The benefits of the hadith regarding the Prophet’s (peace and blessings be upon him) sacrifice of cows on behalf of his wives.

The Shaykh : This hadith is the statement of the Prophet (peace and blessings be upon him): Is the writing here legislative or natural? It is natural, because it is a natural, innate matter that a woman cannot get rid of or bring about. And his statement (peace and blessings be upon him): From this it is derived that menstruation is called post-natal bleeding, and indeed it is so, as it may be referred to as post-natal bleeding. Good, and here he said: Is there a problem? Is there a problem? Because it is the yaa of address, and the one being addressed here is not male. If it were male, he would have said "Perform," as Allah the Exalted said: But here it is a female, so the yaa must be present. For this reason, in another narration he said: and he did not say "Do it." And in her statement: Al-Bukhari used this hadith as evidence that the 'Id sacrifice is prescribed for the traveler, just as it is prescribed for the resident, because the Messenger of Allah (peace and blessings be upon him) was a traveler in Mina, and his wives were travelers. However, Ibn Taymiyyah (may Allah have mercy on him) refused that the intended meaning of the sacrifice here is the sacrifice that takes place in the villages. He said the intended meaning of the sacrifice here is the hady (sacrificial animal of the pilgrimage), and he called it a sacrifice because it was slaughtered in the forenoon. It cannot be the sacrifice that is slaughtered in the villages, because the Messenger of Allah (peace and blessings be upon him) did not sacrifice for himself so that he could sacrifice for his wives. This is a case of using a term in a figurative sense, just as we use the term "gave birth" for "menstruated," and the original meaning of post-natal bleeding is the blood of childbirth. And what the Shaykh al-Islam (may Allah have mercy on him) said is closer to the truth, that what was slaughtered in Mina is hady. But if a person encounters the day of 'Id al-Adha while he is traveling, is it prescribed for him to sacrifice? The answer is yes, it is prescribed for him to sacrifice even if he is traveling, due to the generality of the evidence indicating the prescription of the sacrifice. So suppose you come upon the day of 'Id al-Adha and you are on an outing far from the town, meaning the place where you are is a distance that allows shortening the prayer. Do you sacrifice if you encounter the day of 'Id? The answer is yes, you sacrifice. So the traveler and the resident are the same regarding the sacrifice due to the generality of the evidence, not due to the specificity of this evidence, because this evidence contains a possibility, as you heard. And when there is a possibility, the argumentation is invalid, because for argumentation to be valid, the evidence must define and specify the intended meaning. If it does not define and specify it, it is invalid as evidence for it. Yes, that is correct.

The questioner : ... and it will not suffice for anyone after your state?

The Shaykh : I mean, its meaning is if someone like him came to us now and slaughtered his sheep before the prayer, a sheep that is sufficient, and when we informed him that his sheep was a meat sheep, he said, "By Allah, I do not have anything now except this ewe that has not reached the age." The reason is that this ewe has not reached one year, it is young, and I have no money or anything, I have nothing except this. We told him, "Now slaughter it, and it will be a sacrifice." So this is an exception from the generalities of the evidence regarding the age only. And as for what the brother 'Abd al-Wahhab said regarding the issue of 'Ikashah ibn Mahsun, by the life of Allah, the difference between that and what we are discussing is like the difference between the sky and the earth, and it is not from this category at all. 'Ikashah ibn Mahsun was one of seventy thousand, and the seventy thousand were described with attributes: And the Messenger of Allah (peace and blessings be upon him) said: By which he addressed one who had preceded you with it. The scholars said this was to block the door, so that none of the hypocrites would stand up, because the hypocrites at that time would stand up and perhaps speak. So the Messenger of Allah (peace and blessings be upon him) wanted to block the door, or the Messenger of Allah (peace and blessings be upon him) did not like to speak about this except by revelation, and he was not revealed anything in this matter. The important thing is that 'Ikashah was not singled out for this.