Nasai

(1) This statement of the Prophet (sallallahu alayhi wa sallam) is for those in the state of ihram (muhrimīn). The restriction regarding land is imposed because, according to the Qur’an, hunting from the sea is unanimously permissible for a person in ihram, as well as eating it. However, land hunting is such that a person in ihram can neither hunt himself nor assist anyone in this matter. Yes, if a lawful (halal) person has hunted for himself and then gives it as a gift to the person in ihram, then he may eat it. Likewise, if he hunted specifically for the person in ihram, then it is not permissible for the person in ihram to eat it. (For details, see Hadith: 2821)

(2) Imam al-Nasa’i (rahimahullah) has declared one of the narrators of this hadith, ‘Amr ibn Abi ‘Amr, to be weak, but many hadith scholars have considered him reliable. In fact, Imam al-Bukhari and Muslim (rahimahumallah) have included his narrations in their Sahih collections, therefore this narrator is trustworthy. However, due to other reasons, this narration is weak, as has been clarified in the takhrij (referencing). Nevertheless, the ruling (mas’alah) is correct.

Commentary:
Note:
(In the chain of narration, Amr ibn Abi Amr is weak, but the meaning is supported by the next narration.)

1851. Commentary: This hadith is not authentic in terms of its chain of narration, but its meaning is correct, and this is the ruling, as is found in Sahih al-Bukhari (Book of Compensation for Game, Hadiths 1821 to 1825), and it is also narrated in the next hadith.

➋ The statement of Imam Abu Dawud rahimahullah: "When two hadiths are found to be in contradiction to each other, etc." It should be known that in authentic (sahih al-isnad) hadiths where a conflict is perceived, certainly the earlier statement or action is abrogated (mansukh) and the later one is the abrogator (nasikh). And if the chronology is not known, then through other means of preference (tarjih), one will be given preference (rajih) and the other considered less preferred (marjuh). Such investigations can only be found with the firmly grounded scholars and their reliable compilations. The scholars of hadith have exerted great effort on this subject. For example: Kitab al-I'tibar fi al-Nasikh wa al-Mansukh (by al-Haziy), al-Nasikh wa al-Mansukh (by Imam Ahmad rahimahullah), Tajrid al-Ahadith al-Mansukhah (by Ibn al-Jawzi). In the matter of apparently contradictory hadiths, these books are worthy of reference. Ikhtilaf al-Hadith (by Imam al-Shafi'i rahimahullah), Ta'wil Mukhtalif al-Hadith (by Ibn Qutaybah Abdullah bin Muslim rahimahullah), and Mushkil al-Athar (by Abu Ja'far Ahmad bin Salamah al-Tahawi).

➌ Imam al-A'immah Abu Bakr bin Khuzaymah rahimahullah used to say: "Whoever perceives a contradiction and conflict between two authentic hadiths, let him bring them to us and we will reconcile them." Allahu Akbar! These are our predecessors among the hadith scholars.