alongside the prayer. This makes the worship and remembrance of Allah, and the slaughter and sacrifice offered to Him, manifest in a way that Hajj does not, just as the remembrance of Allah is made manifest by proclaiming His greatness during the festivals. Hadiths have also commanded this sacrifice. Its obligation has been derived as a position within Ahmad’s school; it is also the position of Abū Hanīfah and one of the two positions in Mālik’s school—or the apparent position of his school.

Those who deny its obligation have no explicit text supporting them. Their principal evidence is the Prophet’s statement (may Allah bless him and grant him peace):

“Whoever intends to offer a sacrifice, when the ten days begin, must not remove any of his hair or nails.”

They say: “An obligation is not made conditional upon a person’s intention.”

This statement requires clarification. An obligation is not left to a person’s choice, such that he is told, “Do it if you wish.” Rather, an obligation may be expressed conditionally to clarify a particular ruling, as in His words:

“When you rise for prayer, wash…”

They have understood the implicit meaning here to be, “When you intend to rise.” They have likewise understood the other command to mean, “When you intend to recite, seek refuge.” Yet purification is obligatory, and recitation in prayer is obligatory. He has also said:

“It is only a reminder to all worlds,”

“for whoever among you wills to take the straight path.”

Yet willing to take the straight path is obligatory.

Furthermore, not everyone is obliged to offer a sacrifice. It is obligatory only for someone who has the means, and it is such a person who intends to offer it. Similarly, he said:

“Whoever intends to perform Hajj should hasten to do so, for an animal may stray and a need may arise.”

Yet Hajj is obligatory for whoever is able to undertake it. Thus, his words, “Whoever intends to offer a sacrifice,” are like his words, “Whoever intends to perform Hajj