to the terminology of the Sacred Law, we find that prescribing applies only to something binding. His statement, “Allah has prescribed excellence in all things …” is general, and he then explicitly mentioned an instance of it relevant to our present discussion: “When you kill, kill well; and when you slaughter, slaughter well.”

The second reason is his statement: “Let each of you sharpen his blade.” The lām here denotes a command, and the basic ruling concerning a command is that it signifies obligation. Thus, if sharpening the blade is obligatory, then slaughtering with a dull instrument is unlawful. Rational consideration likewise supports this, since slaughtering with a dull instrument causes the animal pain without need. Therefore, the sounder view in this issue is that slaughtering with a dull instrument is unlawful. Nevertheless, if one slaughters with it, the animal is lawful to eat, due to the generality of the Prophet’s statement, may Allah bless him and grant him peace: “Eat whatever causes the blood to flow, provided that Allah’s name has been mentioned over it.”

If you say: How can you deem this unlawful when the Prophet, may Allah bless him and grant him peace, said, “Eat whatever causes the blood to flow, provided that Allah’s name has been mentioned over it” (1), and a dull instrument causes the blood to flow?

We reply: The act is unlawful, but the slaughtered animal is lawful. We do not say that the animal becomes unlawful because of this; rather, it is this act that is unlawful. As for the animal, its blood has been made to flow and Allah’s name was mentioned over it. Thus, if a person has no instrument other than this one, and a sheep is on the verge of dying, he should slaughter it with it, because this is a necessity, and the animal cannot be rendered lawful except by means of this instrument.

If you say: Why does he not leave what is unlawful and allow it to perish?

We reply: Because the harm of leaving it is greater than the harm of its experiencing slight pain through this