Continuation of the benefits derived from the noble verse.

Among the benefits of the noble verse is that everything Allah has made lawful is pure, beneficial to the body, beneficial to the heart, beneficial to the individual, and beneficial to society, based on His saying: . We derive from the implication that everything Allah has forbidden is corrupt. Among the benefits of the noble verse is the permissibility of what is caught by trained hunting animals. So what are the hunting animals? Is every hunting animal such that its meat can be eaten, meaning that what it catches is edible? We say yes, every hunting animal, but on the condition that it is trained. The most common trained animals are dogs, which are for land game, and falcons, which are for birds. If it is a dog, it must be obedient when sent and stop when called back, and if it catches the prey, it must not eat it. How many conditions are there? Three: it must be obedient when sent, for example, if you see prey and send it, it goes; it must stop when called back, meaning if you call it to stop, it stops, because if it goes beyond that while you have ordered it to stop, it means it caught it for itself; the third is that if it catches it, it must not eat it, for if it eats it, that indicates it caught it for itself. I seek refuge in Allah from the accursed Shaytan. I think the last benefit we took was: from where? From the benefits of this noble verse: that some animals are capable of being trained, based on His saying: . And among its benefits is the virtue of knowledge, because Allah the Exalted distinguished between what is not trained and what is trained, so He made the latter lawful and did not make the former lawful, and this indicates the virtue of training, even in animals. Among the benefits of the noble verse is the obligation to mention the name of Allah the Exalted when sending the hunting animal, based on His saying: . This is according to one of the possibilities in the verse, because there is another possibility, which is that the meaning is to mention the name of Allah when eating it, and a third meaning is to mention the name of Allah upon it if you catch it alive before the hunting animal kills it, and all these are possible in the verse, so it is attributed to all of them. Among the benefits of the noble verse is the blessing of mentioning the name of Allah, and there are many proofs of this, including: the permissibility of the slaughtered animal, the permissibility of the game, the completion of the purity of wudu, that the blessing descends upon food, that the fetus is protected from the evil of jinn and Shayatins, the important thing is that the blessing of the name of Allah the Exalted is abundant, and it has many proofs. Among the benefits of this noble verse is that its apparent meaning is the permissibility of what the hunting animal catches, whether it wounds it or not, and this is based on the understanding that the intended meaning of hunting animals is the acquirers. But if we say that hunting animals is the plural of a wounding animal, which is one that wounds the thing, then in that case, the blood must flow, and this is clarified by an example. For example, if the dog comes with the prey strangled, with no wound and no blood coming out of it, is it permissible or not? If we say the intended meaning of hunting animals is the acquirers, it is permissible, and if we say the intended meaning of hunting animals is the wounding ones that wound the skin and blood comes out of it, then it is not permissible, and there is disagreement among the scholars on this issue. Some say that it is a condition that the dog wounds it, and if it does not wound it, it is not lawful, and these people argued with the generality of the saying of the Prophet (peace and blessings be upon him): . And some said that the hunting animals are the acquirers, and whatever they catch for their owner is lawful, whether it wounds it or not. There is no doubt that the precaution is to leave it, but there is doubt in the prohibition, meaning the precaution is if the dog brings you prey that it has not wounded, you leave it, but that we are certain of the prohibition, we are not certain of it, due to the generality of: . Among the benefits of the noble verse is cutting off what leads to self-admiration, because His saying: attributes the training to humans, so a person may become proud of himself, be deluded, and be arrogant, so for this, Allah the Exalted said: , indicating that the knowledge you taught them, where is its source? From Allah the Mighty and Majestic . Among the benefits of the noble verse is that knowledge is not limited to religious sciences, but the knowledge of every thing is according to its context, so the knowledge here is not the knowledge of religious rulings, this is obligatory and this is forbidden, and the like of that, but it is knowledge of training the hunting animals how they catch, so it is a proof that knowledge is specific to what the context requires, and every thing is according to its context. Among the benefits of this noble verse is the vastness of the mercy of Allah the Mighty and Majestic, where He made lawful for us what we slaughtered with our hands and what we slaughtered by means, by means of what intermediary? The hunting animals, and this is undoubtedly from Allah’s expansion for us in sustenance. Among the benefits of the noble verse is that hardship brings about ease, because when it is difficult for a person to hunt the prey himself at all times, perhaps he is in mountains, plains, or valleys where he cannot hunt by himself, he was given a dispensation to hunt with a hunting animal, so this is from Allah’s expansion for His servants in the means of sustenance. Among the benefits of this noble verse is the obligation to mention the name of Allah the Exalted when sending the game, so if one forgets, it is not lawful, due to the generality of His saying: , and because the Prophet (peace and blessings be upon him) made the mention of the name of Allah a condition, and a condition is not established by forgetfulness, and this is the stronger opinion chosen by Shaykh al-Islam Ibn Taymiyyah (may Allah have mercy on him), and it is the requirement of the evidence. And some scholars said that the mention of the name is dropped by forgetfulness, due to the generality of His saying: , so Allah said: I have done it, but we say that this one who did not mention the name of Allah on the game or the slaughtered animal is excused, undoubtedly, and is not held accountable, but if he intentionally left the mention of the name and slaughtered or hunted, he is a sinner by that, because it is a waste of wealth and a type of mocking the verses of Allah, so this one who forgot is not held accountable, but the consideration now is not for the slaughterer or the hunter, the consideration now is for the eater. We say to the one who wants to eat from this game on which the name of Allah was not mentioned, this game on which the name of Allah was not mentioned, and you have been forbidden to eat, if he eats while forgetting? Then he owes nothing, because the issue here has two sides: the side of the hunter and the slaughterer, and the side of the eater, and both are not held accountable for forgetfulness, but if the slaughterer or the hunter is forgetting, he is not held accountable, then the prohibition is directed to whom? To the eater, and it is said to him: do not eat from what the name of Allah was not mentioned upon. And whoever claimed that the intended meaning of what the name of Allah was not mentioned upon is carrion, that is a false claim, because Allah the Exalted mentioned the prohibition of carrion explicitly, so He said: , and if Allah the Exalted had intended that, He would have said: and do not eat carrion, and on this, what Shaykh al-Islam (may Allah have mercy on him) chose is the true opinion, but Ibn Jarir mentioned in his tafsir that the consensus is established that what is left without the mention of the name due to forgetfulness is lawful, and Ibn Kathir (may Allah have mercy on him) refuted him and said: that Ibn Jarir is one who does not consider the statement of one or two in transmitting consensus, and this is contrary to what the scholars are upon, and the correct consensus is that there is no dissenter, and if a dissenter is found, even one from the mujtahid jurists, there is no consensus. Among the benefits of this noble verse is the obligation to fear Allah the Mighty and Majestic, based on His saying: . And among its benefits is the indication that whoever eats what Allah has not made lawful is not one who fears Allah. Among the benefits of this noble verse is the establishment of the Reckoning, based on the saying of Allah the Exalted: . And from it also is that Allah the Exalted is swift in reckoning, and of that is what we mentioned in the tafsir that the intended meaning is the swiftness of meeting Allah the Mighty and Majestic, and that is by death, and the swiftness of Allah the Exalted’s judgment between the servants, and that is on the Day of Resurrection, for Allah judges between people and reckons them in half a day, by the proof of His saying: . So if someone says: Is the swiftness of reckoning from the essential attributes of Allah or the action attributes? We say it is the action attributes, because the reckoning is an action related to His will, and on this, it is a proof of the establishment of the action attributes.