Section: Abu 'Abd Allah [Ahmad ibn Hanbal] considered it recommended (mustahabb) to slaughter it even if it emerges dead, in order for the blood that is in its cavity to flow out, and because Ibn 'Umar used to like them to drain its blood even if it were dead (5).
Section: If it emerges alive with a stable life such that it is possible for it to be slaughtered, but it was not slaughtered until it died, then it is not lawful (dhabiha). Ahmad said: If it emerges alive, its slaughter is necessary, because it is another soul (6).
1731 - Issue: He said: (No limb shall be cut from that which has been slaughtered until its soul departs.)
Scholars disliked this, including 'Ata', 'Amr ibn Dinar, Malik, and al-Shafi'i, and we do not know of any dissenter among them. 'Umar, may Allah be pleased with him, said: Do not hasten the souls until they depart. If a limb is cut before the soul departs but after the slaughter, the apparent ruling is its permissibility. Ahmad was asked about a man who slaughtered a chicken and severed its head; he said: He may eat it. It was said to him (1): And that which was severed from it as well? He said: Yes. Al-Bukhari (2) said: Ibn 'Umar and Ibn 'Abbas said: If he cuts the head, there is no harm (3). This is also the view of 'Ata', al-Hasan, al-Nakha'i, al-Sha'bi, al-Zuhri, al-Shafi'i, Ishaq, Abu Thawr, and the People of Opinion (Ashab al-Ra'y). This is because the cutting of that limb occurred after the slaughter had been accomplished, so it is similar to if he had cut it after death.
Section: It is disliked (makruh) to skin the animal before it cools, because it contains torment for the animal, so it is like cutting a limb. It is also disliked to blow into meat that is intended for sale, due to the deception involved therein.
Section: If a part is cut from an animal while it possesses a stable life, it is carrion (mayta), because of what Abu Waqid narrated, saying: The Messenger of Allah (may Allah bless him and grant him peace) said: "Whatever is cut from a beast while it is alive is carrion." Reported by Abu Dawud (4). This is because its lawfulness is only attained through slaughter, and this is not slaughter.
(5) Reported by Imam Malik, in: Chapter of the slaughter of what is in the belly of the slaughtered animal, from the Book of Slaughtered Animals. Al-Muwatta 2/490. (6) In M: "akhraja" (he brought out), which is a textual error. (1) Omitted from M. (2) In: Chapter of slaughtering and sacrifice, from the Book of Slaughtered Animals and Hunting. Sahih al-Bukhari 7/121. (3) In M, there is an addition: "bihi" (with it). (4) Its verification has preceded in 1/99.
فصل: واسْتَحَبَّ أبو عبدِ اللَّه أَنْ يَذْبَحَه وإِنْ خَرَجَ مَيِّتًا؛ ليَخْرُجَ الدَّمُ الذى فى جَوْفِه، ولأنَّ ابنَ عُمَرَ كان يُعْجِبُه أَنْ يُرِيقُوا من دَمِه وإِنْ كان مَيِّتًا (٥).
فصل: فإنْ خَرَجَ حَيًّا حَياةً مُسْتقِرَّةً، يُمْكِنُ أَنْ يُذَكَّى، فلم يُذَكِّه حتَّى ماتَ، فليس بذَكِىٍّ. قال أحمدُ: إنْ خَرَجَ حَيًّا، فلا بُدَّ من ذَكاتِه؛ لأنَّه نَفْسٌ أُخْرَى (٦).
١٧٣١ - مسألة؛ قال: (وَلَا يُقْطَعُ عُضْوٌ مِمَّا ذُكِّىَ حَتَّى تَزْهَقَ نَفْسُهُ)
كَرِهَ ذلك أهلُ العِلْمِ؛ منهم عَطاءٌ، وعمرُو بنُ دينار، ومالِكٌ، والشافِعِىُّ، ولا نَعْلَمُ لهم مُخالِفًا. وقد قال عمرُ، رَضِىَ اللَّهُ عنه: لا تَعْجَلُوا الأَنْفُسَ حَتَّى تزْهَقَ. فإنْ قُطِعَ عُضْوٌ قبلَ زُهوقِ النَّفْسِ وبعدَ الذَّبْحِ، فالظَّاهِرُ إباحَتُه، فإنَّ أحمدَ سُئِلَ عن رَجُلٍ ذَبَحَ دجاجَةً، فأبانَ رَأْسَها؟ قال: يَأْكُلُها. قيل له (١): والذى بانَ منها أيضًا؟ قال: نعم. قال البخارِىُّ (٢): قال ابنُ عمرَ وابنُ عبَّاسٍ: إذا قَطَعَ الرَّأْسَ فلا بَأْسَ (٣). وبه قال عطاءٌ، والحسنُ، والنَّخَعِىُّ، والشَّعْبِىُّ، والزُّهْرِىُّ، والشَّافِعِىُّ، وإسْحاقُ، وأبو ثَوْرٍ، وأصْحابُ الرَّأْىِ، وذلك لأنَّ قَطع ذلِكَ العُضْوِ بعدَ حُصولَ الذَّكاةِ، فأشْبَهَ ما لو قَطَعَه بعدَ الْمَوْتِ.
فصل: ويُكْرَهُ سَلْخُ الحيوانِ قبلَ أَنْ يَبْرُدَ؛ لأنَّ فيه تَعْذيبًا للحيوانِ، فهو كقَطْعِ العُضْوِ. ويُكْرَه النَّفْخُ فى اللَّحْمِ الذى يُرِيدُه للبَيْعِ؛ لما فيه من الْغِشِّ.
فصل: وإِنْ قُطِعَ من الحيوانِ شىءٌ، وفيه حَياةٌ مُسْتَقِرَّةٌ، فهو مَيْتَةٌ، لما رَوَى أبو وَاقِدٍ، قال: قال رسولُ اللَّه -صلى اللَّه عليه وسلم-: "مَا قُطِعَ مِنَ الْبَهِيمَةِ، وَهِىَ حَيَّةٌ، فهُوَ مَيْتَةٌ". رواه أبو داودَ (٤). ولأنَّ إباحَتَه إنَّما تكونُ بالذَّبْحِ، وليس هذا بِذَبْحٍ.
(٥) أخرجه الإِمام مالك، فى: باب ذكاة ما فى بطن الذبيحة، من كتاب الذبائح. الموطأ ٢/ ٤٩٠.(٦) فى م: "أخرج" تحريف.(١) سقط من: م.(٢) فى: باب النحر والذبح، من كتاب الذبائح والصيد. صحيح البخارى ٧/ ١٢١.(٣) فى م زيادة: "به".(٤) تقدم تخريجه، فى: ١/ ٩٩.
