Al-Sharḥ al-MumtiʿIbn al-'Uthaymin

Allah caused a great whale, known as al-‘anbar, to come to them. They found it on the shore, and it was enormous: a group of them could sit inside its eye socket, so vast was it. They took one of its ribs, set it upright, and loaded their largest camel, which then passed beneath the rib. They ate from it until they were full, and they brought some of it to the Prophet ﷺ. (1)

Likewise, there is the hadith of Ibn Umar, may Allah be pleased with him: “Two kinds of carrion and two kinds of blood have been made lawful for us. As for the two kinds of carrion, they are locusts and whales.” (2) Thus, the lawfulness of fish and whales without ritual slaughter is established by evidence from the Quran and the sunnah.

They are lawful even if they contain blood, and it is well known that large fish contain blood.

If you ask: How can it be lawful when it contains congealed blood, whereas you have explained the prohibition of carrion and similar things on the grounds that they contain harmful congealed blood?

We reply: Harm and the absence of harm lie in the hand of the One in Whose hand are benefit and harm: Allah, Glorified and Exalted is He. When Allah permits carrion for His servants, we are certain that its congealed blood is not harmful. This is part of Allah’s wisdom, for catching fish in such a way as to ritually slaughter it is difficult, or even impossible. Therefore, out of His wisdom and mercy, Allah, Glorified and Exalted is He, has permitted this fish for His servants without ritual slaughter.

(1) Its authentication reference has already been given on p. 55. (2) Al-Bukhari narrated it muallaqan (with an incomplete chain) in decisive form in The Book of Slaughtering and Hunting, chapter: “The Slaughtered Animals of the People of the Book.” Al-Bayhaqi cited it with a connected chain (9/282) from Ali ibn Abi Talhah, from him. See also: Irwa al-Ghalil (8/165).
قيَّض الله لهم حوتاً كبيراً يسمى العنبر، وجدوه على الساحل، وكان عظيم الجسم، حتى إنه ليجلس النفر في قحف عينه فيسعهم من كبره، وحتى إنهم أخذوا ضلعاً من أضلاعه، ونصبوه، ورحلوا أكبر جمل عندهم فمر من تحت الضلع، فأكلوا، وشبعوا، وأتوا بشيء منه للنبي ﷺ (١). وكذلك ـ أيضاً ـ حديث ابن عمر ﵄: «أحلت لنا ميتتان ودمان، فأما الميتتان فالجراد والحوت» (٢)، فصار في حل السمك والحوت بغير ذكاة دليل من الكتاب، ومن السنة. وهو حلال ولو كان فيه دم، ومعلوم أن السمك الكبير فيه دم. فإن قلت: كيف يحل وفيه دم محتقن، وقد علَّلتَ تحريم الميتة، وشبهها بأن فيها دماً محتقناً ضاراً؟ قلنا: إن الضرر، وانتفاء الضرر، بيد من بيده النفع والضر، وهو الله ﷿، وإذا أباح الله لعباده ميتة فإننا نجزم بأن دمها المحتقن لا يضر، وهذا من حكمة الله ﷿؛ وذلك لأن الحصول على السمك حتى تذكيه أمر متعسِّر، أو متعذِّر، فلذلك كان من حكمة الله ﷿ ورحمته أنه أباح لعباده هذا السمك بدون ذكاة.
(١) سبق تخريجه ص (٥٥). (٢) أخرجه البخاري معلقاً بصيغة الجزم في الذبائح والصيد/ باب ذبائح أهل الكتاب، ووصله البيهقي (٩/ ٢٨٢) عن عليّ بن أبي طلحة عنه. وانظر: الإرواء (٨/ ١٦٥).

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