Muslim

Hadith Commentary:

Some people do not eat this animal because its female experiences menstruation. Imam Bukhari rahimahullah, refuting their opinion, has established that eating rabbit is lawful (halal).

Hadith Commentary:
The rabbit is a simple and innocent animal whose forelegs are short and hind legs are long; it is extremely timid and jumps a lot. Its eyes remain open while it sleeps. It is neither a predator nor does it eat carrion. Both domestic and wild types of rabbits are lawful (halal). Some people do not eat it because its female experiences menstruation (hayd). Imam Bukhari rahimahullah refuted this position and established that it is lawful (halal) and its consumption is permissible. Thus, in one narration, it is reported that Anas radi Allahu anhu hunted a rabbit, roasted it, and presented its hind part to the Messenger of Allah sallallahu alayhi wa sallam. (Sunan Abi Dawud, Al-At‘imah, Hadith: 3791) In another narration, Abdullah ibn Amr radi Allahu anhu says that a rabbit was brought to the Messenger of Allah sallallahu alayhi wa sallam while I was with him; he neither ate it nor forbade its consumption, and said that it experiences menstruation (hayd). (Sunan Abi Dawud, Al-At‘imah, Hadith: 3792) Firstly, such narrations are weak; however, if there is any reality to it, then according to the opinion of animal experts, it is only that the color of the rabbit’s urine occasionally becomes colored, sometimes taking on a deep red or orange hue, but there is no known menstruation or blood. And Allah knows best.

Hadith Commentary:
(1)
In one narration, it is stated that whoever pursues hunting becomes heedless.
(Sunan Abi Dawud, Al-Sayd, Hadith: 2859)
This means that if a person becomes so engrossed in pursuing hunting that he misses his prayer, or that person is heedless who spends his entire life occupied with it, thereby losing both religious and worldly benefits.
To hunt in such a manner is indeed a cause of heedlessness; however, occasional hunting is not a cause of heedlessness, and it is also permissible to accept a gift from such a person.
(2)
It is mentioned in Sahih Muslim that Abu Talhah radi Allahu anhu sent the hind part of a hare along with its thighs, which the Prophet sallallahu alayhi wa sallam accepted.
(Sahih Muslim, Al-Sayd wal-Dhaba’ih, Hadith: 5048(1953))

Hadith Commentary:
It is understood from this that eating rabbit is permissible; this is the verdict (fatwa) of the majority of scholars.

Hadith Commentary:
The incident of catching the rabbit occurred during a journey. That rabbit also suddenly appeared in front, so it was hunted. In such circumstances, its hunting is permissible and lawful. This was merely a coincidental incident; however, even if hunting is done with proper preparation, it is still permissible, but there should be some purpose associated with this hunting—it should not be intended merely as play or amusement. In any case, hunting is permissible, whether the animal appears coincidentally or it is hunted with proper preparation, whether it is for livelihood or as a form of recreation; in every way, it is lawful and permissible. And Allah knows best.

Explanation:
1:
From this hadith, it is understood that rabbit is lawful (halal). If it were not lawful, the Prophet (sallallahu alayhi wa sallam) would not have accepted it.

Benefits and Issues:
Benefit: The fact that the Messenger of Allah (sallallahu alayhi wa sallam) accepted this gift is evidence of its permissibility (being halal).

(1) The hare (rabbit) is lawful (halal). Imam Ibn Qudamah states: "The hare is permissible. Sa'd ibn Abi Waqqas radi Allahu anhu also ate the meat of the hare. The concession for eating the meat of the hare is transmitted from Abu Sa'id, Ata', Sa'id ibn al-Musayyib, Layth, Imam Malik, Imam Shafi'i, Abu Thawr, and Ibn al-Mundhir rahimahumullah. We do not know of a single person who declared the hare to be unlawful (haram). Yes, some disagreement is transmitted from 'Amr ibn al-'As radi Allahu anhu, but others have opposed him in this. See: (Dhakheerat al-'Uqba: 33/174, 175)"

(2) This blessed hadith also establishes the ruling that if several people pursue a game animal in order to catch it, then in the case of it being caught, the person who actually captures it becomes its owner; the other person does not become its owner. However, if all those people are jointly hunting, then all of them will share in it and will take their share with mutual consent.

(3) It is also understood from this hadith that both giving and receiving a gift of hunted game are permissible, as Anas radi Allahu anhu gifted a hunted hare and the Messenger of Allah sallallahu alayhi wa sallam accepted that gift.

(4) The guardian of a minor child may, for a valid reason, make a permissible disposition in the child's owned property. The guardian is legally authorized to do so. Abu Talhah radi Allahu anhu, by virtue of this legal authority, presented some of the meat from the game hunted by Anas radi Allahu anhu as a gift to the Messenger of Allah sallallahu alayhi wa sallam, and he accepted that gift without hesitation.

(5) "Mar al-Zahran" is a place approximately sixteen miles from Makkah al-Mukarramah.

(6) "Abu Talhah" was the second husband of the mother of Anas radi Allahu anhu.

(7) "Four legs": In the hadith, the words fakhidhayn and warikayn are used. Fakhidhayn refers to the thighs, but in the case of animals, fakhidhayn refers to the forelegs. Similarly, warikayn refers to the buttocks, but in the case of animals, warikayn refers to the hind legs.

(8) "He accepted it": This is a clear proof of the lawfulness (halal) of the hare.

Takhrij:
«أخرجه البخاري، الذبائح، باب الأرنب، حديث:5535، ومسلم، الصيد والذبائح، باب إباحة الأرنب، حديث:1953.»©Explanation:
From this hadith, it is understood that rabbit is lawful (halal).
If it were not lawful, the Prophet (sallallahu alayhi wa sallam) would not have accepted it.