Surah Maidah ayat 95 Tafsir Quran 5:95

﴿يَا أَيُّهَا الَّذِينَ آمَنُوا لَا تَقْتُلُوا الصَّيْدَ وَأَنتُمْ حُرُمٌ ۚ وَمَن قَتَلَهُ مِنكُم مُّتَعَمِّدًا فَجَزَاءٌ مِّثْلُ مَا قَتَلَ مِنَ النَّعَمِ يَحْكُمُ بِهِ ذَوَا عَدْلٍ مِّنكُمْ هَدْيًا بَالِغَ الْكَعْبَةِ أَوْ كَفَّارَةٌ طَعَامُ مَسَاكِينَ أَوْ عَدْلُ ذَٰلِكَ صِيَامًا لِّيَذُوقَ وَبَالَ أَمْرِهِ ۗ عَفَا اللَّهُ عَمَّا سَلَفَ ۚ وَمَنْ عَادَ فَيَنتَقِمُ اللَّهُ مِنْهُ ۗ وَاللَّهُ عَزِيزٌ ذُو انتِقَامٍ﴾
[ المائدة: 95]

5:95 O you who have believed, do not kill game while you are in the state of ihram. And whoever of you kills it intentionally - the penalty is an equivalent from sacrificial animals to what he killed, as judged by two just men among you as an offering [to Allah] delivered to the Ka'bah, or an expiation: the feeding of needy people or the equivalent of that in fasting, that he may taste the consequence of his deed. Allah has pardoned what is past; but whoever returns [to violation], then Allah will take retribution from him. And Allah is Exalted in Might and Owner of Retribution.

O you who believe do not slay game while you are in the state of pilgrimage inviolability for the hajj or the ‘umra; whoever of you slays it wilfully then the compensation shall be read fa-jazā’un ‘then the compensation shall be’ followed by a nominative mithlu ‘the like of’ that is to say a compensation is incumbent on him and that is the equivalent of what he has slain of flocks in other words a similar creature a variant reading has an annexation construction for jazā’ ‘compensation’ sc. fa-jazā’u mithli ‘then the compensation of’ to be judged that is the equivalent is to be judged by two just men among you both possessing astuteness with which they are able to identify the nearest animal in equivalence to it the slain animal. Ibn ‘Abbās ‘Umar and ‘Alī may God be pleased with them all adjudged a beast of sacrifice as redemption for an ostrich slain; Ibn ‘Abbās and Abū ‘Ubayda adjudged a cow as redemption for wildebeest or wild ass; ‘Abd Allāh Ibn ‘Umar and ‘Abd al-Rahmān Ibn ‘Awf a sheep for a gazelle and as Ibn ‘Abbās ‘Umar and others did a sheep also as a redemption for slaying pigeons because they pigeons resemble these sheep in taking scoops of water when drinking; an offering hadyan is a circumstantial qualifier referring to jazā’ ‘compensation’ to reach the Ka‘ba that is to be taken into the Sanctuary sacrificed there and given as a voluntary offering to its needy residents and it cannot be sacrificed wherever else it may be bāligha l-ka‘ba ‘to reach the Ka‘ba’ is in the accusative because it is an adjectival qualification of what precedes even if it stands as an annexation since such an annexation is only morphological and not valid as a grammatical characterisation; if there is no equivalent beast of flock for the game slain as in the case of a small bird or locusts then the person is obliged to compensate with equivalent value. Or it is incumbent on him to make an expiation other than compensation and if he should find the means then this expiation is food for the poor food to be taken from the principal food of the town equivalent to the value of the compensation being one mudd measure for each poor person a variant reading has kaffāra ‘expiation’ in an annexation with the following noun sc.

O you whose hearts have been impressed with the image of religious and spiritual virtues: Do not kill game while vested with the pilgrim’s garb, during major or minor pilgrimage, and he who intentionally kills such an animal shall pay the equivalent thereto from animals reared for food. The exact equivalent be it in kind or in value, shall be judged by two of your men known to recourse to general principles of justice. And the sacrifice will be an offering to the Ka’ba. Failing this then he may supply food to the indigent in the amount equivalent to the price determined. Or he may fulfill his obligation by fasting -from dawn to sunset for a day or more as determined by the judges so that he tastes the evil consequences of his guilt. Bygone shall be bygone; Allah forgives what is past. And he who falls back into the same wrong-doing shall be severely punished; Allah shall take just vengeance on him; Allah is Qadirun, He justly avenges His right

Prohibiting Hunting Game in the Sacred Area and During the State of Ihram Ali bin Abi Talhah Al-Walibi said that Ibn `Abbas said that Allah's statement, لَيَبْلُوَنَّكُمُ اللَّهُ بِشَىْءٍ مِّنَ الصَّيْدِ تَنَالُهُ أَيْدِيكُمْ وَرِمَـحُكُمْ ( Allah will certainly make a trial for you with something in (the matter of ) the game that is well within reach of your hands and your lances,)5:94, refers to, "The weak and young game.
Allah tests His servants with such game during their Ihram, that if they wish, they would be able to catch it with their hands.
Allah has commanded them to avoid catching it." Mujahid said that, تَنَالُهُ أَيْدِيكُمْ ( well within reach of your hands ) refers to the young game and chicks, while وَرِمَـحُكُمْ ( and your lances, ) refers to mature game.
Muqatil bin Hayyan said that this Ayah was revealed during the `Umrah of Al-Hudaybiyyah, when wild game and birds were coming to the Muslim camping area, which they had never seen the likes of before.
Allah prohibited them from hunting the game while in the state of Ihram, لِيَعْلَمَ اللَّهُ مَن يَخَافُهُ بِالْغَيْبِ ( that Allah may test who fears Him in the unseen.
) Therefore, Allah tests His servants with the game that comes near their camping area, for if they wish, they can catch it with their hands and spears in public and secret.
This is how the obedience of those who obey Allah in public and secret becomes apparent and tested.
In another Ayah, Allah said; إِنَّ الَّذِينَ يَخْشَوْنَ رَبَّهُم بِالْغَيْبِ لَهُم مَّغْفِرَةٌ وَأَجْرٌ كَبِيرٌ ( Verily! Those who fear their Lord in the unseen, theirs will be forgiveness and a great reward (i.e.
Paradise ).) Allah said next, فَمَنِ اعْتَدَى بَعْدَ ذَلِكَ ( Then whoever transgresses thereafter. ) after this warning and threat, according to As-Suddi, then, فَلَهُ عَذَابٌ أَلِيمٌ ( for him there is a painful torment. ) for his defiance of Allah's command and what He has decreed.
Allah said next, يَـأَيُّهَا الَّذِينَ ءَامَنُواْ لاَ تَقْتُلُواْ الصَّيْدَ وَأَنْتُمْ حُرُمٌ ( O you who believe! Kill not game while you are in a state of Ihram, ) This Ayah prohibits killing the game in the state of Ihram, except what is exempt from this as mentioned in the Two Sahihs; `A'ishah narrated that the Messenger of Allah ﷺ said,
«خَمْسٌ فَوَاسِقُ يُقْتَلْنَ فِي الْحِلِّ وَالْحَرَمِ: الْغُرَابُ، وَالْحِدَأَةُ، وَالْعَقْرَبُ، وَالْفَأْرَةُ، وَالْكَلْبُ الْعَقُور»
( Five are Fawasiq, they may be killed while in Ihram or not; the crow, the kite, the scorpion, the mouse and the rabid dog. ) Ibn `Umar narrated that the Messenger of Allah ﷺ said,
«خَمْسٌ مِنَ الدَّوَابِّ لَيْسَ عَلَى الْمُحْرِمِ فِي قَتْلِهِنَّ جُنَاحٌ: الْغُرَابُ، وَالْحِدَأَةُ، وَالْعَقْرَبُ، وَالْفَأْرَةُ، وَالْكَلْبُ الْعَقُور»
( It is not harmful in a state of Ihram to kill five kinds of animals: the crow, the kite, the scorpion, the mouse and the rabid dog. ) This Hadith was recorded in the Two Sahihs.
Ayyub narrated that Nafi` narrated similar wordings for this Hadith from Ibn `Umar.
Ayyub said, "So I said to Nafi`, `What about the snake' He said, `There is no doubt that killing the snake is allowed."' The ruling concerning the rabid dog also includes the wolf, lion, leopard, tiger and their like, since they are more dangerous than the rabid dog, or because the term Kalb ( dog ) covers them.
Allah knows best.
Abu Sa`id narrated that the Prophet was asked about the animals that the Muhrim is allowed to kill and he said,
«الحَيَّةُ، وَالْعَقْرَبُ، وَالْفُوَيسِقَةُ، وَيَرْمِي الْغُرَابَ وَلَا يُقْتُلُهُ، وَالْكَلْبُ الْعَقُورُ، وَالحِدَأَةُ، وَالسَّبُعُ العَادِي»
( The snake, the scorpion, the mouse, and the crow - which is shot at but not killed -- the rabid dog, the kite and wild beasts of prey. ) Abu Dawud recorded this Hadith, as did At-Tirmidhi, who said, "Hasan", and Ibn Majah. The Penalty of Killing Game in the Sacred Area or in the State of Ihram Allah said, وَمَن قَتَلَهُ مِنكُم مُّتَعَمِّداً فَجَزَآءٌ مِّثْلُ مَا قَتَلَ مِنَ النَّعَمِ ( And whosoever of you kills it intentionally, the penalty is an offering of livestock equivalent to the one he killed. ) Mujahid bin Jabr said, "The meaning of `intentionally' here is that one intends to kill the game while forgetting that he is in the state of Ihram.
Whoever intentionally kills the game while aware that he is in the state of Ihram, then this offense is more grave than to make an expiation, and he also loses his Ihram." This statement is odd, and the view of majority is that they have to pay the expiation for killing the game whether they forgot that they are in Ihram or not.
Az-Zuhri said, "The Book ( the Qur'an ) asserts the expiation for intentional killing, and the Sunnah included those who forget, as well." The meaning of this statement is that the Qur'an mentioned the expiation and sin of those who intentionally kill game, لِّيَذُوقَ وَبَالَ أَمْرِهِ عَفَا اللَّهُ عَمَّا سَلَف وَمَنْ عَادَ فَيَنْتَقِمُ اللَّهُ مِنْهُ ( that he may taste the heaviness (punishment ) of his deed.
Allah has forgiven what is past, but whosoever commits it again, Allah will take retribution from him.) the Sunnah that includes the rulings issued by the Prophet and his Companions, indicated the necessity of expiation in cases of unintentional killing of game, just as the Book legislated expiation for intentional killing.
Killing game is a form of waste, which requires expiation in intentional and unintentional cases, although those who intend it have sinned, rather than those who made an honest error.
Allah's statement, فَجَزَآءٌ مِّثْلُ مَا قَتَلَ مِنَ النَّعَمِ ( The penalty is an offering of livestock equivalent to the one he killed. ) indicates the necessity of offering an equivalent animal to the one the Muhrim killed.
The Companions gave rulings that the camel, for instance, is the equivalent of the ostrich, the cow is the equivalent of wild cattle, and the goat for the deer.
As for the cases when there is no equivalent for the killed animal, Ibn `Abbas said that one should spend its amount in Makkah ( i.e.
charity ), as Al-Bayhaqi recorded.
Allah's statement, يَحْكُمُ بِهِ ذَوَا عَدْلٍ مِّنْكُمْ ( As adjudged by two just men among you; ) means, two just Muslim men should determine an animal equivalent to the game killed, or the amount of its price.
Ibn Jarir recorded that Abu Jarir Al-Bajali said, "I killed a deer when I was in the state of Ihram and mentioned this fact to `Umar, who said, `Bring two of your brethren and let them judge you.' So I went to `Abdur-Rahman and Sa`d and they said that I should offer a male sheep." Ibn Jarir recorded that Tariq said, "Arbad killed a deer while in the state of Ihram and he went to `Umar to judge him.
`Umar said to him, `Let us both judge,' and they judged that Arbad should offer a goat that was fed on abundant water and grass.
`Umar commented, يَحْكُمُ بِهِ ذَوَا عَدْلٍ مِّنْكُمْ ( As adjudged by two just men among you; )." Allah's statement, هَدْياً بَـلِغَ الْكَعْبَةِ ( ...an offering brought to the Ka`bah. ) indicates that this equivalent animal should be brought to the Ka`bah, meaning, the Sacred Area, where it should be slaughtered and its meat divided between the poor of the Sacred Area.
There is a consensus on this ruling.
Allah said, أَوْ كَفَّارَةٌ طَعَامُ مَسَـكِينَ أَو عَدْلُ ذلِكَ صِيَاماً ( or, for expiation, he should feed the poor, or its equivalent in fasting, ) that is, if the Muhrim does not find an equivalent to what he killed, or the animal hunted is not comparable to anything else.
`Ali bin Abi Talhah said that Ibn `Abbas commented on the Ayah, هَدْياً بَـلِغَ الْكَعْبَةِ أَوْ كَفَّارَةٌ طَعَامُ مَسَـكِينَ أَو عَدْلُ ذلِكَ صِيَاماً ( ...an offering brought to the Ka`bah, or, for expiation, he should feed the poor, or its equivalent in fasting. ) "If the Muhrim killed game, then his judgement is its equivalent.
If he kills an antelope, he offers a sheep slaughtered in Makkah.
If he cannot, then he feeds six poor people, otherwise he should fast for three days.
If he kills a deer, he offers a cow.
If unable, he feeds twenty poor people, or otherwise if unable, he fasts for twenty days.
If he kills an ostrich or zebra, he offers a camel, or he feeds thirty poor people, or fasts thirty days." Ibn Abi Hatim and Ibn Jarir recorded this statement, and in Ibn Jarir's narration, the food measurement is a Mudd ( 4 handfuls of food ) each that suffices for the poor.
Allah's statement, لِّيَذُوقَ وَبَالَ أَمْرِهِ ( that he may taste the heaviness (punishment ) of his deed.) means, We have required him to pay this expiation so that he tastes the punishment of his error, عَفَا اللَّهُ عَمَّا سَلَف ( Allah has forgiven what is past. ) during the time of Jahiliyyah, provided that one becomes good in Islam and follows Allah's Law, all the while avoiding the sin.
Allah then said, وَمَنْ عَادَ فَيَنْتَقِمُ اللَّهُ مِنْهُ ( but whosoever commits it again, Allah will take retribution from him. ) meaning, whoever does this after it has been prohibited in Islam and having knowledge that it is prohibited, فَيَنْتَقِمُ اللَّهُ مِنْهُ وَاللَّهُ عَزِيزٌ ذُو انْتِقَامٍ ( Allah will take retribution from him.
And Allah is Almighty, All-Able of retribution. ) Ibn Jurayj said, "I said to `Ata', `What is the meaning of, عَفَا اللَّهُ عَمَّا سَلَف ( Allah has forgiven what is past. )' He said, `Meaning, during the time of Jahiliyyah.' I asked about, وَمَنْ عَادَ فَيَنْتَقِمُ اللَّهُ مِنْهُ ( but whosoever commits it again, Allah will take retribution from him. ) He said, `Whoever commits this offense again in Islam, then Allah will take retribution from him and he also has to pay the expiation.' I asked, `Is there any punishment for repeating this offense that you know of' He said, `No.' I said, `Do you think that the authorities should punish him' He said, `No, for it is a sin that he committed between him and Allah.
He should pay the expiation."' Ibn Jarir recorded this statement.
It was said that the `Allah will take retribution' refers to the expiation, according to Sa`id bin Jubayr, `Ata', and the majority among the earlier and later generations.
They stated that when the Muhrim kills game, the expiation becomes necessary, regardless of whether it was the first, second or third offense, and whether intentional or by error.
Ibn Jarir commented on Allah's statement; وَاللَّهُ عَزِيزٌ ذُو انتِقَامٍ ( And Allah is Almighty, All-Able of retribution. ) "Allah says that He is invincible in His control, none can resist Him, prevent Him from exacting retribution from anyone, or stop Him from punishing anyone.
This is because all creation is His creation and the decision is His, His is the might, and His is the control.
His statement, ذُو انتِقَامٍ ( All-Able of retribution. ) meaning, He punishes those who disobey Him for their disobedience of Him."

(5:95) Believers! Do not kill game while you are in the state of pilgrim sanctity. *110 Whoever of you kills it wilfully there shall be a recompense, the like of what he has killed in cattle - as shall be judged by two men of equity among you - to be brought to the Ka'bah as an offering, or as an expiation the feeding of the needy, or its equivalent in fasting *111 in order that he may taste the grievousness of his deed. Allah has pardoned whatever has passed; but Allah will exact a penalty from him who repeats it. Allah is All-Mighty. He is fully capable of exacting penalties.

O you who have believed, do not meaning

*110).
When a person is in the state of pilgrim sanctity ( ihram ) it is prohibited for him both to hunt and to assist in hunting animals.
Indeed, even if an animal has been hunted for him by someone else he may not eat it.
However, if someone hunts an animal for himself and makes a gift of it to such a person, there is no harm in his eating it.
There is an exception to this injunction and that is with regard to harmful animals.
Snakes, scorpions, mad dogs and other such animals which cause injury to man may be killed even by one in the state of ihram.
( See Bukhari, 'Talaq', 24; 'Sayd', 2; Abu Da'ud, 'Manasik', 40, 41; Tirmidhi, 'Hajj', 27; 'Sayd', 26 - Ed. )
*111).
It would also be 'two men of equity' ( Surah al-Ma'idah 5: 95 ) to judge as to the number of persons one should feed or the number of days one should fast by way of expiation for killing a certain animal.

 

Prohibiting Hunting Game in the Sacred Area and During the State of Ihram Ali bin Abi Talhah Al-Walibi said that Ibn `Abbas said that Allah's statement, لَيَبْلُوَنَّكُمُ اللَّهُ بِشَىْءٍ مِّنَ الصَّيْدِ تَنَالُهُ أَيْدِيكُمْ وَرِمَـحُكُمْ ( Allah will certainly make a trial for you with something in (the matter of ) the game that is well within reach of your hands and your lances,)5:94, refers to, "The weak and young game.
Allah tests His servants with such game during their Ihram, that if they wish, they would be able to catch it with their hands.
Allah has commanded them to avoid catching it." Mujahid said that, تَنَالُهُ أَيْدِيكُمْ ( well within reach of your hands ) refers to the young game and chicks, while وَرِمَـحُكُمْ ( and your lances, ) refers to mature game.
Muqatil bin Hayyan said that this Ayah was revealed during the `Umrah of Al-Hudaybiyyah, when wild game and birds were coming to the Muslim camping area, which they had never seen the likes of before.
Allah prohibited them from hunting the game while in the state of Ihram, لِيَعْلَمَ اللَّهُ مَن يَخَافُهُ بِالْغَيْبِ ( that Allah may test who fears Him in the unseen.
) Therefore, Allah tests His servants with the game that comes near their camping area, for if they wish, they can catch it with their hands and spears in public and secret.
This is how the obedience of those who obey Allah in public and secret becomes apparent and tested.
In another Ayah, Allah said; إِنَّ الَّذِينَ يَخْشَوْنَ رَبَّهُم بِالْغَيْبِ لَهُم مَّغْفِرَةٌ وَأَجْرٌ كَبِيرٌ ( Verily! Those who fear their Lord in the unseen, theirs will be forgiveness and a great reward (i.e.
Paradise ).) Allah said next, فَمَنِ اعْتَدَى بَعْدَ ذَلِكَ ( Then whoever transgresses thereafter. ) after this warning and threat, according to As-Suddi, then, فَلَهُ عَذَابٌ أَلِيمٌ ( for him there is a painful torment. ) for his defiance of Allah's command and what He has decreed.
Allah said next, يَـأَيُّهَا الَّذِينَ ءَامَنُواْ لاَ تَقْتُلُواْ الصَّيْدَ وَأَنْتُمْ حُرُمٌ ( O you who believe! Kill not game while you are in a state of Ihram, ) This Ayah prohibits killing the game in the state of Ihram, except what is exempt from this as mentioned in the Two Sahihs; `A'ishah narrated that the Messenger of Allah ﷺ said, «خَمْسٌ فَوَاسِقُ يُقْتَلْنَ فِي الْحِلِّ وَالْحَرَمِ: الْغُرَابُ، وَالْحِدَأَةُ، وَالْعَقْرَبُ، وَالْفَأْرَةُ، وَالْكَلْبُ الْعَقُور» ( Five are Fawasiq, they may be killed while in Ihram or not; the crow, the kite, the scorpion, the mouse and the rabid dog. ) Ibn `Umar narrated that the Messenger of Allah ﷺ said, «خَمْسٌ مِنَ الدَّوَابِّ لَيْسَ عَلَى الْمُحْرِمِ فِي قَتْلِهِنَّ جُنَاحٌ: الْغُرَابُ، وَالْحِدَأَةُ، وَالْعَقْرَبُ، وَالْفَأْرَةُ، وَالْكَلْبُ الْعَقُور» ( It is not harmful in a state of Ihram to kill five kinds of animals: the crow, the kite, the scorpion, the mouse and the rabid dog. ) This Hadith was recorded in the Two Sahihs.
Ayyub narrated that Nafi` narrated similar wordings for this Hadith from Ibn `Umar.
Ayyub said, "So I said to Nafi`, `What about the snake' He said, `There is no doubt that killing the snake is allowed."' The ruling concerning the rabid dog also includes the wolf, lion, leopard, tiger and their like, since they are more dangerous than the rabid dog, or because the term Kalb ( dog ) covers them.
Allah knows best.
Abu Sa`id narrated that the Prophet was asked about the animals that the Muhrim is allowed to kill and he said, «الحَيَّةُ، وَالْعَقْرَبُ، وَالْفُوَيسِقَةُ، وَيَرْمِي الْغُرَابَ وَلَا يُقْتُلُهُ، وَالْكَلْبُ الْعَقُورُ، وَالحِدَأَةُ، وَالسَّبُعُ العَادِي» ( The snake, the scorpion, the mouse, and the crow - which is shot at but not killed -- the rabid dog, the kite and wild beasts of prey. ) Abu Dawud recorded this Hadith, as did At-Tirmidhi, who said, "Hasan", and Ibn Majah. The Penalty of Killing Game in the Sacred Area or in the State of Ihram Allah said, وَمَن قَتَلَهُ مِنكُم مُّتَعَمِّداً فَجَزَآءٌ مِّثْلُ مَا قَتَلَ مِنَ النَّعَمِ ( And whosoever of you kills it intentionally, the penalty is an offering of livestock equivalent to the one he killed. ) Mujahid bin Jabr said, "The meaning of `intentionally' here is that one intends to kill the game while forgetting that he is in the state of Ihram.
Whoever intentionally kills the game while aware that he is in the state of Ihram, then this offense is more grave than to make an expiation, and he also loses his Ihram." This statement is odd, and the view of majority is that they have to pay the expiation for killing the game whether they forgot that they are in Ihram or not.
Az-Zuhri said, "The Book ( the Qur'an ) asserts the expiation for intentional killing, and the Sunnah included those who forget, as well." The meaning of this statement is that the Qur'an mentioned the expiation and sin of those who intentionally kill game, لِّيَذُوقَ وَبَالَ أَمْرِهِ عَفَا اللَّهُ عَمَّا سَلَف وَمَنْ عَادَ فَيَنْتَقِمُ اللَّهُ مِنْهُ ( that he may taste the heaviness (punishment ) of his deed.
Allah has forgiven what is past, but whosoever commits it again, Allah will take retribution from him.) the Sunnah that includes the rulings issued by the Prophet and his Companions, indicated the necessity of expiation in cases of unintentional killing of game, just as the Book legislated expiation for intentional killing.
Killing game is a form of waste, which requires expiation in intentional and unintentional cases, although those who intend it have sinned, rather than those who made an honest error.
Allah's statement, فَجَزَآءٌ مِّثْلُ مَا قَتَلَ مِنَ النَّعَمِ ( The penalty is an offering of livestock equivalent to the one he killed. ) indicates the necessity of offering an equivalent animal to the one the Muhrim killed.
The Companions gave rulings that the camel, for instance, is the equivalent of the ostrich, the cow is the equivalent of wild cattle, and the goat for the deer.
As for the cases when there is no equivalent for the killed animal, Ibn `Abbas said that one should spend its amount in Makkah ( i.e.
charity ), as Al-Bayhaqi recorded.
Allah's statement, يَحْكُمُ بِهِ ذَوَا عَدْلٍ مِّنْكُمْ ( As adjudged by two just men among you; ) means, two just Muslim men should determine an animal equivalent to the game killed, or the amount of its price.
Ibn Jarir recorded that Abu Jarir Al-Bajali said, "I killed a deer when I was in the state of Ihram and mentioned this fact to `Umar, who said, `Bring two of your brethren and let them judge you.' So I went to `Abdur-Rahman and Sa`d and they said that I should offer a male sheep." Ibn Jarir recorded that Tariq said, "Arbad killed a deer while in the state of Ihram and he went to `Umar to judge him.
`Umar said to him, `Let us both judge,' and they judged that Arbad should offer a goat that was fed on abundant water and grass.
`Umar commented, يَحْكُمُ بِهِ ذَوَا عَدْلٍ مِّنْكُمْ ( As adjudged by two just men among you; )." Allah's statement, هَدْياً بَـلِغَ الْكَعْبَةِ ( ...an offering brought to the Ka`bah. ) indicates that this equivalent animal should be brought to the Ka`bah, meaning, the Sacred Area, where it should be slaughtered and its meat divided between the poor of the Sacred Area.
There is a consensus on this ruling.
Allah said, أَوْ كَفَّارَةٌ طَعَامُ مَسَـكِينَ أَو عَدْلُ ذلِكَ صِيَاماً ( or, for expiation, he should feed the poor, or its equivalent in fasting, ) that is, if the Muhrim does not find an equivalent to what he killed, or the animal hunted is not comparable to anything else.
`Ali bin Abi Talhah said that Ibn `Abbas commented on the Ayah, هَدْياً بَـلِغَ الْكَعْبَةِ أَوْ كَفَّارَةٌ طَعَامُ مَسَـكِينَ أَو عَدْلُ ذلِكَ صِيَاماً ( ...an offering brought to the Ka`bah, or, for expiation, he should feed the poor, or its equivalent in fasting. ) "If the Muhrim killed game, then his judgement is its equivalent.
If he kills an antelope, he offers a sheep slaughtered in Makkah.
If he cannot, then he feeds six poor people, otherwise he should fast for three days.
If he kills a deer, he offers a cow.
If unable, he feeds twenty poor people, or otherwise if unable, he fasts for twenty days.
If he kills an ostrich or zebra, he offers a camel, or he feeds thirty poor people, or fasts thirty days." Ibn Abi Hatim and Ibn Jarir recorded this statement, and in Ibn Jarir's narration, the food measurement is a Mudd ( 4 handfuls of food ) each that suffices for the poor.
Allah's statement, لِّيَذُوقَ وَبَالَ أَمْرِهِ ( that he may taste the heaviness (punishment ) of his deed.) means, We have required him to pay this expiation so that he tastes the punishment of his error, عَفَا اللَّهُ عَمَّا سَلَف ( Allah has forgiven what is past. ) during the time of Jahiliyyah, provided that one becomes good in Islam and follows Allah's Law, all the while avoiding the sin.
Allah then said, وَمَنْ عَادَ فَيَنْتَقِمُ اللَّهُ مِنْهُ ( but whosoever commits it again, Allah will take retribution from him. ) meaning, whoever does this after it has been prohibited in Islam and having knowledge that it is prohibited, فَيَنْتَقِمُ اللَّهُ مِنْهُ وَاللَّهُ عَزِيزٌ ذُو انْتِقَامٍ ( Allah will take retribution from him.
And Allah is Almighty, All-Able of retribution. ) Ibn Jurayj said, "I said to `Ata', `What is the meaning of, عَفَا اللَّهُ عَمَّا سَلَف ( Allah has forgiven what is past. )' He said, `Meaning, during the time of Jahiliyyah.' I asked about, وَمَنْ عَادَ فَيَنْتَقِمُ اللَّهُ مِنْهُ ( but whosoever commits it again, Allah will take retribution from him. ) He said, `Whoever commits this offense again in Islam, then Allah will take retribution from him and he also has to pay the expiation.' I asked, `Is there any punishment for repeating this offense that you know of' He said, `No.' I said, `Do you think that the authorities should punish him' He said, `No, for it is a sin that he committed between him and Allah.
He should pay the expiation."' Ibn Jarir recorded this statement.
It was said that the `Allah will take retribution' refers to the expiation, according to Sa`id bin Jubayr, `Ata', and the majority among the earlier and later generations.
They stated that when the Muhrim kills game, the expiation becomes necessary, regardless of whether it was the first, second or third offense, and whether intentional or by error.
Ibn Jarir commented on Allah's statement; وَاللَّهُ عَزِيزٌ ذُو انتِقَامٍ ( And Allah is Almighty, All-Able of retribution. ) "Allah says that He is invincible in His control, none can resist Him, prevent Him from exacting retribution from anyone, or stop Him from punishing anyone.
This is because all creation is His creation and the decision is His, His is the might, and His is the control.
His statement, ذُو انتِقَامٍ ( All-Able of retribution. ) meaning, He punishes those who disobey Him for their disobedience of Him."

( O ye who believe! Kill no wild game while ye are on the pilgrimage ) or in the Sacred Precinct. ( Whoso of you killeth it of set purpose ) this verse was revealed about Abu’l-Yusr Ibn ’Amr who intentionally killed game, forgetting he was in ritual consecration, ( he shall pay its forfeit in the equivalent of that which he hath killed, of domestic animals, the judge to be two men among you known for justice ) two judges will evaluate such equivalence; ( (the forfeit ) to be brought as an offering to the Ka’bah; or, for expiation, he shall feed poor persons) or he should give money for it by feeding some of the poor of Mecca, ( or the equivalent thereof in fasting ) if he cannot feed the poor, he should fast one for each half measure ( Sa’ ) of food he is supposed to feed to the poor, ( that he may taste the evil consequences ) the punishment ( of his deed. Allah forgiveth whatever (of this kind ) may have happened in the past) before it was made unlawful, ( but whoso relapseth ) after being condemned and beaten severely in this world, ( Allah will take retribution from him ) he should be left until Allah takes retribution from him. ( Allah is Mighty ) in His retribution, ( Able to Requite (the wrong )) Able to punish those who do wrong.

O you who believe! Kill not game while you are in a state of Ihram for Hajj or 'Umrah (pilgrimage), and whosoever of you kills it intentionally, the penalty is an offering, brought to the Ka'bah, of an eatable animal (i.e. sheep, goat, cow, etc.) equivalent to the one he killed, as adjudged by two just men among you; or, for expiation, he should feed Masakin (poor persons), or its equivalent in Saum (fasting), that he may taste the heaviness (punishment) of his deed. Allah has forgiven what is past, but whosoever commits it again, Allah will take retribution from him. And Allah is All-Mighty, All-Able of Retribution.

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