Bukhari

Hadith Commentary:
It is permissible, while in the state of ihram, to eat an animal hunted by someone else.

Hadith Commentary:
Abu Qatadah radi Allahu anhu has been described as skilled in climbing mountains for hunting.
This is the relevance to the chapter.
"Tuwamah" refers to a girl who is born as a twin.
She was the daughter of Umayyah ibn Khalaf, who was born as a twin with her brother.
That is why she was given this name.

Hadith Commentary:
(1)
From this hadith, it is understood that climbing mountains for hunting, riding one's horse there, and enduring hardship is permissible.
Abu Qatadah radi Allahu anhu was very skilled at climbing mountains.
He also hunted on a mountain on this occasion.

(2)
Although this hadith provides evidence for the permissibility of hunting by climbing mountains, nevertheless, climbing mountains and running after game there is not without dangers. Therefore, it is correct only to the extent of permissibility, but this activity should not become such that it leads to negligence in the performance of obligatory and required duties. If that is the case, then one should not go to the trouble of climbing mountains for hunting.
And Allah knows best.

1⎋:
From this hadith it is understood that if a land animal is hunted by someone who is not in the state of ihram for his own self, and the person in ihram (muhrim) has not assisted in any way, then it is permissible for the muhrim to eat from it.
However, if a non-muhrim hunted a land animal specifically for the muhrim, or if the muhrim assisted in any way in the hunting, then it is not permissible for the muhrim to eat from it.

1852. Commentary:
➊ In the state of ihram, it is also impermissible to signal to a hunter regarding hunting, or to assist him in any way.
➋ When a hunter hunts solely for himself, it is permissible for those in ihram to eat from it.
➌ It is established in authentic ahadith that the Messenger of Allah (sallallahu alayhi wa sallam) also consumed the remaining meat from such a hunt. (Sahih Muslim, Book of Hajj, Hadith 1196)

(1) This refers to the journey for Umrah. This Umrah is known as ‘Umrat al-Hudaybiyyah. It took place in the 6th year of Hijrah.

(2) “They were not in the state of ihram (ritual consecration)”—In fact, the Prophet (sallallahu alayhi wa sallam) had sent them for some other task.

(3) “They refused”—because it is prohibited for a person in ihram (muhrim) to hunt, and it is also forbidden to assist in any hunting.

(4) If a muhrim neither hunted himself nor assisted in the hunting in any way, then he may eat the meat of that hunted animal, provided that the one who hunted and slaughtered it is lawful (i.e., not a muhrim). In some other ahadith, there is also the condition that the person who hunted the animal did not do so specifically for the muhrim, but rather hunted it for himself, and later gave it as a gift to the muhrim—then the muhrim may eat it. See: (Musnad Ahmad: 5/302, and Jami‘ al-Tirmidhi, Book of Hajj, Hadith: 849). These ahadith are authentic; therefore, this condition is also necessary. The Hanafis do not consider this condition necessary without reason, but by this approach, many ahadith will be left unacted upon, which is certainly inappropriate. Every authentic hadith is obligatory to act upon.

(5) The door of ijtihad (independent juristic reasoning) is open until the Day of Judgment.

(6) The mujtahid (qualified jurist) will act according to his own ijtihad, even if his opinion is opposed.

(7) When a difference arises in any matter, one should refer back to the text (nass).

Hadith Commentary:
The purpose of presenting all these ahadith is to clarify that engaging in hunting as a pastime is permissible; however, this pastime should not become a cause for negligence in fulfilling the obligatory duties of Islam.
In such a case, this pastime would not be commendable.

Hadith Commentary:
A person who engages in hunting is free (i.e., unoccupied with other obligations).
In addition to being deprived of congregational prayer, he is also deprived of the company of scholars and righteous people.
The result of this manifests as heedlessness, mercilessness, and hardness of heart, which is a transaction of loss and detriment.
This is precisely why, wherever Allah the Exalted has mentioned the rulings regarding hunting, at the end He has stated:
"Fear Allah.
Indeed, Allah the Exalted is swift in taking account."
Therefore, to hunt and to go out in search of it as per need and requirement is not blameworthy; however, what is blameworthy is that a person becomes heedless of his religious and worldly obligations.
And Allah knows best.

Takhrij al-Hadith: [واخرجه البخاري 5491، ومسلم 1196/58، من حديث مالك به]
Jurisprudential Explanation:
➊ This narration is from the Tabi‘i (Successor) Zayd ibn Aslam, who narrated it from ‘Ata’ ibn Yasar, and ‘Ata’ ibn Yasar narrated it from Sayyiduna Abu Qatadah radi Allahu anhu. The narration from Abu al-Nadr is coming ahead. [ح 426] in sha Allah.
➋ The wild donkey (gorkhar) is a grazing animal that is lawful (halal); it is also called nilgai (blue bull).
➌ If the chain of narration (isnad) of one narration is weak, but its text is supported exactly by another authentic narration, then this narration also becomes authentic; this is called sahih li-ghayrihi (authentic due to external evidence).

Hadith Commentary:
It is understood from this that it is also not permissible for those in the state of ihram to guide a hunter towards the game even by gestures.

Hadith Commentary:
(1)
The beginning of this hadith states that the Messenger of Allah (sallallahu alayhi wa sallam) set out with the intention of Hajj. This is a misunderstanding on the part of a narrator, because during the Farewell Pilgrimage (Hajjat al-Wada‘), there was a huge multitude with the Messenger of Allah (sallallahu alayhi wa sallam), and none of them took the route along the seashore; rather, they all traveled on the main road from Madinah Munawwarah to Makkah Mukarramah.
This is actually the incident of the ‘Umrah of Hudaybiyyah, as has been clarified in a narration from Abu Qatadah (radi Allahu anhu) himself.
If the word "Hajj" is taken in its linguistic sense, then it is correct, because its meaning is "to intend," and in ‘Umrah as well, there is the intention of the House of Allah (Bayt Allah).

(2)
From this hadith, it is understood that it is not permissible for a person in the state of ihram (muhrim) to indicate or point out game to someone who is not in ihram (non-muhrim).
If someone in ihram points towards game and a non-muhrim hunts it, then it is not permissible for the muhrim to eat it. However, there is no penalty (dam) upon the muhrim in this matter, as is the position of Imam Malik and Imam Shafi‘i (rahimahullah).
(Fath al-Bari: 4/39)
And Allah knows best.

(3)
It is not permissible for a muhrim to hunt.
However, if a predatory animal attacks the muhrim and he kills it in self-defense, then even in this case, there will be no penalty (dam) upon him.
(Fath al-Bari: 4/41)

Benefit:
This hadith proves that in the state of ihram, one must completely abstain from all prohibited acts so that the reward of Hajj and Umrah may be attained. If these conditions are not adhered to, Hajj and Umrah will be rendered fruitless. Furthermore, this hadith is a strong proof for the necessity of adhering to the Qur’an and Hadith. A believer should not only follow the Qur’an and Hadith during the journey of Hajj or Umrah, but should keep the Qur’an and Hadith in view in all aspects of life.