Al-Sharḥ al-Mumtiʿ - Ibn al-'Uthaymin - (7/440)

Al-Sharḥ al-MumtiʿIbn al-'Uthaymin

Abu Talib, may Allah be pleased with him,1 but this prohibition is understood to indicate disapproval, because of the hadith restricting those animals that are not valid to four categories.

The third category consists of defects concerning which no prohibition has been reported, but which detract from complete soundness. These have no effect: offering such an animal in sacrifice is neither disliked nor prohibited, even if people may regard it as defective. Examples include an animal whose one-eyedness is not plainly evident; one with a broken tooth other than the incisors; and one with a slight limp. These are defects, but they do not prevent the sacrifice from being valid, nor do they entail disapproval, due to the absence of evidence. The basic principle is freedom from liability.

The sunnah is to slaughter camels by piercing them while they are standing, with their left foreleg tied, thrusting the spear into the hollow between the base of the neck and the chest. Other animals are slaughtered by cutting the throat, though the reverse is permissible.

His statement, “The sunnah is to slaughter camels while they are standing, with their left foreleg tied”: this is the sunnah, because the Prophet ﷺ used to do so. It is also indicated by Allah’s statement:

“Then mention the Name of Allah over them as they stand in rows. Then, once they have fallen on their sides, eat from them.” [al-Hajj 22:36]

“Have fallen” means that they have fallen to the ground. The left foreleg is the one that should be tied because the slaughterer will approach from the animal’s right side and will hold the spear in his right hand. If the right foreleg were tied, the camel might strike the one slaughtering it with its knee when it senses what is happening, placing him in danger. But when its left foreleg is tied and its right foreleg remains standing, it cannot move with the right foreleg; and once it is slaughtered, it will fall onto its left side, where the tied foreleg is.

This is the sunnah,2 but if a person is unable to do this,

(1) Its source reference was given previously on p. 434. (2) This is based on the hadith of Ibn Umar, may Allah be pleased with him: “He came upon a man who had made his sacrificial camel kneel down in order to slaughter it, and said: ‘Make it stand while its leg is tied; this is the Sunnah of Muhammad, peace and blessings be upon him.’” Recorded by al-Bukhari, Book of Hajj, chapter “Slaughtering Camels While Tied” (1713); and Muslim, Book of Hajj, chapter “The Recommendation to Slaughter Camels Standing While Their Legs Are Tied” (1320).

أبي طالب ﵁ (١) ـ، ولكن هذا النهي يحمل على الكراهة؛ لوجود الحديث الحاصر لعدم المجزئ بأربعة أصناف. الثالث: عيوب لم يرد النهي عنها، ولكنها تنافي كمال السلامة، فهذه لا أثر لها، ولا تكره التضحية بها ولا تحرم، وإن كانت قد تعد عند الناس عيباً، مثل العوراء التي عورها غير بيِّن، ومثل مكسورة السن في غير الثنايا وما أشبه ذلك، ومثل العرجاء عرجاً يسيراً، فهذه عيوب لكنها لا تمنع الإجزاء، ولا توجب الكراهة لعدم وجود الدليل، والأصل البراءة. وَالسُّنَّةُ نَحْرُ الإِبِلِ قَائِمَةً مَعْقُولةً يَدُهَا اليُسْرَى فَيَطعَنُهَا بِالحَرْبَةِ فِي الوَهْدَةِ التَّي بَيْنَ أصْلِ العُنُقِ والصَّدْرِ، وَيَذْبَحَ غَيْرَهَا، وَيَجُوُز عكسُهَا قوله: «والسنة نحر الإبل قائمة معقولة يدها اليسرى»، هذه هي السنة؛ لأن النبي ﷺ كان يفعل ذلك، ويدل لهذا قوله تعالى: ﴿فَاذْكُرُوا اسْمَ اللَّهِ عَلَيْهَا صَوَآفَّ فَإِذَا وَجَبَتْ جُنُوبُهَا فَكُلُوا مِنْهَا﴾ [الحج: ٣٦]، «وجبت» يعني سقطت على الأرض، وتكون اليسرى هي المعقولة؛ لأن الذابح سوف يأتيها من الجهة اليمنى، وسيمسك الحربة بيده اليمنى، ولو عقلت اليد اليمنى لضَرَبَتْ الناحرَ بركبتها إذا أحست ويكون عليه خطر، لكن إذا كانت المعقولة هي اليسرى واليمنى قائمة فإنها لا تستطيع أن تتحرك باليد اليمنى، وإذا نحرها فهي سوف تسقط على الجانب الأيسر الذي به اليد المعقولة. هذه هي السنة (٢)، ولكن إذا كان الإنسان لا يستطيع ذلك،

(١) سبق تخريجه ص (٤٣٤). (٢) لحديث ابن عمر ﵄: «أنه أتى على رجل أناخ بدنته ينحرها، فقال: ابعثها قياماً مقيدة سنة محمد ﷺ»، أخرجه البخاري في الحج/ باب نحر الإبل مقيدة (١٧١٣)؛ ومسلم في الحج/ باب استحباب نحر الإبل قياماً معقولة (١٣٢٠) ..