'In the name of Allah, the Most Gracious, the Most Merciful' His saying, exalted is He: "And when you have completed your rites, then hunt. And let not the hatred of a people prevent you from being just. Be just; that is nearer to righteousness. And cooperate in righteousness and piety, but do not cooperate in sin and aggression. And fear Allah; indeed, Allah is severe in punishment." [Al-Ma'idah: 2] "Prohibited to you are dead animals, blood, the flesh of swine, and that which has been dedicated to other than Allah, and that which has been strangled, and that which has been beaten to death, and that which has fallen from a height, and that which has been gored by horns, and that which has been eaten by a wild animal, except what you are able to slaughter." The permissibility of hunting comes after the strictness regarding the sanctity of human life, which is a good thing in the eloquence of the speech. And His saying, exalted is He: "Then hunt"; is an imperative form; and its meaning is permissibility; by consensus of the people. The scholars have differed regarding the form of "do"; when it appears and is not accompanied by a clear indication in one of the possibilities. The jurists said: it is obligatory until evidence indicates otherwise. The theologians said: it is suspended until the indication is released; and no command is devoid of an indication. And some said: it is permissibility until evidence indicates; and some said: it is recommended until evidence indicates; and the saying of the jurists is the most cautious; and the saying of the theologians is the most reasoned; and other than that is weak. The term "do" may come for obligation, as in His saying: "Establish prayer" [Al-An'am: 72]; and it may come for recommendation, as in His saying: "And do good" [Al-Hajj: 77]; and it may come for permissibility, as in His saying: "Then hunt" [Al-Ma'idah: 2]; and "And seek the bounty of Allah" [Al-Jumu'ah: 10] and "And disperse throughout the earth" [Al-Jumu'ah: 10]; and seeking the bounty of Allah may be recommended; and it may come for warning, as in His saying: "Do as you wish" [Fussilat: 40]; and it may come for incapacitation, as in His saying: "Be stones" [Al-Isra: 50]. Abu Waqqid, Al-Jarrah, Nubaih, and Hasan ibn Imran read: "Then hunt" with a kasrah on the fa; and it is a problematic reading; and one of its explanations is that it is due to the consideration of the kasrah of the alif of connection when you begin; so you say: "Hunt"; and he broke the fa in consideration and remembrance of the kasrah of the alif of connection. And His saying, exalted is He: "And let not the hatred of you"; [Al-Ma'idah: 2] its meaning is: "And let not the hatred earn you"; and "A man has earned"; its meaning is: "He has gained"; and it takes two objects, just as "He has gained" does; and in the hadith: "And it earns the nonexistent"; Abu Ali said: and "He has earned" with the alif; it is defined as: the earning of sins and wrongdoings; and Al-Kisai said: "He has earned" and "He has earned" are two dialects with one meaning; that is: "He has gained"; and some said: "Let not the hatred earn you" means: it is due to you; just as in "There is no doubt that for them is the Fire" [An-Nahl: 62] its meaning is: "It is due to them that they have the Fire"; and Ibn Abbas, may Allah be pleased with him, said: "Let not the hatred earn you" means: "Let it carry you". The judge Abu Muhammad, may Allah have mercy on him, said: All of these are sayings that are close in meaning; so the interpretation that concerns the term is the meaning of earning; and from it is the saying of the poet: A crime of a rising man in the head of a neck, you see for the bones what it has gathered a cross.

Its meaning is: "The one who earns a sufficient livelihood"; and it is said: "So-and-so is the crime of his people"; if he is the one who earns for them. Ibn Mas'ud and others read: "Yujrimannakum" with the 'ya' pronounced; and the meaning is also: "Do not let them earn for you". As for the saying of the poet:

And indeed, I have stabbed Abu 'Uyaynah with a stab That made the Banu Fazarah angry afterwards.

So its meaning is: "The Banu Fazarah earned anger afterwards"; and it has been interpreted in other ways that are close to this.

And His saying, the Most High: "Hatred of a people" [Al-Ma'idah: 2]. Ibn Kathir, Abu 'Amr, Hamzah, and Al-Kisai read: "Shana'an" with the 'nun' pronounced; and Ibn 'Amir read: "Shan'an" with the 'nun' silent. There is a difference regarding 'Asim and Nafi'; it is said: "Shana'tu al-rajula shan'an" with the 'sheen' pronounced; and "Shana'an" with the 'nun' pronounced; and "Shan'an" with the 'nun' silent; and the pronunciation with the opening is more common. All of this is if you dislike him. Sibawayh said: Everything that is from the sources on "Fa'lan" with the 'ain' opened does not have its action except that it is an exception like shan'an; and "Shana'tu" is considered transitive because it means "I disliked"; just as "Al-Rafath" is considered transitive with "to" because it means "to engage in intimacy".

Qadi Abu Muhammad - may Allah have mercy on him - said: As for the one who read: "Shana'an" with the 'nun' opened, the more apparent meaning is that it is a source; as if he said: "Do not let the hatred of a people earn for you - because they have prevented you - aggression against them; and injustice towards them"; and the sources on this pattern are numerous: like "Al-Nazwan"; and "Al-Ghalayan"; and "Al-Tawfan"; and "Al-Jaryan"; and others; and "Al-Shana'an" with the 'nun' opened may be a description; thus the meaning comes: "And do not let the hatred of a people; or the aversion of a people; earn for you aggression".

And from what has come on this pattern as a description is their saying: "A donkey that is qatawan"; if it is not easy to walk; and their saying: "A heavy enemy"; meaning: heavy; like the running of an old man; and similar to this; and other than this; from what is not as numerous as the sources; and among them is what Abu Zayd recited:

And before you, men did not fear my darkness And I have gouged out the eye of the one with the white eye.

With the 'ba' opened; and as for the one who read: "Shan'an" with the 'nun' silent, it is possible that it is a source; and the source has come on this pattern in their saying: "I twisted his debt a twisting"; and the saying of Al-Ahwas:

It is only a reduction from "shan'an"; which is a source with the noon being silent; because it has dropped the hamzah; and has placed its vowel on the silent letter; this is the standard reduction. Abu Ali said: Whoever claims that "fa'lan"; when its root letter is made silent, is not a source; has erred; and the reading with the noon being silent can be a description; it has been reported: "A man is shan'an; and a woman is shan'ana"; and the analogy of this is that it is from an intransitive verb; and a transitive verb can be derived from a single word; and a stationary verb; so the meaning would be: "And let not the hatred of a people; or the hatred of a people; cause you to commit aggression"; and if the term is considered a source, it is a source added to the object; and among what has come as a description on "fa'lan"; is what Sibawayh narrated from their saying: "khamsan"; and from that is their saying: "nadman"; and the judge Abu Muhammad - may Allah have mercy on him - mentioned: and from it is "rahman".

And this verse was revealed in the year of the conquest; when the believers wanted to extend themselves over Quraysh; and its allies from the tribes; who were conspiring to repel the Messenger of Allah - blessings and peace be upon him -; and his companions; in the year of Hudaybiyyah; which was the sixth year of the Hijrah; and as a result, there was hatred in the hearts of the believers; and a sense of discomfort for the disbelievers; so it was said to the believers - in the year of the conquest; which was the eighth year -: "Let not that hatred; or those hatreds; lead you to commit aggression against them; for Allah has a will for good in them; and in His knowledge, there are among them those who will believe"; like those who had.

And Al-Mahdawi narrated from a group that it was revealed in the year of Hudaybiyyah; because when the Muslims were prevented from the House, a group from the people of Najd passed by them wanting the House; and they said: "Shall we repel these as we were repelled?"; so the verse was revealed.

And Abu Amr; and Ibn Kathir read: "If they repel you"; with the hamzah being broken; and the others read: "That they repel you"; with the hamzah being opened; indicating the repulsion that occurred; and this is the reading of the majority; and it is more possible in meaning; and breaking the hamzah means: "If such occurs in the future".

And Ibn Mas'ud read: "If they repel you"; and this supports the reading of Abu Amr; and Ibn Kathir.

Then Allah, the Exalted, commanded everyone to cooperate on righteousness and piety; some said: They are two words with one meaning; and He repeated with different wording for emphasis; and exaggeration; since every righteousness is piety; and every piety is righteousness.

The judge Abu Muhammad - may Allah have mercy on him - said: And in this is some leniency; and the common understanding of these two words is that righteousness encompasses the obligatory; and the recommended; and piety is the observance of the obligatory; so if one is made a substitute for the other, it is by way of concession; then He prohibited cooperation on sin; which is the ruling that follows from crimes; and on aggression; which is the oppression of people; then He commanded piety; and warned with a general warning of severe punishment; and it has been narrated that this verse was revealed as a prohibition against seeking the ways of ignorance; as some of the believers intended that; this was said by Mujahid; and by this, a client of Abu Sufyan from Hudhayl was killed.

His saying, exalted is He: ﴿Prohibited to you is dead meat﴾; this verse enumerates what is recited to the nation of what has been exempted from the livestock; and dead meat is: every animal that has a flowing soul; its soul has exited its body not by the way of the prescribed slaughter; except for fish; and locusts; on the condition that many scholars have seen that there must be an action performed on them that is akin to slaughter; and the majority of people read: "the dead meat" with the yā' being silent; and Abū Ja'far ibn al-Qaqā' read: "the dead meat"; with emphasis on the yā'; Al-Zajjāj said: they both have the same meaning; and some of the people of language said: "the dead"; with the yā' being silent: what has died; and "the dead one"; is said for what has died; and for what has not died while it is still alive; and it is not said to it: "dead"; with the lightening; and Al-Zajjāj refuted this saying; and he supported his refutation with the saying of the poet:

It is not he who has died and found rest as a dead one ∗∗∗ Rather, the dead is the dead of the living.

(p-95) The judge Abū Muhammad - may Allah have mercy on him - said: and the verse may be interpreted as a witness against it; not for it; and a group has interpreted "found rest"; in this verse as meaning "acquired a fragrance"; since its speaker is a pre-Islamic Arab; he does not see in death a rest.

And His saying, exalted is He: ﴿and blood﴾; its meaning is: "the spilled"; because with this, blood is restricted in other than this verse; so the absolute is returned to the restricted; and the nation has agreed on the permissibility of blood mixed with meat; and on the permissibility of the spleen; and similar to it; and the pre-Islamic Arabs used to permit blood; and from it is their saying: "He is not prohibited who has been slaughtered for him"; and "the 'ilhaz" is blood; and hair that they eat in times of crisis.

And ﴿and the flesh of the pig﴾; implies its fat; by consensus; and there is a difference regarding the use of its hair; and skin after tanning; so it was permitted; and it was prohibited; and everything from the pig is forbidden by consensus; whether skin or bone.

And His saying, exalted is He: ﴿and what has been slaughtered in the name of other than Allah﴾; means what has been slaughtered for other than Allah, exalted is He; and intended for an idol; or a human being from among the people; as the Arabs used to do; and likewise the Christians; and the custom of the slaughterer is to name his intended target and call out to it; so that is his calling; and from it is the calling of the newborn when he cries at birth; and from it is the calling of the crescent moon; meaning: the calling out regarding it when it is sighted; and from the calling is the saying of Ibn Ahmar:

The riders call out at the Pleiades ∗∗∗ ∗∗∗ as the rider who is in Ihram calls out.

(p-96) And His saying, exalted is He: ﴿and the strangled﴾; its meaning is: that which dies by strangulation; and it is the holding of breath; whether an human did that to it; or it happened to it by a stone; or a tree; or a rope; or similar; and this is by consensus; and it has been mentioned that the people of ignorance used to strangle sheep and others; and when it died, they would eat it; and a similar thing was mentioned by Ibn Abbas - may Allah be pleased with them.

And ﴿and the one wounded﴾; that which is thrown at or struck with a stick; or with a stone; or similar; and it is as if it is that which is hit with it; and Al-Farazdaq said:

A she-camel that kicks the young one with her leg ∗∗∗ ∗∗∗ and a bird that flies for the young of the virgin.

Ibn Abbas - may Allah be pleased with them - said: "The 'mawqudhah' is that which is struck with wood until it is awakened and dies; and Qatadah said: The people of the Jahiliyyah used to do that and eat it.

Qadi Abu Muhammad - may Allah have mercy on him - said: And from the wording is the saying of Muawiyah: "As for Ibn Umar, he is a man who has been overtaken by piety; and that is enough for him and his zeal." And Al-Dahhak said: "They used to strike the animals with wood for their idols - until they killed them - and then they would eat them." And Abu Abdullah Al-Sunabihi said: "The mawqudhah is only in the possession of Malik; and there is no qidh in hunting."

Qadi Abu Muhammad - may Allah have mercy on him - said: And according to Malik and others among the jurists regarding hunting, its ruling is the same as that of the waqidh; and it is a text in the saying of the Prophet - blessings and peace be upon him - regarding the mi'raadh: "And if he strikes with his side, do not eat it, for it is a waqidh." (p-97) And "the mutaraddiyah" is that which falls from a height to the ground; so it dies; whether that is from a mountain or in a well, or something similar; it is "mutafa'illah"; from "al-radi"; which is destruction; and the Jahiliyyah used to eat the mutaraddiyah; and the Arabs did not consider anything dead except that which died from pain; and something like that; without a known cause; as for these causes, they were for them like slaughtering; so the Shari'ah restricted slaughtering to a specific description; and all of these remained dead.

And "the natiha" is "fa'ilah"; meaning "maf'ulah"; and it is a sheep that is gored by another; or otherwise; and some people interpreted "the natiha" as meaning "the natiha"; because the two sheep may gore each other and die; and some said: If he had mentioned the sheep, it would have been said: "And the sheep is the natiha"; as it is said: "A hand that is stained"; and "A beard that is oily"; so when it was not mentioned, the 'ha' was added so that it would not be ambiguous: Does he mean masculine or feminine? Ibn Abbas; and Al-Suddi; and Qatadah; and Al-Dahhak said: The natiha is the sheep that gores the sheep; so they both die; or the sheep is gored by the cow and the goat.

Qadi Abu Muhammad - may Allah have mercy on him - said: And everything that dies from being pressed is a natiha; and Abu Maysarah read: "And the manthuha."

And his saying: "And what the beast of prey has eaten"; means everything that has been devoured by one with fangs; and claws from the animals; like the lion; and the tiger; and the fox; and the wolf; and the hyena; and similar to them; all of these are beasts of prey; and among the Arabs, some stop the name of the beast of prey at the lion; and when the beast of prey took a sheep and killed it; then it escaped from it, they would eat it; and likewise if it ate part of it; this was said by Qatadah and others; and Al-Hasan; and Al-Fayyad; and Talhah ibn Sulayman; and Abu Haywah read: "And what the beast of prey has eaten"; with the 'ba' being silent; and this is the dialect of the people of Najd; and this was read by Asim in the narration of Abu Bakr from him; and Abdullah ibn Mas'ud read: "And the akilah of the beast of prey"; and Abdullah ibn Abbas read: "And the akilu of the beast of prey."

The scholars disagreed regarding His saying, the Exalted: "Except for what you slaughtered." Ibn Abbas, Al-Hasan ibn Abi Al-Hasan, Ali ibn Abi Talib, Qatadah, Ibrahim Al-Nakha'i, Tawus, Ubaid ibn Umair, Al-Dahhak, Ibn Zayd, and the majority of the scholars said: The exception is from these mentioned; whatever is caught by the eye, or is struck by the foot, or moves its tail; in general, whatever is confirmed to have not departed its soul, but has life, is to be slaughtered according to the Sunnah of slaughtering, and it is permissible to eat. What has departed its soul is in the ruling of carrion due to the pain, and similar to it, as was believed in the days of ignorance. Malik, may Allah have mercy on him, once stated this saying; and he also said - and this is the famous opinion of him and his companions from the people of Medina - that His saying, the Exalted: "Except for what you slaughtered" means from these mentioned, at a time when their slaughtering is valid; which is what has not had its veins severed, and it is confirmed that it will not live; and whenever it reaches this limit, it is in the ruling of carrion.

Abu Muhammad, the judge, may Allah have mercy on him, said: Some of the interpreters said that the exception in the saying of the majority is connected; and in the saying of Malik, it is disconnected; because the meaning according to him is: "But what you have slaughtered from what is permissible to slaughter, eat it"; until some of them said: The meaning is: "Except for what you slaughtered from other than these, eat it." And in this, I have a consideration; rather, the exception according to the saying of Malik is connected; but it contradicts the condition in which the slaughtering of these mentioned is valid. Al-Tabari said: The exception according to Malik is from the prohibition, not from the prohibited things.

Abu Muhammad, the judge, may Allah have mercy on him, said: In this phrase, there is much figurative language; and then the meaning becomes coherent.

And slaughtering in the speech of the Arabs means: to kill; this was said by Tha'alab; Ibn Sidah said: The Arabs say: "The slaughtering of the fetus is the slaughtering of its mother."

Abu Muhammad, the judge, may Allah have mercy on him, said: This is only a narration.

And "he slaughtered the animal": he killed it; and from this is the saying of the poet:

"He slaughters it with the blade."

And among what the Malikis used as evidence for Malik's saying: "What is certain to die from these incidents is in the ruling of carrion"; is that if this which is certain to die were not prohibited except by dying, then the mention of carrion first would suffice for it; and from the evidence of the opponent is that he said: It was mentioned because the Arabs believed that these incidents are like slaughtering; so if only carrion were mentioned, they would have thought it was the carrion of pain, as they believed.