it shall not be eaten. And if he leaves off mentioning the name of Allah over a slaughtered animal intentionally, it shall not be eaten, but if he leaves it off out of forgetfulness, it shall be eaten. (1)
As for game, the discussion regarding it has already passed. (2) As for the slaughtered animal, the well-known view in the madhhab of Ahmad is that the invocation of the name of Allah is a condition alongside remembrance, and it is excused by forgetfulness. This has been narrated from Ibn Abbas, and it is the opinion held by Malik, al-Thawri, Abu Hanifah, and Ishaq. Among those who permitted what was slaughtered while the invocation was forgotten are Ata', Tawus, Sa'id ibn al-Musayyib, al-Hasan, Abd al-Rahman ibn Abi Layla, Ja'far ibn Muhammad, and Rabi'ah. From Ahmad, there is a report that it is recommended and not obligatory in either intentional or forgetful cases. This is also the position of al-Shafi'i, based on what we mentioned regarding game. Ahmad said: "Allah the Almighty only said: {And do not eat of that upon which the name of Allah has not been mentioned} (3)," meaning carrion. This is also attributed to Ibn Abbas. (4) Our position is the statement of Ibn Abbas: "Whoever forgets the invocation, there is no harm." Sa'id ibn Mansur narrated with his chain of authority from Rashid ibn Sa'd (5) that he said: The Messenger of Allah (peace and blessings of Allah be upon him) said: "The slaughtered animal of a Muslim is lawful even if he does not invoke the name of Allah, provided he did not do so intentionally." (7) Furthermore, it is the opinion of those we named (8), and we do not know of anyone among the Companions who disagreed with them. The statement of the Almighty, {And do not eat of that upon which the name of Allah has not been mentioned}, is interpreted as referring to that upon which the invocation was intentionally left off, based on His saying, {And indeed, it is an act of disobedience}. Eating from that upon which the invocation was forgotten is not an act of disobedience. It differs from game because its slaughter is not in a proper state, so the invocation is considered as a strengthening for it, while the slaughtered animal is the opposite of that.
Section: The invocation over the slaughtered animal is required at the time of slaughter or shortly before it, just as it is required for ritual purity.
(1) In (A): "it is lawful". (2) On page 258. (3) Surah al-An'am, 121. (4) Al-Bukhari reported it in a suspended (ta'liq) manner, in: Chapter on mentioning the name of Allah over the slaughtered animal and whoever leaves it intentionally, from the Book of Slaughtered Animals and Game. Sahih al-Bukhari 7/117. Ibn Abi Shaybah reported it in: Chapter on if he releases it and forgets to mention the name of Allah, from the Book of Hunting. al-Musannaf 5/360. (5) In (B): "Sa'id". In (M): "Rabi'ah". (6) In (M): "if". (7) Al-Suyuti mentioned it verbatim in: al-Jami' al-Kabir 1/526. Al-Bayhaqi reported it with a similar meaning in: Chapter on whoever leaves the invocation while being one whose slaughtered animal is lawful, from the Book of Hunting and Slaughtered Animals. al-Sunan al-Kubra 9/240. (8) In (B) there is an addition: "among the Companions".
يُؤْكَلْ، وإِنْ تَرَك التَّسْمِيَةَ عَلَى الذَّبِيحَةِ عامِدًا، لَمْ تُؤْكَلْ، وإِنْ تَرَكَها سَاهِيًا، أُكِلَتْ (١))
أمّا الصَّيْدُ فقد مَضَى القولُ فيه (٢)، وأمَّا الذَّبِيحَةُ فالمشهورُ من مذهَبِ أحمَدَ، أَنَّها شرطٌ مع الذِّكْرِ، وتسْقُطُ بالسَّهْوِ. ورُوِىَ ذلك عن ابنِ عبَّاس. وبه قال مالِكٌ، والثَّوْرِىُّ، وأبو حَنِيفَةَ، وإسحاقُ. وممَّنْ أَبَاحَ ما نُسِيَت التَّسْمِيَةُ عليه، عَطاءٌ، وطاوسٌ، وسعيدُ بنُ المُسَيَّبِ، والحسنُ، وعبدُ الرحمن بن أبى لَيْلَى، وجعفرُ بنُ محمد، ورَبيعَةُ. وعن أحمد، أنَّها مُسْتَحَبَّةٌ غيرُ واجبَةٍ فى عَمْدٍ ولا سَهْوٍ. وبه قال الشافِعِىُّ، لما ذَكَرْنا فى الصَّيْدِ. قال أحمدُ: إنَّما قال اللَّهُ تعالى: {وَلَا تَأْكُلُوا مِمَّا لَمْ يُذْكَرِ اسْمُ اللَّهِ عَلَيْهِ} (٣). يعنى الْمَيْتَةَ. وذُكِرَ ذلك عن ابنِ عَبَّاس (٤). ولَنا، قَوْلُ ابنِ عبّاس: مَنْ نَسِىَ التَّسْمِيَةَ فلا بَأْسَ. ورَوَى سعيدُ بنُ مَنْصُورٍ، بإسْنادِه عن راشِدٍ بن سعد (٥)، قال: قال رسولُ اللَّه -صلى اللَّه عليه وسلم-: "ذَبِيحَةُ المسْلِمِ حَلالٌ وإِنْ لم يُسَمِّ، إذا (٦) لَمْ يَتَعَمَّدْ" (٧). ولأنَّه قولُ مَنْ سَمَّيْنا (٨)، ولم نعرِفْ لهم فى الصحابَةِ مُخالِفًا. وقولُه تعالَى: {وَلَا تَأْكُلُوا مِمَّا لَمْ يُذْكَرِ اسْمُ اللَّهِ عَلَيْهِ}. محمولٌ على ما تُركَت التَّسْمِيَةُ عليه عَمْدًا، بدليلِ قولِه: {وَإِنَّهُ لَفِسْقٌ}. والأَكْلُ ممَّا نُسِيَت التَّسْمِيَةُ عليه ليس بِفِسْقٍ. ويفارقُ الصَّيْدَ؛ لأنَّ ذَبْحَه فى غيرِ مَحَلٍّ، فاعْتُبِرَتِ التَّسْمِيَةُ تَقْوِيَةً له، والذَّبِيحَةُ بخلافِ ذلك.
فصل: والتَّسْميَةُ على الذبيحَةِ مُعْتبرَةٌ حالَ الذَّبْح، أو قريبًا منه، كما تُعْتَبَرُ على
(١) فى أ: "حلت".(٢) فى صفحة ٢٥٨.(٣) سورة الأنعام ١٢١.(٤) أخرجه البخارى تعليقا، فى: باب التسمية على الذبيحة ومن ترك متعمدا، من كتاب الذبائح والصيد. صحيح البخارى ٧/ ١١٧. وابن أبى شيبة، فى: باب إذا أرسله ونسى أن يسمى اللَّه، من كتاب الصيد. المصنف ٥/ ٣٦٠.(٥) فى ب: "سعيد". وفى م: "ربيعة".(٦) فى م: "إذا".(٧) ذكره السيوطى بلفظه، فى: الجامع الكبير ١/ ٥٢٦.وأخرجه البيهقى بمعناه، فى: باب من ترك التسمية وهو ممن تحل ذبيحته، من كتاب الصيد والذبائح. السنن الكبرى ٩/ ٢٤٠.(٨) فى ب زيادة: "من الصحابة".
