Al-Sharḥ al-Mumtiʿ - Ibn al-'Uthaymin - (15/36)

Al-Sharḥ al-MumtiʿIbn al-'Uthaymin

means the remainder of his life. Thus, when an animal reaches the point of death, it is said, “It has no life left in it,” meaning that it has no remaining life. Therefore, one who is compelled may eat only enough to preserve his life—that is, only what will keep him alive—and he may not eat his fill. The evidence is the saying of Allah, Exalted is He:

“Forbidden to you are carrion, blood, and the flesh of swine…” until He says: “But whoever is compelled by severe hunger, without inclining toward sin—then indeed Allah is All-Forgiving, Most Merciful.” [al-Ma'idah 5:3]

Allah, Exalted is He, also says:

“He has only forbidden you carrion, blood, the flesh of swine, and that which has been dedicated to other than Allah. But whoever is compelled, neither seeking it nor transgressing the limit, then there is no sin upon him. Indeed, Allah is All-Forgiving, Most Merciful.” [al-Baqarah 2:173]

Thus, if a person is compelled to consume these prohibited things, it is permissible for him to eat them. However, Allah, Exalted is He, stipulated two conditions:

The first: “by severe hunger”—that is, starvation.

The second: “without inclining toward sin,” meaning without being disposed toward sin: nothing has driven him to it except necessity, and he does not intend to commit a sin.

In the second verse: “But whoever is compelled, neither seeking it nor transgressing the limit.” It has been said that the one “seeking it” is one who rebels against the imam, while the transgressor is one who seeks what is prohibited and commits aggression.

According to this view, if one’s travel is unlawful and he is compelled to eat carrion, we would say: Do not eat, because you are one seeking it and transgressing. But the correct view is that “seeking it” and “transgressing” describe the act of consumption itself: “neither seeking it” in consuming it—that is, he does not desire to consume what is prohibited—“nor transgressing the limit,” meaning that he does not exceed the measure of necessity. This is so that the verse in Surat al-Baqarah is interpreted in light of the verse in Surat al-Ma'idah.

أي: بقية حياته، ولهذا الحيوان إذا وصل إلى حال الموت يقال: هذا ما فيه رمق، أي: ما فيه بقية حياة، فيحل للمضطر أن يأكل ما يسد رمقه، يعني ما تبقى معه الحياة فقط، ولا يشبع، والدليل قوله تعالى: ﴿حُرِّمَتْ عَلَيْكُمُ الْمَيْتَةُ وَالدَّمُ وَلَحْمُ الْخِنْزِيرِ﴾ إلى أن قال: ﴿فَمَنِ اضْطُرَّ فِي مَخْمَصَةٍ غَيْرَ مُتَجَانِفٍ لإِثْمٍ فَإِنَّ اللَّهَ غَفُورٌ رَحِيمٌ﴾ [المائدة: ٣]. وقال تعالى: ﴿إِنَّمَا حَرَّمَ عَلَيْكُمُ الْمَيْتَةَ وَالدَّمَ وَلَحْمَ الْخِنْزِيرِ وَمَا أُهِلَّ بِهِ لِغَيْرِ اللَّهِ فَمَنِ اضْطُرَّ غَيْرَ بَاغٍ وَلَا عَادٍ فَلَا إِثْمَ عَلَيْهِ إِنَّ اللَّهَ غَفُورٌ رَحِيمٌ﴾ [البقرة:١٧٣]. إذاً، إذا اضطُر الإنسان إلى هذه المحرمات جاز له أكلها، لكن الله ﷿ اشترط شرطين: الأول: ﴿فِي مَخْمَصَةٍ﴾ أي: مجاعة. الثاني: ﴿غَيْرَ مُتَجَانِفٍ لإِثْمٍ﴾ يعني غير مائل إلى الإثم، أي: ما ألجأه إلا الضرورة وما قصد الإثم. في الآية الثانية: ﴿فَمَنِ اضْطُرَّ غَيْرَ بَاغٍ وَلَا عَادٍ﴾ قيل: إن الباغي هو الخارج على الإمام، والعادي الطالب للمحرَّم المعتدي. وعلى هذا؛ فإذا كان السفر محرماً، واضطر إلى أكل الميتة قلنا: لا تأكل؛ لأنك باغٍ وعادٍ، والصواب أن الباغي والعادي وصفان للتناول، أي: غير باغٍ في تناوله، أي: لا يريد بذلك أن يتناول المحرم، ولا عادٍ أي: متجاوزٍ قدرَ الضرورة؛ لتُفسَّر الآية التي في سورة «البقرة» بالآية التي في سورة «المائدة».