Al-Sharḥ al-MumtiʿIbn al-'Uthaymin

and an animal whose ear has been cut off. As mentioned previously, an animal whose ear has been cut off is not valid for sacrifice. So why is a castrated animal valid, even though the testicles have many benefits—namely, reproduction and virility in the animal? Indeed, one can observe the difference between an intact male and a castrated one. They said: because the removal of the testicles serves the animal’s interest, as it makes its meat better and more palatable. It is authentically reported from the Prophet ﷺ that “he sacrificed two castrated rams” (1)—that is, rams whose testicles had been removed.

But what if the penis is cut off along with the testicles? The author, may Allah have mercy on him, said: “a castrated animal that has not had its penis cut off”—that is, one whose penis has not been removed. This is because cutting off the penis does not contribute to increasing or improving the meat; rather, it is the removal of a bodily limb and is therefore akin to cutting off the ear.

Castration by removing one testicle is valid all the more so. Thus, if one of its testicles has been removed, it is valid; and if both have been removed, it is also valid. But if its penis has been removed as well, it is not valid, because he said: “a castrated animal that has not had its penis cut off.”

If someone were to ask: Can an animal survive castration?

The answer is: Yes, it can, and this is common. However, the person carrying it out must be experienced, for an inexperienced person may perform the castration and cause the animal to perish. Glory be to Allah—this practice existed before modern means of comfort, such as anesthesia and the like, appeared; it was known through experience. Today, however, the matter is easier: an animal can be castrated without feeling any pain whatsoever.

His statement: “and an animal whose ear or horn has been cut by less than half”—such an animal is valid for sacrifice.

(1) Its authentication and source reference have been given previously on p. 422; this wording is recorded by Ahmad (6/8).
وبين مقطوع الأذن، فإن مقطوع الأذن كما سبق لا يجزئ، فلماذا أجزأ الخصي مع أن الخصيتين فيهما منافع كثيرة، وهو الإنجاب والفحولة في البهيمة، ولهذا تجد الفرق بين الفحل والخصي، قالوا: لأن ذهاب الخصيتين من مصلحة البهيمة؛ لأنه أطيب للحم، وقد ثبت عن النبي ﷺ: «أنه ضحى بكبشين موجوءين» (١)، أي مقطوعي الخصيتين. فإن قطع الذكر مع الخصيتين؟ فقد قال المؤلف ﵀: «خصي غير مجبوب»، أي: غير مقطوع الذكر، وذلك أن قطع الذكر لا يفيد في زيادة اللحم وطيبه، وهو قطع عضو فيشبه قطع الأذن. والخصي بواحدة يجزئ من باب أولى، وعلى هذا فما قطعت خصية واحدة منه أجزأ وخصيتان أجزأ، ومع الذكر لا يجزئ؛ لأنه قال: «خصي غير مجبوب». فإذا قال قائل: هل يمكن أن تحيا البهيمة مع الخصاء؟ فالجواب: نعم يمكن، وهذا كثير، لكن بشرط أن يكون المباشر لذلك من أهل الخبرة؛ لأنه قد يباشر الخصاء من ليس من أهل الخبرة فتهلك البهيمة، ـ وسبحان الله ـ هذا الأمر موجود من قبل أن تظهر وسائل الراحة الحديثة كالبنج وشبهه، لكن عرف بالتجارب، أما الآن فالأمر أسهل يمكن أن تخصى البهيمة بدون أن تشعر بألم إطلاقاً. قوله: «وما بأذنه، أو قرنه قطع أقل من النصف»، فإنه يجزئ
(١) سبق تخريجه ص (٤٢٢) وهذا اللفظ عند أحمد (٦/ ٨).

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