Tafsir al-Baghawi - Al-Baghawi - (3/6)

Tafsir al-BaghawiAl-Baghawi

one rope is tied to another when they are joined. (1)

They differed regarding these covenants. Ibn Jurayj said: “This is an address to the People of the Scripture; that is: O you who believe in the earlier Scriptures, fulfil the covenants I made with you concerning Muhammad, peace and blessings be upon him.” This is indicated by His words: “And when Allah took a covenant from those who were given the Scripture: ‘You must make it clear to the people...’” (Surah Al Imran, 187).

Others said that it is general in meaning. Qatadah said that it refers to the alliances which they had mutually pledged in the pre-Islamic era. Ibn Mas'ud, may Allah be pleased with him, said: “They are the covenants of faith and of the Quran.” It was also said that they are the agreements which people enter into with one another.

“Lawful for you are grazing livestock.” Al-Hasan ⦗100/b⦘ and Qatadah said: “This means all livestock: camels, cattle, and sheep.” What is meant is the permissibility of the livestock which the people of the pre-Islamic era had forbidden to themselves.

Abu Zibyan narrated from Ibn Abbas, may Allah be pleased with him, that he said: “The phrase refers to fetuses.” A similar report is related from al-Sha'bi, who said: “They are the fetuses found dead in the wombs of their mothers after the mothers have been slaughtered or pierced in the throat.” Most scholars held them to be lawful.

[The shaykh and imam said] (2): I read to Abu Abdullah Muhammad ibn al-Fadl al-Khiraqi and said: “It was read to Abu Sahl Muhammad ibn Umar ibn Tarifah while you were present. It was related to him that Abu Sulayman al-Khattabi narrated to you; Abu Bakr ibn Dasah narrated to us; Abu Dawud al-Sijistani narrated to us; Musaddad narrated to us; Hushaym narrated to us, from Mujalid, from Abu al-Waddak, from Abu Sa'id al-Khudri, may Allah be pleased with him, who said: ‘We said: O Messenger of Allah, we slaughter a camel and slaughter a cow or a sheep, and find a fetus in its womb. Should we cast it aside, or should we eat it?’ He said: ‘Eat it, if you wish, for the slaughter of the fetus is fulfilled by the slaughter of its mother.’” (3)

And Abu al-Zubayr narrated from Jabir, from the Messenger of Allah, peace and blessings be upon him—

(1) Omitted in manuscript B. (2) Omitted in manuscript B. (3) Reported by Abu Dawud in Kitab al-Adahi (The Book of Sacrificial Animals), chapter: “What Has Been Reported Regarding the Slaughter of the Fetus,” 4:118; and by al-Tirmidhi in Kitab al-Sayd (The Book of Hunting), chapter: “What Has Been Reported Regarding the Slaughter of the Fetus,” with the wording: “The slaughter of the fetus is accomplished by the slaughter of its mother.” He said: “A hasan hadith.” It was also reported by al-Daraqutni in Kitab al-Sayd wa al-Dhaba'ih wa al-At'imah (The Book of Hunting, Slaughtered Animals, and Foods), 4:274; by Imam Ahmad in al-Musnad, 3:31, 45, 53; and by the author of Sharh al-Sunnah, 11:228. All of them narrated it through Mujalid, from Abu al-Waddak, from Abu Sa'id al-Khudri. Abd al-Haqq said: “None of all its chains may be used as proof.” Al-Ghazali said: “It is an authentic hadith; no doubt affects its text, nor any weakness its chain.” Al-Hafiz Ibn Hajar said: “This is open to objection. The correct view is that it contains what establishes proof, namely the combined force of its chains and the chains of Jabir’s hadith, which follows immediately after this.” See Talkhis al-Habir, 4:156-158; Nasb al-Rayah, 4:189-192; and al-Mundhiri’s abridgment of Sunan Abi Dawud, 4:119-121.

يُعْقَدُ الْحَبْلُ بِالْحَبْلِ [إِذَا وُصِلَ] (١) . وَاخْتَلَفُوا فِي هَذِهِ الْعُقُودِ، قَالَ ابْنُ جُرَيْجٍ: هَذَا خِطَابٌ لِأَهْلِ الْكِتَابِ، يَعْنِي: يَا أَيُّهَا الَّذِينَ آمَنُوا بِالْكُتُبِ الْمُتَقَدِّمَةِ أَوْفُوا بِالْعُهُودِ الَّتِي عَهِدْتُهَا إِلَيْكُمْ فِي شَأْنِ مُحَمَّدٍ ﷺ، وَهُوَ قَوْلُهُ: "وَإِذْ أَخَذَ اللَّهُ مِيثَاقَ الَّذِينَ أُوتُوا الْكِتَابَ لَتُبَيِّنُنَّهُ لِلنَّاسِ" (سُورَةُ آلِ عِمْرَانَ، ١٨٧) . وَقَالَ الْآخَرُونَ: هُوَ عَامٌّ، وَقَالَ قَتَادَةُ: أَرَادَ بِهَا الْحِلْفَ الَّذِي تَعَاقَدُوا عَلَيْهِ فِي الْجَاهِلِيَّةِ، وَقَالَ ابْنُ مَسْعُودٍ ﵁: هِيَ عُهُودُ الْإِيمَانِ وَالْقُرْآنِ، وَقِيلَ: هِيَ الْعُقُودُ الَّتِي يَتَعَاقَدُهَا النَّاسُ بَيْنَهُمْ. ﴿أُحِلَّتْ لَكُمْ بَهِيمَةُ الأنْعَامِ﴾ قال ١٠٠/ب الْحَسَنُ وَقَتَادَةُ: هِيَ الْأَنْعَامُ كُلُّهَا، وَهِيَ الْإِبِلُ وَالْبَقَرُ وَالْغَنَمُ، وَأَرَادَ تَحْلِيلَ مَا حَرَّمَ أَهْلُ الْجَاهِلِيَّةِ عَلَى أَنْفُسِهِمْ مِنَ الْأَنْعَامِ. وَرَوَى أَبُو ظَبْيَانَ عَنِ ابْنِ عَبَّاسٍ ﵄ قَالَ: بَهِيمَةُ الْأَنْعَامِ هِيَ الْأَجِنَّةُ، وَمِثْلُهُ عَنِ الشَّعْبِيِّ قَالَ: هِيَ الْأَجِنَّةُ الَّتِي تُوجَدُ مَيْتَةً فِي بُطُونِ أُمَّهَاتِهَا إِذَا ذُبِحَتْ أَوْ نُحِرَتْ، ذَهَبَ أَكْثَرُ أَهْلِ الْعِلْمِ إِلَى تَحْلِيلِهِ. [قَالَ الشَّيْخُ الْإِمَامُ] (٢) قَرَأْتُ عَلَى أَبِي عَبْدِ اللَّهِ مُحَمَّدِ بْنِ الْفَضْلِ الْخِرَقِيِّ فَقُلْتُ: قُرِئَ عَلَى أَبِي سَهْلٍ مُحَمَّدِ بْنِ عُمَرَ بْنِ طَرَفَةَ وَأَنْتَ حَاضِرٌ، فَقِيلَ لَهُ: حَدَّثَكُمْ أَبُو سُلَيْمَانَ الْخَطَّابِيُّ أَنَا أَبُو بَكْرِ ابن دَاسَةَ أَنَا أَبُو دَاوُدَ السِّجِسْتَانِيُّ أَنَا مُسَدَّدٌ أَنَا هُشَيْمٌ عَنْ مُجَالِدٍ عَنْ أَبِي الْوَدَّاكِ عَنْ أَبِي سَعِيدٍ الْخُدْرِيِّ ﵃ قَالَ قُلْنَا: يَا رَسُولَ اللَّهِ نَنْحَرُ النَّاقَةَ وَنَذْبَحُ الْبَقَرَةَ وَالشَّاةَ فَنَجِدُ فِي بَطْنِهَا الْجَنِينَ، أَنُلْقِيهِ أَمْ نَأْكُلُهُ؟ فَقَالَ: "كُلُوهُ إِنْ شِئْتُمْ فَإِنَّ ذَكَاتَهُ ذَكَاةُ أُمِّهِ" (٣) . وَرَوَى أَبُو الزُّبَيْرِ عَنْ جَابِرٍ عَنْ رَسُولِ اللَّهِ ﷺ

(١) ساقط من "ب". (٢) ساقط من "ب". (٣) أخرجه أبو داود في الأضاحي، باب ما جاء في ذكاة الجنين: ٤ / ١١٨، والترمذي في الصيد، باب ما جاء في ذكاة الجنين، بلفظ: "ذكاة الجنين ذكاة أمه" وقال: حديث حسن. والدارقطني في الصيد والذبائح والأطعمة: ٤ / ٢٧٤، والإمام أحمد في المسند: ٣ / ٣١، ٤٥، ٥٣، والمصنف في شرح السنة: ١١ / ٢٢٨. كلهم رووه من طريق مجالد عن أبي الودّاك عن أبي سعيد الخدري. قال عبد الحق: لا يحتج بأسانيده كلها. وقال الغزالي: هو حديث صحيح لا يتطرق احتمال إلى متنه ولا ضعف إلى سنده. وقال الحافظ ابن حجر: في هذا نظر، والحق أن فيه ما تنتهض به الحجة، وهو مجموع طرقه، وطرق حديث جابر -الآتي بعد هذا مباشرة- انظر: تلخيص الحبير: ٤ / ١٥٦-١٥٨، نصب الراية: ٤ / ١٨٩-١٩٢، مختصر المنذري لسنن أبي داود: ٤ / ١١٩-١٢١.