The hunting of the sea includes what is eaten and what is not eaten, and its food and what is fed from its hunting. The meaning is: It is made lawful for you to benefit from all that is hunted in the sea. It is lawful for you to eat what is edible from it, which is fish alone according to Abu Hanifa. According to Ibn Abi Layla, all that is hunted from it is lawful, on the condition that the interpretation of the verse for him is: It is lawful for you to hunt sea animals and to feed them as a provision for you. This is an object of purpose, meaning it is lawful for you as a means of enjoyment for you. It is in the same position as the saying of Allah, the Exalted: (And We granted him Isaac and Jacob as a gift) in the context of a state, because the saying (as a provision for you) is an object of purpose specific to food, just as the gift is a state specific to Jacob. It means it is lawful for you to eat its food as enjoyment for your residents. It is said: You settle in a land, so he is a settler, and they are settlers. This is derived from the correct sources, and it will come to the interpreter in the saying of Allah, the Exalted: (Indeed, every people has a designated drinking place). The term 'people' is a collective noun without breaking, similar to 'travelers' and 'settlers.' It can be said that the original is the breaking and the breaking, and the damma is a substitute for the kasra. They eat it fresh, and for your journeys, you provision it as dried fish, just as Moses, peace be upon him, provisioned the fish on his journey to Al-Khidr, peace be upon them. It has been recited: and its food. And the hunting of the land is what is hunted in it, and it is what breeds in it, even if it lives in water at certain times, like water birds according to Abu Hanifa. There is a difference of opinion regarding it. Some say that it is forbidden for the one in a state of Ihram to eat anything that is called hunting, which is the view of Amr ibn Abbas. And from Abu Huraira, Ata, Mujahid, and Sa'id ibn Jubair: they permitted the one in a state of Ihram to eat what the lawful has hunted, even if it was hunted for him, as long as he did not indicate or signal. Likewise, what he slaughtered before his Ihram, and this is the view of Abu Hanifa and his companions, may Allah have mercy on him. According to Malik, Al-Shafi'i, and Ahmad, may Allah have mercy on them, it is not permissible for him what was hunted for him. If you say: What does Abu Hanifa do with the generality of his saying: hunting of the land? I say: Abu Hanifa, may Allah have mercy on him, took the implied meaning from his saying: (And forbidden to you is the hunting of the land as long as you are in a state of Ihram) because its apparent meaning is that it is the hunting of those in Ihram and not the hunting of others, as they are the ones addressed. It is as if it was said: And it is forbidden for you what you hunted in the land, excluding the hunting of others and their hunting when they were not in a state of Ihram. This is supported by the saying of Allah, the Exalted: (O you who have believed, do not kill game while you are in a state of Ihram). Ibn Abbas, may Allah be pleased with him, recited: and forbidden to you is the hunting of the land, meaning Allah, the Mighty and Majestic. It has been read (as long as you are) with a kasra on the dal, for those who say: 'dama' means 'to last'.