Tafsir al-Baghawi - Al-Baghawi - (3/11)

Tafsir al-BaghawiAl-Baghawi

The basic meaning of proper slaughter is completion. Thus, one says, “You have completed the kindling of the fire,” when one has fully kindled it. What is meant here is the complete severing of the blood vessels and the flowing of blood. The Prophet, peace and blessings be upon him, said: “Eat whatever causes the blood to flow and over which Allah’s name has been mentioned, except that which is slaughtered with a tooth or a claw.” (1)

The minimum required for proper slaughter of an animal that is under one’s control is to cut the esophagus and windpipe; one may also cut the two jugular veins along with them. Slaughter is valid with any sharp instrument that cuts, whether of iron, reed, glass, or stone, except a tooth or a claw, for the Prophet, peace and blessings be upon him, forbade slaughtering with either of them.

An animal that has been wounded by a predatory beast and partly eaten is lawful only if you reach it while it still has viable life remaining and then slaughter it. But if, as a result of the beast’s wound, it has reached the condition of an animal already slaughtered, then it has the ruling of carrion and is not lawful, even if you slaughter it. Likewise, if you reach an animal that has fallen or one that has been gored while it is still alive, before it reaches the condition of an animal already slaughtered, and then slaughter it, it is lawful.

If someone shoots at game in the air, strikes it, and it falls to the ground and dies, it is lawful, because falling to the ground is unavoidable. But if it falls onto a mountain, a tree, or a roof, then falls from it and dies, it is not lawful; it falls under the category of an animal that dies by a fall. The exception is if the arrow strikes its throat while it is in the air: in that case it is lawful, however it falls, because the slaughter has been effected by the arrow striking its throat.

“And that which is sacrificed on stone altars”: it is said that nuṣub is a plural, with niṣāb as its singular; and it is also said to be singular, with anṣāb as its plural, like “neck” and “necks.” It refers to something set up or erected.

They differed concerning it. Mujahid and Qatadah said: Around the Sacred House were three hundred and sixty erected stones, which the people of the Age of Ignorance worshipped, revered, and sacrificed to. These were not idols; rather, idols were images that had been fashioned and carved. Others said that they were the erected idols. Thus, its meaning is: that which is slaughtered in the name of the stone altars. Ibn Zayd said: “That which is slaughtered on the stone altars and that over which a name other than Allah has been invoked are one and the same.” Qutrub said that “on” here means “for”: that is, what is slaughtered for the sake of the stone altars.

“And that you seek decisions through divining arrows”: that is, seeking decisions through divining arrows is forbidden to you. Seeking decisions means seeking an allotment and a ruling from the divining arrows. These arrows were shafts without feathers or arrowheads; the singular is zalam or zulam, with the letter z pronounced either with a fatḥah or a ḍammah. Their divining arrows consisted of seven equal shafts made from shauḥaṭ wood, (2) kept by the custodian of the Ka‘bah. On one was written, “Yes”; on another, “No”; on another, “From among you”; on another, “From others”; and on

(1) Narrated by al-Bukhari in al-Dhaba'ih wa al-Sayd, chapter: “Whatever causes the blood to flow, whether reed, flint, or iron,” 9:631; and by Muslim in al-Adahi, chapter: “The permissibility of slaughtering with anything that causes the blood to flow, except a tooth, a claw, and all other bones,” no. 1968, 3:1558. (2) Shawhat: a tree from which bows are made. (Al-Qamus al-Muhit, 2:680). See also Al-Maysir wa al-Qidah, by Ibn Qutaybah, p. 44 ff.

وَأَصْلُ التَّذْكِيَةِ الْإِتْمَامُ، يُقَالُ: ذَكَّيْتَ النَّارَ إِذَا أَتْمَمْتَ إِشْعَالَهَا، وَالْمُرَادُ هُنَا: إِتْمَامُ فَرْيِ الْأَوْدَاجِ وَإِنْهَارُ الدَّمِ، قَالَ النَّبِيُّ ﷺ: "مَا أَنْهَرَ الدَّمَ وَذُكِرَ اسْمُ اللَّهِ عَلَيْهِ فَكُلْ غَيْرَ السِّنِّ وَالظُّفُرِ" (١) . وَأَقَلُّ الذَّكَاةِ فِي الْحَيَوَانِ الْمَقْدُورِ عليه قطع المري وَالْحُلْقُومِ وَكَمَا لَهُ أَنْ يَقْطَعَ الْوَدَجَيْنِ مَعَهُمَا، وَيَجُوزُ بِكُلِّ مُحَدَّدٍ يَقْطَعُ مِنْ حَدِيدٍ أَوْ قَصَبٍ أَوْ زُجَاجٍ أَوْ حَجَرٍ إِلَّا السِّنَّ وَالظُّفُرَ، فَنَهَى النَّبِيُّ ﷺ عَنِ الذَّبْحِ بِهِمَا، وَإِنَّمَا يَحِلُّ مَا ذَكَّيْتَهُ بَعْدَمَا جَرَحَهُ السَّبُعُ وَأَكَلَ شَيْئًا مِنْهُ إِذَا أَدْرَكْتَهُ وَالْحَيَاةُ فِيهِ مُسْتَقِرَّةٌ فَذَبَحْتَهُ، فَأَمَّا مَا صَارَ بِجَرْحِ السَّبُعِ إِلَى حَالَةِ الْمَذْبُوحِ، فَهُوَ فِي حُكْمِ الْمَيْتَةِ، فَلَا يَكُونُ حَلَالًا وَإِنْ ذَبَحْتَهُ، وَكَذَلِكَ الْمُتَرَدِّيَةُ وَالنَّطِيحَةُ إِذَا أَدْرَكْتَهَا حَيَّةً قَبْلَ أَنْ تَصِيرَ إِلَى حَالَةِ الْمَذْبُوحِ فَذَبَحْتَهَا تَكُونُ حَلَالًا وَلَوْ رَمَى إِلَى صَيْدٍ فِي الْهَوَاءِ فَأَصَابَهُ فَسَقَطَ عَلَى الْأَرْضِ فَمَاتَ كَانَ حَلَالًا؛ لِأَنَّ الْوُقُوعَ عَلَى الْأَرْضِ مِنْ ضَرُورَتِهِ، فَإِنْ سَقَطَ عَلَى جَبَلٍ أَوْ شَجَرٍ أَوْ سَطْحٍ ثُمَّ تَرَدَّى مِنْهُ فَمَاتَ فَلَا يَحِلُّ، وَهُوَ مِنَ الْمُتَرَدِّيَةِ إِلَّا أَنْ يَكُونَ السَّهْمُ أَصَابَ مَذْبَحَهُ فِي الْهَوَاءِ فَيَحِلُّ كَيْفَ مَا وَقَعَ؛ لِأَنَّ الذَّبْحَ قَدْ حَصَلَ بِإِصَابَةِ السَّهْمِ الْمَذْبَحَ. ﴿وَمَا ذُبِحَ عَلَى النُّصُبِ﴾ قِيلَ: النُّصُبُ جَمْعٌ وَاحِدُهُ نِصَابٌ، وَقِيلَ: هُوَ وَاحِدٌ وَجَمْعُهُ أَنْصَابٌ مِثْلُ عُنُقٍ وَأَعْنَاقٍ، وَهُوَ الشَّيْءُ الْمَنْصُوبُ. وَاخْتَلَفُوا فِيهِ، فَقَالَ مُجَاهِدٌ وَقَتَادَةُ: كَانَتْ حَوْلَ الْبَيْتِ ثَلَاثُمِائَةٍ وَسِتُّونَ حَجَرًا مَنْصُوبَةً، كَانَ أَهْلُ الْجَاهِلِيَّةِ يَعْبُدُونَهَا وَيُعَظِّمُونَهَا وَيَذْبَحُونَ لَهَا، وَلَيْسَتْ هِيَ بِأَصْنَامٍ، إِنَّمَا الْأَصْنَامُ هِيَ الْمُصَوَّرَةُ الْمَنْقُوشَةُ، وَقَالَ الْآخَرُونَ: هِيَ الْأَصْنَامُ الْمَنْصُوبَةُ، وَمَعْنَاهُ: وَمَا ذُبِحَ عَلَى اسْمِ النُّصُبِ، قَالَ ابْنُ زَيْدٍ: وَمَا ذُبِحَ عَلَى النُّصُبِ وَمَا أُهِلَّ لِغَيْرِ اللَّهِ بِهِ: هُمَا وَاحِدٌ، قَالَ قُطْرُبٌ: عَلَى بِمَعْنَى اللَّامِ أَيْ: وَمَا ذُبِحَ لِأَجْلِ النُّصُبِ. ﴿وَأَنْ تَسْتَقْسِمُوا بِالْأَزْلَامِ﴾ أَيْ: وَيَحْرُمُ عَلَيْكُمُ الِاسْتِقْسَامَ بِالْأَزْلَامِ، وَالِاسْتِقْسَامُ هُوَ طَلَبُ الْقَسْمِ وَالْحُكْمِ مِنَ الْأَزْلَامِ، وَالْأَزْلَامُ هِيَ: الْقِدَاحُ الَّتِي لَا رِيشَ لَهَا وَلَا نَصْلَ، وَاحِدُهَا: زَلْمٌ، وَزُلْمٌ بِفَتْحِ الزَّايِ وَضَمِّهَا، وَكَانَتْ أَزْلَامُهُمْ سَبْعَةَ قِدَاحٍ مُسْتَوِيَةٍ مِنْ شَوْحَطٍ (٢) يَكُونُ عِنْدَ سَادِنِ الْكَعْبَةِ، مَكْتُوبٌ عَلَى وَاحِدٍ: نَعَمْ، وَعَلَى وَاحِدٍ: لَا وَعَلَى وَاحِدٍ: مِنْكُمْ، وَعَلَى وَاحِدٍ: مِنْ غَيْرِكُمْ، وَعَلَى

(١) أخرجه البخاري في الذبائح والصيد، باب ما أنهر الدم من القصب والمروة والحديد: ٩ / ٦٣١، ومسلم في الأضاحي، باب جواز الذبح بكل ما أنهر الدم إلا السن والظفر وسائر العظم، برقم (١٩٦٨) : ٣ / ١٥٥٨. (٢) الشَّوْحَط: شجر تتخذ منه القسيّ. (القاموس المحيط: ٢ / ٦٨٠) ، وانظر: الميسر والقداح، لابن قتيبة ص (٤٤) وما بعدها.