Tafsir al-Baghawi - Al-Baghawi - (3/98)

Tafsir al-BaghawiAl-Baghawi

al-Zubayr al-Makki, from Jabir ibn Abd Allah, that Umar ibn al-Khattab—may Allah be pleased with him—ruled that the compensation for a hyena was a ram, for a gazelle a she-goat, for a rabbit a female kid, and for a jerboa a four-month-old kid. (1)

His saying, exalted is He: “An offering brought to the Ka'bah”: that is, he is to send that expiation as an offering to the Ka'bah, slaughter it in Mecca, and give its meat in charity to the needy of the Sacred Precinct. “Or an expiation: feeding needy people, or the equivalent thereof in fasting.” Al-Farra'—may Allah have mercy on him—said: “Al-ʿidl, with a kasrah, means an equivalent of the same kind, whereas al-ʿadl, with a fathah, means an equivalent of a different kind.” What is meant is that, concerning compensation for game, he has the choice between slaughtering the equivalent animal from livestock and giving its meat in charity to the needy of the Sacred Precinct; or evaluating that equivalent in dirhams, converting the dirhams into food, and giving the food in charity to the needy of the Sacred Precinct; or fasting one day for every mudd of food. He may fast wherever he wishes, since this brings no benefit to the needy.

Malik said: “If he does not offer the equivalent animal, he should assess the value of the game, convert its value into food, and give it in charity; or he may fast.”

Abu Hanifah—may Allah have mercy on him—said: “An equivalent animal from livestock is not obligatory. Rather, he should assess the value of the game. If he wishes, he may spend that value on an animal from livestock; if he wishes, on food, which he then gives in charity; and if he wishes, he may fast one day for every half sa' of wheat, or every full sa' of other food.”

Al-Sha'bi and al-Nakha'i said that the compensations for game are to be observed in sequence, whereas the verse is evidence for those who hold that one has a choice.

His saying ⦗112⦘, exalted is He: “So that he may taste the consequence of his deed”: that is, the punishment for his sin. “Allah has pardoned what has passed”: meaning, what occurred before the prohibition and before the revelation of the verse. Al-Suddi said: “Allah has pardoned what passed during the Age of Ignorance.” “But whoever repeats it, Allah will take retribution from him”: in the Hereafter. “And Allah is Almighty, Lord of Retribution.”

If a person in a state of consecration kills game repeatedly, the compensation is likewise repeated for him, according to the majority of scholars. Ibn Abbas—may Allah be pleased with him—said: “When a person in a state of consecration deliberately kills game, he is asked: ‘Have you killed any game before this?’ If he says, ‘Yes,’ no ruling is made against him, and he is told, ‘Go; Allah will take retribution from you.’ But if he says, ‘I have not killed any game before this,’ a ruling is made against him. If he repeats it thereafter, no ruling is made against him; rather, his back and chest are to be painfully beaten.” The Messenger of Allah—peace and blessings be upon him—likewise ruled at Wajj, a valley near Ta'if. (2)

(1) Narrated by Malik in al-Muwatta, Book of Hajj, chapter on the expiation for birds and wild game that are killed: 1/414; al-Shafii in al-Musnad: 1/330-331; and al-Bayhaqi in al-Sunan: 5/183. Authenticated by al-Albani in Irwa al-Ghalil: 4/245. See also Talkhis al-Habir: 2/278. (2) Part of a hadith narrated by Abu Dawud in al-Manasik, chapter concerning the property of the Kabah: 2/441-442, with the wording: “... Indeed, the game of Wajj and its thorn trees are a sanctuary, inviolable for Allah ...” It was also narrated by Imam Ahmad in al-Musnad, no. 1416, Halabi edition, and authenticated by Ahmad Shakir. Al-Mundhiri said: “Its chain contains Muhammad ibn Abdullah ibn Insan al-Taifi and his father. As for Muhammad, al-Razi was asked about him and said: ‘He is not strong, and there is cause to question his hadith.’ Al-Bukhari mentioned him in al-Tarikh al-Kabir, vol. 1, pt. 1, p. 140, cited this hadith of his, and said: ‘No one corroborated him in it.’ He also mentioned his father, alluded to this hadith, and said: ‘His hadith is not sound.’ Al-Busti said: ‘Abdullah ibn Insan: his son Muhammad narrated from him, and his hadith is not sound.’” Al-Hafiz Ibn Hajar said in Talkhis al-Habir, 2/280: “Abu Dawud remained silent concerning it; al-Tirmidhi graded it hasan; Abd al-Haqq likewise remained silent concerning it; al-Dhahabi mentioned that al-Shafii authenticated it; and al-Khallal reported that Ahmad deemed it weak.” Al-Nawawi said in al-Majmu, 7/449: “Al-Bayhaqi narrated it, but its chain is weak.”

الزُّبَيْرِ الْمَكِّيِّ عَنْ جَابِرِ بْنِ عَبْدِ اللَّهِ أَنَّ عُمَرَ بْنَ الْخَطَّابِ ﵁ قَضَى فِي الضَّبُعِ بِكَبْشٍ، وَفِي الْغَزَالِ بِعَنْزٍ وَفِي الْأَرْنَبِ بِعَنَاقٍ، وَفِي الْيَرْبُوعِ بِجَفْرَةٍ (١) . قَوْلُهُ تَعَالَى: ﴿هَدْيًا بَالِغَ الْكَعْبَةِ﴾ أَيْ: يُهْدِي تِلْكَ الْكَفَّارَةَ إِلَى الْكَعْبَةِ، فَيَذْبَحُهَا بِمَكَّةَ وَيَتَصَدَّقُ بِلَحْمِهَا عَلَى مَسَاكِينِ الْحَرَمِ، ﴿أَوْ كَفَّارَةٌ طَعَامُ مَسَاكِينَ أَوْ عَدْلُ ذَلِكَ صِيَامًا﴾ قَالَ الْفَرَّاءُ ﵀: الْعِدْلُ بِالْكَسْرِ: الْمِثْلُ مِنْ جِنْسِهِ، وَالْعَدْلُ بِالْفَتْحِ: الْمِثْلُ مِنْ غَيْرِ جِنْسِهِ، وَأَرَادَ بِهِ: أَنَّهُ فِي جَزَاءِ الصَّيْدِ مُخَيَّرٌ بَيْنَ أَنْ يَذْبَحَ الْمِثْلَ مِنَ النَّعَمِ، فَيَتَصَدَّقَ بلحمه على المساكين الْحَرَمِ، وَبَيْنَ أَنْ يُقَوِّمَ الْمِثْلَ دَرَاهِمَ، وَالدَّرَاهِمَ طَعَامًا، فَيَتَصَدَّقَ بالطعام على المساكين الْحَرَمِ، أَوْ يَصُومَ عَنْ كُلِّ مُدٍّ مِنَ الطَّعَامِ يَوْمًا وَلَهُ أَنْ يَصُومَ حَيْثُ شَاءَ لِأَنَّهُ لَا نَفْعَ فِيهِ لِلْمَسَاكِينِ. وَقَالَ مَالِكٌ: إِنْ لَمْ يُخْرِجِ الْمِثْلَ يُقَوِّمُ الصَّيْدَ ثُمَّ يَجْعَلُ الْقِيمَةَ طَعَامًا فَيَتَصَدَّقُ بِهِ، أَوْ يَصُومُ. وَقَالَ أَبُو حَنِيفَةَ ﵁: لَا يَجِبُ الْمِثْلُ مِنَ النَّعَمِ، بَلْ يُقَوِّمُ الصَّيْدَ فَإِنْ شَاءَ صَرَفَ تِلْكَ الْقِيمَةَ إِلَى شَيْءٍ مِنَ النَّعَمِ، وَإِنْ شَاءَ إِلَى الطَّعَامِ فَيَتَصَدَّقُ بِهِ، وَإِنْ شَاءَ صَامَ عَنْ كُلِّ نِصْفِ صَاعٍ مِنْ بُرٍّ أَوْ صَاعٍ مِنْ غَيْرِهِ يَوْمًا. وَقَالَ الشَّعْبِيُّ وَالنَّخَعِيُّ جَزَاءُ الصَّيْدِ عَلَى التَّرْتِيبِ وَالْآيَةُ حُجَّةٌ لِمَنْ ذَهَبَ إِلَى التخيير. قوله ١١٢\أتَعَالَى: ﴿لِيَذُوقَ وَبَالَ أَمْرِهِ﴾ أَيْ: جَزَاءَ مَعْصِيَتِهِ، ﴿عَفَا اللَّهُ عَمَّا سَلَفَ﴾ يَعْنِي: قَبْلَ التَّحْرِيمِ، وَنُزُولِ الْآيَةِ، قَالَ السُّدِّيُّ: عَفَا اللَّهُ عَمَّا سَلَفَ فِي الْجَاهِلِيَّةِ، ﴿وَمَنْ عَادَ فَيَنْتَقِمُ اللَّهُ مِنْهُ﴾ فِي الْآخِرَةِ. ﴿وَاللَّهُ عَزِيزٌ ذُو انْتِقَامٍ﴾ وَإِذَا تَكَرَّرَ مِنَ الْمُحْرِمِ قَتْلُ الصَّيْدِ فَيَتَعَدَّدُ عَلَيْهِ الْجَزَاءُ عِنْدَ عَامَّةِ أَهْلِ الْعِلْمِ، قَالَ ابْنُ عَبَّاسٍ ﵄: إِذَا قَتَلَ الْمُحْرِمُ صَيْدًا مُتَعَمِّدًا يُسْأَلُ هَلْ قَتَلْتَ قَبْلَهُ شَيْئًا مِنَ الصَّيْدِ؟ فَإِنْ قَالَ نَعَمْ لَمْ يُحْكَمْ عَلَيْهِ، وَقِيلَ لَهُ: اذْهَبْ يَنْتَقِمُ اللَّهُ مِنْكَ، وَإِنْ قَالَ لَمْ أَقْتُلْ قَبْلَهُ شَيْئًا حُكِمَ عَلَيْهِ، فَإِنْ عَادَ بَعْدَ ذَلِكَ لَمْ يُحْكَمْ عَلَيْهِ، وَلَكِنْ يُمْلَأُ ظَهْرُهُ وَصَدْرُهُ ضَرْبًا وَجِيعًا، وَكَذَلِكَ حَكَمَ رَسُولُ اللَّهِ ﷺ فِي وَجٍّ وَهُوَ وَادٍ بِالطَّائِفِ (٢) .

(١) أخرجه مالك في الموطأ، كتاب الحج، باب فدية ما أصيب من الطير والوحش: ١ / ٤١٤، والشافعي في المسند: ١ / ٣٣٠-٣٣١، والبيهقي في السنن: ٥ / ١٨٣، وصححه الألباني في إرواء الغليل: ٤ / ٢٤٥، وانظر: تلخيص الحبير: ٢ / ٢٧٨. (٢) قطعة من حديث أخرجه أبو داود في المناسك، باب في مال الكعبة: ٢ / ٤٤١-٤٤٢، بلفظ " ... إن صيد وَجّ وعضاهه حرم، محرم لله.."، والإمام أحمد في المسند برقم (١٤١٦) طبع الحلبي، وصححه أحمد شاكر. قال المنذري: في إسناده محمد بن عبد الله بن إنسان الطائفي وأبوه، فأما محمد فسئل عنه الرازي فقال: ليس بالقوي، وفي حديثه نظر، وذكره البخاري في تاريخه الكبير ج١ ق١ / ١٤٠، وذكر له هذا الحديث، وقال: لم يتابع عليه. وذكر أباه وأشار إلى هذا الحديث، وقال: لم يصح حديثه. وقال البستي: عبد الله بن إنسان، روى عنه ابنه محمد ولم يصح حديثه. وقال الحافظ ابن حجر في تلخيص الحبير: ٢ / ٢٨٠ "سكت عليه أبو داود، وحسنه الترمذي وسكت عليه عبد الحق، وذكر الذهبي أن الشافعي صححه، وذكر الخلال أن أحمد ضعفه". وقال النووي في المجموع: ٧ / ٤٤٩ "رواه البيهقي وإسناده ضعيف".