الهدي الواجب على الحاج ، ومكان ذبحهThe hadiy (sacrifice) that is obligatory for the pilgrim – and where it is to be slaughtered- Le sacrifice animal à faire par le pèlerin et son lieu d’immolation

[أم أبي التراب]

الهدي الواجب على الحاج ، ومكان ذبحه

The hadiy (sacrifice) that is obligatory for the pilgrim – and where it is to be slaughtered

Le sacrifice animal à faire par le pèlerin et son lieu d’immolation

السؤال:
هل يجوز ذبح الهدي خارج الحرم وتوزيعه على الفقراء في بلد الحاج بسبب كثرة الفقراء عندهم ؟ وما حكم الحج إن قام الحاج بفعل ذلك ؟ أرجو ذكر الأدلة من القرآن والسنة على وجوب ذبح الهدي مكان ذبح الهدي ؟ ولماذا ينبغي ذبح الهدي داخل حدود الحرم فقط ؟

الجواب :
الحمد لله
الذبائح التي تجب على الحاج في حجه ، هي على أنواع :
النوع الأول : هدي التمتع والقران ، فمن حجّ متمتعًا ، أو قارنا ، وجب عليه أن يذبح هديا ، متى كان واجدا له ، وإلا صام بدلا عنه . قال الله تعالى " فَمَن تَمَتَّعَ بِالْعُمْرَةِ إِلَى الْحَجِّ فَمَا اسْتَيْسَرَ مِنَ الْهَدْيِ فَمَن لَّمْ يَجِدْ فَصِيَامُ ثَلَاثَةِ أَيَّامٍ فِي الْحَجِّ وَسَبْعَةٍ إِذَا رَجَعْتُمْ تِلْكَ عَشَرَةٌ كَامِلَةٌ ذَلِكَ لِمَن لَّمْ يَكُنْ أَهْلُهُ حَاضِرِي الْمَسْجِدِ الْحَرَامِ وَاتَّقُوا اللَّهَ وَاعْلَمُوا أَنَّ اللَّهَ شَدِيدُ الْعِقَابِ " البقرة /196 .
قال ابن كثير رحمه الله :
" أي : إذا تمكنتم من أداء المناسك ، فمن كان منكم متمتعا بالعمرة إلى الحج ، وهو يشمل من أحرم بهما - أي القران - ، أو أحرم بالعمرة أولا ، فلما فرغ منها أحرم بالحج ، وهذا هو التمتع الخاص ، وهو المعروف في كلام الفقهاء . ..... " فَمَا اسْتَيْسَرَ مِنَ الْهَدْيِ" أي : فليذبح ما قدر عليه من الهدي ، وأقله شاة " انتهى من " تفسير ابن كثير " 1/537 .
ومحل ذبح هذا الهدي هو الحرم المكي .
قال ابن العربي رحمه الله :
" ولا خلاف في أن الهدي لا بد له من الحرم " انتهى من " أحكام القرآن " 2/186 .
وجاء في " الموسوعة الفقهية " 42/250 – 251 :
" اتفق الفقهاء على أن دماء الهدي - عدا الإحصار - يختص جواز إراقتها بالحرم ، ولا يجوز ذبح شيء منها خارجه ؛ لقوله تعالى في جزاء الصيد " هَدْيًا بَالِغَ الْكَعْبَةِ " ، وقوله تعالى " ثُمَّ مَحِلُّهَا إِلَى الْبَيْتِ الْعَتِيقِ " ، ولقوله صلى الله عليه وسلم " نحرت هاهنا ، ومنى كلها منحر ، فانحروا في رحالكم " ، وقوله صلى الله عليه وسلم " كل فجاج مكة طريق ومنحر " انتهى .
والواجب في لحمه : أن يوزع منه على فقراء الحرم ومساكينه ، ويجوز نقل شيء منه لخارج الحرم للأكل والإهداء .
فعن جَابِر بْن عَبْدِ اللَّهِ رَضِيَ اللَّهُ عَنْهُمَا قال : " كُنَّا لاَ نَأْكُلُ مِنْ لُحُومِ بُدْنِنَا فَوْقَ ثَلاَثِ مِنًى ، فَرَخَّصَ لَنَا النَّبِيُّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ ، فَقَالَ " كُلُوا وَتَزَوَّدُوا " ، فَأَكَلْنَا وَتَزَوَّدْنَا " رواه البخاري 1719 ، ومسلم 1972 .
قال الشيخ ابن عثيمين رحمه الله :
" هدي المتعة والقران هدي شكران ، فلا يجب أن يصرف لمساكين الحرم ، بل حكمه حكم الأضحية ، أي : أنه يأكل منه ، ويهدي ، ويتصدق على مساكين الحرم .
فلو ذبح الإنسان هدي التمتع والقران في مكة ، ثم خرج بلحمه إلى الشرائع ، أو إلى جدة أو غيرها ، فلا بأس ، لكن يجب أن يتصدق منه على مساكين الحرم " انتهى من " الشرح الممتع " 7/203 .
النوع الثاني : ما ذبح لترك واجب ، فمن ترك واجبا من واجبات الحج ، فإنه يجبر هذا النقص الحاصل بأن يذبح شاة .
فعَنْ عَبْدِ اللهِ بْنِ عَبَّاسٍ رضي الله عنهما ، قَالَ : " مَنْ نَسِيَ مِنْ نُسُكِهِ شَيْئًا ، أَوْ تَرَكَهُ ، فَلْيُهْرِقْ دَمًا " رواه الإمام مالك في " الموطأ " 1583 .
وهذا الذبح يجب أن يكون في الحرم ، ويوزع لحمه في الحرم أيضًا .

قال الشيخ ابن عثيمين رحمه الله :
" والعلماء نصوا على هذا ، وقالوا : إنه يجب أن يذبح هدي التمتع والقِران ، والهدي الواجب لترك واجب ، يجب أن يذبح في مكة ، وقد نص الله على ذلك في جزاء الصيد ، فقال " يَا أَيُّهَا الَّذِينَ آَمَنُوا لَا تَقْتُلُوا الصَّيْدَ وَأَنْتُمْ حُرُمٌ وَمَنْ قَتَلَهُ مِنْكُمْ مُتَعَمِّدًا فَجَزَاءٌ مِثْلُ مَا قَتَلَ مِنَ النَّعَمِ يَحْكُمُ بِهِ ذَوَا عَدْلٍ مِنْكُمْ هَدْيًا بَالِغَ الْكَعْبَةِ " .
فما قُيِّد في الشرع بأماكن معينة : لا يجوز أن ينقل إلى غيرها ، بل يجب أن يكون فيها ، فيجب أن تكون الهدايا في مكة ، وتوزع في مكة " انتهى من " مجموع فتاوى ابن عثيمين " 25/83 .
النوع الثالث : ما يذبح بسبب فعل الحاج لمحظور من محظورات الإحرام .
قال الشيخ ابن عثيمين رحمه الله :
" وفعل ما يحرم : ثبت بالنص القرآني أن فيه نسكا ، قال الله تعالى " وَأَتِمُّوا الْحَجَّ وَالْعُمْرَةَ لِلَّهِ فَإِنْ أُحْصِرْتُمْ فَمَا اسْتَيْسَرَ مِنَ الْهَدْيِ وَلَا تَحْلِقُوا رُءُوسَكُمْ حَتَّى يَبْلُغَ الْهَدْيُ مَحِلَّهُ فَمَن كَانَ مِنكُم مَّرِيضًا أَوْ بِهِ أَذًى مِّن رَّأْسِهِ فَفِدْيَةٌ مِّن صِيَامٍ أَوْ صَدَقَةٍ أَوْ نُسُكٍ " البقرة/196 " انتهى من " الشرح الممتع " 7/408 .

وينظر : " الجامع لأحكام القرآن " للقرطبي 3/292 - 293 .
فإذا وجب عليه نسك ، فإنه مخير بين ذبحه وتوزيعه في مكان فعل المحظور ، سواء كان هذا المكان داخل الحرم أو خارجه ، وبين ذبحه وتوزيعه في الحرم .
فعَنْ كَعْبِ بْنِ عُجْرَةَ رَضِيَ اللَّهُ عَنْهُ " أَنَّ رَسُولَ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ رَآهُ وَأَنَّهُ يَسْقُطُ عَلَى وَجْهِهِ ، فَقَالَ : أَيُؤْذِيكَ هَوَامُّكَ ؟ قَالَ : نَعَمْ . فَأَمَرَهُ أَنْ يَحْلِقَ وَهُوَ بِالحُدَيْبِيَةِ ، وَلَمْ يَتَبَيَّنْ لَهُمْ أَنَّهُمْ يَحِلُّونَ بِهَا ، وَهُمْ عَلَى طَمَعٍ أَنْ يَدْخُلُوا مَكَّةَ . فَأَنْزَلَ اللَّهُ الفِدْيَةَ ، فَأَمَرَهُ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ أَنْ يُطْعِمَ فَرَقًا بَيْنَ سِتَّةٍ ، أَوْ يُهْدِيَ شَاةً ، أَوْ يَصُومَ ثَلاَثَةَ أَيَّامٍ " رواه البخاري 1817 ، ومسلم 1201 .
وقال الشيخ ابن عثيمين رحمه الله :
" وما جاز أن يذبح ويفرق خارج الحرم حيث وجد السبب ، فإنه يجوز أن يذبح ويفرق في الحرم ، ولا عكس " انتهى من " الشرح الممتع " 7/204 .
ومن هذا النوع : البدنة التي تلزم المحرم ، إذا جامع امرأته قبل التحلل الأول :
قال الشيخ ابن عثيمين رحمه الله :
" إذا كان المحظور جماعًا قبل التحلل الأول في الحج ، فإن الواجب فيه بدنة يذبحها في مكان فعل المحظور ، أو في مكة ويفرقها على الفقراء " انتهى من " مجموع فتاوى ابن عثيمين " 22/222.
النوع الرابع : ما يذبح بسبب الإحصار - وهو أن يمنعه مانع من إكمال حجه - .
قال الله تعالى " وَأَتِمُّوا الْحَجَّ وَالْعُمْرَةَ لِلَّهِ فَإِنْ أُحْصِرْتُمْ فَمَا اسْتَيْسَرَ مِنَ الْهَدْيِ" البقرة/196 .
فهذا حكمه حكم النوع السابق ، فإنه يذبح هديه في مكان إحصاره ؛ لأن النبي صلى الله عليه وسلم لما منع من دخول مكة زمن الحديبية نحر هديه خارج الحرم .
ويجوز أيضا : ذبحه وتوزيعه داخل الحرم :
فعَنِ ابْنِ عُمَرَ رَضِيَ اللَّهُ عَنْهُمَا : " أَنَّ رَسُولَ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ خَرَجَ مُعْتَمِرًا ، فَحَالَ كُفَّارُ قُرَيْشٍ بَيْنَهُ وَبَيْنَ البَيْتِ ، فَنَحَرَ هَدْيَهُ ، وَحَلَقَ رَأْسَهُ بِالحُدَيْبِيَةِ " رواه البخاري 4252 .
قال ابن حجر رحمه الله تعالى :
" ظاهر القصة أن أكثرهم نحر في مكانه ، وكانوا في الحل ، وذلك دال على الجواز ، والله أعلم " انتهى من " فتح الباري " 4/11 .
النوع الخامس : ما يذبح جزاء للصيد . فهذا يجب أن يذبح ويفرق داخل الحرم ، ولا يجزئ خارج الحرم .
قال الله تعالى " يَا أَيُّهَا الَّذِينَ آمَنُوا لَا تَقْتُلُوا الصَّيْدَ وَأَنتُمْ حُرُمٌ وَمَن قَتَلَهُ مِنكُم مُّتَعَمِّدًا فَجَزَاءٌ مِّثْلُ مَا قَتَلَ مِنَ النَّعَمِ يَحْكُمُ بِهِ ذَوَا عَدْلٍ مِّنكُمْ هَدْيًا بَالِغَ الْكَعْبَةِ أَوْ كَفَّارَةٌ طَعَامُ مَسَاكِينَ أَوْ عَدْلُ ذَلِكَ صِيَامًا لِّيَذُوقَ وَبَالَ أَمْرِهِ عَفَا اللَّهُ عَمَّا سَلَفَ وَمَنْ عَادَ فَيَنتَقِمُ اللَّهُ مِنْهُ وَاللَّهُ عَزِيزٌ ذُو انتِقَامٍ "المائدة / 95 .
قال ابن كثير رحمه الله :
" وقوله تعالى " هَدْيًا بَالِغَ الْكَعْبَةِ " أي : واصلا إلى الكعبة ، والمراد وصوله إلى الحرم ، بأن يذبح هناك ، ويفرق لحمه على مساكين الحرم . وهذا أمر متفق عليه في هذه الصورة " انتهى من " تفسير ابن كثير " 3/194 .
ومما سبق يتبين أن ما شرع ذبحه داخل الحرم : لا يجوز ذبحه خارجه ، وأما ما شرع ذبحه خارج الحرم ، فإنه يجوز نقله وذبحه في الحرم .

ومن أتم حجه ونسكه ، لكنه ذبح الهدي خارج الحرم : فحجه صحيح ، لكن يجب عليه يذبح هديا آخر ، بدلا منه ، داخل الحرم . وإذا كان لا يستطيع الذهاب بنفسه إلى مكة ، فإنه يؤكل من يثق به ليذبح عنه داخل الحرم .
قال الشيخ ابن باز رحمه الله :
" هدي التمتع والقران لا يجوز ذبحه إلا في الحرم ، فإذا ذبحه في غير الحرم ، كعرفات وجدة وغيرهما : فإنه لا يجزئه ، ولو وزع لحمه في الحرم ، وعليه هدي آخر يذبحه في الحرم ، سواء كان جاهلاً أو عالمًا ؛ لأن النبي صلى الله عليه وسلم نحر هديه في الحرم ، وقال " خذوا عني مناسككم " ، وهكذا أصحابه رضي الله عنهم إنما نحروا هديهم في الحرم تأسيًا به صلى الله عليه وسلم " انتهى من " مجموع فتاوى ابن باز " 18/31 - 32 .
ثانيًا :
سؤالك : ولماذا ينبغي ذبح الهدي داخل حدود الحرم ؟
يذبح الهدي داخل الحرم ؛ للآتي :
1- لأنه هذا الذي جاء به القرآن والسنة ، فيجب اتباعهما .
قال الله تعالى " وَمَا كَانَ لِمُؤْمِنٍ وَلَا مُؤْمِنَةٍ إِذَا قَضَى اللَّهُ وَرَسُولُهُ أَمْرًا أَن يَكُونَ لَهُمُ الْخِيَرَةُ مِنْ أَمْرِهِمْ وَمَن يَعْصِ اللَّهَ وَرَسُولَهُ فَقَدْ ضَلَّ ضَلَالًا مُّبِينًا" الأحزاب/36 ، وقال الله تعالى " وَمَا آتَاكُمُ الرَّسُولُ فَخُذُوهُ وَمَا نَهَاكُمْ عَنْهُ فَانتَهُوا وَاتَّقُوا اللَّهَ إِنَّ اللَّهَ شَدِيدُ الْعِقَابِ " الحشر / 7 .
وشأن هذه الذبائح ، شأن سائر مناسك الحج ، بل شأن جميع العبادات : يتبع فيها أمر الله ورسوله ، من غير أن يقال : " لماذا " ؟ .
وقد روى البخاري :315 ، ومسلم :335: أن عائشة رضي الله عنها أنكرت عل من سألتها : لماذا تقضي الحائض الصوم ولا تقضي الصلاة ؟ وقَالَتْ : " كَانَ يُصِيبُنَا ذَلِكَ ؛ فَنُؤْمَرُ بِقَضَاءِ الصَّوْمِ ، وَلَا نُؤْمَرُ بِقَضَاءِ الصَّلَاةِ " .
قال الشاطبي رحمه الله :
" أَمَّا أُمُورُ التَّعَبُّدَاتِ ، فَعِلَّتُهَا الْمَطْلُوبَةُ مُجَرَّدُ الِانْقِيَادِ ، مِنْ غَيْرِ زِيَادَةٍ وَلَا نُقْصَانٍ ، وَلِذَلِكَ لَمَّا سُئِلَتْ عَائِشَةُ رَضِيَ اللَّهُ عَنْهَا عَنْ قَضَاءِ الْحَائِضِ الصَّوْمَ دُونَ الصَّلَاةِ ، أنكرت على السائلة أَنْ يُسْئَلَ عَنْ مِثْلِ هَذَا ؛ إِذْ لَمْ يُوضَعْ التَّعَبُّدُ أَنْ تَفْهَمَ عِلَّتَهُ الْخَاصَّةَ ، ثُمَّ قَالَتْ : " كُنَّا نُؤْمَرُ بِقَضَاءِ الصَّوْمِ وَلَا نُؤْمَرُ بِقَضَاءِ الصَّلَاةِ ، وَهَذَا يُرَجِّحُ التَّعَبُّدَ عَلَى التَّعْلِيلِ بِالْمَشَقَّةِ ، وَقَوْلُ ابْنِ الْمُسَيَّبِ فِي مَسْأَلَةِ تَسْوِيَةِ الشَّارِعِ بين دية الأصابع : " هي السنة با ابْنَ أَخِي " ، وَهُوَ كَثِيرٌ" انتهى من " الموافقات " 2/526 .
2- لأنه منسك من مناسك الحج ؛ والحج متعلق بمكة ، وأغلب أعماله تقام داخل الحرم ، فيكون ذبح الهدي داخل الحرم موافقا لأصل عبادة الحج في مكانها .
3- ذبح الهدي وتوزيعه داخل الحرم هو من التوسعة على مساكين هذا المكان ، ولعل هذا من الرزق الذي تكفل الله به لأهل هذا البيت استجابة لدعاء إبراهيم عليه السلام ، وذلك في قول الله تعالى" رَّبَّنَا إِنِّي أَسْكَنتُ مِن ذُرِّيَّتِي بِوَادٍ غَيْرِ ذِي زَرْعٍ عِندَ بَيْتِكَ الْمُحَرَّمِ رَبَّنَا لِيُقِيمُوا الصَّلَاةَ فَاجْعَلْ أَفْئِدَةً مِّنَ النَّاسِ تَهْوِي إِلَيْهِمْ وَارْزُقْهُم مِّنَ الثَّمَرَاتِ لَعَلَّهُمْ يَشْكُرُونَ " إبراهيم /37 .
ينظر: " المغني " لابن قدامة 5/451 .

والله أعلم .

موقع الإسلام سؤال وجواب*

[أم أبي التراب]

The hadiy (sacrifice) that is obligatory for the pilgrim – and where it is to be slaughtered

Is it permissible to slaughter the hadiy outside the Haram and distribute its meat to the poor in the pilgrim’s country, because there are many poor people in their country? What is the ruling on Hajj if the pilgrim does that? I hope that you will give evidence from the Qur’an and Sunnah for it being obligatory to slaughter the hadiy and the place where it is to be slaughtered. Why should the hadiy be slaughtered only within the boundary of the Haram?

Praise be to Allah The sacrifices that must be offered by the pilgrim during his Hajj are of different types:
1. The hadiy of tamattu‘ and qiraan
Whoever does Hajj tamattu‘ (entering ihram for ‘umrah, then exiting ihram, then entering ihram for Hajj) or qiraan (entering ihram for ‘umrah and Hajj, and remaining in ihram until all rituals have been completed) must offer a hadiy if he can afford it, otherwise he must fast instead of that. Allah, may He be exalted, says (interpretation of the meaning):
“Then if you are in safety and whosoever performs the ‘Umrah in the months of Hajj, before (performing) the Hajj, (i.e. Hajj-at-Tamattu‘ and Al-Qiran), he must slaughter a Hady such as he can afford, but if he cannot afford it, he should observe Saum (fasts) three days during the Hajj and seven days after his return (to his home), making ten days in all. This is for him whose family is not present at Al-Masjid-al-Haram (i.e. non-resident of Makkah). And fear Allah much and know that Allah is Severe in punishment”
[al-Baqarah 2:196].
Ibn Katheer (may Allah have mercy on him) said:
that is, if you are able to perform the rituals of Hajj, then whoever among you is doing ‘umrah before Hajj – which includes those who enter ihram for both ‘umrah and Hajj (i.e., qiraan) and those who enter ihram for ‘umrah first, then after finishing ‘umrah [and exiting ihram] they enter ihram for Hajj, which is tamattu‘, “he must slaughter a Hady such as he can afford” that is, let him offer whatever hadiy he can afford; the minimum that may be offered is a sheep.
End quote from Tafseer Ibn Katheer (1/537)
The place where this sacrifice is to be offered is the Haram of Makkah.
Ibn al-‘Arabi (may Allah have mercy on him) said:
There is no difference of scholarly opinion concerning the fact that the hadiy must be slaughtered in the Haram.
End quote from Ahkaam al-Qur’an (2/186)
It says in al-Mawsoo‘ah al-Fiqhiyyah (42/250-251):
The fuqaha’ are unanimously agreed that the permissibility of shedding the blood of the hadiy – except in the case of one who is prevented from completing Hajj – is limited to the Haram, and it is not permissible to slaughter the sacrifice outside the sanctuary, because Allah, may He be exalted, says concerning the penalty for hunting (within the boundary of the Haram): “the penalty is an offering, brought to the Ka‘bah” [al-Maa’idah 5:95]; and He says (interpretation of the meaning): “and afterwards they are brought for sacrifice unto the ancient House (the Haram - sacred territory of Makkah)” [al-Hajj 22:33]. And the Prophet (blessings and peace of Allah be upon him) said: “I offered my sacrifice here, but all of Mina is the place of sacrifice, so offer your sacrifices in your camps.” And he (blessings and peace of Allah be upon him) said: “Every ravine of Makkah is a road and a place of sacrifice.” End quote.
What must be done with the meat of the sacrifice is to distribute it to the poor and needy of the sanctuary; it is permissible to take a little of it outside of the Haram zone to eat or give as a gift.
It was narrated that Jaabir ibn ‘Abdullah (may Allah be pleased with him) said: We used not to eat the sacrificial meat for more than three days in Mina, then the Messenger of Allah (blessings and peace of Allah be upon him) granted us a concession and said: “Eat and store (for the journey).” So we ate some of it and stored some (for the journey).
Narrated by al-Bukhaari (1719) and Muslim (1972).
Shaykh Ibn ‘Uthaymeen (may Allah have mercy on him) said:
The hadiy of tamattu‘ and qiraan is a sacrifice of gratitude, so it does not all have to be given to the poor of the Haram. Rather it comes under the same ruling as the udhiyah, i.e., the one who offers the sacrifice may eat some of it, give some as gifts and gives some in charity to the poor of the Haram.
If a person slaughters the hadiy of tamattu‘ or qiraan in Makkah, then he takes the meat to ash-Sharaa‘i’, or to Jeddah or elsewhere, there is nothing wrong with that, but he must give some of it in charity to the poor of the Haram.
End quote from al-Sharh al-Mumti‘ (7/203).
2. Sacrifices offered (as a penalty) for omitting an obligatory part of Hajj
Whoever omits one of the obligatory parts of Hajj has to make up for this shortcoming by sacrificing a sheep.
It was narrated that ‘Abdullah ibn ‘Abbaas (may Allah be pleased with him) said: Whoever forgets any of the rituals [of Hajj] or fails to do it, let him offer a sacrifice.
Narrated by Imam Maalik in al-Muwatta’ (1583).
This sacrifice must be offered in the Haram and its meat must also be distributed in the Haram.
Shaykh Ibn ‘Uthaymeen (may Allah have mercy on him) said:
The scholars stated this. They said: The hadiy of tamattu‘ and qiraan, and the hadiy that is required for omitting an obligatory part of Hajj, must be slaughtered in Makkah. Allah has also stated that with regard to the penalty for hunting (within the boundary of the sanctuary), as He says (interpretation of the meaning):
“O you who believe! Kill not game while you are in a state of Ihram for Hajj or Umrah (Hajj), and whosoever of you kills it intentionally, the penalty is an offering, brought to the Ka‘bah”
[al-Maa’idah 5:95].
With regard to that which Islamic teaching restricts to specific places, it is not permissible to move it elsewhere; rather it must be done in the place specified. So the hadiy must be slaughtered in Makkah and its meat must be distributed in Makkah.
End quote from Majmoo‘ Fataawa Ibn ‘Uthaymeen (25/83)
3. Sacrifice offered because of the pilgrim doing one of the things that are prohibited whilst in ihram
With regard to doing things that are prohibited, it is proven in the Qur’anic text that a sacrifice must be offered in compensation. Allah, may He be exalted, says (interpretation of the meaning):
“And perform properly (i.e. all the ceremonies according to the ways of Prophet Muhammad (blessings and peace of Allah be upon him)), the Hajj and Umrah (i.e. the Hajj to Makkah) for Allah. But if you are prevented (from completing them), sacrifice a Hady (animal, i.e. a sheep, a cow, or a camel, etc.) such as you can afford, and do not shave your heads until the Hady reaches the place of sacrifice. And whosoever of you is ill or has an ailment in his scalp (necessitating shaving), he must pay a Fidyah (ransom) of either observing Saum (fasts) (three days) or giving Sadaqah (charity - feeding six poor persons) or offering sacrifice (one sheep)”
[al-Baqarah 2:196].
See: al-Jaami‘ li Ahkaam al-Qur’an by al-Qurtubi (3/292-293)
If he has to offer a sacrifice, then he has the choice between slaughtering it and distributing its meat in the place where he did the prohibited action – whether that place was within the Haram boundary or not – or slaughtering it and distributing its meat in the Haram.
It was narrated from Ka‘b ibn ‘Ujrah (may Allah be pleased with him) that the Messenger of Allah (blessings and peace of Allah be upon him) saw him with lice falling on his face and said: “Are these vermin bothering you?” He said: Yes. So he instructed him to shave his head when he was in al-Hudaybiyah, and it was not yet clear to them that they would exit ihram there, as they were still hoping to enter Makkah. Then Allah revealed (the verse containing the ruling on) fidyah, so the Messenger of Allah (blessings and peace of Allah be upon him) instructed him to give a faraq (three saa‘s) to be shared between six poor persons, or to sacrifice a sheep, or to fast for three days.
Narrated by al-Bukhaari (1817) and Muslim (1201).
Shaykh Ibn ‘Uthaymeen (may Allah have mercy on him) said:
Whatever it is permissible to sacrifice and distribute outside of the Haram, when there is a reason to do so, it is also permissible to sacrifice and distribute inside the Haram, but the converse is not the case.
End quote from ash-Sharh al-Mumti‘ (7/204)
That also includes the camel which a muhrim must sacrifice if he has intercourse with his wife before the first stage of exiting ihram.
Shaykh Ibn ‘Uthaymeen (may Allah have mercy on him) said:
If the prohibited act is intercourse before the first stage of exiting ihram in Hajj, then what he must do is sacrifice a camel, to be slaughtered in the place where the prohibited act was committed, or in Makkah, and its meat is to be distributed to the poor.
End quote from Majmoo‘ Fataawa Ibn ‘Uthaymeen (22/222)
4. Sacrifice offered because of being prevented from completing one’s Hajj
Allah, may He be exalted, says (interpretation of the meaning):
“And perform properly (i.e. all the ceremonies according to the ways of Prophet Muhammad (blessings and peace of Allah be upon him)), the Hajj and Umrah (i.e. the Hajj to Makkah) for Allah. But if you are prevented (from completing them), sacrifice a Hady (animal, i.e. a sheep, a cow, or a camel, etc.) such as you can afford”
[al-Baqarah 2:196].
The ruling is similar to the ruling on the type mentioned above; he should offer his sacrifice in the place where he was prevented from continuing, because when the Prophet (blessings and peace of Allah be upon him) was prevented from entering Makkah at the time of al-Hudaybiyah, he offered his sacrifice outside of the Haram zone.
It is also permissible to slaughter it and distribute the meat inside the Haram zone.
It was narrated from Ibn ‘Umar (may Allah be pleased with him) that the Messenger of Allah (blessings and peace of Allah be upon him) set out for ‘umrah, but the disbelievers of Quraysh prevented him from reaching the Ka‘bah, so he slaughtered his sacrifice and shaved his head in al-Hudaybiyah.
Narrated by al-Bukhaari (4252).
Ibn Hajar (may Allah have mercy on him) said:
The apparent meaning of the story is that most of them offered their sacrifices in the place where they were, which was outside the boundary of the Haram, which indicates that doing that is permissible. And Allah knows best.
End quote from Fath al-Baari (4/11)
5. Sacrifices offered as compensation for hunting game
This must be slaughtered and the meat distributed within the Haram zone, and it is not valid if done outside the Haram zone.
Allah, may He be exalted, says (interpretation of the meaning):
“O you who believe! Kill not game while you are in a state of Ihram for Hajj or Umrah (Hajj), and whosoever of you kills it intentionally, the penalty is an offering, brought to the Ka‘bah, of an eatable animal (i.e. sheep, goat, cow, etc.) equivalent to the one he killed, as adjudged by two just men among you; or, for expiation, he should feed Masakin (poor persons), or its equivalent in Saum (fasting), that he may taste the heaviness (punishment) of his deed. Allah has forgiven what is past, but whosoever commits it again, Allah will take retribution from him. And Allah is AllMighty, All-Able of Retribution”
[al-Maa’idah 5:95].
Ibn Katheer (may Allah have mercy on him) said:
The words “an offering, brought to the Ka‘bah” mean that it should reach the Ka‘bah; what is meant is that it should reach the Haram by being slaughtered there, and its meat distributed among the poor of the Haram. This is a matter concerning which there is consensus.
End quote from Tafseer Ibn Katheer (3/194)
From the above it is clear that where it is prescribed to slaughter the sacrifice inside the Haram zone, it is not permissible to slaughter it outside that zone. But in cases where it is prescribed to slaughter it outside the Haram zone, it is permissible to bring it and slaughter it inside the Haram zone.
If a person performs his Hajj and rituals properly, but he slaughters the hadiy outside the Haram zone, his Hajj is valid, but he must offer another hadiy instead, inside the Haram zone. If he is not able to go back to Makkah himself, then he may appoint someone whom he trusts to sacrifice it on his behalf inside the Haram zone.
Shaykh Ibn Baaz (may Allah have mercy on him) said:
With regard to the hadiy of the one who is doing tamattu‘ or qiraan, it is not permissible to slaughter it anywhere but within the Haram zone; if he slaughters it elsewhere, such as in ‘Arafah or Jeddah or anywhere else, that is not valid, even if he distributes its meat in the Haram, and he has to offer another hadiy, to be slaughtered within the Haram zone, whether he was ignorant of the ruling or was aware of it, because the Prophet (blessings and peace of Allah be upon him) slaughtered his hadiy in the Haram zone, and he said: “Learn from me your rituals of Hajj.” Similarly, his companions (may Allah be pleased with them) only slaughtered their hadiys in the Haram zone, following his example (blessings and peace of Allah be upon him).
End quote from Majmoo‘ Fataawa Ibn Baaz (18/31-32)
Secondly:
With regard to your question: “Why should the hadiy be slaughtered only within the boundary of the Haram?”
The hadiy should be slaughtered within the boundary of the Haram for the following reasons:
1. Because this is what is prescribed by the Qur’an and Sunnah, and it is obligatory to follow them.
Allah, may He be exalted, says (interpretation of the meaning):
“It is not for a believer, man or woman, when Allah and His Messenger have decreed a matter that they should have any option in their decision. And whoever disobeys Allah and His Messenger, he has indeed strayed in a plain error”
[al-Ahzaab 33:36]
“And whatsoever the Messenger (Muhammad SAW) gives you, take it, and whatsoever he forbids you, abstain (from it) , and fear Allah. Verily, Allah is Severe in punishment”
[al-Hashr 59:7].
The issue with regard to these sacrifices is the same as that of all the rituals of Hajj, and indeed it is the issue with regard to all acts of worship: one should follow the command of Allah and His Messenger with regard to that, without asking why.
Al-Bukhaari (315) and Muslim (335) narrated from ‘Aa’ishah that she rebuked someone who asked her, Why does a menstruating woman have to make up missed fasts but not missed prayers? She said: That used to happen to us and we were commanded to make up the fasts but we were not commanded to make up the prayers.
Ash-Shaatibi (may Allah have mercy on him) said:
With regard to matters of worship, what is required is to follow the instructions, without adding or subtracting anything. Therefore when ‘Aa’ishah (may Allah be pleased with her) was asked about the menstruating woman making up the fasts, but not the prayers, she objected to the questioner asking such a question, because we are not meant to understand the reasons behind rituals and acts of worship. Then she said: We were commanded to make up the fasts but we were not commanded to make up the prayers. And with regard to the issue of the Lawgiver making the diyah for injury to fingers equal, Ibn al-Musayyab said: That is the Sunnah, O son of my brother. And there are many such cases.
End quote from al-Muwaafaqaat (2/526)
2. Because it is one of the rituals of Hajj, and Hajj is connected to Makkah, and most of its actions are done within the boundary of the Haram zone, therefore slaughtering the hadiy within the boundaries of the Haram zone is in harmony with the fact that the main location for the act of worship that is Hajj is Makkah.
3. Slaughtering the hadiy and distributing its meat within the Haram zone is for the purpose of relieving the poor people of the Haram of hardship and comes under the heading of the provision that Allah has guaranteed to the people of this House, in response to the supplication of Ibraaheem (peace be upon him), as Allah, may He be exalted, tells us that he said (interpretation of the meaning):
“O our Lord! I have made some of my offspring to dwell in an uncultivable valley by Your Sacred House (the Ka‘bah at Makkah); in order, O our Lord, that they may perform As-Salat (Iqamat-as-Salat), so fill some hearts among men with love towards them, and (O Allah) provide them with fruits so that they may give thanks”
[Ibraaheem 14:37].
See: al-Mughni, by Ibn Qudaamah (5/451)
And Allah knows best.

Islam Q&A*

[أم أبي التراب]

Le sacrifice animal à faire par le pèlerin et son lieu d’immolation

Est-il permis d’immoler le sacrifice hors du périmètre sacré et d’en distribuer la viande aux pauvres des pays d’origine des pèlerins compte tenu du grand nombre de pauvres chez eux? Comment juger le pèlerin qui le fait? J’espère qu’on m’apporte des arguments tirés du Coran et de la Sunna prouvant l’obligation d’immoler le sacrifice aux endroits habituels.Pourquoi se limiter au périmètre sacré?

Louanges à Allah
Les sacrifices à faire par le pèlerin au cours de son pèlerinage se présentent sous différentes catégories.
La première est le sacrifice prévu pour un pèlerin ayant opté pour le tamatou et le quiran (deux pèlerinages séparés par une pause ou intégrés l’un dans l’autre). Celui qui choisit l’une de ces deux options est tenu de procéder à un sacrifice, s’il en dispose.Autrement, il le remplace par le jeûne . Sous ce rapport, Allah Très-haut a dit: «Si l’un d’entre vous est malade ou souffre d’une affection de la tête (se doit se raser), qu’il se rachète alors par un jeûne ou par une aumône ou par un sacrifice.» (Coran,2:196)
Ibn Kathir (Puisse Allah lui accorder Sa miséricorde) a dit: « Cela signifie: quand vous avez la possibilité d’accomplir les rites du pèlerinage, celui d’entre vous qui choisit un pèlerinage complet, ce qui est cas du pèlerin qui se met en état de sacralisation avec l’intention d’accomplir un pèlerinage intégré et du pèlerin qui s’engage d’abord dans un pèlerinage mineur à part avant de passer à celui majeur, conforment aux modalités d’accomplissement du pèlerinage en deux phase appelé par les jurisconsultes at-tamatou al-khas , que chacun de ces deux pèlerins fasse « le sacrifie qui lui est facile… ». En d’autres termes, qu’il fasse un sacrifie en fonction de ses possibilités , le minimum étant un mouton. » Extrait de Tafsir d’Ibn Kathir (1/537)
Le lieu d’immolation est le sanctuaire de La Mecque. A ce propos, Ibn al-Arabi (Puisse Allah lui accorder Sa miséricorde) a dit: « Il n’existe aucune divergence sur le fait que le sacrifice doit se faire dans le Sanctuaire. » Extrait de Ahkaam al-qour’an (2/186)
On lit dans l’encyclopédie juridique (42/250-251): « Les jurisconsultes sont tous d’avis que le sang des sacrifices, hormis ceux faits en cas d’interdiction de l’accès à La Mecque, doit être versé exclusivement dans le Sanctuaire.Il n’est permis de faire aucun sacrifice en dehors du périmètre sacré en vertu de la parole du Très-haut: « offrande qu’il fera parvenir à (destination des pauvres de ) la Kaaba »( Coran,5:95) et de la parole du Très-haut: « puis son lieu d’immolation est auprès de l’Antique Maison. » (Coran,22:33) et de la parole du Prophète (Bénédiction et salut soient sur lui): « J’ai fait mon sacrifice ici mais tout Mina est un aire de sacrifice.Faites les vôtre là vous êtes campés. » et sa parole: «Tous les passages montagneux de La Mecque servent de chemin et de lieu d’immolation. »
S’agissant de l’usage de la viande, il faut la distribuer aux pauvres du Sanctuaire et ses (autres) résidents. Toutefois, il est permis d’en transporter une partie à l’extérieur du Sanctuaire pour consommation et distribution.
Djaber ibn Abdoullah (P.A.a) a dit: «Nous n’avions pas l’habitude de manger de la viande de nos chameaux sacrifiés à Mina au-delà de trois jours.Et puis le Prophète (Bénédiction est salut osent sur lui) nous a donné une permission en ces termes: « Mangez-en et prenez-en avec vous. Et nous le fîmes. » (Rapporté par al-Bokari, 1719 et par Mouslim,1972)
Cheikh Ibn Outhaymine (Puisse Allah lui accorder Sa miséricorde) a dit: « Le sacrifie à faire par celui qui accomplit le pèlerinage sous sa forme tamatou ou quiran est une expression de sa gratitude (envers Allah). Dès lors , il ne doit profiter qu’aux pauvres du Sanctuaire. Ce sacrifice s’assimile à celui fait pour marquer la fête du Sacrifice en ceci que son auteur en mange une partie, en offre une partie aux autres et en distribue aux pauvres du Sanctuaire.
Si un pèlerin ayant choisi d’accomplir le pèlerinage selon l’une des options ci-dessus indiquée effectuait le sacrifice à La Mecque puis en emportait la viande à Charaaie ou à Djeddah ou ailleurs, cela ne représenterait aucun inconvénient.Mais il devrait en distribuer une partie aux pauvres du Sanctuaire. » Extrait de ach-charh al-moumt’i (7/203).
La deuxième catégorie consiste dans les sacrifices exigés à cause de l’abandon d’un devoir.Celui qui omet l’un des devoirs du pèlerinage compense le manquement qui en résulte par le sacrifice d’un mouton.
Abdoullah ibn Abbas (P.A.a) a dit: « Que le pèlerin qui oublie un de rites du pèlerinage ou l’omet procède à un sacrifice. » (Rapporté par Malick dans al-Mouwatta (1583).L’immolation de cette catégorie de sacrifice doit se dérouler dans le Sanctuaire où la viande doit encore être distribuée.
Cheikh Ibn Outhaymine (Puisse Allah lui accorder Sa miséricorde) a dit: « Les ulémas l’ont bien précisé car ils ont dit que le sacrifice découlant des optons tamatou et quiran, ainsi que le sacrifice qui répare l’abandon d’un devoir doivent être faits à La Mecque.Allah l’a précisé en ce qui concerne la compensation du gibier puisqu’Il a dit: « offrande qu’il fera parvenir à (destination des pauvres de ) la Kaaba .» (Coran,5:95).Tout acte que la loi religieuse prévoit à des endroits déterminés ne doit pas être déplacé ailleurs car on doit l’y accomplir.Aussi le sacrifice est à faire à La Mecque et sa viande doit y être distribuée. » Extrait du Recueil des réponses d’Ibn Outhaymine (25/83).
La troisième catégorie est le sacrifice fait pour sanctionner la violation par le pèlerin de l’un des interdits liés à l’état de sacralisation.
Cheikh Ibn Outhaymine (Puisse Allah lui accorder Sa miséricorde) a dit: « Le texte coranique précise que la violation d’un interdit appelle une sanction.A ce propos Allah Très-haut dit: « Si l’un d’entre vous est malade ou souffre d’une affection de la tête (se doit se raser), qu’il se rachète alors par un jeûne ou par une aumône ou par un sacrifice. » (Coran,2:196) Extrait de ach-charh al-moumtee (7/408) Voir al-djaamee li ahkam al-qour’an par al-Qourtubi (3/292-293)
Celui qui viole un interdit a le choix entre l’immolation du sacrifice pour en distribuer sa viande à l’endroit même où il a commis la violation, que l’endroit se trouve à l’intérieur du Sanctuaire ou pas, et son immolation et la distribution de la viande à l’intérieur du périmètre sacré.
D’après Kaaba ibn Oudjrah (P.A.a) le Messager d’Allah (Bénédiction et salut soient sur lui) l’a vu tomber sur le sol et lui a dit:
-«Tes parasites te font-il mal? »
-« Oui. »
Ensuite il lui donna l’ordre de se raser la tête au moment où ils se trouvaient à Houdaybiyyah et ne savaient pas encore qu’ils allaient y mettre fin à leur pèlerinage puisqu’ils espéraient toujours pouvoir entrer dans La Mecque.Ensuite Allah révéla le sacrifice compensatoire et le Messager d’Allah (Bénédiction et salut soient sur lui) lui donna l’ordre de nourrir six pauvres ou de sacrifier un mouton ou de jeûner trois jours. » (Rapporté par al-Bokhari,1817 et par Mouslim,1201)
Ce qui précède indique clairement que les sacrifices que la loi prévoit d’égorger à l’intérieur du Sanctuaire ne peuvent l’être à l’extérieur de cet espace.Quant à ce que la loi prévoir d’égorger hors du Sanctuaire, il est permis de les transférer vers le périmètre sacré.
Le pèlerin qui aurait terminé les rites de son pèlerinage tout en ayant égorgé son sacrifice à l’extérieur du Sanctuaire n’en aurait pas moins son pèlerinage valide. Toutefois, il est tenu d’égorger un autre sacrifice à la place de celui qu’il aurait dû effectuer à l’intérieur de l’espace sacré. S’il ne peut se rendre personnellement à La Mecque, il peut mandater un agent sûr pour égorger son sacrifice à l’intérieur du périmètre sacré.
Cheikh Ib Baz (Puisse Allah lui accorder Sa miséricorde)na dit: « Le sacrifice à faire dans le cadre d’un pèlerinage accompli selon les options tamatou et quiran ne peut être égorgé qu’à l’intérieur du Sanctuaire .Si le pèlerin fait son sacrifice en dehors de cet espace comme à Arafah, à Djeddah ou ailleurs, cela ne lui suffirait pas , même s’il en distribuait la viande dans le Sanctuaire.Dès lors, il doit procéder à un autre sacrifice à l’intérieur du Sanctuaire.Que le pèlerin concerné ait su ce qu’il avait à faire ou l’ait ignoré.Car le Prophète (Bénédiction et salut soient sur lui) égorgea son sacrifice à l’intérieur du périmètre sacré et dit: « Réglez vos pratiques en matière de pèlerinage sur les miens. » Ses compagnons à leur tours en firent de même suivant son exemple. » Extrait du Recueil des réponses d’Ibn Baz (31/18-32).
Deuxièmement, votre question: « pourquoi situer le sacrifice à l’intérieur du périmètre sacré? »
On l’y situe pour ce qui suit:
1.Parce que c’est ce que le Coran et la Sunna enseignent et qu’il faut l’appliquer.Sous ce rapport, Allah Très-haut a dit: « Il n’appartient pas à un croyant ou à une croyante, une fois qu’Allah et Son Messager ont décidé d’une chose d’avoir encore le choix dans leur façon d’agir » (Coran,33:36) et dit: « Prennez ce que le Messager vous a donné; et ce qu’il vous interdit, abstenez vous en. » (Coran,59:7)
Ces sacrifices sont comme le reste des rites du pèlerinage, voire de toutes les pratiques cultuelles en ceci qu’on y suit l’ordre donné par Allah et Son Messager sans dire : pourquoi?.
Al-Bokhari (315) et Mouslim (335) ont rapporté qu’Aicha (P.A.a) désapprouva une question qui lui fut posée en ces termes: « Pourquoi la femme indisposée rattrape-t-elle le jeûne et non la prière? » Elle répondit: « Cela nous arrivait et l’on nous demandait de rattraper le jeûne sans nous demander d’en faire de même pour la prière. »
Chatibi (Puisse Allah lui accorder Sa miséricorde): « S’agissant des pratiques cultuelles, elles ont pour cause d’amener les fidèles à s’y soumettre sans rien y ajouter ou en diminuer. C’est pourquoi quand Aicha (P.A.a) fut interrogée sur le rattrapage appliqué au jeûne à l’exclusion de la prière.Elle désapprouva que l’auteur de la question l’interrogeât dans ce sens.C’est parce que le culte n’est pas institué pour qu’on en comprenne la justification spécifique.Ensuite, les propos d’Aicha « Cela nous arrivait et l’on nous demandait de rattraper le jeûne sans nous demander d’en faire de même pour la prière. » montrent que l’exécution de l’ordre qui établit une différence entre la prière et le jeûne est fondée sur la soumission et non sur une justification découlant de la difficulté de l’un (rattrapage du jeûne) et de la facilité de l’autre (rattrapage de la prière).C’est dans ce sens qu’Ibn al-Moussayib , évoquant l’égalité établie par le législateur entre le prix du sang payé en cas d’amputation d’un doigt, dit: « C’est ce qu’enseigne la Sunna, ô neveu! » Des cas de ce genre sont nombreux. » Extrait d’al-mouwaafaqaat.(2/526).
2.C’est parce qu’il s’agit de l’un des rites du pèlerinage.Or celui-ci est à faire à La Mecque et la plupart de ses rites se déroulent à l’intérieur de l’espace sacré.Aussi, l’égorgement du sacrifice sur ledit espace est conforme au principe qui veut que le pèlerinage se déroule sur son espace.
3.Egorger un sacrifice et distribuer sa viande dans le Sanctuaire vise à rendre la vie facile aux pauvres locaux.C’est peut-être une part de la subsistance qu’Allah assure aux voisins de cette Maison dans le cadre de Son exaucement de l’invocation d’Ibrahim (paix sur lui) citée dans la parole du Très-haut: « Ô mon Seigneur, j’ai établi une partie de ma descendance dans une vallée sans agriculture, près de Ta Maison sacrée, -ô notre Seigneur- afin qu’ils accomplissent la prière .Fais donc que penchent vers les coeurs d’une partie des gens.Et nourris-mes des fruits..» (Coran,14:37) Voir al-Moughni d’Ibn Qoudamah (5/451)
Allah le sait mieux.

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