Al-Sharḥ al-Mumtiʿ - Ibn al-'Uthaymin - (1/97)

Al-Sharḥ al-MumtiʿIbn al-'Uthaymin

Whatever is severed from a living creature has the same ruling as its carcass.

His statement, “Whatever is severed from a living creature has the same ruling as its carcass,” is a juristic principle.

“Severed” means detached from a living animal.

His statement, “the same ruling as its carcass,” refers to purity and impurity, lawfulness and unlawfulness. Thus, whatever is severed from a human being is pure but unlawful, due to the inviolability of the human being and not because it is impure. Whatever is severed from a fish is pure and lawful. Whatever is severed from cattle is impure and unlawful, because its carcass is impure and unlawful. Our jurists—may Allah Most High have mercy on them—have, however, made two exceptions: (1)

The first is an animal pursued in the hunt. The Arabic term is in the passive sense, meaning prey that a group pursues but cannot catch in order to slaughter it. Instead, they strike it with their swords or daggers: one cuts off its leg, another cuts off its hand, and another cuts off its head, until it dies. There is no report concerning this from the Prophet, peace and blessings be upon him, except that it has been related from the Companions—may Allah be pleased with them. (2)

Imam Ahmad—may Allah have mercy on him—said: “They used to do this during their military expeditions and saw no harm in it.” The wisdom behind this—and Allah knows best—is that such pursued prey cannot be slaughtered. When it cannot be slaughtered, it becomes lawful by being wounded in any part of its body. Just as game is lawful when it is struck anywhere on its body and dies, so too is this pursued prey, for it is game, except that parts of it were severed before it died.

(1) See Sharh Muntaha al-Iradat, 1:28. (2) Imam Ahmad narrated from Hushaym, from Mansur, from al-Hasan that he saw no objection to al-taridah (game struck so that a limb is severed); the Muslims used to do this during their military campaigns. Al-Mughni, 13:281. A similar report is found in Ibn Abi Shaybah's al-Musannaf, Book of Hunting, chapter: “Concerning a man who strikes game and severs a limb from it,” no. 19698.

وما أُبِيْنَ من حيٍّ فهو كميْتتِهِ. قوله: «وما أُبين من حيٍّ فهو كميتته»، هذه قاعدة فقهية. وأُبين: أي فُصل من حيوان حيٍّ. وقوله: «كميتته»، يعني: طهارة، ونجاسة، حِلًّا، وحُرمة، فما أُبينَ من الآدمي فهو طاهر، حرام لحرمته لا لنجاسته، وما أُبين من السَّمك فهو طاهر حلال، وما أبين من البقر فهو نجس حرام، لأنَّ ميتتها نجسة حرام، ولكن استثنى فقهاؤنا رحمهم الله تعالى مسألتين (١): الأولى: الطَّريدة: فعيلة بمعنى مفعولة، وهي الصيد يطرده الجماعة فلا يدركونه فيذبحوه، لكنهم يضربونه بأسيافهم أو خناجرهم، فهذا يقطع رِجْلَه، وهذا يقطع يده، وهذا يقطع رأسه حتى يموت، وليس فيها دليل عن النبيِّ ﷺ إلا أن ذلك أُثِرَ عن الصَّحابة ﵃ (٢). قال الإمام أحمد ﵀: كانوا يفعلون ذلك في مغازيهم، ولا يرون به بأساً، والحكمة في هذا ـ والله أعلم ـ: أن هذه الطَّريدة لا يُقدَرُ على ذبحها، وإِذا لم يُقدَرْ على ذبحها، فإنها تَحِلُّ بعقرها في أي موضع من بدنها، فكما أنَّ الصَّيد إِذا أصيب في أي مكان من بدنه ومات فهو حلال؛ فكذلك الطَّريدة؛ لأنها صيد إلا أنها قطعت قبل أن تموت.

(١) انظر: «شرح منتهى الإِرادات» (١/ ٢٨). (٢) روى الإِمام أحمد عن هشيم، عن منصور، عن الحسن أنه كان لا يرى بالطريدة بأساً، كان المسلمون يفعلون ذلك في مغازيهم. «المغني» (١٣/ ٢٨١) ونحوه عند ابن أبي شيبة في «المصنف» كتاب الصيد: باب في الرجل يضرب الصيد فيبين منه العضو، رقم (١٩٦٩٨).