that some of it is lifted with bread, such as salt and the like. The second is that they are combined in the mouth, in chewing and swallowing, which is the reality of eating; thus, their separation before that does not matter. As for dates, there are two views regarding them: one is that they are a condiment, based on what Yusuf ibn Abd Allah ibn Salam narrated, saying: I saw the Messenger of Allah (may Allah bless him and grant him peace) place a date on a piece of bread and say: "This is the condiment for this." Narrated by Abu Dawood, and mentioned by Imam Ahmad. The second is that they are not a condiment, because it is not customarily used as a condiment; rather, it is eaten as food and for sweetness. If one eats salt with bread, it is a condiment, for the reasons we mentioned regarding the report, and because bread is eaten with it and it is not customarily eaten alone, resembling cheese and olives.
Section: If one swears not to eat food, he violates his oath by eating everything that is termed food: including staples, condiments, confections, dates, solids, and liquids. Allah the Almighty said: "All food was lawful to the Children of Israel, except what Israel had made unlawful to himself" (Quran 3:93). He also said: "And they give food in spite of love for it" (Quran 76:8), meaning out of a love for the food, because of their need for it; it is also said: out of the love of Allah the Almighty. Allah the Almighty also said: "Say, I do not find within that which was revealed to me anything forbidden to a consumer who would consume it, unless it be carrion, or blood spilled out, or the flesh of swine" (Quran 6:145). The Prophet (may Allah bless him and grant him peace) called milk food, saying: "Their cattle's udders only store their food for them." And concerning water, there are two views:
(36) In B and M: "from" which is a mistake. (37) In: Chapter on the Man Who Swears Not to Use a Condiment, from the Book of Oaths and Vows, and in: Chapter on Dates, from the Book of Food. Sunan Abi Dawood 2/201, 325. (38) In M: "or sweetness". (39) Omitted from A and B: "everything". In M: "and ate". (40) In M there is an addition: "violates his oath". (41) Surah Al-Imran, 93. (42) Surah Al-Insan, 8. (43) In M: "the food". (44) Omitted from B. (45) Surah Al-An'am, 145. (46) Its citation was previously provided, on: page 336.
أَنَّ منه ما يُرْفَعُ مع الخبزِ، كالملحِ ونحوِه. والثانِى، أنَّهما يَجْتَمِعان فى الفمِ والمَضْغِ والبَلْعِ، الذى هو حقيقَةُ الأَكْلِ، فلا يضُرُّ افْتِراقُهما قبلَه، فأمَّا التَّمْرُ، ففيه وَجْهان؛ أحَدُهما، هو أُدْمٌ؛ لما رَوَى يوسفُ بن (٣٦) عبدِ اللَّه بن سَلام، قال: رأيتُ رسولَ اللَّه -صلى اللَّه عليه وسلم- وضَعَ تَمْرَةً على كِسْرَةٍ، وقال: "هذِهِ إدَامُ هذِهِ". روَاه أبو داوُد (٣٧)، وذَكَرَه الإِمامُ أحمدُ. والثانِى، ليسَ بأُدْمٍ؛ لأَنَّه لا يُؤْتَدَمُ به عادَةً، إنَّما يُؤْكَلُ قُوتًا وحَلاوَةً (٣٨). وإِنْ أكَلَ المِلْحَ مع الخبزِ فهو إدامٌ؛ لما ذَكَرْنا من الخَبَرِ، ولأنَّه يُؤْكَلُ به الخُبْزُ، ولا يُؤْكَلُ مُنْفَرِدًا عادَةً، أشْبَهَ الجُبْنَ والزَّيْتُونَ.
فصل: فإنْ حَلَفَ لا يَأْكُلُ طعامًا، [حَنِثَ بأكْلِ كلِّ] (٣٩) ما يُسَمَّى طعامًا؛ من قُوتٍ، وأُدْمٍ، وحَلْواءَ، وتَمْرٍ، وجامِدٍ، ومائِعٍ (٤٠)، قال اللَّه تعالى: {كُلُّ الطَّعَامِ كَانَ حِلًّا لِبَنِى إِسْرَائِيلَ إِلَّا مَا حَرَّمَ إِسْرَائِيلُ عَلَى نَفْسِهِ} (٤١). وقال تعالى: {وَيُطْعِمُونَ الطَّعَامَ عَلَى حُبِّهِ} (٤٢). يعنى على مَحَبَّةٍ للطَّعامِ (٤٣)؛ لحاجَتِهم إليه (٤٤)، وقيل: على حُبِّ اللَّه تعالى. وقال اللَّه تعالى: {قُلْ لَا أَجِدُ فِى مَا أُوحِيَ إِلَيَّ مُحَرَّمًا عَلَى طَاعِمٍ يَطْعَمُهُ إِلَّا أَنْ يَكُونَ مَيْتَةً أَوْ دَمًا مَسْفُوحًا أَوْ لَحْمَ خِنْزِيرٍ} (٤٥). وسمَى النَّبِىُّ -صلى اللَّه عليه وسلم- اللَّبَنَ طعامًا، فقال: "إنَّما يخْزُنُ لهُمْ ضُرُوعُ مَوَاشِيهِمْ أَطْعِمَتَهُمْ" (٤٦). وفى الماءِ وَجْهان؛
(٣٦) فى ب، م: "عن" خطأ.(٣٧) فى: باب الرجل يحلف أن لا يتأدَّم، من كتاب الأيمان والنذور، وفى: باب فى التمر، من كتاب الأطعمة. سنن أبى داود ٢/ ٢٠١، ٣٢٥.(٣٨) فى م: "أو حلاوة".(٣٩) سقط من أ، ب: "كل". وفى م: "فأكل".(٤٠) فى م زيادة: "حنث".(٤١) سورة آل عمران ٩٣.(٤٢) سورة الإنسان ٨.(٤٣) فى م: "الطعام".(٤٤) سقط من: ب.(٤٥) سورة الأنعام ١٤٥.(٤٦) تقدم تخريجه، فى: صفحة ٣٣٦.