Tafsir

Water Game is Allowed for the Muhrim

Sa`id bin Al-Musayyib, Sa`id bin Jubayr and others commented on Allah's statement;أُحِلَّ لَكُمْ صَيْدُ الْبَحْرِ(Lawful to you is (the pursuit of) water game...) that it means, what one eats fresh from it, while,وَطَعَامُهُ(And its use for food) what is eaten dry and salted. Ibn `Abbas said that `water game' refers to what is taken from water while still alive, while,وَطَعَامُهُ(and its use for food) refers to what the water throws ashore dead. Similar statements were reported from Abu Bakr As-Siddiq, Zayd bin Thabit, `Abdullah bin `Amr, Abu Ayyub Al-Ansari, `Ikrimah, Abu Salamah bin `Abdur-Rahman, Ibrahim An-Nakha`i and Al-Hasan Al-Basri. Allah's statement,مَتَـعاً لَّكُمْ وَلِلسَّيَّارَةِ(for the benefit of yourselves and those who travel,) as food and provision for you,وَلِلسَّيَّارَةِ(and those who travel, ) those who are in the sea and traveling along the sea, according to `Ikrimah. Other scholars said that water game is allowed for those who fish it from the sea, as well as, when it is salted and used as food for travelers inland.

A similar statement was reported from Ibn `Abbas, Mujahid and As-Suddi and others. Imam Malik bin Anas recorded that Jabir bin `Abdullah said, "Allah's Messenger sent an army towards the east coast and appointed Abu `Ubaydah bin Al-Jarrah as their commander, and the army consisted of three hundred men, including myself. We marched on until we reached a place where our food was about to finish. Abu `Ubaydah ordered us to collect all the food for our journey, and it was collected in two bags of dates. Abu `Ubaydah kept on giving us our daily ration in small amounts from it, until it was exhausted. The share of each of us used to be one date only." I (one of the narrators from Jabir) said, "How could one date suffice for you" Jabir replied, "We came to know its value when even that finished." Jabir added, "When we reached the seashore, we saw a huge fish which was like a small mountain. The army ate from it for eighteen days. Then Abu `Ubaydah ordered that two of its ribs be affixed in the ground.

Then he ordered that a she-camel be ridden, and it passed under the two ribs (forming an arch) without touching them." This Hadith was also collected in the Two Sahihs. e

Malik recorded that Abu Hurayrah said, "A man asked Allah's Messenger ﷺ, `O Allah's Messenger! We go to sea and carry little water with us. If we use it for Wudu', we get thirsty, so should we use seawater for Wudu" The Messenger of Allah ﷺ said,«هُوَ الطَّهُورُ مَاؤُهُ الْحِلُّ مَيْتَتُه»(Its water is pure and its dead are lawful)." The two Imams, Ash-Shafi`i and Ahmad bin Hanbal, recorded this Hadith, along with the Four Sunan compilers. Al-Bukhari, At-Tirmidhi and Ibn Hibban graded it Sahih. This Hadith was also recorded from the Prophet by several other Companions.

Hunting Land Game is Prohibited During Ihram

Allah said,وَحُرِّمَ عَلَيْكُمْ صَيْدُ الْبَرِّ مَا دُمْتُمْ حُرُماً(but forbidden is land game as long as you are in a state of Ihram.) Therefore, hunting land game during Ihram is not allowed, and if someone who is in the state of Ihram hunts, he will have to pay expiation, along with the sin he earns if he does it intentionally. If he hunts by mistake, he will have to pay the expiation and is not allowed to eat from it, because this type of game is just like dead animals, be he a Muhrim or a non-Muhrim. If someone who is not in the state of Ihram hunts and gives the food to a Muhrim, the Muhrim is not allowed to eat from its meat if it was killed for him in particular. As-Sa`b bin Jaththamah said that he gave a zebra as a gift to the Prophet in the area of Waddan or Abwa', the Prophet gave it back. When the Prophet saw the effect of his returning the gift on As-Sa`b's face, he said,«إِنَّا لَمْ نَرُدَّهُ عَلَيْكَ إِلَّا أَنَّا حُرُم»(We only gave it back to you because we are in a state of Ihram.) This Hadith was collected in the Two Sahihs.

The Prophet thought that As-Sa`b hunted the zebra for him, and this is why he refused to take it. Otherwise, the Muhrim is allowed to eat from the game if one who is not in Ihram hunts it. For when Abu Qatadah hunted a zebra when he was not a Muhrim and offered it to those who were in the state of Ihram, they hesitated to eat from it. They asked the Messenger of Allah ﷺ and he said,«هَلْ كَانَ مِنْكُمْ أَحَدٌ أَشَارَ إِلَيْهَا أَوْ أَعَانَ فِي قَتْلِهَا»(Did any of you point at it or help kill it) They said, "No." He said,«فَكُلُوا»(Then eat,) and he also ate from it. This Hadith is also in the Two Sahihs with various wordings. Ibn Kathir only mentioned Ayat 96 to 99 here and explained the better part of Ayah number 96, but he did not mention the explanation of the rest of that Ayah or the other Ayat (97 to 99). This is the case in all of the copies of his Tafsir in existence, and he might have forgotten to do that, for it is less likely that all who copied this book forgot to copy only this part.

So we used a summary of the Tafsir of these Ayat from the Imam of Tafsir, Ibn Jarir At-Tabari. We tried to summarize At-Tabari's eloquent words to the best of our ability, by Allah's help and leave.وَاتَّقُواْ اللَّهَ الَّذِى إِلَيْهِ تُحْشَرُونَV(And have Taqwa of Allah to Whom you shall be gathered back. ) Allah says, fear Allah, O people, and beware of His might, by obeying what He commands you and avoiding what He prohibits for you in these Ayat revealed to your Prophet . These Ayat forbid Khamr, gambling, Al-Ansab and Al-Azlam, along with hunting land game and killing it while in the state of Ihram.

To Allah will be your return and destination, and He will punish you for disobeying Him and will reward you for obeying Him.جَعَلَ اللَّهُ الْكَعْبَةَ الْبَيْتَ الْحَرَامَ قِيَاماً لّلنَّاسِ(Allah has made the Ka`bah, the Sacred House, an asylum of security and benefits for mankind,) Allah says, Allah made the Ka`bah, the Sacred House, an asylum of safety for the people who have no chief to prevent the strong from transgressing against the weak, the evil from the good-doers, and the oppressors from the oppressed.وَالشَّهْرَ الْحَرَامَ وَالْهَدْىَ وَالْقَلَـئِدَ(And also the Sacred Month and the animals of offerings and the garlanded.) Allah says that He made these symbols an asylum of safety for the people, just as He made the Ka`bah an asylum of safety for them, so that He distinguishes them from each other, for this is their asylum and symbol for their livelihood and religion. Allah made the Ka`bah, the Sacred Month, the Hady, the garlanded animals and people an asylum of safety for the Arabs who used to consider these symbols sacred.

Thus, these symbols were just like the chief who is obeyed by his followers, and who upholds harmony and public safety. As for the Ka`bah, it includes the entire sacred boundary. Allah termed it "Haram" because He prohibited hunting its game and cutting its trees or grass. Similarly, the Ka`bah, the Sacred Month, the animals of offerings and the garlands were the landmarks of existing Arabs. These symbols were sacred during the time of Jahiliyyah and the people's affairs were guided and protected by them. With Islam they became the symbols of their Hajj, their rituals, and the direction of the prayer.

i.e., the Ka`bah in Makkah.ذلِكَ لِتَعْلَمُواْ أَنَّ اللَّهَ يَعْلَمُ مَا فِى السَّمَـوَتِ وَمَا فِى الاٌّرْضِ وَأَنَّ اللَّهَ بِكُلِّ شَىْءٍ عَلِيمٌ(that you may know that Allah has knowledge of all that is in the heavens and all that is in the earth, and that Allah is the All-Knower of each and everything.) Allah says; O people, I made these symbols an asylum for you, so that you know that He Who made these symbols that benefit your life and provide you with security, also knows everything in the heavens and earth that brings about your immediate or eventual benefit.

Know that He has perfect knowledge of everything and that none of your deeds or affairs ever escapes His observation; and He will count them for you so that He rewards those who do good with the same and those who do evil in kind.اعْلَمُواْ أَنَّ اللَّهَ شَدِيدُ الْعِقَابِ وَأَنَّ اللَّهَ غَفُورٌ رَّحِيمٌ(Know that Allah is severe in punishment and that Allah is Oft-Forgiving, Most Merciful.) Allah says, know that your Lord, Who has perfect knowledge of whatever is in the heavens and earth, and Who is never unaware of your deeds - public or secret - is severe in punishment for those who disobey and defy Him. He also pardons the sins of those who obey and repent to Him, more Merciful than to punish them for the sins that they repented from.مَّا عَلَى الرَّسُولِ إِلاَّ الْبَلَـغُ وَاللَّهُ يَعْلَمُ مَا تُبْدُونَ وَمَا تَكْتُمُونَ(The Messenger's duty is but to convey.

And Allah knows all that you reveal and all that you conceal.) This is a warning from Allah for His servants in which He says: Our Messenger ﷺ, whom We sent to you, has only to convey Our Message and then the reward for the obedience, and punishment for the disobedience is on Us. The obedience of those who accept Our Message never escapes Our knowledge, just as in the case of those who disobey and defy Our Message. We know what one of you does, demonstrates physically, announces, and utters with his tongue, and what you hide in your hearts, be it of faith, disbelief, certainty, doubt or hypocrisy. He Who is so capable, then nothing that the hearts conceal, nor any of the apparent acts of the souls in the heavens and earth could escape His knowledge. In His Hand, alone, is the reward and punishment, and He is worthy to be feared, obeyed and never disobeyed.

Commentary

Four Sources of Tranquility

The first verse (97) mentions four things as the cause of constancy, survival and tranquility for people.

The first is the Ka'bah. In Arabic, Ka'bah is the name of a place which is square. Another house made by the Arab tribe of Khath'am carried the same name, that is, al-ka'bah-al-Yamaniyah, to be exact. Therefore, to distinguish the Baytullah (House of Allah) from this place, the words: الْبَيْتَ الْحَرَ‌امَ (Al-Baytul-Haram: The Sacred House) were added to the name of the Ka'bah.

The word "Qiyam" and Qiwam are verbal nouns. They refer to that on which the stability and survival of something depends. Therefore, " قِيَامًا لِّلنَّاسِ " in the text comes to mean that the Ka'bah and its adjuncts are the cause and source of the stability and survival of people.

Lexically, the word: النَّاسِ (annas) is used for people in general. At this place, because of the topical context, they could mean the people of Makkah proper, or the people of Arabia and the peoples of the world as well. Obviously, it includes human beings of the whole world - however, the people of Makkah and the people of Arabia do have a unique status. Therefore, the sense of the verse would be that Allah Ta` ala has made Ka'batullah کعبۃُ اللہ (The Ka'bah of Allah) and what is mentioned later, the source of stability, survival and tranquility for people. As long as people of the world from each country, each region and each direction keep turning their orientation towards Baytullah to say their Salah, and the Hajj of Baytullah continues to be performed by those on whom its performance has become obligatory (fard) - until then, this whole world will keep going and stay safe. And if, there ever comes that fatal year when no one makes Hajj, or no one turns towards Baytullah to offer Salah, then, the whole world will be overtaken by mass Punishment.

Baytullah is the Mainstay of the Universe

The respected master of Tafsir, 'Ata' has stated the subject in the words which follow: لَو ترکوہ عامًا واحدا لم ینظروا یؤخروا (Al-Bahr Al-Mubit). This tells us that, significance-wise, Baytullah is the pillar of this whole world. As long as people keep turning towards it and Hajj keeps being performed, the world will stay. And if, this reverence of Baytullah were to terminate at some time, the world will also be terminated. However, there remains the question: What is the connection and linkage between the universal system and Baytullah? But then, knowing its reality is not necessary - who knows the reality behind the mutual connection of magnet and iron and lightening and straw? But, it is a reality proved through observation. It cannot be rejected. The comprehension of the reality of the mutual linkage between Baytullah and the universal system is also not within the reach and control of mortal man. That can be known only when the Creator of the universe tells us about it. That Baytullah is the cause of the survival of the whole universe is a thing of the spirit.

Physical insight or formal research cannot reach it. But, its being the cause of peace and tranquility for Arabia and the people of Makkah stands proved by long experiences and observations.

Baytullah : Symbol and Substance of Peace

Peace is generally maintained in the world through government laws and its implementation. That is why robbers, thiefs, killers and plunderers do not dare. But, during the Arab Jahiliyyah, there was no formal government nor was there some general law to maintain public peace. Whatever political system there was, it was based on tribal con-siderations. One tribe could attack the life, property and honour of another tribe anytime at its choice. Therefore, no tribe had the occasion to enjoy peace and tranquility any time. Allah Almighty, with His perfect power, made the Baytullah in Makkah al-Mukarramah stand as a regular government ushering peace and tranquility. As anyone in his right frame of mind would not dare breaking the law of a strong government in our day, so it was, even during those days of ignorance, that Allah Almighty had impinged the reverence of the Baytullah on the hearts of common people in a manner that they would throw all their personal desires and emotions behind their backs when it came to upholding its honour and station.

So, this was Arab Jahiliyyah, the so called Age of Ignorance, proverbial for tribal prejudices and long drawn wars. But, such was the reverence for Baytullah and its adjuncts which Allah had placed in their hearts that they would say just nothing to even their sworn enemy despite their anger and chagrin - if the enemy had entered the Haram. A son who met the killer of his father in the Haram would lower his gaze and walk away from him.

Similarly, as much respect was also given to a person who had embarked on his Hajj and ` Umrah or who had been carrying animals for sacrifice in the Haram. The result was that even the worst person around would not hurt him in anyway - to the limit that they would say nothing to even a sworn enemy if he was in a condition when signs of his being on Hajj and ` Umrah, such as the garments of Ihram or garlands, were all too visible.

Take an example. The year was Hijrah 6. The Holy Prophet ﷺ accompanied by a group of his Sahabah entered into the Ihram of ` Umrah and started for his journey towards Baytullah. He stopped at Hudaybiyah close to the Haram limits and sent Sayyidna ` Uthman al-Ghani ؓ to Makkah along with some colleagues so that they can tell the chiefs of Makkah that Muslims have come at this time not for fighting but for performing ` Umrah, therefore, they should not be obstructed.

It was after a good deal of debate that they sent a representative of theirs to the Holy Prophet ﷺ . When he saw him, he said: This person is an upholder of the sanctities of Baytullah, therefore, the sacrificial animals marked for sacrifice should be brought before him.

When the representative saw these sacrificial animals, he conceded that such people should never be stopped from going to Baytullah.

So, as said earlier, Allah Almighty had placed such awe of the venerated Haram - even during the days of Jahiliyyah - that it became the very cause and source of peace and tranquility. As a direct result of this reverence, only those who either went in and out of Haram, or those who came for their Hajj and ` Umrah with some sign of the intended pilgrimage on them, were the ones who remained protected - outsiders did not benefit from this peace and tranquility. But, in Arabia itself, the way they honoured the site of Baytullah and its environs universally, they would also give equal respect to the months of Hajj. They called these, the Sacred Months. Some had included the month of Rajab along with them. During these months, fighting and killing - even outside the Haram - was considered by the whole Arabia as prohibited, from which they would abstain.1. Therefore, the Holy Qur'an has included three more things as being قِيَامًا لِّلنَّاسِ (stability for people) along with the Ka'bah. The first is: الشَّهْرَ‌ الْحَرَ‌امَ , that is, the Sacred Month.

Since the word, شَّهْرَ‌ (shahr: month) has been placed here in its singular form, most commentators say that it means the month of Dhul-Hijjah at this place, the month during which the rites of Hajj are performed. Some commentators have said that, though the word used is singular, but it signifies category where-by all Sacred Months are included here.2. Mentioned secondly is "al-hady" الْهَدْيَ which refers to an animal sacrificed in Haram. It was common Arab practice not to check and obstruct anyone carrying such sacrificial animals who could travel on in peace and be able to do what he intended to do. Thus, ` sacrificial animals' also became a cause of the establishment of peace.3. The third thing is الْقَلَائِدَ "Al-Qala'id." The word is the plural form of Qiladah. It means a garland. There was a custom in the age of Arab Jahiliyyah that a person who went out for Hajj would put a garland round his (sacrificial animal) neck as a sign so that people may know that here was someone going for Hajj and that he should not be molested.

Similarly, they would put garlands round the necks of their sacrificial animals too. These were also known as the قَلَائِدَ Qala'id. So, the Qala'id also became a source of peace and tranquility.

A little thought will show that ` the sacred month,"the sacrificial animal,' and ` the Qala'id' are all adjuncts or auxiliaries of the Baytullah. Reverence for them is part of the reverence of Baytullah. Allah Ta` ala has made the combination of these a source of stability (even constancy and resilience) in all matters relating to the worldly and otherworldly life of the people of Arabia, and that of the people of Makkah particularly - as well as, for all humanity in general.

While explaining the expression: قِيَامًا لِّلنَّاسِ (stability for people), some commentators have said that it means that the Baytullah and the Sacred Haram around it has been made a place of peace for everyone. Others have said that it refers to the extended means of sustenance for the people of Makkah, for what is not grown or made there indigenously keeps reaching them from all over the world by the grace of Allah Ta` ala.

Still some others have said that people of Makkah known as the custodians of Baytullah were held in great esteem as special people serving the House of Allah, therefore, it is the particular distinc-tion of these people which has been identified in the Qur'anic expression translated as ` stability for people.'Imam al-Razi has said that there is no contradiction in all these sayings which are included within the sense of قِيَامًا لِّلنَّاسِ (stability for people) since Allah Ta` ala has made Baytullah the source of betterment, prosperity and success (both materially and spiritually) for the stay, survival, stability, sustenance and return (to it, as well as, through it to the final destination of the Hereafter) for all peoples. And as for the people of Arabia, particularly those of Makkah, they have been blessed by Allah with its outward and inward blessings.

At the end of the verse, it was said: ذَٰلِكَ لِتَعْلَمُوا أَنَّ اللَّـهَ يَعْلَمُ مَا فِي السَّمَاوَاتِ وَمَا فِي الْأَرْ‌ضِ وَأَنَّ اللَّـهَ بِكُلِّ شَيْءٍ عَلِيمٌ (All this so that you may learn that Allah knows what is in the heavens and what is in the earth, and that Allah is All-Knowing in respect of everything). It means that Allah has made Baytullah and its adjuncts the source of stability, survival, peace and tranquility for people, something the people of Arabia keep witnessing particularly. This has been said so that everyone should know that Allah Ta` ala knows everything in the earth and the heavens and He alone is capable of managing and administering it.

قال ابن أبي طلحة ، عن ابن عباس - في رواية عنه - وسعيد بن المسيب وسعيد بن جبير ، وغيرهم في قوله : يعني : ما يصطاد منه طريا ) وطعامه ) ما يتزود منه مليحا يابسا .وقال ابن عباس في الرواية المشهورة عنه : صيده ما أخذ منه حيا ) وطعامه ) ما لفظه ميتا .وهكذا روي عن أبي بكر الصديق وزيد بن ثابت وعبد الله بن عمرو وأبي أيوب الأنصاري ، رضي الله عنهم . وعكرمة وأبي سلمة بن عبد الرحمن وإبراهيم النخعي والحسن البصري .قال سفيان بن عيينة ، عن عمرو بن دينار ، عن عكرمة ، عن أبي بكر الصديق أنه قال : ( وطعامه ) كل ما فيه . رواه ابن جرير وابن أبي حاتم .وقال ابن جرير : حدثنا ابن حميد ، حدثنا جرير ، عن مغيرة ، عن سماك قال : حدثت عن ابن عباس قال : خطب أبو بكر الناس فقال : ( أحل لكم صيد البحر وطعامه متاعا لكم ) وطعامه ما قذف .قال : وحدثنا يعقوب ، حدثنا ابن علية ، عن سليمان التيمي ، عن أبي مجلز ، عن ابن عباس في قوله : ( أحل لكم صيد البحر وطعامه ) قال ) وطعامه ) ما قذف .وقال عكرمة ، عن ابن عباس قال : ( وطعامه ) ما لفظ من ميتة . ورواه ابن جرير أيضا .وقال سعيد بن المسيب : طعامه ما لفظه حيا ، أو حسر عنه فمات .

رواه ابن أبي حاتم .وقال ابن جرير : حدثنا ابن بشار ، حدثنا عبد الوهاب ، حدثنا أيوب ، عن نافع أن عبد الرحمن بن أبي هريرة سأل ابن عمر فقال : إن البحر قد قذف حيتانا كثيرا ميتا أفنأكله؟ فقال : لا تأكلوه . فلما رجع عبد الله إلى أهله أخذ المصحف فقرأ سورة المائدة ، فأتى هذه الآية ( وطعامه متاعا لكم وللسيارة ) فقال : اذهب فقل له فليأكله ، فإنه طعامه .وهكذا اختار ابن جرير أن المراد بطعامه ما مات فيه ، قال : وقد روي في ذلك خبر ، وإن بعضهم يرويه موقوفا .حدثنا هناد بن السري قال : حدثنا عبدة بن سليمان ، عن محمد بن عمرو ، حدثنا أبو سلمة ، عن أبي هريرة قال : قال رسول الله صلى الله عليه وسلم : ( أحل لكم صيد البحر وطعامه متاعا لكم ) قال : طعامه ما لفظه ميتا " .ثم قال : وقد وقف بعضهم هذا الحديث على أبي هريرة :حدثنا هناد ، حدثنا ابن أبي زائدة ، عن محمد بن عمرو ، عن أبي سلمة ، عن أبي هريرة في قوله : ( أحل لكم صيد البحر وطعامه ) قال : طعامه : ما لفظه ميتا .وقوله : ( متاعا لكم وللسيارة ) أي : منفعة وقوتا لكم أيها المخاطبون ) وللسيارة ) وهو جمع سيار .

قال عكرمة : لمن كان بحضرة البحر ، وللسيارة : السفر .وقال غيره : الطري منه لمن يصطاده من حاضرة البحر ، و ) طعامه ) ما مات فيه أو اصطيد منه وملح وقدد زادا للمسافرين والنائين عن البحر .وقد روي نحوه عن ابن عباس ومجاهد والسدي وغيرهم . وقد استدل جمهور العلماء على حل ميتة البحر بهذه الآية الكريمة ، وبما رواه الإمام مالك بن أنس ، عن وهب بن كيسان ، عن جابر بن عبد الله قال : بعث رسول الله صلى الله عليه وسلم بعثا قبل الساحل ، فأمر عليهم أبا عبيدة بن الجراح ، وهم ثلاثمائة ، قال : وأنا فيهم . قال : فخرجنا ، حتى إذا كنا ببعض الطريق فني الزاد ، فأمر أبو عبيدة بأزواد ذلك الجيش ، فجمع ذلك كله ، فكان مزودي تمر ، قال : فكان يقوتنا كل يوم قليلا قليلا حتى فني ، فلم يكن يصيبنا إلا تمرة تمرة . فقلت : وما تغني تمرة؟ فقال : فقد وجدنا فقدها حين فنيت ، قال : ثم انتهينا إلى البحر ، فإذا حوت مثل الظرب ، فأكل منه ذلك الجيش ثماني عشرة ليلة .

ثم أمر أبو عبيدة بضلعين من أضلاعه فنصبا ، ثم أمر براحلة فرحلت ، ومرت تحتهما فلم تصبهما .وهذا الحديث مخرج في الصحيحين وله طرق عن جابر .وفي صحيح مسلم من رواية أبي الزبير ، عن جابر : فإذا على ساحل البحر مثل الكثيب الضخم ، فأتيناه فإذا بدابة يقال لها : العنبر قال : قال أبو عبيدة : ميتة ، ثم قال : لا نحن رسل رسول الله صلى الله عليه وسلم وفي سبيل الله ، وقد اضطررتم فكلوا قال : فأقمنا عليه شهرا ونحن ثلاثمائة حتى سمنا . ولقد رأيتنا نغترف من وقب عينه بالقلال الدهن ، ونقتطع منه الفدر كالثور ، أو : كقدر الثور ، قال : ولقد أخذ منا أبو عبيدة ثلاثة عشر رجلا فأقعدهم في وقب عينه ، وأخذ ضلعا من أضلاعه فأقامها ، ثم رحل أعظم بعير معنا فمر من تحتها ، وتزودنا من لحمه وشائق . فلما قدمنا المدينة أتينا رسول الله صلى الله عليه وسلم . فذكرنا ذلك له ، فقال : " هو رزق أخرجه الله لكم ، هل معكم من لحمه شيء فتطعمونا؟ " قال : فأرسلنا إلى رسول الله صلى الله عليه وسلم منه فأكله . وفي بعض روايات مسلم : أنهم كانوا مع النبي صلى الله عليه وسلم حين وجدوا هذه السمكة .

فقال بعضهم : هي واقعة أخرى ، وقال بعضهم : بل هي قضية واحدة ، ولكن كانوا أولا مع النبي صلى الله عليه وسلم ، ثم بعثهم سرية مع أبي عبيدة ، فوجدوا هذه في سريتهم تلك مع أبي عبيدة ، والله أعلم .وقال مالك ، عن صفوان بن سليم ، عن سعيد بن سلمة - من آل ابن الأزرق : أن المغيرة بن أبي بردة - وهو من بني عبد الدار - أخبره ، أنه سمع أبا هريرة يقول : سأل رجل رسول الله صلى الله عليه وسلم فقال : يا رسول الله ، إنا نركب البحر ، ونحمل معنا القليل من الماء ، فإن توضأنا به عطشنا ، أفنتوضأ بماء البحر؟ فقال رسول الله صلى الله عليه وسلم : " هو الطهور ماؤه الحل ميتته " .وقد روى هذا الحديث الإمامان الشافعي وأحمد بن حنبل ، وأهل السنن الأربعة ، وصححه البخاري والترمذي وابن خزيمة وابن حبان ، وغيرهم . وقد روي عن جماعة من الصحابة عن النبي صلى الله عليه وسلم بنحوه .وقد روى الإمام أحمد وأبو داود والترمذي وابن ماجه ، من طرق ، عن حماد بن سلمة : حدثنا أبو المهزم - هو يزيد بن سفيان - سمعت أبا هريرة يقول : كنا مع رسول الله صلى الله عليه وسلم في حج - أو عمرة - فاستقبلنا رجل جراد ، فجعلنا نضربهن بعصينا وسياطنا فنقتلهن ، فأسقط في أيدينا ، فقلنا : ما نصنع ونحن محرمون؟

فسألنا رسول الله صلى الله عليه وسلم فقال : " لا بأس بصيد البحر "أبو المهزم ضعيف ، والله أعلم .وقال ابن ماجه : حدثنا هارون بن عبد الله الحمال ، حدثنا هاشم بن القاسم ، حدثنا زياد بن عبد الله عن علاثة ، عن موسى بن محمد بن إبراهيم ، عن أبيه ، عن جابر وأنس بن مالك أن النبي صلى الله عليه وسلم كان إذا دعا على الجراد قال : " اللهم أهلك كباره ، واقتل صغاره ، وأفسد بيضه ، واقطع دابره ، وخذ بأفواهه عن معايشنا وأرزاقنا ، إنك سميع الدعاء " . فقال خالد : يا رسول الله ، كيف تدعو على جند من أجناد الله بقطع دابره؟ فقال : " إن الجراد نثرة الحوت في البحر " . قال هاشم : قال زياد : فحدثني من رأى الحوت ينثره . تفرد به ابن ماجه .وقد روى الشافعي ، عن سعيد ، عن ابن جريج ، عن عطاء ، عن ابن عباس : أنه أنكر على من يصيد الجراد في الحرم .وقد احتج بهذه الآية الكريمة من ذهب من الفقهاء إلى أنه تؤكل دواب البحر ، ولم يستثن من ذلك شيئا .

وقد تقدم عن الصديق أنه قال : ( طعامه ) كل ما فيه .وقد استثنى بعضهم الضفادع وأباح ما سواها ; لما رواه الإمام أحمد وأبو داود والنسائي من رواية ابن أبي ذئب ، عن سعيد بن خالد ، عن سعيد بن المسيب ، عن عبد الرحمن بن عثمان التيمي أن رسول الله صلى الله عليه وسلم " نهى عن قتل الضفدع " .وللنسائي ، عن عبد الله بن عمرو قال : نهى رسول الله صلى الله عليه وسلم عن قتل الضفدع ، وقال : نقيقها تسبيح .وقال آخرون : يؤكل من صيد البحر السمك ، ولا يؤكل الضفدع . واختلفوا فيما سواهما ، فقيل : يؤكل سائر ذلك ، وقيل : لا يؤكل . وقيل : ما أكل شبهه من البر أكل مثله في البحر ، وما لا يؤكل شبهه لا يؤكل .

وهذه كلها وجوه في مذهب الشافعي ، رحمه الله .قال أبو حنيفة ، رحمه الله : لا يؤكل ما مات في البحر ، كما لا يؤكل ما مات في البر ; لعموم قوله : ( حرمت عليكم الميتة ) [ المائدة : 3 ] .وقد ورد حديث بنحو ذلك ، فقال ابن مردويه :حدثنا عبد الباقي - هو ابن قانع - حدثنا الحسين بن إسحاق التستري وعبد الله بن موسى بن أبي عثمان قالا : حدثنا الحسين بن زيد الطحان ، حدثنا حفص بن غياث ، عن ابن أبي ذئب ، عن أبي الزبير ، عن جابر قال : قال رسول الله صلى الله عليه وسلم : " ما صدتموه وهو حي فمات فكلوه ، وما ألقى البحر ميتا طافيا فلا تأكلوه " .ثم رواه من طريق إسماعيل بن أمية ويحيى بن أبي أنيسة ، عن أبي الزبير ، عن جابر به . وهو منكر .وقد احتج الجمهور من أصحاب مالك والشافعي وأحمد بن حنبل ، بحديث " العنبر " المتقدم ذكره ، وبحديث : " هو الطهور ماؤه الحل ميتته " ، وقد تقدم أيضا .وروى الإمام أبو عبد الله الشافعي ، عن عبد الرحمن بن زيد بن أسلم ، عن أبيه ، عن ابن عمر قال : قال رسول الله صلى الله عليه وسلم : " أحلت لنا ميتتان ودمان ، فأما الميتتان فالحوت والجراد ، وأما الدمان فالكبد والطحال " .ورواه أحمد وابن ماجه والدارقطني والبيهقي .

وله شواهد ، وروي موقوفا ، والله أعلم .وقوله : ( وحرم عليكم صيد البر ما دمتم حرما ) أي : في حال إحرامكم يحرم عليكم الاصطياد . ففيه دلالة على تحريم ذلك فإذا اصطاد المحرم الصيد متعمدا أثم وغرم ، أو مخطئا غرم وحرم عليه أكله ; لأنه في حقه كالميتة ، وكذا في حق غيره من المحرمين والمحلين عند مالك والشافعي - في أحد قوليه - وبه يقول عطاء والقاسم وسالم وأبو يوسف ومحمد بن الحسن ، وغيرهم . فإن أكله أو شيئا منه ، فهل يلزمه جزاء؟ فيه قولان للعلماء :أحدهما : نعم ، قال عبد الرزاق ، عن ابن جريج ، عن عطاء ، قال : إن ذبحه ثم أكله فكفارتان ، وإليه ذهب طائفة .والثاني : لا جزاء عليه بأكله . نص عليه مالك بن أنس .قال أبو عمر بن عبد البر : وعلى هذا مذاهب فقهاء الأمصار ، وجمهور العلماء . ثم وجهه أبو عمر بما لو وطئ ثم وطئ ثم وطئ قبل أن يحد ، فإنما عليه حد واحد .وقال أبو حنيفة : عليه قيمة ما أكل .وقال أبو ثور : إذا قتل المحرم الصيد فعليه جزاؤه ، وحلال أكل ذلك الصيد ، إلا أنني أكرهه للذي قتله ، للخبر عن رسول الله - صلى الله عليه وسلم - : " صيد البر لكم حلال ، ما لم تصيدوهأو يصد لكم " .وهذا الحديث سيأتي بيانه . وقوله بإباحته للقاتل غريب ، وأما لغيره ففيه خلاف . قد ذكرنا المنع عمن تقدم . وقال آخرون .

بإباحته لغير القاتل ، سواء المحرمون والمحلون ; لهذا الحديث . والله أعلم .وأما إذا صاد حلال صيدا فأهداه إلى محرم ، فقد ذهب ذاهبون إلى إباحته مطلقا ، ولم يستفصلوا بين أن يكون قد صاده لأجله أم لا . حكى هذا القول أبو عمر بن عبد البر ، عن عمر بن الخطاب وأبي هريرة والزبير بن العوام وكعب الأحبار ومجاهد وعطاء - في رواية - وسعيد بن جبير . قال : وبه قال الكوفيون .قال ابن جرير : حدثنا محمد بن عبد الله بن بزيع ، حدثنا بشر بن المفضل ، حدثنا سعيد ، عن قتادة ، أن سعيد بن المسيب حدثه ، عن أبي هريرة ; أنه سئل عن لحم صيد صاده حلال ، أيأكله المحرم؟ قال : فأفتاهم بأكله . ثم لقي عمر بن الخطاب فأخبره بما كان من أمره ، فقال : لو أفتيتهم بغير هذا لأوجعت لك رأسك .وقال آخرون : لا يجوز أكل الصيد للمحرم بالكلية ، ومنعوا من ذلك مطلقا ; لعموم هذه الآية الكريمة .وقال عبد الرزاق ، عن معمر ، عن ابن طاوس وعبد الكريم بن أبي أمية ، عن طاوس ، عن ابن عباس ; أنه كره أكل لحم الصيد للمحرم . وقال : هي مبهمة .

يعني قوله : ( وحرم عليكم صيد البر ما دمتم حرما ) .قال : وأخبرني معمر ، عن الزهري ، عن ابن عمر ; أنه كان يكره للمحرم أن يأكل من لحم الصيد على كل حال .قال معمر : وأخبرني أيوب ، عن نافع ، عن ابن عمر ، مثله .قال ابن عبد البر : وبه قال طاوس وجابر بن زيد ، وإليه ذهب الثوري وإسحاق ابن راهويه - في رواية - وقد روي نحوه عن علي بن أبي طالب ، رواه ابن جرير من طريق سعيد بن أبي عروبة ، عن قتادة ، عن سعيد بن المسيب : أن عليا كره لحم الصيد للمحرم على كل حال .وقال مالك والشافعي وأحمد بن حنبل وإسحاق ابن راهويه - في رواية - والجمهور : إن كان الحلال قد قصد المحرم بذلك الصيد ، لم يجز للمحرم أكله ; لحديث الصعب بن جثامة : أنه أهدى للنبي - صلى الله عليه وسلم - حمارا وحشيا ، وهو بالأبواء - أو : بودان - فرده عليه ، فلما رأى ما في وجهه قال : " إنا لم نرده عليك إلا أنا حرم " .وهذا الحديث مخرج في الصحيحين ، وله ألفاظ كثيرة قالوا : فوجهه أن النبي - صلى الله عليه وسلم - ظن أن هذا إنما صاده من أجله ، فرده لذلك . فأما إذا لم يقصده بالاصطياد فإنه يجوز له الأكل منه ; لحديث أبي قتادة حين صاد حمار وحش ، كان حلالا لم يحرم ، وكان أصحابه محرمين ، فتوقفوا في أكله .

ثم سألوا رسول الله - صلى الله عليه وسلم - فقال : " هل كان منكم أحد أشار إليها ، أو أعان في قتلها؟ " قالوا : لا . قال : " فكلوا " . وأكل منها رسول الله - صلى الله عليه وسلم - .وهذه القصة ثابتة أيضا في الصحيحين بألفاظ كثيرة .وقال الإمام أحمد : حدثنا سعيد بن منصور وقتيبة بن سعيد قالا حدثنا يعقوب بن عبد الرحمن ، عن عمرو بن أبي عمرو ، عن المطلب بن عبد الله بن حنطب ، عن جابر بن عبد الله قال : قال رسول الله - - صلى الله عليه وسلم - - وقال قتيبة في حديثه : سمعت رسول الله - صلى الله عليه وسلم - - يقول : " صيد البر لكم حلال - قال سعيد : وأنتم حرم - ما لم تصيدوه أو يصد لكم " .وكذا رواه أبو داود والترمذي والنسائي جميعا ، عن قتيبة . وقال الترمذي : لا نعرف للمطلب سماعا من جابر .ورواه الإمام محمد بن إدريس الشافعي ، من طريق عمرو بن أبي عمرو ، عن مولاه المطلب ، عن جابر ثم قال : وهذا أحسن حديث روي في هذا الباب وأقيس .وقال مالك ، عن عبد الله بن أبي بكر عن عبد الله بن عامر بن ربيعة قال : رأيت عثمان بن عفان بالعرج ، وهو محرم في يوم صائف ، قد غطى وجهه بقطيفة أرجوان ، ثم أتي بلحم صيد فقال لأصحابه : كلوا ، فقالوا : أولا تأكل أنت؟ فقال : إني لست كهيئتكم ، إنما صيد من أجلي .