صحيح مسلم
Muslim
كتاب الحجThe Book of Pilgrimage
باب تَحْرِيمِ الصَّيْدِ الْمَأُكُولِ الْبَرِّيِّ ، وَمَا أَصْلُهُ ذٰلِكَ عَلَي الْمُحْرِمِ بِحَجُ أَوُ عمْرَةٍ أَوْ بِهِمَاChapter: The prohibition of hunting game for the one who has entered Ihram for Hajj or for Umrah or for both
Hadith 1196
وحَدَّثَنَا قُتَيْبَةُ بْنُ سَعِيدٍ ، حَدَّثَنَا سُفْيَانُ ، عَنْ صَالِحِ بْنِ كَيْسَانَ . ح وحَدَّثَنَا ابْنُ أَبِي عُمَرَ وَاللَّفْظُ لَهُ ، حَدَّثَنَا سُفْيَانُ ، حَدَّثَنَا صَالِحُ بْنُ كَيْسَانَ ، قَالَ : سَمِعْتُ أَبَا مُحَمَّدٍ مَوْلَى أَبِي قَتَادَةَ ، يَقُولُ : سَمِعْتُ أَبَا قَتَادَةَ ، يَقُولُ : خَرَجْنَا مَعَ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ، حَتَّى إِذَا كُنَّا بِالْقَاحَةِ فَمِنَّا الْمُحْرِمُ وَمِنَّا غَيْرُ الْمُحْرِمِ ، إِذْ بَصُرْتُ بِأَصْحَابِي يَتَرَاءَوْنَ شَيْئًا ، فَنَظَرْتُ فَإِذَا حِمَارُ وَحْشٍ ، فَأَسْرَجْتُ فَرَسِي وَأَخَذْتُ رُمْحِي ، ثُمَّ رَكِبْتُ فَسَقَطَ مِنِّي سَوْطِي ، فَقُلْتُ لِأَصْحَابِي وَكَانُوا مُحْرِمِينَ : نَاوِلُونِي السَّوْطَ ، فَقَالُوا : وَاللَّهِ لَا نُعِينُكَ عَلَيْهِ بِشَيْءٍ ، فَنَزَلْتُ فَتَنَاوَلْتُهُ ، ثُمَّ رَكِبْتُ فَأَدْرَكْتُ الْحِمَارَ مِنْ خَلْفِهِ ، وَهُوَ وَرَاءَ أَكَمَةٍ ، فَطَعَنْتُهُ بِرُمْحِي فَعَقَرْتُهُ ، فَأَتَيْتُ بِهِ أَصْحَابِي ، فَقَالَ بَعْضُهُمْ : كُلُوهُ ، وَقَالَ بَعْضُهُمْ : لَا تَأْكُلُوهُ ، وَكَانَ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ أَمَامَنَا ، فَحَرَّكْتُ فَرَسِي فَأَدْرَكْتُهُ ، فَقَالَ : " هُوَ حَلَالٌ فَكُلُوهُ " .
Abu Qatadah (RA) reported: We went with the Messenger of Allah (ﷺ) till we reached al-Qaha (a place three stages away from Madinah). Some of us were in the state of Ihram and some of us were not. I saw my companions looking towards something, and as I saw I found it to be a wild ass. I saddled my horse and took up my spear and then mounted upon (the horse) and my whip fell down. I said to my companions as they were in the state of Ihram to pick up the whip for me but they said: By Allah, we cannot help you in any (such) thing (i. e. hunting). So i dismounted (the horse) and picked it (whip) up and mounted again and caught the wild ass after chasing it. It was behind a hillock and I attacked it with my spear and killed it. Then I brought it to my companions. Some of them said: Eat it, while others said: Do not eat it. The Apostle of Allah (ﷺ) was in front of us. I moved my horse and came to him (and asked him), whereupon he said: It is permissible, so eat it.
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وحَدَّثَنَا يَحْيَى بْنُ يَحْيَى ، قَالَ : قَرَأْتُ عَلَى مَالِكٍ . ح وحَدَّثَنَا قُتَيْبَةُ ، عَنْ مَالِكٍ فِيمَا قُرِئَ عَلَيْهِ ، عَنْ أَبِي النَّضْرِ ، عَنْ نَافِعٍ مَوْلَى أَبِي قَتَادَةَ ، عَنْ أَبِي قَتَادَةَ رَضِيَ اللَّهُ عَنْهُ ، أَنَّهُ كَانَ مَعَ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ حَتَّى إِذَا كَانَ بِبَعْضِ طَرِيقِ مَكَّةَ ، تَخَلَّفَ مَعَ أَصْحَابٍ لَهُ مُحْرِمِينَ وَهُوَ غَيْرُ مُحْرِمٍ ، فَرَأَى حِمَارًا وَحْشِيًّا فَاسْتَوَى عَلَى فَرَسِهِ ، فَسَأَلَ أَصْحَابَهُ أَنْ يُنَاوِلُوهُ سَوْطَهُ فَأَبَوْا عَلَيْهِ ، فَسَأَلَهُمْ رُمْحَهُ فَأَبَوْا عَلَيْهِ فَأَخَذَهُ ، ثُمَّ شَدَّ عَلَى الْحِمَارِ فَقَتَلَهُ ، فَأَكَلَ مِنْهُ بَعْضُ أَصْحَابِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ وَأَبَى بَعْضُهُمْ ، فَأَدْرَكُوا رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ، فَسَأَلُوهُ عَنْ ذَلِكَ ، فَقَالَ : " إِنَّمَا هِيَ طُعْمَةٌ أَطْعَمَكُمُوهَا اللَّهُ " ،
Abu Qatadah (RA) (RA) reported that while he was with the Messenger of Allah (ﷺ) on one of the highways of Makkah, he lagged behind him (the Holy Prophet) along with companions who were in the state of Ihram, whereas he was himself not Muhrim. He saw a wild ass. As he was mounting his horse he asked his companions to pick up for him his whip (which had dropped) but they refused to do so. He asked them to hand him over the spear, but they refused. He then himself took hold of it and chased the wild ass and killed it. Some of the Companions of the Apostle of Allah (ﷺ) ate (its meat), but some of them refused to do so. They overtook the Messenger of Allah (ﷺ) and asked him about it, and he said: It is a food which Allah provided you (so eat it).
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وحَدَّثَنَا قُتَيْبَةُ ، عَنْ مَالِكٍ ، عَنْ زَيْدِ بْنِ أَسْلَمَ ، عَنْ عَطَاءِ بْنِ يَسَارٍ ، عَنْ أَبِي قَتَادَةَ رَضِيَ اللَّهُ عَنْهُ فِي حِمَارِ الْوَحْشِ ، مِثْلَ حَدِيثِ أَبِي النَّضْرِ ، غَيْرَ أَنَّ فِي حَدِيثِ زَيْدِ بْنِ أَسْلَمَ ، أَنَّ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ، قَالَ : " هَلْ مَعَكُمْ مِنْ لَحْمِهِ شَيْءٌ " .
This hadith pertaining to the wild ass is reported on the authority of Abu Qatadah (RA). The rest of the hadith is the same but with this (variation of words) that the Messenger of Allah (ﷺ) said: "Is there with you some of its flesh?"
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وحَدَّثَنَا صَالِحُ بْنُ مِسْمَارٍ السُّلَمِيُّ ، حَدَّثَنَا مُعَاذُ بْنُ هِشَامٍ ، حَدَّثَنِي أَبِي ، عَنْ يَحْيَى بْنِ أَبِي كَثِيرٍ ، حَدَّثَنِي عَبْدُ اللَّهِ بْنُ أَبِي قَتَادَةَ ، قَالَ : انْطَلَقَ أَبِي مَعَ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ عَامَ الْحُدَيْبِيَةِ ، فَأَحْرَمَ أَصْحَابُهُ وَلَمْ يُحْرِمْ ، وَحُدِّثَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ أَنَّ عَدُوًّا بِغَيْقَةَ فَانْطَلَقَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ، قَالَ : فَبَيْنَمَا أَنَا مَعَ أَصْحَابِهِ يَضْحَكُ بَعْضُهُمْ إِلَى بَعْضٍ ، إِذْ نَظَرْتُ فَإِذَا أَنَا بِحِمَارِ وَحْشٍ فَحَمَلْتُ عَلَيْهِ فَطَعَنْتُهُ فَأَثْبَتُّهُ ، فَاسْتَعَنْتُهُمْ فَأَبَوْا أَنْ يُعِينُونِي ، فَأَكَلْنَا مِنْ لَحْمِهِ وَخَشِينَا أَنْ نُقْتَطَعَ ، فَانْطَلَقْتُ أَطْلُبُ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ، أَرْفَعُ فَرَسِي شَأْوًا وَأَسِيرُ شَأْوًا ، فَلَقِيتُ رَجُلًا مِنْ بَنِي غِفَارٍ فِي جَوْفِ اللَّيْلِ ، فَقُلْتُ : أَيْنَ لَقِيتَ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ، قَالَ : تَرَكْتُهُ بِتَعْهِنَ وَهُوَ قَائِلٌ السُّقْيَا ، فَلَحِقْتُهُ فَقُلْتُ : يَا رَسُولَ اللَّهِ إِنَّ أَصْحَابَكَ يَقْرَءُونَ عَلَيْكَ السَّلَامَ وَرَحْمَةَ اللَّهِ ، وَإِنَّهُمْ قَدْ خَشُوا أَنْ يُقْتَطَعُوا دُونَكَ ، انْتَظِرْهُمْ فَانْتَظَرَهُمْ ، فَقُلْتُ : يَا رَسُولَ اللَّهِ إِنِّي أَصَدْتُ وَمَعِي مِنْهُ فَاضِلَةٌ ، فَقَالَ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ لِلْقَوْمِ : " كُلُوا " ، وَهُمْ مُحْرِمُونَ .
'Abdullah bin Abu Qatadah (RA) reported: My father went with the Messenger of Allah (ﷺ) in the year of Hudaibiya. His Companions entered upon the state of Ihram whereas he did not, for it was conveyed to the Messenger of Allah (ﷺ) that the enemy (was hiding at) Ghaiqa. The Messenger of Allah (ﷺ) went forward. He (Abu Qatadah (RA)) said: Meanwhile I was along with his Companions, some of them smiled (to one another) as I cast a glance I saw a wild ass. I attacked it with a spear and held it, and begged for their (i. e. of his companions) assistance, but they refused to help me and we ate its meat. But we were afraid lest we should be separated (from the Messenger of Allah) (ﷺ) . So I proceeded on (with a view to) seeking the Messenger of Allah (ﷺ) . Sometimes I dashed my horse and sometimes I made it run at a leisurely pace (keeping pace with others). (In the meanwhile) I met a person from Banu Ghifar in the middle of the night. I said to him: Where did you meet the Messenger of Allah (ﷺ) ? He said: I left him at Ta'bin and he intended to halt at Suqya to spend the afternoon. I met him and said: Messenger of Allah. your Companions convey salutations and benedictions of Allah to you and they fear that they may not be separated from you (and the enemy may do harm to you), so wait for them, and he (the Holy Prophet) waited for them. I said: Messenger of Allah, I killed a game and there is left with me (some of the meat). The Apostle of Allah (ﷺ) said to his people: Eat it. And they were in the state of Ihram.
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حَدَّثَنِي أَبُو كَامِلٍ الْجَحْدَرِيُّ ، حَدَّثَنَا أَبُو عَوَانَةَ ، عَنْ عُثْمَانَ بْنِ عَبْدِ اللَّهِ بْنِ مَوْهَبٍ ، عَنْ عَبْدِ اللَّهِ بْنِ أَبِي قَتَادَةَ ، عَنْ أَبِيهِ رَضِيَ اللَّهُ عَنْهُ ، قَالَ : خَرَجَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ حَاجًّا وَخَرَجْنَا مَعَهُ ، قَالَ : فَصَرَفَ مِنْ أَصْحَابِهِ فِيهِمْ أَبُو قَتَادَةَ ، فَقَالَ : " خُذُوا سَاحِلَ الْبَحْرِ حَتَّى تَلْقَوْنِي " ، قَالَ : فَأَخَذُوا سَاحِلَ الْبَحْرِ فَلَمَّا انْصَرَفُوا قِبَلَ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ أَحْرَمُوا كُلُّهُمْ ، إِلَّا أَبَا قَتَادَةَ فَإِنَّهُ لَمْ يُحْرِمْ ، فَبَيْنَمَا هُمْ يَسِيرُونَ إِذْ رَأَوْا حُمُرَ وَحْشٍ ، فَحَمَلَ عَلَيْهَا أَبُو قَتَادَةَ فَعَقَرَ مِنْهَا أَتَانًا ، فَنَزَلُوا فَأَكَلُوا مِنْ لَحْمِهَا ، قَالَ : فَقَالُوا : أَكَلْنَا لَحْمًا وَنَحْنُ مُحْرِمُونَ ، قَالَ : فَحَمَلُوا مَا بَقِيَ مِنْ لَحْمِ الْأَتَانِ ، فَلَمَّا أَتَوْا رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ، قَالُوا : يَا رَسُولَ اللَّهِ إِنَّا كُنَّا أَحْرَمْنَا وَكَانَ أَبُو قَتَادَةَ لَمْ يُحْرِمْ فَرَأَيْنَا حُمُرَ وَحْشٍ فَحَمَلَ عَلَيْهَا أَبُو قَتَادَةَ فَعَقَرَ مِنْهَا أَتَانًا ، فَنَزَلْنَا فَأَكَلْنَا مِنْ لَحْمِهَا ، فَقُلْنَا نَأْكُلُ لَحْمَ صَيْدٍ وَنَحْنُ مُحْرِمُونَ ، فَحَمَلْنَا مَا بَقِيَ مِنْ لَحْمِهَا ، فَقَالَ : " هَلْ مِنْكُمْ أَحَدٌ أَمَرَهُ أَوْ أَشَارَ إِلَيْهِ بِشَيْءٍ ؟ ، قَالَ : قَالُوا : لَا ، قَالَ : " فَكُلُوا مَا بَقِيَ مِنْ لَحْمِهَا " ،
'Abdullah bin Abu Qatadah (RA) reported on the authority of his father (RA) : The Messenger of Allah (ﷺ) set out for Pilgrimage and we also set out along with him. He (Abu Qatadah (RA)) said: There proceeded on some of his Companions and Abu Qatadah (RA) was (one of them). He, (the Holy Prophet) said: You proceed along the coastline till you meet me. He (Abu Qatadah (RA)) said: So they proceeded ahead of the Prophet (ﷺ) of God (ﷺ) , all of them had entered upon the state of Ihram, except Abu Qatadah (RA); he had not put on Ihram. As they went on they saw a wild ass, and Abu Qatadah (RA) attacked it and cut off its hind legs. They got down and ate its meat. They said: We ate meat in the state of Ihram. They carried the meat that was left of it. As they came to the Messenger of Allah (ﷺ) they said: Messenger of Allah, we were in the state of Ihram where as Abu Qatadah (RA) was not. We saw a wild ass and Abu Qatadah (RA) attacked it and cut off its hind legs. We got down and ate its meat and we thus ate the meat of a game while we were in the state of Ihram. We have (carried to you) what was left out of its meat. Thereupon he (the holy Prophet) said: Did anyone among you command him (to hunt) or point to him with anything (to do so)? They said: No. Thereupon he said: Then eat what is left out of its meat.
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وحَدَّثَنَاه مُحَمَّدُ بْنُ الْمُثَنَّى ، حَدَّثَنَا مُحَمَّدُ بْنُ جَعْفَرٍ ، حَدَّثَنَا شُعْبَةُ . ح وحَدَّثَنِي الْقَاسِمُ بْنُ زَكَرِيَّاءَ ، حَدَّثَنَا عُبَيْدُ اللَّهِ ، عَنْ شَيْبَانَ جَمِيعًا ، عَنْ عُثْمَانَ بْنِ عَبْدِ اللَّهِ بْنِ مَوْهَبٍ بِهَذَا الْإِسْنَادِ فِي رِوَايَةِ شَيْبَانَ : فَقَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ : " أَمِنْكُمْ أَحَدٌ أَمَرَهُ أَنْ يَحْمِلَ عَلَيْهَا أَوْ أَشَارَ إِلَيْهَا ؟ " ، وَفِي رِوَايَةِ شُعْبَةَ : قَالَ : " أَشَرْتُمْ أَوْ أَعَنْتُمْ أَوْ أَصَدْتُمْ " ، قَالَ شُعْبَةُ : لَا أَدْرِي ، قَالَ : أَعَنْتُمْ أَوْ أَصَدْتُمْ .
This hadith is narrated on the authority of 'Uthman bin 'Abdullah bin Mauhab with the same chain of transmitters. And in the narration transmitted on the authority of Shaiban (the words are): "The Messenger of Allah (ﷺ) said: Did any one of you command him to attack it or point towards it?" And in the narration transmitted by Shu'bah (the words are): "Did you point out or did you help or did you hunt?" Shu'bah said: I do not know whether he said: "Did you help or did you hunt?"
• • •
حَدَّثَنَا عَبْدُ اللَّهِ بْنُ عَبْدِ الرَّحْمَنِ الدَّارِمِيُّ ، أَخْبَرَنَا يَحْيَى بْنُ حَسَّانَ ، حَدَّثَنَا مُعَاوِيَةُ وَهُوَ ابْنُ سَلَّامٍ ، أَخْبَرَنِي يَحْيَى ، أَخْبَرَنِي عَبْدُ اللَّهِ بْنُ أَبِي قَتَادَةَ ، أَنَّ أَبَاهُ رَضِيَ اللَّهُ عَنْهُ أَخْبَرَهُ ، أَنَّهُ غَزَا مَعَ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ غَزْوَةَ الْحُدَيْبِيَةِ ، قَالَ : فَأَهَلُّوا بِعُمْرَةٍ غَيْرِي ، قَالَ : فَاصْطَدْتُ حِمَارَ وَحْشٍ ، فَأَطْعَمْتُ أَصْحَابِي وَهُمْ مُحْرِمُونَ ، ثُمَّ أَتَيْتُ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فَأَنْبَأْتُهُ أَنَّ عِنْدَنَا مِنْ لَحْمِهِ فَاضِلَةً ، فَقَالَ : " كُلُوهُ " ، وَهُمْ مُحْرِمُونَ ،
Abdullah bin Abu Qatadah (RA) narrated on the authority of his father (RA) that they went with the Messenger of Allah (ﷺ) on an expedition to Hudaibiya. He (further) said: They had entered upon the state of Ihram except I for 'Umrah. He (again) said: I (Abu Qatadah (RA)) hunted a wild ass and fed my companions in the state of their being Muhrim. I then came to the Messenger of Allah (ﷺ) and informed him that we had with us the meat that was left out of it. Thereupon he said: Eat it while they were in the state of Ihram.
• • •
حَدَّثَنَا أَحْمَدُ بْنُ عَبْدَةَ الضَّبِّيُّ ، حَدَّثَنَا فُضَيْلُ بْنُ سُلَيْمَانَ النُّمَيْرِيُّ ، حَدَّثَنَا أَبُو حَازِمٍ ، عَنْ عَبْدِ اللَّهِ بْنِ أَبِي قَتَادَةَ ، عَنْ أَبِيهِ رَضِيَ اللَّهُ عَنْهُ : أَنَّهُمْ خَرَجُوا مَعَ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ وَهُمْ مُحْرِمُونَ ، وَأَبُو قَتَادَةَ مُحِلٌّ ، وَسَاقَ الْحَدِيثَ ، وَفِيهِ فَقَالَ : " هَلْ مَعَكُمْ مِنْهُ شَيْءٌ ؟ " ، قَالُوا : مَعَنَا رِجْلُهُ ، قَالَ : " فَأَخَذَهَا رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فَأَكَلَهَا " ،
'Abdullah bin Abu Qatadah (RA) reported on the authority of his father (RA) that they went out with the Messenger of Allah (ﷺ) and they were Muhrim except Abu Qatadah (RA). The rest of the hadith is the same (but with the exception of these words): "He (the Holy Prophet) said: Is there anything out of it? They said: We have its leg with us. The Messenger of Allah (ﷺ) took it and ate it."
• • •
وحَدَّثَنَاه أَبُو بَكْرِ بْنُ أَبِي شَيْبَةَ ، حَدَّثَنَا أَبُو الْأَحْوَصِ . ح وحَدَّثَنَا قُتَيْبَةُ ، وَإِسْحَاق ، عَنْ جَرِيرٍ كِلَاهُمَا ، عَنْ عَبْدِ الْعَزِيزِ بْنِ رُفَيْعٍ ، عَنْ عَبْدِ اللَّهِ بْنِ أَبِي قَتَادَةَ ، قَالَ : كَانَ أَبُو قَتَادَةَ فِي نَفَرٍ مُحْرِمِينَ وَأَبُو قَتَادَةَ مُحِلٌّ ، وَاقْتَصَّ الْحَدِيثَ ، وَفِيهِ قَالَ : " هَلْ أَشَارَ إِلَيْهِ إِنْسَانٌ مِنْكُمْ أَوْ أَمَرَهُ بِشَيْءٍ ؟ " ، قَالُوا : لَا يَا رَسُولَ اللَّهِ ، قَالَ : " فَكُلُوا " .
Abdullah bin Abi Qatada reported that Abu Qatadah (RA) was among the party of those who had entered upon the state of Ihram whereas he was not. The rest of the hadith is the same (and herein it is also narrated): "He (the Holy Prophet) said: Did any person among you point to him (to hunt) or command him (in any form)? They said: Messenger of Allah, not at all. Thereupon he said: Then eat it."
• • •
Related hadith on this topic
Explanation & Benefits
Maulana Dawood Raz
Hadith Commentary:
The horse's name was Jaradah; from this, the purpose of the chapter is established.
The horse's name was Jaradah; from this, the purpose of the chapter is established.
Source: Sahih Bukhari: Commentary by Maulana Dawood Raz, Page: 2854
Maulana Dawood Raz
Hadith Commentary:
In this hadith, the mention of Abu Qatadah radi Allahu anhu being armed with spears establishes the purpose of the chapter.
The intent behind the narration of Abdullah ibn Umar radi Allahu anhu is that it is a matter of pride for a Muslim that he is, in every circumstance, a soldier of Allah; to live a soldierly life in all conditions is his constant state and habit.
It is a great regret that the general masses of Muslims, and even the elite, have become extremely heedless of these realities of Islam.
The scholars of outward matters have become entangled solely in subsidiary issues, and the true realities of Islam have become completely hidden from sight, the consequence of which is that all Muslims, in general, are suffering a life of servitude.
Except whom Allah wills.
In this hadith, the mention of Abu Qatadah radi Allahu anhu being armed with spears establishes the purpose of the chapter.
The intent behind the narration of Abdullah ibn Umar radi Allahu anhu is that it is a matter of pride for a Muslim that he is, in every circumstance, a soldier of Allah; to live a soldierly life in all conditions is his constant state and habit.
It is a great regret that the general masses of Muslims, and even the elite, have become extremely heedless of these realities of Islam.
The scholars of outward matters have become entangled solely in subsidiary issues, and the true realities of Islam have become completely hidden from sight, the consequence of which is that all Muslims, in general, are suffering a life of servitude.
Except whom Allah wills.
Source: Sahih Bukhari: Commentary by Maulana Dawood Raz, Page: 2914
Shaykh Abdul Sattar al-Hammad
Hadith Commentary:
➊
A person in the state of ihram cannot hunt himself, nor can he assist any hunter. This is the reason why Abu Qatadah (radi Allahu anhu) wanted his companions to hold his spear, but they refused, because by doing so, the assistance of a person in ihram would be involved, whereas a muhrim (person in ihram) cannot even gesture towards hunting.
➋
It is understood from this hadith that Abu Qatadah (radi Allahu anhu) was armed with a spear. Imam Bukhari (rahimahullah) has established from this the permissibility of using a spear, but the virtue of the spear is not proven from this hadith; rather, its virtue is mentioned in the narration regarding Ibn Umar (radi Allahu anhu). And Allah knows best.
➊
A person in the state of ihram cannot hunt himself, nor can he assist any hunter. This is the reason why Abu Qatadah (radi Allahu anhu) wanted his companions to hold his spear, but they refused, because by doing so, the assistance of a person in ihram would be involved, whereas a muhrim (person in ihram) cannot even gesture towards hunting.
➋
It is understood from this hadith that Abu Qatadah (radi Allahu anhu) was armed with a spear. Imam Bukhari (rahimahullah) has established from this the permissibility of using a spear, but the virtue of the spear is not proven from this hadith; rather, its virtue is mentioned in the narration regarding Ibn Umar (radi Allahu anhu). And Allah knows best.
Source: Hidayat al-Qari: Commentary on Sahih Bukhari, Urdu, Page: 2914
Maulana Dawood Raz
Hadith Commentary:
The prohibition of cutting meat with a knife and eating it is mentioned in one hadith, but Abu Qatadah said that this hadith is weak.
Hafiz said that there is another supporting narration for this, which Tirmidhi has narrated from Safwan bin Umayyah, that "tear the meat with your mouth, it will be digested quickly."
Its chain of transmission is also weak.
What is established in this chapter is that eating by tearing with the mouth is preferable.
I (Maulana Waheeduz-Zaman, rahimahullah) say that when it is permissible to eat meat by cutting it with a knife, then it will also be permissible to cut bread with a knife and eat it.
Similarly, eating with a fork is also permissible.
Likewise, with a spoon as well. And those people who have shown extremism and excess in these matters and have declared Muslims disbelievers over such trivial issues, I absolutely do not approve of their extremism.
Imitating the disbelievers is indeed prohibited, but that is only such imitation which is a specific symbol of their religion, such as wearing a cross or wearing the English hat. But when one’s intention is not imitation, and the same clothing is also common among Muslims—for example, among the Muslims of Turkey or Iran—then it cannot be considered imitation. Nor can a fatwa of disbelief be given to a Muslim over such matters of food, drink, or clothing due to subsidiary issues (Wahidi).
However, it is necessary for a Muslim to avoid the specific customs and erroneous traditions of other nations.
The prohibition of cutting meat with a knife and eating it is mentioned in one hadith, but Abu Qatadah said that this hadith is weak.
Hafiz said that there is another supporting narration for this, which Tirmidhi has narrated from Safwan bin Umayyah, that "tear the meat with your mouth, it will be digested quickly."
Its chain of transmission is also weak.
What is established in this chapter is that eating by tearing with the mouth is preferable.
I (Maulana Waheeduz-Zaman, rahimahullah) say that when it is permissible to eat meat by cutting it with a knife, then it will also be permissible to cut bread with a knife and eat it.
Similarly, eating with a fork is also permissible.
Likewise, with a spoon as well. And those people who have shown extremism and excess in these matters and have declared Muslims disbelievers over such trivial issues, I absolutely do not approve of their extremism.
Imitating the disbelievers is indeed prohibited, but that is only such imitation which is a specific symbol of their religion, such as wearing a cross or wearing the English hat. But when one’s intention is not imitation, and the same clothing is also common among Muslims—for example, among the Muslims of Turkey or Iran—then it cannot be considered imitation. Nor can a fatwa of disbelief be given to a Muslim over such matters of food, drink, or clothing due to subsidiary issues (Wahidi).
However, it is necessary for a Muslim to avoid the specific customs and erroneous traditions of other nations.
Source: Sahih Bukhari: Commentary by Maulana Dawood Raz, Page: 5407
Shaykh Abdul Sattar al-Hammad
Hadith Commentary:
(1)
Imam Bukhari rahimahullah has established from this hadith that eating meat by tearing it off with the teeth, without using a knife or fork, is also permissible; in fact, it is better, because doing so helps in its quick digestion.
(2)
In this hadith, when Abu Qatadah radi Allahu anhu presented the shoulder of a wild donkey (gorar) to the Messenger of Allah sallallahu alayhi wa sallam, he sallallahu alayhi wa sallam ate it by tearing it off with his teeth.
For this, the word "ta‘arruq" is used.
A bone that has meat on it is called "irq," and if it is completely cleaned by tearing off the meat, it is called "iraq."
In any case, using a knife or fork to eat meat and eating it by tearing it off with the teeth—both ways are permissible; however, eating by tearing it off is preferable (mustahabb).
(Fath al-Bari: 9/677)
(1)
Imam Bukhari rahimahullah has established from this hadith that eating meat by tearing it off with the teeth, without using a knife or fork, is also permissible; in fact, it is better, because doing so helps in its quick digestion.
(2)
In this hadith, when Abu Qatadah radi Allahu anhu presented the shoulder of a wild donkey (gorar) to the Messenger of Allah sallallahu alayhi wa sallam, he sallallahu alayhi wa sallam ate it by tearing it off with his teeth.
For this, the word "ta‘arruq" is used.
A bone that has meat on it is called "irq," and if it is completely cleaned by tearing off the meat, it is called "iraq."
In any case, using a knife or fork to eat meat and eating it by tearing it off with the teeth—both ways are permissible; however, eating by tearing it off is preferable (mustahabb).
(Fath al-Bari: 9/677)
Source: Hidayat al-Qari: Commentary on Sahih Bukhari, Urdu, Page: 5407
Maulana Dawood Raz
Hadith Commentary:
The companions did not even help Hazrat Abu Qatadah radi Allahu anhu by picking up his whip; from this, the meaning of the chapter is established, that in the state of ihram, one should not assist any non-muhrim hunter in any matter related to hunting.
Only in such a case is it permissible for those in ihram to eat the meat of that hunted animal. This further highlights the spiritual significance of the state of ihram.
After becoming a muhrim, a person becomes a pure, sincere pauper before Allah; then what connection does he have with hunting or anything related to it?
The Hajj that is performed with such noble sentiments is the very Hajj Mabroor.
Nafi‘ bin Marjis was the freed slave of Abdullah bin Umar radi Allahu anhu.
He was Daylami and among the senior Tabi‘in. He heard hadith from Hazrat Abdullah bin Umar and Hazrat Abu Sa‘id Khudri radi Allahu anhum.
Many of the eminent scholars of hadith have narrated from him, among whom are Imam Zuhri and Imam Malik bin Anas.
He is a very well-known person regarding hadith.
He is also among those trustworthy narrators whose narrations are above doubt and suspicion, and whose hadith are acted upon.
A large portion of the hadith of Ibn Umar radi Allahu anhu is mawquf upon him.
Imam Malik says that when I hear a hadith of Ibn Umar radi Allahu anhu through Nafi‘, I become unconcerned about hearing it from any other narrator.
He passed away in 117 AH. In "Sarjis," the letter "seen" is muhmala, the first letter is open (maftuh), "raa" is sakin, and "jeem" is maksura.
The companions did not even help Hazrat Abu Qatadah radi Allahu anhu by picking up his whip; from this, the meaning of the chapter is established, that in the state of ihram, one should not assist any non-muhrim hunter in any matter related to hunting.
Only in such a case is it permissible for those in ihram to eat the meat of that hunted animal. This further highlights the spiritual significance of the state of ihram.
After becoming a muhrim, a person becomes a pure, sincere pauper before Allah; then what connection does he have with hunting or anything related to it?
The Hajj that is performed with such noble sentiments is the very Hajj Mabroor.
Nafi‘ bin Marjis was the freed slave of Abdullah bin Umar radi Allahu anhu.
He was Daylami and among the senior Tabi‘in. He heard hadith from Hazrat Abdullah bin Umar and Hazrat Abu Sa‘id Khudri radi Allahu anhum.
Many of the eminent scholars of hadith have narrated from him, among whom are Imam Zuhri and Imam Malik bin Anas.
He is a very well-known person regarding hadith.
He is also among those trustworthy narrators whose narrations are above doubt and suspicion, and whose hadith are acted upon.
A large portion of the hadith of Ibn Umar radi Allahu anhu is mawquf upon him.
Imam Malik says that when I hear a hadith of Ibn Umar radi Allahu anhu through Nafi‘, I become unconcerned about hearing it from any other narrator.
He passed away in 117 AH. In "Sarjis," the letter "seen" is muhmala, the first letter is open (maftuh), "raa" is sakin, and "jeem" is maksura.
Source: Sahih Bukhari: Commentary by Maulana Dawood Raz, Page: 1823
Shaykh Abdul Sattar al-Hammad
Hadith Commentary:
(1)
Some individuals are of the opinion that it is not permissible for a person in the state of ihram to assist a non-muhrim (one not in ihram) by means of those things through which hunting is done; however, assistance may be given with things that are not used for hunting. Imam al-Bukhari rahimahullah refuted their view and clarified that it is prohibited to assist in any way or by any means. Thus, in this hadith, it is mentioned that the companions of Abu Qatadah radi Allahu anhu did not assist him in this matter at all; rather, they clearly refused, and then he himself dismounted from his horse and picked up his whip.
(2)
Some narrations indicate that he took someone else’s whip by force. If this was the case, then it is permissible for those in ihram to eat the meat of the hunted animal. The narrations show that the companions developed doubt after eating the meat of the hunted animal. Similarly, from the conduct of the Companions, it is evident that they knew that a person in ihram cannot assist a non-muhrim in matters related to hunting. (Fath al-Bari: 4/37) And Allah knows best.
(3)
Salih ibn Kaysan rahimahullah resided in Madinah Tayyibah. When he once came to Makkah Mukarramah, Amr ibn Dinar said to his companions: Go, and verify this from him. Imam al-Bukhari rahimahullah mentioned this very fact at the end of the hadith.
(1)
Some individuals are of the opinion that it is not permissible for a person in the state of ihram to assist a non-muhrim (one not in ihram) by means of those things through which hunting is done; however, assistance may be given with things that are not used for hunting. Imam al-Bukhari rahimahullah refuted their view and clarified that it is prohibited to assist in any way or by any means. Thus, in this hadith, it is mentioned that the companions of Abu Qatadah radi Allahu anhu did not assist him in this matter at all; rather, they clearly refused, and then he himself dismounted from his horse and picked up his whip.
(2)
Some narrations indicate that he took someone else’s whip by force. If this was the case, then it is permissible for those in ihram to eat the meat of the hunted animal. The narrations show that the companions developed doubt after eating the meat of the hunted animal. Similarly, from the conduct of the Companions, it is evident that they knew that a person in ihram cannot assist a non-muhrim in matters related to hunting. (Fath al-Bari: 4/37) And Allah knows best.
(3)
Salih ibn Kaysan rahimahullah resided in Madinah Tayyibah. When he once came to Makkah Mukarramah, Amr ibn Dinar said to his companions: Go, and verify this from him. Imam al-Bukhari rahimahullah mentioned this very fact at the end of the hadith.
Source: Hidayat al-Qari: Commentary on Sahih Bukhari, Urdu, Page: 1823
Shaykh Abdul Sattar al-Hammad
Hadith Commentary:
(1)
It is prohibited for a person in the state of ihram (muhrim) to hunt by himself, and he cannot assist in any way in this matter—not even by making a gesture towards the animal. Thus, in the hadith, the companions of Abu Qatadah radi Allahu anhu said to the Messenger of Allah sallallahu alayhi wa sallam, and he replied:
“Did any of you gesture towards it?” They said:
“No.”
Upon this, he said:
“Eat the remaining meat of the game.” (Sahih al-Bukhari, Kitab al-Jaza’ al-Sayd, Hadith: 1824)
(2)
In this hadith, it is mentioned that the noble Companions radi Allahu anhum laughed upon seeing a wild donkey.
This laughter was not as a gesture, but rather as an expression of amazement that, despite having the ability, they could not hunt it due to being in the state of ihram.
(3)
Imam al-Bukhari rahimahullah intends to establish that laughing in such a manner upon seeing game is not considered gesturing towards it. Therefore, if a person in ihram has not assisted a non-muhrim in any way regarding the hunt, then there is no harm in eating the meat of the game, provided that the hunting was not done for the sake of the muhrim.
And Allah knows best.
(1)
It is prohibited for a person in the state of ihram (muhrim) to hunt by himself, and he cannot assist in any way in this matter—not even by making a gesture towards the animal. Thus, in the hadith, the companions of Abu Qatadah radi Allahu anhu said to the Messenger of Allah sallallahu alayhi wa sallam, and he replied:
“Did any of you gesture towards it?” They said:
“No.”
Upon this, he said:
“Eat the remaining meat of the game.” (Sahih al-Bukhari, Kitab al-Jaza’ al-Sayd, Hadith: 1824)
(2)
In this hadith, it is mentioned that the noble Companions radi Allahu anhum laughed upon seeing a wild donkey.
This laughter was not as a gesture, but rather as an expression of amazement that, despite having the ability, they could not hunt it due to being in the state of ihram.
(3)
Imam al-Bukhari rahimahullah intends to establish that laughing in such a manner upon seeing game is not considered gesturing towards it. Therefore, if a person in ihram has not assisted a non-muhrim in any way regarding the hunt, then there is no harm in eating the meat of the game, provided that the hunting was not done for the sake of the muhrim.
And Allah knows best.
Source: Hidayat al-Qari: Commentary on Sahih Bukhari, Urdu, Page: 1822
Hafiz Muhammad Ameen
English translation:
It is permissible for a pilgrim in the state of ihram (muhrim) to eat the game hunted by a non-pilgrim (non-muhrim) for himself, provided that the pilgrim has not assisted in any way, not even by making a gesture. Furthermore, at the time of hunting, the non-pilgrim’s intention should not be to hunt for the pilgrims; rather, he should hunt for himself. Afterwards, if he gives some of the meat to a pilgrim, there is no harm in it.
It is permissible for a pilgrim in the state of ihram (muhrim) to eat the game hunted by a non-pilgrim (non-muhrim) for himself, provided that the pilgrim has not assisted in any way, not even by making a gesture. Furthermore, at the time of hunting, the non-pilgrim’s intention should not be to hunt for the pilgrims; rather, he should hunt for himself. Afterwards, if he gives some of the meat to a pilgrim, there is no harm in it.
Source: Sunan Nasa'i: Translation and Benefits by Shaykh Hafiz Muhammad Amin Hafizullah, Page: 4350
Hafiz Muhammad Ameen
(1) If the muhrim (person in the state of ihram) does not cooperate with the hunter and does not laugh to inform him, but rather happens to laugh upon seeing the game by coincidence, and from this the hunter deduces the presence of game, then there is no harm. Such game that has been hunted by a lawful (non-muhrim) person may also be eaten by the muhrim, provided that the hunter did not hunt specifically for them.
(2) The narration has already been mentioned in detail. Please refer to Hadith: 2818.
(3) Another reason given for Abu Qatadah radi Allahu anhu not donning the ihram is that, at that time, the miqat (appointed stations for assuming ihram) had not yet been established. At that time, ihram could be assumed from anywhere before entering the Haram. The miqat were established during the Farewell Pilgrimage (Hajjat al-Wada’), but this reason does not seem so strong, because this reason was equally applicable to everyone, whereas others had already assumed ihram. There must have been some other reason, which has already been mentioned. And Allah knows best.
(2) The narration has already been mentioned in detail. Please refer to Hadith: 2818.
(3) Another reason given for Abu Qatadah radi Allahu anhu not donning the ihram is that, at that time, the miqat (appointed stations for assuming ihram) had not yet been established. At that time, ihram could be assumed from anywhere before entering the Haram. The miqat were established during the Farewell Pilgrimage (Hajjat al-Wada’), but this reason does not seem so strong, because this reason was equally applicable to everyone, whereas others had already assumed ihram. There must have been some other reason, which has already been mentioned. And Allah knows best.
Source: Sunan Nasa'i: Translation and Benefits by Shaykh Hafiz Muhammad Amin Hafizullah, Page: 2827
Hafiz Zubair Ali Zai
Hadith Authentication:
[وأخرجه البخاري 2914، ومسلم 57/1196، من حديث مالك به]
Jurisprudential Points:
➊ It is not permissible to hunt while in the state of ihram, but if someone who is not in ihram hunts, then the game hunted by him is lawful even for those who are in the state of ihram. Remember that outside the state of ihram, hunting is absolutely lawful unless there is evidence that specifies otherwise.
➋ One should avoid doubtful matters.
➌ Sayyiduna Zubair ibn al-Awwam (radi Allahu anhu) used to have roasted venison for breakfast while in the state of ihram. [الموطأ 1/350 ح795 وسنده صحيح]
➍ One should not assist anyone in matters that are prohibited. For example, if someone asks you to bring cigarettes or snuff, you should not bring these things for him. The same ruling applies to other prohibited things.
➎ In following the Sunnah, the noble Companions (radi Allahu anhum) were always ready and steadfast.
➏ It is permissible to buy and eat meat while in the state of ihram.
➐ If there is any doubt about a matter, one should refer to the Book and the Sunnah to verify it.
➑ Also see: Hadith [البخاري 5491، ومسلم 58/1196]
[وأخرجه البخاري 2914، ومسلم 57/1196، من حديث مالك به]
Jurisprudential Points:
➊ It is not permissible to hunt while in the state of ihram, but if someone who is not in ihram hunts, then the game hunted by him is lawful even for those who are in the state of ihram. Remember that outside the state of ihram, hunting is absolutely lawful unless there is evidence that specifies otherwise.
➋ One should avoid doubtful matters.
➌ Sayyiduna Zubair ibn al-Awwam (radi Allahu anhu) used to have roasted venison for breakfast while in the state of ihram. [الموطأ 1/350 ح795 وسنده صحيح]
➍ One should not assist anyone in matters that are prohibited. For example, if someone asks you to bring cigarettes or snuff, you should not bring these things for him. The same ruling applies to other prohibited things.
➎ In following the Sunnah, the noble Companions (radi Allahu anhum) were always ready and steadfast.
➏ It is permissible to buy and eat meat while in the state of ihram.
➐ If there is any doubt about a matter, one should refer to the Book and the Sunnah to verify it.
➑ Also see: Hadith [البخاري 5491، ومسلم 58/1196]
Source: Muwatta Imam Malik (Narration of Ibn al-Qasim): Commentary by Zubair Ali Zai, Page: 426
Shaykh Safi ur-Rahman Mubarakpuri
599 Lexical Explanation:
«فِي فِصَّةِ صَيْدِهِ الْحِمَارِ الْوَحْشِي» In the story of hunting the wild donkey.
Benefits and Issues:
➊ The details of this story are as follows: Abu Qatadah radi Allahu anhu set out on a journey with the Messenger of Allah sallallahu alayhi wa sallam, but he, along with a few of his companions, lagged behind. Abu Qatadah radi Allahu anhu had not assumed ihram, whereas his companions were in the state of ihram. When they saw the wild donkey, they ignored it. When Abu Qatadah radi Allahu anhu saw it, he mounted his horse and said to his companions, "Hand me my stick." They refused to do so. Then Abu Qatadah radi Allahu anhu attacked the animal and wounded it. After slaughtering it, Abu Qatadah radi Allahu anhu ate its meat, and his companions also ate from it, but then they became worried. Eventually, when they joined the Prophet sallallahu alayhi wa sallam, they related the entire incident to him, and the answer is mentioned in this narration.
➋ This hadith is evidence that if a wild animal is hunted by a non-muhrim (one not in the state of ihram), and the muhrim (one in ihram) neither assists in any way nor even indicates anything regarding it, then the muhrim may also eat from it. However, there are further details regarding this matter which will be discussed under the next hadith.
«فِي فِصَّةِ صَيْدِهِ الْحِمَارِ الْوَحْشِي» In the story of hunting the wild donkey.
Benefits and Issues:
➊ The details of this story are as follows: Abu Qatadah radi Allahu anhu set out on a journey with the Messenger of Allah sallallahu alayhi wa sallam, but he, along with a few of his companions, lagged behind. Abu Qatadah radi Allahu anhu had not assumed ihram, whereas his companions were in the state of ihram. When they saw the wild donkey, they ignored it. When Abu Qatadah radi Allahu anhu saw it, he mounted his horse and said to his companions, "Hand me my stick." They refused to do so. Then Abu Qatadah radi Allahu anhu attacked the animal and wounded it. After slaughtering it, Abu Qatadah radi Allahu anhu ate its meat, and his companions also ate from it, but then they became worried. Eventually, when they joined the Prophet sallallahu alayhi wa sallam, they related the entire incident to him, and the answer is mentioned in this narration.
➋ This hadith is evidence that if a wild animal is hunted by a non-muhrim (one not in the state of ihram), and the muhrim (one in ihram) neither assists in any way nor even indicates anything regarding it, then the muhrim may also eat from it. However, there are further details regarding this matter which will be discussed under the next hadith.
Source: Bulugh al-Maram: Commentary by Safiur Rahman Mubarakpuri, Page: 599
