The Exegesis of the Words of Allah the Exalted: <<It is made forbidden to you carrion, and blood, and the flesh of the pig, and what is dedicated to other than Allah, and the strangled, and the beaten to death, and the fallen, and

Then Allah, Blessed and Exalted is He, said: This is a passive verb form where the doer is not named. Who is the doer? Allah, Mighty and Majestic. So the doer was omitted because it is known. If someone asks: Here it says: And in Surat al-Baqarah and Surat al-Nahl: So the prohibition is explicitly attributed to Allah. Why is the expression different? The answer is from two angles. The first angle is that the eloquence of the Qur'an cannot be fully grasped by everyone, because it is the speech of whom? The speech of Allah, Mighty and Majestic. And we, the Exalted, cannot encompass Him in knowledge, neither in His essence nor in His attributes. So the eloquence of the Qur'an is too great for our minds to grasp. On this basis, or with this answer, one must refrain from such matters and say that Allah, Mighty and Majestic, expressed it there by attributing the action to Himself, and here He expressed it with "haram" (forbidden), and this is beyond our minds. Thus, every believer must refrain from attempting to force an explanation for the difference. As for the second angle, it can be said: There it said: because it is in the form of restriction to four matters. So it is as if it said, "Nothing is forbidden except this," in contrast to what you forbade in the pre-Islamic age of ignorance . So it said, "Nothing is forbidden except this," to show the favor of the Exalted, and that He did not forbid people anything except four categories only. The "al" in "al-maytah" (the carrion) here "al" indicates the reality, meaning every carrion is forbidden. And carrion is what died of its own accord or was slaughtered in a non-Shari'ah manner. This is the carrion. What died of its own accord means without the action of a doer, or with the action of a doer but not in the Shari'ah manner. For example, if an animal becomes sick and dies, we say it died of its own accord. And if someone breaks its neck and it dies, we say it is a non-Shari'ah slaughter. An exception to carrion is the carrion of the sea, for it is not forbidden, due to the saying of Allah, the Exalted: Abdullah ibn Abbas said: And in the hadith of Abdullah ibn Umar: And locusts are also an exception, as in the hadith of Ibn Umar. Locusts are not marine creatures; locusts do not live except on land, but their carrion is lawful. Why? First, because the command to slaughter them or the obligation to slaughter them is an obligation of what is impossible. Who can catch every locust and slaughter it? Second, because they do not have blood that needs to be extracted. So they were made lawful. Does the prohibition of carrion imply that it is ritually impure? We say it does not imply, but there is evidence for its impurity, which is His saying, the Exalted: meaning what is mentioned. So an exception to carrion is locusts and the carrion of the sea. The blood here is absolute, and "al" in it indicates the reality, but it is restricted in Surat al-An'am to "flowing blood" to avoid the blood that remains in the veins after slaughter, for it is not forbidden. The forbidden is the flowing blood that comes out at the time of slaughter or comes out when the vein is cut or similar. And they in the pre-Islamic age of ignorance used to eat carrion and not care about it, and they would say, "How do you forbid what Allah killed and not forbid what you killed?" meaning by slaughter. And they also used to eat blood, the flowing blood. A person would bleed his camel and suck it, so Allah, Mighty and Majestic, forbade it. The blood is restricted to flowing blood. On this basis, the liver is not forbidden, the spleen is not forbidden, the kidneys are not forbidden, the blood that is in the heart is not forbidden, the blood that remains in the veins is not forbidden, because Allah, the Exalted, restricted blood to flowing blood. The second: is forbidden. And the pig is a known foul animal whose nature is to eat filth, insects, and similar things. It is also known for not being jealous. And whoever feeds on it acquires from its nature. For this reason, the Prophet (peace and blessings be upon him) forbade every predator with fangs and every bird with talons, because those with fangs and talons are by nature aggressive and tear apart others. So they were forbidden so that a person is not affected by feeding on them. Similarly, the meat of the pig, they say and it is well known, is low in jealousy. The fourth: If one slaughters in the name of other than Allah, it is forbidden. The strangled one, whether strangled by itself or by the action of a doer. The one strangled by itself is like when it pulls the rope of the collar around its neck and then tightens it until it is strangled, or it puts its head as some of the Salaf said, it puts its head between two branches of a tree and then is unable to remove it and is strangled. And the correct view is that it includes the one strangled by a doer, meaning if a person holds it and tightens its neck until it dies, the correct view is that it falls under the strangled one, even though this is called "mukhtanqah" (strangled by a doer). So it includes both this and that. So the strangled one is the one that dies by strangulation, whether by its own action or by the action of a doer. From "waqdh," which is severe beating until it dies. A person comes, for example, and beats the animal severely until it dies, either with a stick or a stone or a rope or otherwise. This is also not lawful because it is a "muqawwadhah" (beaten to death). So the one that falls is forbidden because it dies without Shari'ah slaughter. "Fa'ilah" means "maf'ulah" (passive), i.e., the one that is gored. It is the one that gored its sister until it killed it, because this death is not by the action of a doer whose slaughter is valid. What the predator ate, like the wolf, the dog, the lion, and similar things. So the meaning of "sabe'" (predator) here is everything that attacks animals and eats them. And His saying: If you are asked, "How is 'what the predator ate'?" How is 'what the predator ate' extracted from its belly? It is said: The meaning is what it killed to eat it. This is the meaning of the verse, or what it began to eat . We look now at how many prohibitions Allah, Mighty and Majestic, counted: the carrion, and the blood, and the meat of the pig, and what is dedicated to other than Allah, and the strangled one, and the beaten one, and the fallen one, and the gored one, and what the predator ate. Nine. The tenth: and what is slaughtered on the stone altars. Do these nine, is the exception in His saying: return to all nine? Or to some of them? To some of them, certainly. Because the carrion cannot be slaughtered, because it has died, it is finished. The meat of the pig is also such that slaughter cannot make it lawful. What is dedicated to other than Allah is also such that slaughter cannot make it lawful, except if a person catches it before it dies, from the one who did not mention the name of Allah upon it. For example, if a person hears someone slaughtering a sheep saying: "In the name of the Messiah," then he slaughters it and leaves, and we catch its slaughter before it dies, then this falls under the verse. But if the throat has been cut, it is considered in the ruling of carrion, so slaughter cannot come to it after that. So the exception begins from the word "the strangled one, the beaten one, the fallen one, the gored one, and what the predator ate." How many? Five. The gored one might be caught before it dies. The fallen one likewise. What the predator ate likewise. The beaten one likewise, it can be caught before it dies. So if someone asks: By what is the slaughter of these things that were affected by a cause of death? By what is the slaughter? We say: The slaughter is by cutting the windpipe and the gullet, or by cutting the two carotid arteries, or by cutting three of four, or by cutting the four, with disagreement among scholars. And the strongest of the opinions is that slaughter is achieved by cutting the two carotid arteries. This is the strongest of the opinions, and that the perfection of it is cutting the windpipe and the gullet also. So what are the two carotid arteries? The thick veins surrounding the windpipe. What do you call them, Ahmad? What is their name with you in Egypt? Are they called "al-wadajayn" with this term? Yes. And with us? "Jalamid." And with you? "Al-wirdan." The closest to the Qur'an and Arabic, which is a wide language, is "al-wirdan" . In any case, if you catch it and cut its throat before it dies, this is slaughter. But what is the sign of death? Is it necessary that it moves its hand or its leg or its eye or its ear or its tail? Or is movement not a condition? Most scholars say: It is necessary that it moves, because if you slaughter it and it does not move, it means it has died. And Shaykh al-Islam Ibn Taymiyyah (may Allah have mercy on him) said: The sign of life is that flowing blood comes out of it, the flowing, hot, red blood. Because when the animal dies, its blood turns to black and moves from heat to cold. And also what flows coagulates as it flows when it is slaughtered. So he said (may Allah have mercy on him) that if the red, hot blood that flows comes out of it, then it is lawful, whether it moved or did not move, because it may not move due to the severity of what came upon it. So it may have fainted, for example, it does not move with its eye or its leg or its tail. And what Shaykh (may Allah have mercy on him) went to is the correct one, that whenever the red, hot, flowing blood comes out of it, it is slaughtered.