Tawḍīḥ al-Aḥkām - Abd Allah al-Bassam - (7/40)

Tawḍīḥ al-AḥkāmAbd Allah al-Bassam

(b) When it is called back, it desists.
(c) When it captures the prey, it does not eat from it.

Shaykh ʿAbd al-Raḥmān al-Saʿdī said: “Some of our jurists maintain that ‘training’ is whatever people customarily regard as such, and this reading is closer to the plain sense of the verse and makes the matter easier.”

The game is not lawful unless the name of Allah is pronounced when the hunting animal is released. The Exalted says, “And do not eat of that over which the name of Allah has not been mentioned; indeed, that is rebelliousness.” And the Prophet, peace and blessings be upon him, said: “When you send your dog, mention the name of Allah over it.” Narrated by Muslim (1929).
• If the tasmiyah (pronunciation of the divine name) is deliberately omitted, the game is unlawful according to the majority of scholars—among them the three imams: Abū Ḥanīfah, Mālik, and Aḥmad.
• Al-Shāfiʿī held that the tasmiyah is recommended rather than obligatory; this is also one report from Aḥmad.
• If it is forgotten inadvertently, the catch is permitted; this is the view of Abū Ḥanīfah, Mālik, Aḥmad, and others.
His words, “If you release your dog,” imply that an animal which goes off by itself without being dispatched does not render its prey lawful. This is the opinion of the majority, for in that case the dog is hunting for itself, not for its owner. True training means that when it is sent, it heads for the quarry, and when it is called off, it withdraws.
His statement, “Then if you reach it alive, slaughter it,” proves that a game animal found alive must be ritually slaughtered; otherwise it is not lawful. This is a matter of scholarly consensus. Al-Nawawī said: “If one reaches it while some life remains, and its windpipe, gullet, intestines, or inner organs have been cut or torn out, it is lawful without further slaughter by unanimous agreement.”
His words, “And if you reach it and it has already been killed, then eat it,” are reinforced even more clearly by the version reported by al-Bukhārī (5484) and Muslim (1929) from ʿAdī ibn Ḥātim, who said

(ب) إذا زُجر انزجر. (ج) إذا أمسك لم يأكل. وقال الشيخ عبد الرحمن السعدي: قال بعض الأصحاب: التعليم ما يُعَدّ بالعرف تعليمًا، وهو أقرب لظاهر الآية، ولسهولة الأمر. ٤ - لا يحل الصيد ما لم يذكر اسم الله تعالى عند إرسال الجارح؛ قال تعالى: ﴿وَلَا تَأْكُلُوا مِمَّا لَمْ يُذْكَرِ اسْمُ اللَّهِ عَلَيْهِ وَإِنَّهُ لَفِسْقٌ﴾. وقال ﷺ: "إذَا أرسلت كلبك فاذكر اسم الله عليه" [رواه مسلم (١٩٢٩)]. فإنْ تَرَك التسمية عمدًا، فمذهب جمهور العلماء، ومنهم الأئمة الثلاثة: أبو حنيفة، ومالك، وأحمد: أنَّها لا تحل. وذهب الشافعي: إلى أنَّها سنَّة، وليست بواجبة، وهي رواية عن أحمد. وإنْ ترك التسمية ناسيًا، أبيح صيده، وبه قال أبو حنيفة، ومالك، وأحمد، وغيرهم. ٥ - قوله: "إذا أرسلت كلبك" مفهوم الشرط أنَّ غير المرسَل ممَّا يسترسل بنفسه لا يحل صيده، وهو قول جمهور العلماء. ذلك أنَّه صاد لنفسه، ولم يصد لمقتنيه؛ فإنَّ حقيقة التعليم هو أنْ يكون بحيث يرسل فيقصد الصيد، ويزجر فيكف عنه. ٦ - قوله: "فأدركته حيًّا، فاذبحه" فهذا دليل على وجوب تذكية الصيد إذا وجد حيًّا، فإنَّه لا يحل إلاَّ بالتذكية، وهذا بإجماع العلماء. قال النووي: وإنْ أدركه وفيه بقية من حياة، فإنْ كان قد قطع حلقومه أو مريئه أو جرح أمعاءه أو أخرج حشوته، فيحل بلا ذكاة إجماعًا. ٧ - قوله: "وإنْ أدركته قد قتل، فَكُلْهُ" وأصرح من هذه الرواية ما جاء في البخاري (٥٤٨٤) ومسلم (١٩٢٩) أيضًا من حديث عدي بن حاتم قوله