sin (18), not regarding the non-existent condition as if it were present, as evidenced by the case of one who forgets a condition for prayer. The difference between hunting and slaughtering is that the slaughtering took place in its proper location, so it is permissible to be lenient (19) regarding it, unlike hunting. As for the hadiths of the companions of al-Shafi'i, the authors of the well-known Sunan collections did not mention them, and even if they were authentic, they pertain to slaughtering, and it is not valid to analogize hunting to it, due to what we have mentioned, along with the specific texts concerning hunting. Once this is established, the considered Tasmiyah (mentioning the name of Allah) is his saying: "Bismillāh" (In the name of Allah). This is because the absolute term "Tasmiyah" refers to this, and it has been established that the Messenger of Allah - may Allah bless him and grant him peace - when he slaughtered, would say: "Bismillāh, wa Allāhu Akbar" (In the name of Allah, and Allah is the Greatest) (20). Ibn Umar used to say it. There is no disagreement that the statement (21): "Bismillāh" fulfills the requirement. If he says: "O Allah, forgive me," it does not suffice, because that is a request for a need. If he declares the oneness of Allah (Tahlil), glorifies Him (Tasbih), magnifies Him (Takbir), or praises Allah the Exalted (Tahmid), it is possible that it fulfills the requirement because he mentioned the name of Allah the Exalted by way of glorification, and it is possible that it is forbidden, because the absolute term "Tasmiyah" does not encompass it. If he mentions the name of Allah the Exalted in a language other than Arabic, it suffices him even if he is proficient in Arabic; because the intention is to mention the name of Allah, and this is achieved in all languages, unlike the Takbir in prayer, where the intention is its specific wording. The Tasmiyah is considered at the time of releasing (the hunting animal), because it is the action performed by the releaser, so the Tasmiyah is considered at that moment, just as it is considered at the time of slaughtering by the slaughterer, and at the time of releasing an arrow by the archer. Ahmad explicitly stated this. Invoking blessings upon the Prophet - may Allah bless him and grant him peace - is not prescribed with the Tasmiyah in slaughtering or hunting. This is the opinion of al-Layth, while Abu Ishaq ibn Shaqla chose the view that it is recommended. This is also the opinion of al-Shafi'i, based on his saying - may Allah bless him and grant him peace -: "Whoever invokes blessings upon me once, Allah will invoke blessings upon him ten times" (22). And it has come in the interpretation of His saying the Exalted: {And We raised high for you your remembrance} (23): I am not mentioned except that you are mentioned with Me. As for us,
(18) In manuscript (M): "the name" is a distortion. (19) In manuscript (M): "it is treated with leniency." (20) Its documentation preceded in: 5/299. (21) In manuscript (M): "his saying." (22) Recorded by Abu Dawud, in: The Chapter on Seeking Forgiveness, from the Book of Witr. Sunan Abi Dawud 1/351. And al-Darimi, in: The Chapter on the Virtue of Invoking Blessings upon the Prophet - may Allah bless him and grant him peace -, from the Book of Riqaq. Sunan al-Darimi 2/317. And Imam Ahmad, in: Al-Musnad 3/261. (23) Surah al-Sharh: 4. (24) In manuscript (B): "that not."
الإِثْمِ (١٨)، لا جَعْلَ الشَّرْطِ المَعْدومِ كالموجُودِ، بدليلِ ما لَوْ نَسِىَ شَرْطَ الصَّلاةِ. والفَرْقُ بَيْنَ الصَّيْدِ والذَّبيحَةِ، أَنَّ الذَّبْحَ وَقَعَ فى مَحلِّه، فجازَ أَنْ يُسامَحَ (١٩) فيه، بخلافِ الصَّيْدِ. وأمَّا أحادِيثُ أصْحابِ الشافِعِىِّ، فلم يذكُرْها أصحابُ السُّنَنِ المشهورَةِ، وإِنْ صَحَّتْ فهى فى الذَّبِيحَةِ، ولا يصحُّ قياسُ الصَّيْدِ عليها؛ لما ذكَرْنا، مع ما فى الصَّيْدِ من النُّصوصِ الخاصَّةِ. إذا ثَبَتَ هذا، فالتَّسْمِيَةُ المُعْتَبَرَةُ قولُه: "بِسْم اللَّه". لأنَّ إطْلاقَ التَّسْمِيَةِ يَنْصَرِفُ إلى ذلك، وقَدْ ثَبَت أَنَّ رسولَ اللَّه -صلى اللَّه عليه وسلم- كانَ إذا ذَبَحَ قالَ: "بِسْمِ اللَّهِ، واللَّهُ أَكْبَرُ" (٢٠). وكانَ ابنُ عمرَ يقولُه. ولا خِلافُ فى أنّ قَوْلَ (٢١): "بسمِ اللَّه" يُجْزِئُه. وإِنْ قالَ: اللهُمَّ اغْفِرْ لى. لم يكْفِ؛ لأنَّ ذلك طَلَبُ حاجَةٍ. وإِنْ هَلَّلَ، أو سَبَّحَ، أو كَبرَّ، أو حَمَدَ اللَّه تعالَى، احْتَمَلَ الإِجْزاءَ؛ لأنَّه ذَكَرَ اسمَ اللَّهِ تعالَى على وَجْهِ التَّعْظِيم، واحْتَمَلَ المَنْعَ؛ لأنَّ إِطلاقَ التَّسْمِيَةِ لا يَتَناوَلُه. وإِنْ ذكرَ اسمَ اللَّه تعالَى بغيرِ العَرَبِيَّةِ، أَجْزَأَه وإنْ أحْسَنَ العربِيَّةَ؛ لأنَّ المقْصودَ ذِكْرُ اسمِ اللَّهِ، وهو يَحْصُلُ بجميعِ اللُّغاتِ، بخلافِ التَّكْبِيرِ فى الصَّلاةِ، فإنَّ المَقْصُودَ لفظُه. وتُعْتَبَرُ التَّسْمِيَةُ عندَ الإِرْسالِ؛ لأنَّه الفِعْلُ الموجودُ من المُرْسِلِ، فتُعْتبَرُ التَّسْمِيَةُ عِنْدَه، كما تُعْتَبرُ عندَ الذَّبْحِ من الذَّابحِ، وعنَد إرْسالِ السَّهْمِ من الرَّامِى. نصَّ أحمدُ على هذا. ولا تُشْرَعُ الصَّلاةُ على النّبِىِّ -صلى اللَّه عليه وسلم- مع التَّسْمِيَةِ فى ذَبْحٍ ولا صَيْدٍ. وبه قال الليثُ، واختارَ أبو إسحاقَ بن شَاقْلَا اسْتِحْبابَ ذلك. وهو قولُ الشافِعِىِّ؛ لقولِه -صلى اللَّه عليه وسلم-: "مَنْ صَلَّى عَلَىَّ مَرَّةً، صَلَّى اللَّه عَلَيْه عَشْرًا" (٢٢). وجاءَ فى تفسير قولِه تعالَى: {وَرَفَعْنَا لَكَ ذِكْرَكَ} (٢٣). لا (٢٤) أُذْكَرُ إلَّا ذُكِرْتَ مَعِى. ولَنا،
(١٨) فى م: "الاسم" تحريف.(١٩) فى م: "يتسامح".(٢٠) تقدم تخريجه فى: ٥/ ٢٩٩.(٢١) فى م: "قوله".(٢٢) أخرجه أبو داود، فى: باب فى الاستغفار، من كتاب الوتر. سنن أبى داود ١/ ٣٥١. والدارمى، فى: باب فى فضل الصلاة على النبى -صلى اللَّه عليه وسلم-، من كتاب الرقاق. سنن الدارمى ٢/ ٣١٧. والإمام أحمد، فى: المسند ٣/ ٢٦١.(٢٣) سورة الشرح ٤.(٢٤) فى ب: "أن لا".
