Al-KāfīIbn Abd al-Barr

in mid-air and it then falls to the ground, then—if the missile has already struck the animal’s vital points and pierced them before it reaches the ground, tumbles from the height, or drops into the water—its ritual slaughter is considered complete; once the weapon has done the work of lawful slaughter, nothing that befalls the animal afterwards can render it unlawful. If the missile has not penetrated the vital organs, the game may not be eaten unless one reaches it while it is still alive and performs the proper slaughter. Should there be any uncertainty about the matter, it is not to be eaten.

If the blow splits the game in two, or severs its head, the entire animal may be eaten—head and body alike. Likewise, if the strike cuts off a fore-leg or a hind-leg and the animal subsequently dies from that wound, the whole animal is lawful to eat except for the detached limb.

It has been reported from Mālik and other scholars of Medina that every part of such game, whether large or small, is permissible, because a clear, deliberate hunting strike itself counts as ritual slaughter; whereas anything cut from a living creature is carrion if the creature survives the cut or if it was not game in the first place.

Mālik deemed it disliked, though not forbidden, to eat game hunted by the People of the Book, citing Allah’s words: “that which your hands and spears may reach” (Qur’an 5:94), which he understood as referring to the believers. The majority of scholars, however, consider their hunted game to be like their slaughtered animals and therefore lawful.

There is no objection to hunting with a Magian’s dog. Likewise, if a person releases his own dog and it goes out of sight, or shoots an arrow without following its flight, and later finds that the dog or the arrow has pierced the quarry’s vital organs, it is permissible to eat the game so long as a night has not passed, for fear that some other beast of the earth might have helped in killing it.

Some have said that if the dog or arrow is absent for a long time, the game should not be eaten, whether or not a night has elapsed. This is the view of those who say, “Eat only what your weapon has caused to bleed, and leave what dies otherwise.”

Others have said that the game may be eaten even after a night has passed, provided the hunter finds that his arrow or his dog has pierced the vital organs; this is the position normally applied in the established school.

If a hunter releases his dog against a group of game and the dog seizes one of them and kills it, it is lawful to eat. If, after being sent, the dog then turns aside

في الهواء فوقع في الأرض فإن كان قد أصاب مقاتله وأنفذها قبل أن يقع إلى الأرض أو قبل أن يتردى أو يقع في الماء فقد تمت ذكاته لأن ما بلغ منه مبلغ الذبح لم يضره ما ناله بعد وإن كان لم ينفذ مقاتله فلا يؤكل إلا أن تدرك ذكاته ومن شك فيه من ذلك لم يؤكل وما ضرب من الصيد فقطع بنصفين أو بأن رأسه أكل جميعه وأكل الرأس والبدن وإن قطع يده أو رجله ومات من ذلك أكل كله حاشا يده أو رجله. وقد روي عن مالك وغيره من أهل المدينة أنه يؤكل جميعه قليلة وكثيرة لأن الضربة البينة الاصطياد ذكاة له وما قطع من حي فهو ميتة إذا عاش ذلك الحي أو لم يكن صيدا. وكره مالك أكل صيد أهل الكتاب ولم يحرمه لقول الله ﷿: ﴿تَنَالُهُ أَيْدِيكُمْ وَرِمَاحُكُمْ﴾ ، يعنى أهل الإيمان وهو عند جمهور أهل العلم مثل ذبائحهم. ولا بأس بالاصطياد بكلب المجوس ومن أرسل كلبه فغاب عنه أو أرسل سهمه ولم يره ثم وجد الكلب أو السهم قد أنفذ مقاتل الصيد فلا بأس بأكله ما لم يبت خوفا من أن يكون أعان عليه بعض دواب الأرض. وقد قيل: إن غاب عنه طويلا فلا يأكله سواء بات عنه أو لم يبت وهذا قول من قال: كل ما أصميت ودع ما أنميت. وقد قيل: يأكله وإن بات عنه إذا أصاب سهمه أو كلبه قد أنفذ مقاتله وهذا هو المعمول به في تحصيل المذهب. ولو أرسل كلبه على صيد فأخذ منها واحدا وقتله جاز أكله وإذا عدل الكلب في إرساله

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