Al-Sharḥ al-Mumtiʿ - Ibn al-'Uthaymin - (7/443)

Al-Sharḥ al-MumtiʿIbn al-'Uthaymin

then eat.” (1) He did not differentiate between piercing and slaughtering.

So long as it is all done in the neck, it is valid. Thus, it is valid to slaughter a sheep at the middle of its neck, at its lower part near the chest, or at its upper part near the head; all of these are places at which slaughter may be performed.

And he says: “In the name of Allah; Allah is Most Great. O Allah, this is from You and for You....”

His statement, “And he says: ‘In the name of Allah; Allah is Most Great,’” means that he says, “In the name of Allah,” as an obligation, since invoking Allah’s name is a condition for the lawfulness of an animal slaughtered or pierced. As for “Allah is Most Great,” it is recommended.

One of the preachers used to deliver a sermon on Eid and say: “The sunnah is to say at the time of slaughtering: ‘In the name of Allah’—as an obligation—and ‘Allah is Most Great’—as a recommendation.” The common people then went away, and each of them began saying, “In the name of Allah—obligatory; Allah is Most Great—recommended,” thinking that this was the prescribed wording. Therefore, a preacher should be attentive, for ordinary people are not like students of knowledge. He should say: “In the name of Allah; Allah is Most Great.” As for “In the name of Allah,” it is obligatory; and as for “Allah is Most Great,” it is recommended, so that the matter does not become confused for the people.

Invoking Allah’s name over the animal is one of the conditions for the validity of lawful slaughter. It is not waived, whether omitted deliberately, forgetfully, or out of ignorance. This is because it is a condition, and conditions are not waived deliberately, forgetfully, or out of ignorance. Moreover, Allah says:

“And do not eat of that over which the name of Allah has not been mentioned.” [Surah al-An'am: 121]

He said, “that over which the name of Allah has not been mentioned,” and did not qualify this as applying only when Allah’s name was deliberately omitted. At this point, some people become confused and ask: “Has Allah not

(1) Recorded by al-Bukhari, al-Dhaba'ih, chapter: “Animals That Run Away,” no. 2488; and Muslim, al-Adahi, chapter: “The Permissibility of Slaughtering with Anything That Causes the Blood to Flow,” no. 1968, on the authority of Rafi ibn Khadij, may Allah be pleased with him.

فكلوا» (١)، ولم يفرق بين النحر والذبح. وما دام الكل في الرقبة فهو مجزئ، فيجزئ أن يذبح الشاة من نصف الرقبة ومن أسفلها ومما يلي صدرها ومن أعلاها مما يلي رأسها كل هذا محل للذبح. وَيَقُولُ: بِسْمِ اللهِ، واللهُ أكْبَرُ اللَّهُمَ هَذَا مِنْكَ وَلَكَ .... قوله: «ويقول: بسم الله، والله أكبر»، أي: يقول: «بسم الله» وجوباً؛ لأن من شرط حل الذبيحة أو النحيرة التسمية، و «الله أكبر» استحباباً، وكان أحد الخطباء يخطب يوم العيد ويقول: السنة أن يقول عند الذبح: بسم الله وجوباً والله أكبر استحباباً، فذهبت العامة وصار الواحد منهم يقول: بسم الله وجوباً والله أكبر استحباباً، يظن أن هذا هو المشروع، ولهذا ينبغي للخطيب أن يكون عنده انتباه؛ لأن العامة ليسوا كطلبة العلم فيقول: بسم الله والله أكبر، أما: «بسم الله» فواجبة، وأما الله أكبر فمستحبة، حتى لا يختلط الأمر على الناس. والتسمية على الذبيحة شرط من شروط صحة التذكية، ولا تسقط لا عمداً ولا سهواً ولا جهلاً؛ وذلك لأنها من الشروط، والشروط لا تسقط عمداً ولا سهواً ولا جهلاً؛ ولأن الله قال: ﴿وَلَا تَأْكُلُوا مِمَّا لَمْ يُذْكَرِ اسْمُ اللَّهِ عَلَيْهِ﴾ [الأنعام: ١٢١]، فقال: ﴿مِمَّا لَمْ يُذْكَرِ اسْمُ اللَّهِ عَلَيْهِ﴾ ولم يقيد ذلك بما إذا ترك اسم الله عليه عمداً، وهنا يلتبس على بعض الناس فيقول: أليس الله قد

(١) أخرجه البخاري في الذبائح/ باب ما ند من البهائم (٢٤٨٨)؛ ومسلم في الأضاحي/ باب جواز الذبح بكل ما أنهر الدم (١٩٦٨) عن رافع بن خديج ﵁.