al-Moulakhas al-FiqhiSalih Al-Fawzan

Hence, everything whose prohibition has not been specified by Allah or His Messenger—whether it concerns food, drink, or clothing—may not be declared unlawful; for Allah has already detailed for us what He has forbidden. Whatever is truly prohibited must therefore be set out explicitly. Just as it is impermissible to permit what Allah has forbidden, it is equally impermissible to forbid what Allah has overlooked and not prohibited.

The governing rule is this: every pure food that causes no harm is lawful. Impure food, by contrast—such as carrion, blood, dung, urine, wine, cannabis, and anything rendered impure through contact with filth—is forbidden because it is foul and harmful. The Exalted says, “Forbidden to you are carrion, blood, and the flesh of swine …” (Q. 5:3).

Carrion is any animal whose life has ended without lawful slaughter. It is prohibited because it provides foul nourishment, and the nourisher resembles the thing from which he is nourished. One of the beauties of the Sharia is its prohibition of such things. Yet if a person is compelled by necessity to eat it, it becomes lawful for him, and the aspect of filth is lifted in that state of necessity: the substance does not exist independently within the body but results from an interaction between recipient and agent. Necessity prevents the body from assimilating the impurity contained in the food, so the resulting harm does not arise. That harm is contingent on deliberate choice, through which the body accepts the impurity of the food; when choice is removed, the condition for acceptance is removed and the harm does not occur at all.

As for blood, the reference is to the blood that flows freely. The people of the pre-Islamic era would collect it in vessels, roast it, and eat it. What remains in the crevices of the meat after slaughter, or in the veins, is permissible; even if it comes onto one’s hand or a piece of cotton, it does not render them impure.

Shaykh al-Islam Ibn Taymiyyah (d. 728 AH) said, “The correct view is that only the blood which …”

فكل ما لم يبين الله ولا رسوله تحريمه من المطاعم والمشارب والملابس؛ فلا يجوز تحريمه؛ فإن الله قد فصل لنا ما حرم؛ فما كان حراما؛ فلا بد أن يكون تحريمه مفصلاً؛ فكما أنه لا يجوز إباحة ما حرم الله؛ فكذلك لا يجوز تحريم ما عفا الله عنه ولم يحرمه. والقاعدة في ذلك: أن كل طعام طاهر لا مضرة فيه؛ فهو مباح؛ بخلاف الطعام النجس؛ كالميتة، والدم، والرجيع، والبول، والخمر، والحشيشة، والمتنجس، وهو الذي خالط النجاسة؛ فإنه يحرم؛ لأنه خبيث مضر؛ لقوله تعالى: ﴿حُرِّمَتْ عَلَيْكُمُ الْمَيْتَةُ وَالدَّمُ وَلَحْمُ الْخِنْزِيرِ﴾ الآية. فأما الميتة؛ فهي ما فارقته الحياة بدون ذكاة شرعية، وحرمت لما فيها من خبث التغذية، والغاذي شبيه بالمغتذي، ومن محاسن الشريعة تحريمهن فإن اضطر إليه؛ أبيح له، وانتفى وجه الخبث منه حال الاضطرار؛ لأنه غير مستقل بنفسه في المحل المغتذي به، بل هو متولد من القابل والفاعل؛ فإن ضرورتة تمنع قبول الخبث الذي في المغتذي به، فلم تحصل تلك المفسدة؛ لأنها مشروطة بالاختيار الذي به يقبل المحل خبث التغذي، فإذا زال الاختيار؛ زال شرط القبول، فلم تحصل المفسدة أصلاً. وأما الدم؛ فالمراد به المسفوح منه، وكان أهل الجاهلية يجعلونه في المباعر، ويشوونه، ويأكلونه، فأما ما يبقى في خلل اللحم بعد الذبح وما يبقى في العروق؛ فمباح، حتى لو مسه بيده فظهر عليها أو مسه بقطنة؛ لم ينجس. قال شيخ الإسلام ابن تيمية ﵀: "الصحيح أنه إنما يحرم

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