Tafsir al-Baghawi - Al-Baghawi - (3/100)

Tafsir al-BaghawiAl-Baghawi

Jabir ibn Abd Allah reported that the Messenger of Allah—peace and blessings be upon him—said: “The meat of game is lawful for you while in a state of consecration, so long as you neither hunt it yourselves nor have it hunted for your sake.” (1) Abu Isa said: “We do not know of al-Muttalib having heard from Jabir ibn Abd Allah—may Allah be pleased with him.

If a person in a state of consecration destroys game for which there is no comparable sacrificial livestock—such as eggs or a bird other than a pigeon—then he must pay its value, which he is to spend on food and give in charity, or else fast one day for every mudd. They differed concerning locusts: some permitted them to a person in a state of consecration, saying that they are among the game of the sea. This was related from Kab al-Ahbar. The majority, however, held that they are not lawful; thus, if he kills them, he must give charity. Umar said: “For a locust, there is a date.” It was also related from him and from Ibn Abbas: “A handful of food.”

“Lawful to you is game from the sea and its food as provision for you and for travelers; but forbidden to you is game from the land as long as you are in a state of consecration. And fear Allah, to whom you will be gathered.” (96)

His saying—Exalted is He—“Lawful to you is game from the sea and its food as provision for you and for travelers”: what is meant by “the sea” is all bodies of water. Umar—may Allah be pleased with him—said: “Its game is what is caught, and its food is what it casts forth.” (2) Ibn Abbas, Ibn Umar, and Abu Hurayrah said: “Its food is whatever the water casts upon the shore dead.”

Others said that it means what has been salted from it. This was the view of Said ibn Jubayr, Ikrimah, Said ibn al-Musayyib, Qatadah, and al-Nakhai.

Mujahid said: “Its game is what is fresh, and its food is what is salted.” “As provision for you” means: a benefit for you; and “for travelers” means: those passing by.

Aquatic animals are of two kinds: fish and others. As for fish, their carrion is lawful, regardless of their various types. The Prophet—peace and blessings be upon him—said: “Two dead animals and two bloods have been made lawful for us: the two dead animals are fish and locusts, and the two bloods are the liver and the spleen.” (3) There is no difference whether it dies from a cause or without one. According to Abu Hanifah, it is not lawful unless it dies due to a cause, such as falling upon a stone, the water receding from it, or the like.

(1) Narrated by Abu Dawud in al-Manasik (Pilgrimage Rites), chapter: “Game meat for the muhrim”: 2/362, with the wording, “The game of the land is lawful for you ...”; by al-Tirmidhi in Hajj, chapter on eating game meat for the muhrim: 3/584; and by al-Nasai in Hajj, chapter: “When a muhrim points out game and a non-muhrim kills it”: 5/187. It was authenticated by Ibn Hibban, al-Mawarid, p. 243; al-Hakim: 1/452; al-Shafii, Tartib al-Musnad: 1/322-323; and the compiler of Sharh al-Sunnah: 7/263-264. Al-Muttalib ibn Hantab al-Makhzumi was a truthful narrator who frequently practiced tadlis (concealing a link in the chain) and irsal (omitting a narrator). Amr ibn Abi Amr is disputed, although he was among the narrators used by al-Bukhari and Muslim. See Talkhis al-Habir: 2/26. (2) See Tafsir al-Tabari: 8/63, Halabi edition. (3) The material in parentheses is found in Sharh al-Sunnah and manuscript B. The hadith was narrated by al-Shafii in Tartib al-Musnad: 2/173; Ibn Majah in al-Atimah (Foods), chapter on liver and spleen, no. 3314: 2/1102; al-Daraqutni in al-Sayd wa al-Dhaba'ih (Hunting and Slaughtered Animals): 4/271-272; and Imam Ahmad: 2/97, on the authority of Ibn Umar, attributed to the Prophet. Al-Bayhaqi narrated it as a mawquf report (stopping at the Companion) and said, “This chain is sound, and it has the force of a Prophetic report”; al-Sunan: 1/254. Al-Zaylai also attributed it to Abd ibn Humayd and Ibn Hibban in al-Duafa (The Weak Narrators), and judged it defective because of Abd al-Rahman ibn Zayd ibn Aslam, saying: “He used to invert reports without realizing it, until this became frequent in his narrations, such as raising mawquf reports and supplying chains for mursal reports; thus, he deserved to be abandoned.” See Nasb al-Rayah: 4/201-202. Ibn Hajar likewise attributed it to Ibn Mardawayh in al-Tafsir, on the authority of Abu Said, attributed to the Prophet, and said: “Al-Daraqutni mentioned it in al-Ilal ... The mawquf narration authenticated by Abu Hatim and others has the ruling of a marfu report, because a Companion's statement, ‘Such-and-such was made lawful for us and prohibited for us,’ is like his statement, ‘We were commanded to do such-and-such and forbidden from doing such-and-such.’ Thus, this narration may be used as evidence, since it has the force of a marfu report.” Talkhis al-Habir: 1/26. It was also narrated by the compiler of Sharh al-Sunnah: 11/244.

جَابِرِ بْنِ عَبْدِ اللَّهِ أَنَّ رَسُولَ اللَّهِ ﷺ قَالَ: "لَحْمُ الصَّيْدِ لَكُمْ فِي الْإِحْرَامِ حَلَالٌ، مَا لَمْ تصيدوه أو يُصاد لَكُمْ" (١) قَالَ أَبُو عِيسَى: الْمُطَّلِبُ لَا نَعْرِفُ لَهُ سَمَاعًا مِنْ جَابِرِ بْنِ عَبْدِ اللَّهِ ﵁. وَإِذَا أَتْلَفَ الْمُحْرِمُ شَيْئًا مِنَ الصَّيْدِ لَا مِثْلَ لَهُ مِنَ النَّعَمِ مِثْلُ بَيْضٍ أَوْ طَائِرٍ دُونَ الْحَمَامِ فَفِيهِ قِيمَةٌ يَصْرِفُهَا إِلَى الطَّعَامِ، فَيَتَصَدَّقُ بِهِ أَوْ يَصُومُ عَنْ كُلِّ مُدٍّ يَوْمًا، وَاخْتَلَفُوا فِي الْجَرَادِ فَرَخَّصَ فِيهِ قَوْمٌ لِلْمُحْرِمِ وَقَالُوا هُوَ مِنْ صَيْدِ الْبَحْرِ، رُوِيَ ذَلِكَ عَنْ كَعْبِ الْأَحْبَارِ، وَالْأَكْثَرُونَ عَلَى أَنَّهَا لَا تَحِلُّ، فَإِنْ أَصَابَهَا فَعَلَيْهِ صَدَقَةٌ، قَالَ عُمَرُ: فِي الْجَرَادِ تَمْرَةٌ، وَرُوِيَ عَنْهُ وَعَنِ ابْنِ عَبَّاسٍ: قَبْضَةٌ مِنْ طَعَامٍ. ﴿أُحِلَّ لَكُمْ صَيْدُ الْبَحْرِ وَطَعَامُهُ مَتَاعًا لَكُمْ وَلِلسَّيَّارَةِ وَحُرِّمَ عَلَيْكُمْ صَيْدُ الْبَرِّ مَا دُمْتُمْ حُرُمًا وَاتَّقُوا اللَّهَ الَّذِي إِلَيْهِ تُحْشَرُونَ (٩٦) ﴾ قَوْلُهُ ﷿: ﴿أُحِلَّ لَكُمْ صَيْدُ الْبَحْرِ وَطَعَامُهُ مَتَاعًا لَكُمْ وَلِلسَّيَّارَةِ﴾ وَالْمُرَادُ بِالْبَحْرِ جَمِيعُ الْمِيَاهِ، قَالَ عُمَرُ ﵁: "صَيْدُهُ مَا اصْطِيدَ وَطَعَامُهُ مَا رُمِيَ بِهِ" (٢) . وَعَنِ ابْنِ عَبَّاسٍ وَابْنِ عُمَرَ وَأَبِي هُرَيْرَةَ: طَعَامُهُ مَا قَذَفَهُ الْمَاءُ إِلَى السَّاحِلِ مَيْتًا. وَقَالَ قَوْمٌ: هُوَ الْمَالِحُ مِنْهُ وَهُوَ قَوْلُ سَعِيدِ بْنِ جُبَيْرٍ وَعِكْرِمَةَ وَسَعِيدِ بْنِ الْمُسَيَّبِ وَقَتَادَةَ وَالنَّخَعِيِّ. وَقَالَ مُجَاهِدٌ: صَيْدُهُ: طَرِيُّهُ، وَطَعَامُهُ: مَالِحُهُ، مَتَاعًا لَكُمْ أَيْ: مَنْفَعَةً لَكُمْ، وَلِلسَّيَّارَةِ يَعْنِي: الْمَارَّةَ. وَجُمْلَةُ حَيَوَانَاتِ الْمَاءِ عَلَى قِسْمَيْنِ: سَمَكٌ وَغَيْرُهُ، أَمَّا السَّمَكُ فَمَيْتَتُهُ حَلَالٌ مَعَ اخْتِلَافِ أَنْوَاعِهَا، قَالَ النَّبِيُّ ﷺ: "أُحِلَّتْ لَنَا مَيْتَتَانِ [وَدَمَانِ: الْمَيْتَتَانِ] الْحُوتُ وَالْجَرَادُ، وَالدَّمَانِ: [الْكَبِدُ وَالطِّحَالُ] (٣) وَلَا فَرْقَ بَيْنَ أَنْ يَمُوتَ بِسَبَبٍ أَوْ بِغَيْرِ سَبَبٍ، وَعِنْدَ أَبِي حَنِيفَةَ لَا يَحِلُّ إِلَّا أَنْ يَمُوتَ بِسَبَبٍ مِنْ وُقُوعٍ عَلَى حَجَرٍ أَوِ انْحِسَارِ الْمَاءِ عَنْهُ وَنَحْوَ ذَلِكَ.

(١) أخرجه أبو داود في المناسك، باب لحم الصيد للمحرم: ٢ / ٣٦٢، بلفظ "صيد البر لكم حلال.."، والترمذي في الحج، باب ما جاء في أكل لحم الصيد للمحرم: ٣ / ٥٨٤، والنسائي في الحج، باب إذا أشار المحرم إلى الصيد فقتله حلال: ٥ / ١٨٧، وصححه ابن حبان، ص (٢٤٣) من الموارد، والحاكم: ١ / ٤٥٢، والشافعي: ١ / ٣٢٢-٣٢٣ (ترتيب المسند) ، والمصنف في شرح السنة: ٧ / ٢٦٣-٢٦٤. والمطلب بن حنظب المخزومي: صدوق كثير التدليس والإرسال. وعمرو بن أبي عمرو: مختلف فيه وإن كان من رجال الصحيحين. انظر: تلخيص الحبير: ٢ / ٢٦. (٢) انظر: تفسير الطبري: ٨ / ٦٣ (طبع الحلبي) . (٣) ما بين القوسين من "شرح السنة" ومن نسخة "ب"، والحديث أخرجه الشافعي في ترتيب المسند: ٢ / ١٧٣، وابن ماجه في الأطعمة، باب الكبد والطحال، برقم (٣٣١٤) : ٢ / ١١٠٢، والدارقطني في الصيد والذبائح: ٤ / ٢٧١-٢٧٢، والإمام أحمد: ٢ / ٩٧ عن ابن عمر مرفوعا. ورواه البيهقي موقوفا وقال: هذا إسناد صحيح، وهو في معنى المسند، السنن: ١ / ٢٥٤. وعزاه الزيلعي أيضا لعبد بن حميد وابن حبان في الضعفاء، وأعله بعبد الرحمن بن زيد بن أسلم، وقال: كان يقلب الأخبار وهو لا يعلم، حتى كثر ذلك في روايته من رفع الموقوفات وإسناد المراسيل، فاستحق الترك. انظر: نصب الراية: ٤ / ٢٠١-٢٠٢. وعزاه أيضا ابن حجر لابن مردويه في التفسير عن أبي سعيد مرفوعا، وقال: ذكره الدارقطني في العلل ... والرواية الموقوفة التي صححها أبو حاتم وغيره هي في حكم المرفوع، لأن قول الصحابي: أحل لنا، وحرم علينا كذا، مثل قوله: أمرنا بكذا، ونهينا عن كذا، فيحصل الاستدلال بهذه الرواية، لأنها في معنى المرفوع". تلخيص الحبير: ١ / ٢٦. وأخرجه أيضا: المصنف في شرح السنة: ١١ / ٢٤٤.