Zād al-MaʿādIbn al-Qayyim

slaughter it, then dip its identifying sandal in its blood, then (1) place it on the animal’s side. Neither he nor anyone in his travelling party was to eat from it; he was then to distribute its meat (2). He forbade the emissary to eat from it to block a means to wrongdoing: the emissary might neglect its care so that it approached (3) death, then slaughter it and eat from it. If he knew that he could eat none of it, he would take diligent care of it.

He had his Companions share in the sacrificial offerings, as mentioned earlier: one camel on behalf of seven people, and likewise one cow (4).

He permitted the person driving the sacrificial animal to ride it in a reasonable manner if he needed to, until he found another mount (5). Alī said: “He may drink whatever milk remains beyond the needs of its young” (6).

His practice (may Allah bless him and grant him peace) was to slaughter camels standing on three legs, with the left foreleg bound. When slaughtering them, he would invoke Allah’s name and proclaim His greatness. He would slaughter his sacrificial animals with his own hand, though he sometimes delegated part of this task, as when he instructed Alī to slaughter the remainder of the hundred camels.

When he slaughtered (7) sheep and goats, he would place his foot on their sides, then invoke Allah’s name and proclaim His greatness

(1) A large lacuna begins here in manuscript s. (2) Reported by Muslim (1325), from Ibn ‘Abbās (may Allah be pleased with them both). (3) k reads: wa-li-yushārif (“and so that it approaches [death]”). (4) Its sources have already been cited. (5) Reported by Muslim (1324/375), from Jābir (may Allah be pleased with him). (6) Reported by Sa‘īd ibn Mansūr, as cited in al-Mughnī (13/375–376), by Ibn Sa‘d in al-Tabaqāt (6/231), and by al-Bayhaqī (9/288). Abū Zur‘ah graded it authentic in al-‘Ilal (4/530). See also al-Talkhīs al-Habīr (4/146). (7) This is the reading in all manuscripts. The printed edition reads: dhabaha (“slaughtered”).
ينحره، ثمَّ يصبغ نعلَه في دمه، ثمَّ (١) يجعله على صفحته، ولا يأكل منه هو ولا أحدٌ من أهل رُفْقَته، ثمَّ يَقْسِم لحمه (٢). ومنعه من هذا الأكل سدًّا للذَّريعة؛ فإنَّه لعلَّه ربَّما قصَّر في حفظه ليشارف (٣) العطب، فينحره ويأكل منه، فإذا علم أنَّه لا يأكل منه شيئًا، اجتهد في حفظه. وشرَّك بين أصحابه في الهدي كما تقدَّم: البدنة عن سبعةٍ، والبقرة كذلك (٤). وأباح لسائق الهدي ركوبَه بالمعروف إذا احتاج إليه، حتَّى يجد ظهرًا غيره (٥). وقال علي: يشرب من لبنها ما فَضَلَ عن ولدها (٦). وكان هديه ﷺ نَحْر الإبل قيامًا، مقيَّدةً معقولة اليسرى على ثلاثٍ، وكان يسمِّي الله عند نحره ويكبِّر، وكان يذبح نُسكَه بيده، وربَّما وكَّل في بعضه، كما أمر عليًّا أن يذبح ما بقي من المائة. وكان إذا نَحَرَ (٧) الغنم وضع قدمه على صِفاحِها ثمَّ سمَّى، وكبَّر
(١) من هنا خرم كبير في ص. (٢) رواه مسلم (١٣٢٥) من حديث ابن عباس ﵄ . (٣) ك: «وليشارف». (٤) تقدم تخريجه. (٥) رواه مسلم (١٣٢٤/ ٣٧٥) من حديث جابر ﵁ . (٦) رواه سعيد بن منصور كما في «المغني» (١٣/ ٣٧٥ - ٣٧٦) وابن سعد في «الطبقات» (٦/ ٢٣١) والبيهقي (٩/ ٢٨٨)، وصححه أبوزرعة في «العلل» (٤/ ٥٣٠). وانظر: «التلخيص الحبير» (٤/ ١٤٦). (٧) كذا في جميع النسخ. وفي المطبوع: «ذبح».

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