Tafsir al-Baghawi - Al-Baghawi - (3/101)

Tafsir al-BaghawiAl-Baghawi

As for creatures other than fish, they are of two kinds. One kind lives on land, such as the frog and the crab; its consumption is not lawful. The other lives in water and cannot survive on land except as long as a slaughtered animal remains alive. Scholarly opinion concerning this kind differs. Some held that nothing from it is lawful except fish; this is the purport of the view of Abu Hanifah—may Allah have mercy on him. Others held that all dead aquatic creatures are lawful (1), because they are all fish, even though their forms differ—such as the eel (2), which is called the water snake and resembles a snake in form. Its consumption is unanimously permitted. This was the view of Abu Bakr, Umar, Ibn Umar, Ibn Abbas, Zayd ibn Thabit, and Abu Hurayrah; it was also held by Shurayh, al-Hasan, and Ata. It is the view of Malik and the apparent position of al-Shafii’s school.

Others held that if an aquatic animal has a terrestrial counterpart that may be eaten, then its carrion is lawful—for example, the water-cow and the like. But if its terrestrial counterpart may not be eaten, then the carrion of its aquatic counterpart is not lawful—for example, the water-dog, water-pig, water-donkey, and the like.

Al-Awzai said: “Everything whose life is in water is lawful.” He was asked, “Even the crocodile?” He replied, “Yes.”

Al-Shabi said: “If my family ate frogs, I would feed them to them.” Sufyan al-Thawri said: “I hope that there is no harm in eating crab.”

The apparent meaning of the verse is evidence for those who permit all aquatic animals, and so too is the hadith. Abu al-Hasan al-Sarakhsi informed us; Zahir ibn Ahmad informed us; Abu Ishaq al-Hashimi informed us; Abu Musab related from Malik, from Safwan ibn Salman (3), from Said ibn Salamah of the family of Banu al-Azraq, that al-Mughirah ibn Abi Burdah, who was from Banu Abd al-Dar, told him that he heard Abu Hurayrah say:

“A man asked the Messenger of Allah—peace and blessings be upon him—saying, ‘O Messenger of Allah, we travel by sea and carry only a small amount of water with us. If we use it for ablution, we shall become thirsty. May we perform ablution with seawater?’ The Messenger of Allah—peace and blessings be upon him—replied: ‘Its water is purifying, and its dead animals are lawful.’” (4)

(1) In manuscript A, this phrase reads: “I shot the whole of it while not in ihram.” (2) In manuscript B: “like a spear.” (3) In manuscript B: “Salim.” (4) Narrated by Abu Dawud in al-Taharah (Purification), chapter on performing ablution with seawater: 1/81; al-Tirmidhi in al-Taharah, chapter on the purity of seawater: 1/225, who said, “This hadith is hasan sahih”; al-Nasai in al-Taharah, chapter on seawater: 1/50; Ibn Majah in al-Taharah, chapter on performing ablution with seawater: 1/50; and Malik in al-Muwatta: 1/22. It was authenticated by al-Hakim: 1/140-141, and by Ibn Hibban, no. 119. It was also narrated by al-Shafii, Tartib al-Musnad: 1/23; al-Daraqutni: 1/34-35; and the compiler of Sharh al-Sunnah: 2/55. See Talkhis al-Habir: 1/9-12.

أَمَّا غَيْرُ السَّمَكِ فَقِسْمَانِ: قِسْمٌ يَعِيشُ في البر كالضغدع وَالسَّرَطَانِ، فَلَا يَحِلُّ أَكْلُهُ، وَقِسْمٌ يَعِيشُ فِي الْمَاءِ وَلَا يَعِيشُ فِي الْبَرِّ إِلَّا عَيْشَ الْمَذْبُوحِ، فَاخْتَلَفَ الْقَوْلُ فِيهِ، فَذَهَبَ قَوْمٌ إِلَى أَنَّهُ لَا يَحِلُّ شَيْءٌ مِنْهَا إِلَّا السَّمَكَ، وَهُوَ مَعْنَى قَوْلِ أَبِي حَنِيفَةَ ﵁ وَذَهَبَ قَوْمٌ إِلَى أَنَّ [مَيِّتَ الْمَاءِ كُلَّهَا حَلَالٌ] (١) لِأَنَّ كُلَّهَا سَمَكٌ، وَإِنِ اخْتَلَفَتْ صُوَرُهَا، [كَالْجَرِيثِ] (٢) يُقَالُ لَهُ حَيَّةُ الْمَاءِ، وَهُوَ عَلَى شَكْلِ الْحَيَّةِ وَأَكْلُهُ مُبَاحٌ بِالِاتِّفَاقِ، وَهُوَ قَوْلُ أَبِي بَكْرٍ وَعُمَرَ وَابْنِ عُمَرَ وَابْنِ عَبَّاسٍ وَزَيْدِ بْنِ ثَابِتٍ وَأَبِي هُرَيْرَةَ، وَبِهِ قَالَ شُرَيْحٌ وَالْحَسَنُ وَعَطَاءٌ، وَهُوَ قَوْلُ مَالِكٍ وَظَاهِرُ مَذْهَبِ الشَّافِعِيِّ. وَذَهَبَ قَوْمٌ إِلَى أَنَّ مَا لَهُ نَظِيرٌ فِي الْبَرِّ يُؤْكَلُ، فَمَيْتَتُهُ مِنْ حَيَوَانَاتِ الْبَحْرِ حَلَالٌ، مِثْلُ بَقَرِ الْمَاءِ وَنَحْوِهِ، وَمَا لَا يُؤْكَلُ نَظِيرُهُ فِي الْبَرِّ لَا يَحِلُّ مَيْتَتُهُ مِنْ حَيَوَانَاتِ الْبَحْرِ، مِثْلُ كَلْبِ الْمَاءِ وَالْخِنْزِيرِ وَالْحِمَارِ وَنَحْوِهَا. وَقَالَ الْأَوْزَاعِيُّ كُلُّ شَيْءٍ عَيْشُهُ فِي الْمَاءِ فَهُوَ حَلَالٌ، قِيلَ: فَالتِّمْسَاحُ؟ قَالَ نَعَمْ. وَقَالَ الشَّعْبِيُّ: لَوْ أَنَّ أَهْلِي أَكَلُوا الضَّفَادِعَ لَأَطْعَمْتُهُمْ، وَقَالَ سُفْيَانُ الثَّوْرِيُّ: أَرْجُو أَنْ لَا يَكُونَ بِالسَّرَطَانِ بَأْسًا. وَظَاهِرُ الْآيَةِ حُجَّةٌ لِمَنْ أَبَاحَ جَمِيعَ حَيَوَانَاتِ الْبَحْرِ، وَكَذَلِكَ الْحَدِيثُ. أَخْبَرَنَا أَبُو الْحَسَنِ السَّرَخْسِيُّ أَنَا زَاهِرُ بْنُ أَحْمَدَ أَنَا أَبُو إِسْحَاقَ الْهَاشِمِيُّ أَنَا أَبُو مُصْعَبٍ عَنْ مَالِكٍ عَنْ صَفْوَانَ بْنِ [سَلْمَانَ] (٣) عَنْ سَعِيدِ بْنِ سَلَمَةَ مِنْ آلِ بَنِي الْأَزْرَقِ أَنَّ الْمُغِيرَةَ بْنَ أَبِي بُرْدَةَ وَهُوَ مِنْ بَنِي عَبْدِ الدَّارِ أَخْبَرَهُ أَنَّهُ سَمِعَ أَبَا هُرَيْرَةَ ﵁ يَقُولُ سَأَلَ رَجُلٌ رَسُولَ اللَّهِ ﷺ فَقَالَ: يَا رَسُولَ اللَّهِ إِنَّا نَرْكَبُ فِي الْبَحْرِ وَنَحْمِلُ مَعَنَا الْقَلِيلَ مِنَ الْمَاءِ، فَإِنْ تَوَضَّأْنَا به عطشنا، أفتوضأ بِمَاءِ الْبَحْرِ؟ فَقَالَ رَسُولُ اللَّهِ ﷺ: "هُوَ الطَّهُورُ مَاؤُهُ الْحِلُّ مَيْتَتُهُ" (٤) .

(١) هذه العبارة جاءت في "أ" هكذا: (رميت الكل حلال) . (٢) في "ب": (كالحربة) . (٣) في "ب" (سليم) . (٤) أخرجه أبو داود في الطهارة، باب الوضوء بماء البحر: ١ / ٨١، والترمذي في الطهارة، باب ما جاء في ماء البحر أنه طهور: ١ / ٢٢٥ وقال: هذا حديث حسن صحيح، والنسائي في الطهارة، باب ماء البحر: ١ / ٥٠، وابن ماجه في الطهارة، باب الوضوء بماء البحر: ١ / ٥٠، ومالك في الموطأ: ١ / ٢٢، وصححه الحاكم: ١ / ١٤٠-١٤١، وابن حبان برقم (١١٩) ، وأخرجه الشافعي: ١ / ٢٣ (ترتيب المسند) والدارقطني: ١ / ٣٤-٣٥، والمصنف في شرح السنة: ٢ / ٥٥. وانظر تلخيص الحبير: ١ / ٩-١٢.