Al-Sharḥ al-Mumtiʿ - Ibn al-'Uthaymin - (15/111)

Al-Sharḥ al-MumtiʿIbn al-'Uthaymin

Among the conditions, we stipulate that it must not be black. The scholars differ regarding this issue. Some say that game caught by it is not lawful, because the black dog is a devil, and because it is not permissible to keep a black dog; therefore, no concession is granted for the lawfulness of what it catches. Others say that its catch is lawful, due to the general import of His saying, Exalted is He:

“And those hunting animals which you have trained as hounds.” [al-Ma'idah 5:4]

The first view is closer to what is correct: its catch is not lawful, since the Sacred Law has prohibited keeping it. And Allah knows best.

Fourth: Mentioning Allah’s Name when releasing the arrow or the hunting animal. If one omits it, deliberately or forgetfully, the game is not lawful. It is recommended that one also say, “Allah is Most Great,” as in ritual slaughter.

His statement, “Fourth: mentioning Allah’s Name,” means that the fourth condition is to mention Allah’s Name, by saying, “In the name of Allah.” We previously mentioned in the chapter on ritual slaughter that the word “name” must be annexed to the divine name, Allah; and that if it were annexed to “the Most Merciful,” “the Almighty,” “the Compeller,” or the like—names belonging exclusively to Allah—it would not be valid. We also mentioned that the correct view is that this is permissible, and that “In the name of Allah” means: in the name of the One so named. Thus, if the word “name” is annexed to a name exclusive to Allah, the divine name itself is no different from any other such name.

His statement, “when releasing the arrow or the hunting animal,” means when it is released, not when it is made ready. Thus, if a man mentions Allah’s Name while preparing the arrow, but does not do so when releasing it to shoot, then the game is not lawful. This is due to the Messenger’s statement, peace and blessings be upon him: “If you release your arrow and mention Allah’s Name over it” (1)—that is, at the time of releasing it. Here, the conjunction “and” entails concurrence and simultaneity. Indeed, were it not for the fact that “and” merely indicates combination, we would say that His statement, “and you mention,” implies that the mention comes after releasing it. But that is not the case; rather, the mention is made when it is released.

(1) Its source reference was given earlier on p. 87.

نذكر في الشروط أن يكون غير أسود، والعلماء مختلفون في هذه المسألة. فمنهم من قال لا يحل لأن الكلب الأسود شيطان ولأن الأسود لا يحل اقتناؤه فلا يرخص بحل صيده. ومنهم من قال: يحل صيده لعموم قوله تعالى: ﴿وَمَا عَلَّمْتُمْ مِنَ الْجَوَارِحِ مُكَلِّبِينَ﴾ [المائدة: ٤] والقول الأول هو الأقرب أنه لا يحل صيده ما دام ورد في الشرع النهي عن اقتنائه والله أعلم. الرَّابِعُ: التَّسْمِيَةُ عِنْدَ إِرْسَالِ السَّهْمِ أَوِ الْجَارِحَةِ، فَإِنْ تَرَكَهَا عَمْداً أَوْ سَهْواً لَمْ يُبَحْ، وَيُسَنُّ أَنْ يَقُولَ مَعَهَا: اللهُ أَكْبَرُ، كَالذَّكَاةِ. قوله: «الرابع: التسمية» أي: الشرط الرابع التسمية، بأن يقول: باسم الله، وسبق لنا في باب الذكاة أنه لا بد أن نضيف كلمة اسم إلى لفظ الجلالة الله، وأنه لو أضافها إلى «الرحمن»، أو «العزيز»، أو «الجبار»، أو ما أشبه ذلك، مما لا يسمى به إلا الله، لم يصح، وذكرنا أن الصحيح جواز ذلك، وأن قوله: باسم الله، أي: باسم هذا المسمى، فإذا أضيفت كلمة «اسم» إلى ما يختص بالله ﷿ فلا فرق بين لفظ الجلالة وغيره. قوله: «عند إرسال السهم أو الجارحة» عند إرساله لا عند تعبئته، فلو أن رجلاً عند تعبئة السهم سمَّى، وعند إرساله عند الرمي ما سمى، فإن ذلك لا يحل؛ لقول الرسول ﷺ: «إذا أرسلت سهمك وذكرت اسم الله عليه» (١) أي: عند الإرسال، فالواو هنا تقتضي الاشتراك والاجتماع في الزمن، بل قد نقول: إن قوله: «وذكرت» لولا أن الواو لمطلق الجمع لقلنا: إنها تقتضي أن يكون الذكر بعد الإرسال، ولكن ليس الأمر كذلك، بل الذكر عند الإرسال.

(١) سبق تخريجه ص (٨٧).