is superior to reasoning. For this reason, he provided the reason for the nail being [forbidden] as it being the blade of the Abyssinians, yet it is not forbidden to slaughter with a knife even if it is one of their blades. Furthermore, bones are covered by the other general hadiths, and the intended purpose is achieved by them, so they are like other tools. As for the location, it is the throat (al-halq) and the labbah, which is the hollow between the base of the neck and the chest. Slaughtering in any other location is not permissible by consensus, and it has been narrated in a hadith from the Prophet (may Allah bless him and grant him peace) that he said: "The dhabihah (slaughter) is in the throat and the labbah." Ahmad said: The dhabihah is in the throat and the labbah. He argued using the hadith of 'Umar, which is what Sa'id and al-Athram narrated with their chain of authority from al-Farafisah, who said: We were with 'Umar when he proclaimed that nahr (slaughter by piercing) is in the labbah or the throat for one who is able. We only believe that the dhabihah is restricted to this location because it is the confluence of the veins; thus, by slaughtering there, the flowing blood is released, and the soul departs quickly, which is more pleasant for the meat and easier on the animal. Ahmad said: If the hadith of Abu al-'Ushara' were an established hadith—meaning what Abu al-'Ushara' narrated from his father, from the Prophet (may Allah bless him and grant him peace), that he was asked: "Is the dhabihah only in the throat and the labbah?" and the Messenger of Allah (may Allah bless him and grant him peace) said: "If you were to pierce its thigh, it would suffice you."—Ahmad said: This Abu al-'Ushara' is not known. As for the mention, it is the tasmiyah (saying Bismillah), and its mention has already passed. As for the action, it is considered the cutting of the windpipe (hulqum) and the esophagus (mari'). This is the view of al-Shafi'i. From Ahmad, there is another report that it is also considered [necessary] to cut the two jugular veins (wadajayn). This is the view of Malik and Abu Yusuf; because Abu Hurayrah narrated that the Messenger of Allah (may Allah bless him and grant him peace) forbade the 'sharitah of the devil,' which is that which
(14) In the original: "fahiya al-halq". (15) Extracted by al-Daraqutni, in: Book of Hunting and Slaughtering. Sunan al-Daraqutni 4/283. (16) The letter waw was dropped from (B) and (M). (17) In (M): "wa-al-halq". (18) Extracted by al-Bayhaqi, in: Chapter on Slaughtering that which is capable, between the labbah and the throat, from the Book of Sacrifices. Al-Sunan al-Kubra 9/278. (19) Extracted by Abu Dawud, in: Chapter on what is mentioned regarding the slaughter of an animal that has fallen, from the Book of Sacrifices. Sunan Abi Dawud 2/92. And by al-Tirmidhi, in: Chapter on what is mentioned regarding slaughter in the throat and the labbah, from the chapters on hunting. 'Aridat al-Ahwadhi 6/274. And by al-Nasa'i, in: Chapter on the mention of the animal fallen into a well..., from the Book of Sacrifices. Al-Mujtaba 7/200. And by Ibn Majah, in: Chapter on the slaughter of a runaway animal, from the Book of Slaughtering. Sunan Ibn Majah 2/1063. And by al-Darimi, in: Chapter on the slaughter of an animal that has fallen..., from the Book of Sacrifices. Sunan al-Darimi 2/82. And by Imam Ahmad, in: Al-Musnad 4/334. (20) On page 258.
مقدَّم على التَّعْلِيلِ، ولهذا عَلَّلَ الظُّفْرَ بكو نِه من مُدَى الْحَبَشَةِ، ولا يَحْرُمُ الذَّبْحُ بالسِّكِّينِ وإِنْ كانت مُدْيَةً لهم، ولأنَّ العِظامَ يتَناوَلُها سائِرُ الأحادِيث العامَّةِ، ويحصُلُ بها المقصودُ، فأَشْبَهت سائِرَ الآلاتِ. وأمّا المحلُّ فالحَلْقُ (١٤) واللَّبَّةُ وهى الوَهْدَةُ التى بين أَصْلِ العُنُقِ والصَّدْرِ. ولا يجوزُ الذَّبحُ فى غيرِ هذا المحلِّ بالإِجْماعِ، وقد رُوِىَ فى حديثٍ، عن النَّبِىّ -صلى اللَّه عليه وسلم-، أنَّه قال: "الذَّكاةُ فِى الحَلْقِ واللَّبَّةِ" (١٥). وقال (١٦) أحمدُ: الذَّكاةُ فى الحَلْقِ واللَّبَّةِ. واحْتَجَّ بحديثِ عمرَ، وهو ما رَوَى سعيدٌ، والأَثْرَمُ، بإسْنادِهما عن الفُرافِصَةِ، قال: كُنَّا عندَ عمرَ، فنادَى أَنَّ النَّحْرَ فى اللَّبَّةِ أو الحَلْقِ (١٧) لِمَن قَدَرَ (١٨). وإنَّما نَرَى أَنَّ الذَّكاةَ اخْتَصَّت بهذا المحلِّ؛ لأنَّه مَجْمَعُ العُروقِ، فتَنْفَسِحُ بالذَّبحِ فيه الدِّماءُ السَّيَّالَةُ، ويُسْرِعُ زُهوقُ النَّفْسِ، فيكونُ أطْيَبَ للَّحْمِ، وأَخفَّ على الحيوانِ. قال أحمدُ: لو كان حَدِيثُ أبى العُشَراءِ حديثًا. يعنى ما رَوَى أبو العُشَراءِ عن أبيه، عن النَّبِىِّ -صلى اللَّه عليه وسلم-، أَنَّه سُئِلَ: أمَّا تكونُ الذَّكاةُ إلَّا فى الحَلْقِ واللَّبَّةِ؟ فقال رسولُ اللَّه -صلى اللَّه عليه وسلم-: "لَوْ طَعَنْتَ فِى فَخِذِهَا، لَأَجْزَأَ عَنْكَ" (١٩). قال أحمد: أبو العُشَراءِ هذا ليس بمَعْرُوفٍ. وأمَّا الذِّكْرُ فالتَّسْمِيةُ، وقد مَرَّ ذِكْرُها (٢٠). وأمَّا الفِعْلُ فيُعْتَبَرُ قَطْعُ الحُلْقُومِ والْمَرِىءِ. وبهذا قال الشافِعِىُّ. وعن أحمدَ، رِوايةٌ أُخْرَى، أَنَّه يُعْتَبَرُ مع هذا قَطْعُ الوَدَجَيْن. وبه قال مالِكٌ، وأبو يوسفَ؛ لما روَى أبو هُرَيْرَةَ، قال: نَهَى رسولُ اللَّه -صلى اللَّه عليه وسلم- عن شَرِيطَةِ الشَّيْطَانِ. وهى التى
(١٤) فى الأصل: "فهى الحلق".(١٥) أخرجه الدارقطنى، فى: كتاب الصيد والذبائح. سنن الدارقطنى ٤/ ٢٨٣.(١٦) سقطت الواو من: ب، م.(١٧) فى م: "والحلق".(١٨) وأخرجه البيهقى، فى: باب الذكاة فى المقدور عليه ما بين اللبة والحلق، من كتاب الضحايا. السنن الكبرى ٩/ ٢٧٨.(١٩) أخرجه أبو داود، فى: باب ما جاء فى ذبيحة المتردية، من كتاب الأضاحى. سنن أبى داود ٢/ ٩٢. والترمذى، فى: باب ما جاء فى الذكاة فى الحلق واللبة، من أبواب الصيد. عارضة الأحوذى ٦/ ٢٧٤. والنسائى، فى: باب ذكر المتردية فى البئر. . .، من كتاب الضحايا. المجتبى ٧/ ٢٠٠. وابن ماجه، فى: باب ذكاة النَّادّ من البهائم، من كتاب الذبائح. سنن ابن ماجه ٢/ ١٠٦٣. والدارمى، فى: باب فى ذبيحة المتردى. . .، من كتاب الأضاحى. سنن الدارمى ٢/ ٨٢. والإِمام أحمد، فى: المسند ٤/ ٣٣٤.(٢٠) فى صفحة ٢٥٨.
