Al-Sharḥ al-Mumtiʿ - Ibn al-'Uthaymin - (7/487)

to the one who offers the sacrifice. Accordingly, the prohibition is confined to the head of the household; as for the members of his household, this is not forbidden to them, because the Prophet ﷺ attached the ruling to the one offering the sacrifice. By implication, then, the one on whose behalf the sacrifice is offered is not subject to this ruling.

Second: the Prophet ﷺ would offer sacrifices on behalf of his household, yet it has not been reported that he would say to them, “Do not take anything from your hair, nails, or skin.” Had this been forbidden to them, the Prophet ﷺ would have forbidden them from doing so. This is the preponderant view.

If someone were to ask: What is the basis for the view of those who say that it is forbidden for the one offering the sacrifice, or the one on whose behalf it is offered?

We say: Their basis is that they analogized the one on whose behalf the sacrifice is offered to the one who offers it, since both share in the reward. Just as the one offering the sacrifice is rewarded, so too is the one on whose behalf it is offered; and because they share in the reward, they held that they also share in the ruling.

It may be said in response: This analogy is invalid, because it stands in opposition to the explicit text. Any analogy that conflicts with an explicit text is invalid and cannot be relied upon. Moreover, the alleged equivalence is not conceded. Although both are rewarded for this sacrifice, the reward of the person who spends the money and exerts himself in slaughtering it is not equal to the reward of one on whose behalf the sacrifice alone is offered. Rather, the one who spends the money receives a greater reward than one who does not.

His statement, “to take during the ten days”: what is meant by the ten days is the first ten days of Dhul-Hijjah, until he offers the sacrifice. If he offers it on the day of Eid, this restriction ceases for him on the day of Eid. If he delays until the second or third day, it does not cease for him until the second or third day, when he offers the sacrifice.

بمن يضحي، وعلى هذا فيكون التحريم مختصاً برب البيت، وأما أهل البيت فلا يحرم عليهم ذلك؛ لأن النبي ﷺ علق الحكم بمن يضحي، فمفهومه أن من يضحى عنه لا يثبت له هذا الحكم. ثانياً: أن النبي ﷺ كان يضحي عن أهل بيته، ولم ينقل أنه كان يقول لهم: لا تأخذوا من شعوركم وأظفاركم وأبشاركم شيئاً، ولو كان ذلك حراماً عليهم لنهاهم النبي ﷺ عنه، وهذا هو القول الراجح. فإن قال قائل: ما وجه قول من يقول: إنه يحرم على من يضحي أو يضحى عنه؟ قلنا: وجهه أنهم قاسوا المضحى عنه على المضحي؛ لاشتراكهم في الأجر، فكما أن المضحي يؤجر فالمضحى عنه يؤجر أيضاً، فلما اشتركا في الأجر اشتركا في الحكم. فيقال: هذا القياس لا يصح؛ لأنه في مقابلة النص، وكل قياس في مقابلة النص فإنه فاسد الاعتبار، أي: غير معتبر ولا يرجع إليه، ثم إن التساوي ممنوع، فإنهما وإن أجرا على هذه الأضحية، فإن أجر من بذل المال، وتعب في ذبحها لا يساويه أجر من ضُحي عنه فقط، بل من بذل المال أكثر أجراً ممن لم يبذله. وقوله: «أن يأخذ في العشر»، المراد بالعشر عشر ذي الحجة إلى أن يضحي، فإن ضحى يوم العيد انفك ذلك عنه يوم العيد، وإن تأخر إلى اليوم الثاني، أو الثالث لم ينفك عنه ذلك إلا في اليوم الثاني أو الثالث حتى يضحي.