سنن نسائي
Nasai
كتاب الصيد والذبائحThe Book of Hunting and Slaughtering
بَابُ : الرُّخْصَةِ فِي ثَمَنِ كَلْبِ الصَّيْدِChapter: The Concession For The Price Of A Hunting Dog
Hadith 4301
اُردوEn
أَخْبَرَنَا عَمْرُو بْنُ عَلِيٍّ ، قَال : حَدَّثَنَا ابْنُ سَوَاءٍ ، قَالَ : حَدَّثَنَا سَعِيدٌ ، عَنْ أَبِي مَالِكٍ ، عَنْ عَمْرِو بْنِ شُعَيْبٍ ، عَنْ أَبِيهِ ، عَنْ جَدِّهِ ، أَنَّ رَجُلًا أَتَى النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ، فَقَالَ : يَا رَسُولَ اللَّهِ , إِنَّ لِي كِلَابًا مُكَلَّبَةً فَأَفْتِنِي فِيهَا ؟ ، قَالَ : " مَا أَمْسَكَ عَلَيْكَ كِلَابُكَ فَكُلْ " ، قُلْتُ : وَإِنْ قَتَلْنَ ؟ ، قَالَ : " وَإِنْ قَتَلْنَ " ، قَالَ : أَفْتِنِي فِي قَوْسِي ؟ ، قَالَ : " مَا رَدَّ عَلَيْكَ سَهْمُكَ فَكُلْ " ، قَالَ : وَإِنْ تَغَيَّبَ عَلَيَّ ؟ ، قَالَ : " وَإِنْ تَغَيَّبَ عَلَيْكَ مَا لَمْ تَجِدْ فِيهِ أَثَرَ سَهْمٍ غَيْرَ سَهْمِكَ ، أَوْ تَجِدْهُ قَدْ صَلَّ يَعْنِي قَدْ أَنْتَنَ " . قَالَ ابْنُ سَوَاءٍ : وَسَمِعْتُهُ مِنْ أَبِي مَالِكٍ عُبَيْدِ اللَّهِ بْنِ الْأَخْنَسِ ، عَنْ عَمْرِو بْنِ شُعَيْبٍ ، عَنْ أَبِيهِ ، عَنْ جَدِّهِ ، عَن النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ .
´It was narrated from 'Arm bin Shu'aib, from his father, from his grandfather, that:` a man came to the Prophet and said: "O Messenger of Allah, I have trained dogs; advise me concerning them." He said: "Whatever your dogs catch for you, eat," I side: "Even if they kill it?" He said: "Even if they kill it. " He said: "Advise me about my bow. "He said: "Whatever your arrow returns to you, eat." He said: "Even if it gets away from you, so long as you do not find the mark of an arrow other than yours on it, or you find that it has gone rotten."(Another chain).
Related hadith on this topic
Explanation & Benefits
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
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
