are general in scope, whereas his action may have a restricted application.

Third, they contain (1) an additional provision, so it is preferable to follow them.

Fourth, the action indicates permissibility, while the statement indicates that the practice is recommended. Both can be followed, so there is no reason to disregard either.

Fifth, the sacrifices on behalf of al-Hasan and al-Husayn took place (2) in the year of Uhud and the following year. Umm Kurz heard from the Prophet, peace and blessings be upon him, what she narrated in the year of al-Hudaybiyyah, in 6 AH, after the sacrifices on behalf of al-Hasan and al-Husayn. Al-Nasā’ī stated this in his larger collection (3).

Sixth, the account of al-Hasan and al-Husayn may have been intended to explain the kind of animal sacrificed—that it was a ram—not to limit the number to one. Similarly, ‘Ā’ishah said, “He sacrificed a cow on behalf of his wives, who were nine” (4). She meant the kind of animal, not that it was limited to a single cow.

Seventh, Allah, glorified be He, has favoured the male over the female, as He said:

“The male is not like the female.” [Āl ‘Imrān: 36]

This distinction entails giving the male preference over the female in legal rulings. The Sharia reflects this preference by treating one male as equivalent to two females in testimony, inheritance, and blood money. The birth sacrifice has likewise been brought into line with these rulings.

Eighth, the birth sacrifice resembles manumission on behalf of the newborn, for he is held in pledge for his birth sacrifice, which releases and frees him. It is therefore preferable to sacrifice two sheep for a boy and one sheep for a girl, just as