Taysīr al-ʿAllām - Abd Allah al-Bassam - (439)

Taysīr al-ʿAllāmAbd Allah al-Bassam

Chapter: A pilgrim in ihram may eat game hunted by someone not in ihram

First Ḥadīth

Abu Qatadah al-Ansari ⦗may Allah be pleased with him⦘ reported:

The Messenger of Allah ﷺ set out on pilgrimage and we set out with him. He detached a group of us—Abu Qatadah was among them—and said, “Take the coastal road until we meet again.” They therefore took the coastal route, and when they had departed all of them entered ihram except Abu Qatadah, who did not.

While they were travelling they sighted a herd of wild asses. Abu Qatadah charged the animals and brought down a jenny. We dismounted and ate some of its meat, but then said to one another, “Are we allowed to eat game while we are in ihram?” So we carried what remained of its meat until we caught up with the Messenger of Allah ﷺ and asked him about it.

He said, “Did any one of you order him to pursue it, or point it out to him?” They replied, “No.” The Messenger of Allah ﷺ said, “Then eat what is left of its meat.”

In another narration he asked, “Do you have any of it with you?” I said, “Yes,” and handed him the foreleg. He ate from it—or he ate it entire.

Lexical Notes

• “He set out on pilgrimage”: The preferred view is that this journey was the ‘Umrah of Hudaybiyyah; the term hajj is applied here to ‘umrah, and that is permissible, for linguistically hajj means “intention,” and the one performing ‘umrah intends the House.

• “Wild asses” (ḥumur waḥsh): a kind of game resembling the domesticated donkey; the singular is ḥimār. They are called “wild” because they live untamed in the wilderness.

• “A jenny” (atān): the female of the wild asses.

Overall Meaning

In the year of Hudaybiyyah the Prophet ﷺ left Madinah intending to perform ‘umrah. Before reaching the miqāt of the people of Madinah, which is nearby at Dhū’l-Ḥulayfah, he was informed that an enemy force had approached from the seacoast intending harm. He therefore dispatched a party of his Companions—Abu Qatadah among them—to veer right along the coastal road to ward them off, and they set out. When they later returned to rendezvous with the Prophet ﷺ at the appointed place, they all entered ihram except Abu Qatadah, who did not (1).

(1)

(1) Scholars differ over the reason why Abu Qatadah did not assume ihram as his companions did. The most plausible view is that when the Prophet, peace be upon him, assigned him to serve as a rear‐guard and scout against the enemy, Abu Qatadah thought he would be unable to enter Mecca and therefore remained outside ihram. While he was roaming in this non-consecrated state to gather intelligence, his companions entered ihram. – Commentator.

باب المحرم يأكل من صيد الحلال الحديث الأول عَنْ أبي قَتَادَةَ الأنْصَارِي ﵁: أنَ رَسُولَ الله ﷺ خَرَجَ حَاجًّا فَخَرَجُوا مَعَهُ، فَصَرَفَ طَائِفَةً مِنْهُمْ - فِيهِمْ أَبُو قَتَادَةَ - وَقَالَ: خُذُوا سَاحِلَ الْبَحْر حَتَّى نَلْتَقِي. فَأخَذُوا سَاحِلَ الْبَحْرِ، فَلَمَّا انصَرَفُوا أحْرَمُوا كُلُّهُم إلاَّ أبَا قَتَادَةَ لمْ يُحْرِمْ. فَبَيْنَمَا هُمْ يَسِيرُونَ إذْ رَأوْاِ حُمُرَ وَحْشٍ، فَحَمَلَ أبو قتَادَةَ عَلَى الْحُمُرِ فَعَقَرَ مِنْهَا أتَاناً، فنَزَلْنَا وَأكَلْنَا مِنْ لَحْمِهَا، ثُمَّ قُلْنَا: أنَأكُلُ مِنْ لَحْمِ صَيْدٍ وَنَحْنُ مُحْرِمُون؟!. فَحَمَلْنَا مَا بَقِيَ مِنْ لحْمِهَا، فَأدْرَكَنَا رَسُولُ الله ﷺ فَسَألنَاهُ عَنْ ذلِكَ. فَقَالَ: "مِنْكُمْ أحَدٌ أمَرَهُ أنْ يَحْمِلَ عَلَيْهَا أوْ أشَاَرَ إلَيْهَا؟ ". قَالُوا: لا. قال رَسُولُ الله ﷺ: "فكُلوا مَا بَقِيَ مِنْ لحْمِهَا". وفي رواية " هَلْ مَعَكُم منْهُ شَيءٌ؟ " فقلتُ: نَعَمْ. فَنَاوَلتُهُ الْعَضُدَ، فَأكَلَ مِنْهَا، أو "فَأكَلَهَا". الغريب: خرج حاجاً: من المعتمد أن ذلك في "عمرة الحديبية" فأطلق على العمرة الجج، وهو جائز. فإن الحج – لغة القصد، والمعتمر قاصد البيت. حُمر وحش: نوع من الصيد على صفة الحمار الأهلي، ومفردها حمار. ونسبت إلى الوحش، لتوحشها، وعدم استئناسها. أتاناً: هي الأنثى من الحمر. المعنى الإجمالي: خرج النبي ﷺ عام الحديبية، يريد العمرة. وقبل أن يصل إلى محرم المدينة، القريب منها، وهو "ذو الحليفة" بلغه أنَّ عَدُوُّاً أتى من قِبَل ساحل البحر يريده، فأمر طائفة من أصحابه - فيهم أبو قتادة - أن يأخذوا ذات اليمين، على طريق الساحل، ليصدوه، فساروا نحوه. فلما انصرفوا لمقابلة النبي ﷺ في ميعاده، أحرموا إلا أبا قتادة فلم يحرم (١) .

(١) اختلف في السبب الذي من أجله لم يحرم" أبو قتادة". مثل أصحابه. والذي يظهر أن النبي ﷺ لما بعثه ليكون ردءاً له دون عدوه وعيناً يستطلع له أخبار الأعداء، كان يظن أنه لا يتمكن من دخول مكة، فلم يحرم. وفي أثناء تجواله وحله يستطلع أخبار العدو أحرم أصحابه - ا. هـ شارح.