سنن ابي داود
Abu Dawud
كتاب الصيدGame (Kitab Al-Said)
باب فِي الصَّيْدِChapter: Regarding Hunting.
Hadith 2857
اُردوEn
حَدَّثَنَا مُحَمَّدُ بْنُ الْمِنْهَالِ الضَّرِيرُ ، حَدَّثَنَا يَزِيدُ بْنُ زُرَيْعٍ ، حَدَّثَنَا حَبِيبٌ الْمُعَلِّمُ ، عَنْ عَمْرِو بْنِ شُعَيْبٍ ، عَنْ أَبِيهِ ، عَنْ جَدِّهِ ، أَنَّ أَعْرَابِيًّا يُقَالُ لَهُ أَبُو ثَعْلَبَةَ ، قَالَ : يَا رَسُولَ اللَّهِ إِنَّ لِي كِلَابًا مُكَلَّبَةً فَأَفْتِنِي فِي صَيْدِهَا ، فَقَالَ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ : " إِنْ كَانَ لَكَ كِلَابٌ مُكَلَّبَةٌ فَكُلْ مِمَّا أَمْسَكْنَ عَلَيْكَ ، قَالَ : ذَكِيًّا أَوْ غَيْرَ ذَكِيٍّ قَالَ : نَعَمْ ، قَالَ : فَإِنْ أَكَلَ مِنْهُ ، قَالَ : وَإِنْ أَكَلَ مِنْهُ ، فَقَالَ : يَا رَسُولَ اللَّهِ أَفْتِنِي فِي قَوْسِي ، قَالَ : كُلْ مَا رَدَّتْ عَلَيْكَ قَوْسُكَ ، قَالَ : ذَكِيًّا أَوْ غَيْرَ ذَكِيٍّ ، قَالَ : وَإِنْ تَغَيَّبَ عَنِّي ، قَالَ : وَإِنْ تَغَيَّبَ عَنْكَ مَا لَمْ يَصِلَّ أَوْ تَجِدَ فِيهِ أَثَرًا غَيْرَ سَهْمِكَ ، قَالَ : أَفْتِنِي فِي آنِيَةِ الْمَجُوسِ إِنِ اضْطُرِرْنَا إِلَيْهَا ، قَالَ : اغْسِلْهَا وَكُلْ فِيهَا " .
Narrated Abdullah ibn Amr ibn al-As: There was a bedouin called Abu Thalabah. He said: Messenger of Allah, I have trained dogs, so tell me your opinion about (eating) the animal they hunt. The Prophet ﷺ said: If you have trained dogs, then eat what they catch for you. He asked: Whether it is slaughtered or not? He replied: Yes. He asked: Does it apply even if it eats any of it? He replied: Even if it eats any of it. He again asked: Messenger of Allah, tell me your opinion about my bow (i. e. the game hunted by arrow). He said: Eat what your bow returns to you, whether it is slaughtered or not. He asked: If it goes out of my sight? He replied: Even if it goes out of your sight, provided it has no stench, or you find a mark on it other than the mark of your arrow. He asked: Tell me about the use of the vessels of the Magians when we are forced to use them. He replied: Wash them and eat in them.
Related hadith on this topic
Explanation & Benefits
Shaykh Umar Farooq Saeedi
Benefits and Issues:
➊
In this narration, the statement that even if the dog eats from the game, it is still permissible, is rejected.
And its explanation has already passed earlier.
➋
If the hunted animal is found alive, it should be slaughtered (zabh).
And if it is killed, then it is lawful (halal).
➌
If one is compelled to use the utensils of the Magians (Majusis),
then they should be washed first.
The same ruling applies to Hindus.
If Jews and Christians are careful about purity (taharah),
then it is better, but if there is doubt that they do not take precautions regarding swine (khinzir), wine, etc.,
then it is also necessary to wash their utensils before using them.
➊
In this narration, the statement that even if the dog eats from the game, it is still permissible, is rejected.
And its explanation has already passed earlier.
➋
If the hunted animal is found alive, it should be slaughtered (zabh).
And if it is killed, then it is lawful (halal).
➌
If one is compelled to use the utensils of the Magians (Majusis),
then they should be washed first.
The same ruling applies to Hindus.
If Jews and Christians are careful about purity (taharah),
then it is better, but if there is doubt that they do not take precautions regarding swine (khinzir), wine, etc.,
then it is also necessary to wash their utensils before using them.
Source: Sunan Abu Dawood – Commentary by Shaykh Umar Farooq Saeedi, Page: 2857
Hafiz Muhammad Ameen
(1) It is permissible to hunt with a trained and disciplined dog.
(2) From this blessed hadith, it is also understood that if the prey caught by the dog for its owner is killed by the dog but the dog itself has not eaten from it, then the animal killed by the hunting dog may be eaten, even if it could not be slaughtered and died before being slaughtered. However, it is necessary that the name of Allah (Bismillah) was recited at the time of releasing the dog.
(3) This hadith indicates the permissibility of hunting with an arrow and with other hunting instruments, provided that the prey was killed by the sharp edge of the hunting tool and not by the blow itself. Furthermore, it is also necessary that the name of Allah was mentioned at the time of shooting the arrow or similar instrument, as has already been mentioned before.
(4) If the hunter finds his wounded prey dead after a few days, while it has not yet developed a foul odor, then he may eat it. However, it is necessary that the prey was not wounded by another hunter. This is because, in such a case, it cannot be known whether the other hunter mentioned the name of Allah when releasing the arrow or not. Therefore, how can it be permissible to eat such doubtful prey?
(5) “Disappears” — that is, after being struck by the arrow, the animal runs away and is later found lifeless elsewhere; can it be eaten?
(6) “Has not become foul-smelling” — the apparent words indicate that it cannot be eaten, although foul odor does not render any animal or meat unlawful. However, since foul-smelling things cause harm medically, it is not appropriate to eat them, except in cases of extreme necessity such things should not be used.
(7) This hadith has no direct connection with the relevant chapter, but it is related to the main book. It is possible that this chapter is incidental.
(2) From this blessed hadith, it is also understood that if the prey caught by the dog for its owner is killed by the dog but the dog itself has not eaten from it, then the animal killed by the hunting dog may be eaten, even if it could not be slaughtered and died before being slaughtered. However, it is necessary that the name of Allah (Bismillah) was recited at the time of releasing the dog.
(3) This hadith indicates the permissibility of hunting with an arrow and with other hunting instruments, provided that the prey was killed by the sharp edge of the hunting tool and not by the blow itself. Furthermore, it is also necessary that the name of Allah was mentioned at the time of shooting the arrow or similar instrument, as has already been mentioned before.
(4) If the hunter finds his wounded prey dead after a few days, while it has not yet developed a foul odor, then he may eat it. However, it is necessary that the prey was not wounded by another hunter. This is because, in such a case, it cannot be known whether the other hunter mentioned the name of Allah when releasing the arrow or not. Therefore, how can it be permissible to eat such doubtful prey?
(5) “Disappears” — that is, after being struck by the arrow, the animal runs away and is later found lifeless elsewhere; can it be eaten?
(6) “Has not become foul-smelling” — the apparent words indicate that it cannot be eaten, although foul odor does not render any animal or meat unlawful. However, since foul-smelling things cause harm medically, it is not appropriate to eat them, except in cases of extreme necessity such things should not be used.
(7) This hadith has no direct connection with the relevant chapter, but it is related to the main book. It is possible that this chapter is incidental.
Source: Sunan Nasa'i: Translation and Benefits by Shaykh Hafiz Muhammad Amin Hafizullah, Page: 4301
