Al-Sharḥ al-Mumtiʿ - Ibn al-'Uthaymin - (7/146)

Al-Sharḥ al-MumtiʿIbn al-'Uthaymin

game.” For example, camels, cattle, sheep, and chickens: none of these are prohibited. The apparent generality of his words indicates that they are not prohibited even if they become feral. That is, if a chicken escapes from its owners and becomes wild, such that it can no longer be domesticated by people, then someone catches it, it remains lawful, in consideration of its original status.

Likewise, if a camel runs away, becomes feral, and comes to resemble gazelles such that it cannot be caught, then a person in iḥrām catches up with it and kills it by shooting it, it is lawful, in consideration of its original status.

His statement, “Nor sea game”: that is, sea game is not prohibited to a person in iḥrām, due to the saying of Allah Most High: “Lawful to you is the game of the sea and its food as provision for you and for travellers; but forbidden to you is the game of the land so long as you are in the state of iḥrām.” [al-Mā’idah 5:96] Thus, if he enters iḥrām at Rābigh, for example, passes along the seacoast, and catches fish, this is not unlawful.

His statement, “Nor the killing of an animal whose meat is unlawful to eat,” such as a cat. A cat is unlawful to eat, so if a person in iḥrām kills it, no expiation is due from him. The reason is that it has no compensation value and is not game; thus, it does not fall under the saying of Allah Most High: “But forbidden to you is the game of the land so long as you are in the state of iḥrām.” [al-Mā’idah 5:96]

His statement, “Nor an attacking animal”: that is, it is not prohibited for a person in iḥrām to kill an attacking animal. For instance, if a gazelle attacks you, you fear for your life, and you defend yourself against it, but it refuses to go away, so you kill it, then nothing is due from you, because you repelled it on account of its harm. Everything repelled because of its harm carries no inviolability. Whatever may lawfully be destroyed due to its attack must be repelled by the least severe means first; if it can be repelled without killing, it is repelled thus, and otherwise it is killed.

Among the subsidiary applications of this principle is the case where an eyelash grows into one’s eye—that is, it grows from the inside of the eyelid and begins to harm the eye—and he removes it with tweezers,

أصلاً» مثل الإبل، والبقر، والغنم، والدجاج، كل هذه لا تحرم، وعموم كلامه أنه لا يحرم ولو توحش، أي: لو أن الدجاجة هربت من أهلها وصارت متوحشة، لا يمكن أن تستأنس بالآدمي، ثم لحقها وأمسكها فهي حلال اعتباراً بالأصل. ومثل ذلك: إذا ندت البعير، وتوحشت، وصارت كالظباء لا يمكن إمساكها، ثم أدركها وهو محرم وقتلها رمياً فهي حلال؛ اعتباراً بالأصل. قوله: «ولا صيد البحر»، أي: لا يحرم صيد البحر على المحرم؛ لقوله تعالى: ﴿أُحِلَّ لَكُمْ صَيْدُ الْبَحْرِ وَطَعَامُهُ مَتَاعًا لَكُمْ وَلِلسَّيَّارَةِ وَحُرِّمَ عَلَيْكُمْ صَيْدُ الْبَرِّ مَا دُمْتُمْ حُرُمًا﴾ [المائدة: ٩٦]، فإذا أحرم من رابغ مثلاً ومرَّ بسيف البحر، وصاد سمكاً فليس حراماً. قوله: «ولا قتل محرم الأكل» كالهر، فالهر محرم الأكل، فلو أن محرماً قتله فليس عليه جزاء؛ والعلة في ذلك أنه لا قيمة له وليس بصيد، فلا يدخل تحت قوله تعالى: ﴿وَحُرِّمَ عَلَيْكُمْ صَيْدُ الْبَرِّ مَا دُمْتُمْ حُرُمًا﴾ [المائدة: ٩٦]. قوله: «ولا الصائل» أي: ولا يحرم على المحرم قتل الصائل أي: لو صال عليك غزال وخفت على نفسك ودافعته، وأبى أن ينصرف فقتلته فلا شيء عليك؛ لأنك دفعته لأذاه، وكل مدفوع لأذاه فلا حرمة له، وكل ما أبيح إتلافه لصوله، فإنه يدافع بالأسهل فالأسهل، فإذا أمكن دفعه بغير القتل دفع، وإلا قتل. ومن فروع هذه القاعدة: لو نزلت شعرة بعينه، أي: نبتت في الجفن من الداخل وصارت تؤذي عينه وأزالها بالمنقاش،