapter: “The Recommendation of the Sacrifice,” no. 1964. (2) Its source has previously been cited on p. 459. (3) Its source has previously been cited on p. 460.

أن الرسول ﷺ أمر بانتظار الخطبة (١). قوله: «ويكره في ليلتهما»، أي: ليلتي أيام التشريق، لكن المؤلف يرى أن أيام الذبح يومان، ولهذا جاءت بالتثنية «في ليلتهما»، أي ليلة الحادي عشر، وليلة الثاني عشر؛ لأن الرسول ﷺ قال: «كل أيام التشريق ذبح» (٢)، وقال: «أيام التشريق أيام أكل وشرب، وذكر لله ﷿» (٣)، وهذا يدل على أن محل الذبح هو اليوم، وعلى هذا فيكره الذبح في الليل، ولأن الذبح في الليل ربما يعمد إليه البخلاء من أجل أن لا يتصدقوا، فلهذا كره. وقيل في علة الكراهية خروجاً من الخلاف، أي: خلاف من قال من العلماء: إنه لا يجزئ الذبح ليلاً؛ لأن الله تعالى قال: ﴿وَيَذْكُرُوا اسْمَ اللَّهِ فِي أَيَّامٍ مَعْلُومَاتٍ﴾ [الحج: ٢٨]، والجواب عن هذا الاستدلال أن يقال: إن العرب يطلقون الأيام على الليالي، فيقال: أيام ويشمل الليالي، ويطلقون الليالي ويريدون الليل والنهار مثل قوله تعالى: ﴿يَتَرَبَّصْنَ بِأَنْفُسِهِنَّ أَرْبَعَةَ أَشْهُرٍ وَعَشْرًا﴾ [البقرة: ٢٣٤]، أي عشر ليال والمراد الليالي والأيام، والتعليل بالخلاف فيه خلاف، والصحيح أنه لا تعليل

(١) لأن النبي ﷺ إنما ذبح بعد الخطبة، كما في حديث أبي بردة، وقد سبق تخريجه ص (٤٢٤)، ولحديث جابر بن عبد الله ﵄ أن النبي ﷺ: «صلى بهم يوم النحر بالمدينة فتقدم رجال فنحروا وظنوا أن النبي ﷺ قد نحر، فأمر النبي ﷺ من كان نحر قبله أن يعيد بنحر آخر، ولا ينحروا حتى ينحر النبي ﷺ»، أخرجه مسلم في الأضاحي/ باب سن الأضحية (١٩٦٤). (٢) سبق تخريجه ص (٤٥٩) (٣) سبق تخريجه ص (٤٦٠).