Al-Sharḥ al-Mumtiʿ - Ibn al-'Uthaymin - (15/100)

Al-Sharḥ al-MumtiʿIbn al-'Uthaymin

In this chapter, the author, may Allah have mercy on him, does not intend to discuss this aspect; rather, he intends to discuss the condition for game to be lawful: when does game become lawful once a person has hunted it? He therefore said:

“Game killed in hunting is not lawful except under four conditions. The first is that the hunter be qualified to perform lawful slaughter. The second is the instrument, which is of two types: a sharp instrument, for which the same conditions apply as those required of a slaughtering instrument, and it must cause a wound. If it kills by its weight, it is not lawful. As for an instrument that is not sharp, such as a blunt projectile, a stick, a net, or a trap, whatever is killed by it is not lawful.

“The first condition is that the hunter be qualified to perform lawful slaughter.” This is the first condition: the hunter must be qualified to perform lawful slaughter—that is, a discerning, sane Muslim or one of the People of the Book. Game hunted by a disbeliever who is not from the People of the Book is not lawful, just as an animal slaughtered by him is not lawful.

Game hunted by one who is not of sound mind is likewise not lawful. It follows from this that the hunter must have intended to hunt. Thus, if a man is shooting at a target, a hole, a pole, or something similar, and game happens to pass by and he kills it, it is not lawful, because he did not intend it. But if he pronounces Allah’s Name over one game animal and strikes another, it is lawful, because he intended to hunt. For example, if he sees a bird on the branch of a tree and shoots at it, intending that bird, but instead hits another on a different branch, it is lawful. Likewise, if he shoots at a flock of birds and hits ten of them, all of them are lawful, because he intended to hunt.

“The second type is a hunting animal; what it kills is lawful if it is trained.”

His statement, “The second is the instrument, which is of two types,” means: the second condition is the instrument. Thus, hunting must be done with an instrument, and the range of instruments in the chapter of hunting is broader than—

المؤلف ﵀ في هذا الباب لا يريد أن يتكلم على هذه الناحية، لكن يريد أن يتكلم على شرط حل الصيد، متى يحل الصيد إذا صاده الإنسان؟ فقال: لَا يَحِلُّ الصَّيْدُ الْمَقْتُولُ فِي الاصْطِيَادِ إِلاَّ بِأَرْبَعَةِ شُرُوطٍ: أَحَدُهَا: أَنْ يَكُونَ الصَّائِدُ مِنْ أَهْلِ الذَّكَاةِ، الثَّانِي: الآلَةُ وَهِيَ نَوْعَانِ: مُحَدَّدٌ يُشْتَرَطُ فِيهِ مَا يُشْتَرَطُ فِي آلَةِ الذَّبْحِ، وَأَنْ يَجْرَحَ، فَإِنْ قَتَلَهُ بِثِقَلِهِ لَمْ يُبَحْ، وَمَا لَيْسَ بِمُحَدَّدٍ كَالْبُنْدُقِ، وَالْعَصَا، وَالشَّبَكَةِ، وَالْفَخِّ لَا يَحِلُّ مَا قُتِلَ بِهِ. «لا يحل الصيد المقتول في الاصطياد إلا بأربعة شروط: أحدها: أن يكون الصائد من أهل الذكاة» هذا هو الشرط الأول، وهو أن يكون الصائد من أهل الذكاة، وهو المميز العاقل المسلم، أو الكتابي، فصيد غير الكتابي من الكفار لا يحل، كما لا يحل ذبحه. وصيد غير العاقل لا يحل، ويتفرع على هذا أن يكون قاصداً، فلو أن رجلاً يرمي على هدف، من خرق، أو عمود، أو ما أشبه ذلك، فإذا بصيد يمر فقتله، فلا يحل؛ لأنه ما قصده، لكن لو سمى على صيد فأصاب غيره حل؛ لأنه قصد الصيد، مثل أن يرى طيراً على غصن شجرة، فيرميه قاصداً هذا الطير، فإذا هو يصيد آخر على غصن آخر، فإنه يحل؛ ولهذا لو أنه رمى على فِرْق من الطير، وأصاب عشرة جميعاً تحل؛ لأنه قصد الصيد. وَالنَّوْعُ الثَّانِي: الجَارِحَةُ، فَيُبَاحُ مَا قَتَلَتْهُ إِذَا كَانَتْ مُعَلَّمَةً. قوله: «الثاني: الآلة: وهي نوعان» أي: الشرط الثاني: الآلة، فلا بد أن يكون الصيد بآلة، وباب الصيد آلته أوسع من