Understanding the Rules of Slaughtering in Islam: A Hadith Explanation
What has come concerning slaughtering, 1st and 2nd Lesson | Benefits from Muntaqaa Ibn Al-Jarood
بســـم اللــه الرحــمــن الـرحـــيــم
Our Shaykh, the ‘Allaamah, the Sincere Advisor, Abu ‘Abdirrahman Yahya bin ‘Ali Al-Hajoori – may Allaah preserve him
📚The slaughtering and the game
Conditions which permit eating the animals which have been slaughtered
895 – Muhammad bin Yahya narrated to us, he said ‘Abdur-Razzaaq narrated to us, he said Ath-Thawree informed us, on the authority of his father, on the authority of ‘Abaayah bin Rifaa’ah, on the authority of Raafi’ bin Khadeej, may Allaah be pleased with him: “We were with the Prophet ﷺ in Dhul-Hulaifa and the people there were struck with severe hunger. Then we got camels and sheep as war booty (and slaughtered them). The Prophet ﷺ was behind all the people. The people hurried and fixed the cooking pots (for cooking) but the Prophet ﷺ came there and ordered that the cooking pots be turned upside down. Then he distributed the animals, regarding ten sheep as equal to one camel. One of the camels ran away and there were a few horses with the people. They chased the camel but they got tired, whereupon a man shot it with an arrow whereby Allah stopped it. The Prophet ﷺ said, “Among these animals some are as wild as wild beasts, so if one of them runs away from you, treat it in this way.” I said. “We hope, or we are afraid that tomorrow we will meet the enemy and we have no knives, shall we slaughter (our animals) with canes?” The Prophet ﷺ said, 《If the killing tool causes blood to gush out and if Allah’s Name is mentioned, eat (of the slaughterer animal). But do not slaughter with a tooth or a nail. I am telling you why: A tooth is a bone, and the nail is the knife of the Abyssinian.》
Then he said: that a camel fell in a well in Madina and he was slaughtered by way of the hip, and Ibn ‘Umar, may Allah be pleased with him, took a tenth for 2 dirham.
The hadith is Agreed upon (Bukhari and Muslim)
Explanation of the hadith
Benefit
What has fallen into a well and it is not possible to slaughter it, it is killed in any fashion with the mentioning of Allaahs name, due to being in a state of necessity.
➡️ The cooking pots were turned upside down due to not seeking permission from the Messenger of Allaah ﷺ so he recompensed them with that from their portion, and because they slaughtered something that could of been from Al-Ghalool (taking from the war booty before its division) and as admonishment to them.
➡️ And this is from the evidence that the mixing of permissible and impermissible is impermissible, their portion is permissible and the portion of absentees is impermissible, and mixed wealth which cannot be distinguished is incumbent to stay away from.
➡️ And this is the same as turning the cooking pots in regards to the domestic donkey. His statement: “Then he distributed the animals, ten sheep as equal to one camel.” This is concerning the war booty only, as for the slaughter(Adhaahy), then only seven.
Benefit
And in the hadith is that what becomes wild from the domestic animals takes the ruling of a wild animal when slaughtered.
And it could be slaughtered by stone, glass, rod, copper, all of that, slaughtering happens by all of this, except teeth, fingernails connected to the body, or disconnected, pure or impure, and likeso the tooth, pure and impure, connected or disconnected, slaughtering is not to be done by these things, and it is joined with it (in ruling), bones, pure and impure, and the reason is it is not comfortable for the slaughter animal and it resembles the Abyssinians.
Conclusion That the slaughtering is to be done by these ways and whatever was to fall, it can be killed by anything one can slaughter with, safeguarding with this the wealth and lack of wasting it and also what is joined with it is what has fallen into the well, this is slaughtering by necessity and not by choice, and the name of Allah is mentioned while casting in this state.
His statement: Dhul-Hulaifah Another place in the direction of Tihamah.
Ibn Qudaamah, may Allaah have mercy on him, relayed a consensus that the beasts which are easily accessible are not permitted (to kill) except by slaughtering them.
Adh-Dhakaah legislatively: is slaughtering the animal.
Its ruling is: that it’s obligatory and slaughtering is the differentiating criterion between the Maytah (dead carcass) and other than it (i.e permissible meat), Allaah, the Most High, said:
(إلا ماذكيتم)
Which translates to what means
(except that which you have slaughtered)
An-Nawawi said: The wisdom behind slaughtering is in order to make the blood flow out and so the meat becomes dry and doesn’t harm the person eating it.
[Benefit]⬇️
It is allowed to slaughter with everything that makes the blood flow from stones or other than it with exception to the tooth and fingernails.
Conditions which permit eating the animal which has been slaughtered⬇️
Firstly:Qualification of the slaughterer.
▪️That he is a muslim, or from the people of the book, and this is by consensus, and the evidence from the book and the sunnah point towards this.
▪️Whether he be young or old except that the young have to be a mumayyiz (having the ability to distinguish) upon the correct (opinion), male or female, free-man or slave, free-woman or slave.
Attention
The slaughtering of a zoroastrian or the one who totally abandons the prayer is not accepted.
Second condition
[The tool] which is used to slaughter has to be sharp, and also bearing in mind the exception of the tooth and the bone.
Thirdly: Where the animal is slaughtered
That the place of cutting is the throat and the jugular vein
And concerning slaughtering
That it is from the throat of that which is slaughtered; sheep, cows
Or from the jugular vein, and this is where the cut is made, with the camels.
The wisdom from that is it being the gathering place of all of the veins.
The best place the cut is made is:
- Al-Hulqum: The throat.
- Al-Mirree: The Oesophagus.
- Al-Awdaaj: Jugular veins.
And the hadith (Shareetatush-Shaytaan [devils sacrifice] ) is weak.
Fourth condition
Mentioning the name of Allah over them
Transcribed to Arabic and summarised by:
By Hamood Ath-Thawaabi
– may Allah reward him with good –
on the 29th, Thil-Hijjah, 1439H
Translated by:
Abu ‘Abdillah ‘Omar bin Yahya Al-‘Akawi