سنن نسائي
Nasai
كتاب الصيد والذبائحThe Book of Hunting and Slaughtering
بَابُ : الصَّيْدِ إِذَا أَنْتَنَChapter: If The Game Has Turned Rotten
Hadith 4309
اُردوEn
أَخْبَرَنَا مُحَمَّدُ بْنُ عَبْدِ الْأَعْلَى ، قَالَ : حَدَّثَنَا خَالِدٌ ، عَنْ شُعْبَةَ ، عَنْ سِمَاكٍ ، قَالَ : سَمِعْتُ مُرِّيَّ بْنَ قَطَرِيٍّ ، عَنْ عَدِيِّ بْنِ حَاتِمٍ ، قَالَ : قُلْتُ : يَا رَسُولَ اللَّهِ , أُرْسِلُ كَلْبِي فَيَأْخُذُ الصَّيْدَ , وَلَا أَجِدُ مَا أُذَكِّيهِ بِهِ ، فَأُذَكِّيهِ بِالْمَرْوَةِ وَالْعَصَا ؟ ، قَالَ : " أَهْرِقِ الدَّمَ بِمَا شِئْتَ ، وَاذْكُرِ اسْمَ اللَّهِ عَزَّ وَجَلَّ " .
´t was narrated that 'Adiyy bin Hatim said:` "I said: 'O Messenger of Allah, I release my dog and he catches the game, but I cannot find anything with which to slaughter it, so I slaughter it with a sharp-edged stone or a stick.' He said: 'Shed the blood with whatever you want, and mention the name of Allah.""
Related hadith on this topic
Explanation & Benefits
Hafiz Muhammad Ameen
English Translation:
"Blood Flow": For the animal to be lawfully slaughtered, it is necessary that the blood flows out completely, regardless of what is used to cause the flow—be it iron, stone, wood, etc. However, it is essential that the instrument is sharp so that the animal does not suffer undue pain, and so that the animal is not injured or subjected to pressure, for the animal could die from injury or pressure, or the complete flow of blood could be prevented. In such a case, the animal would become unlawful (haram). This narration has no connection with the chapter (bab), but it is related to the Book of Hunting (Kitab al-Sayd). There are many such instances in Sunan al-Nasa'i. Why? It is possible that it is due to a scribe's error, or perhaps the word "chapter" (bab) was omitted. There could also be some other reason.
"Blood Flow": For the animal to be lawfully slaughtered, it is necessary that the blood flows out completely, regardless of what is used to cause the flow—be it iron, stone, wood, etc. However, it is essential that the instrument is sharp so that the animal does not suffer undue pain, and so that the animal is not injured or subjected to pressure, for the animal could die from injury or pressure, or the complete flow of blood could be prevented. In such a case, the animal would become unlawful (haram). This narration has no connection with the chapter (bab), but it is related to the Book of Hunting (Kitab al-Sayd). There are many such instances in Sunan al-Nasa'i. Why? It is possible that it is due to a scribe's error, or perhaps the word "chapter" (bab) was omitted. There could also be some other reason.
Source: Sunan Nasa'i: Translation and Benefits by Shaykh Hafiz Muhammad Amin Hafizullah, Page: 4309
Shaykh Umar Farooq Saeedi
Benefits and Issues:
In light of the previous ahadith, slaughtering cannot be done with teeth or nails; however, it can be done with any other sharp-edged object.
On the condition that the name of Allah is mentioned, then its consumption is lawful (halal).
In light of the previous ahadith, slaughtering cannot be done with teeth or nails; however, it can be done with any other sharp-edged object.
On the condition that the name of Allah is mentioned, then its consumption is lawful (halal).
Source: Sunan Abu Dawood – Commentary by Shaykh Umar Farooq Saeedi, Page: 2824
Maulana Ataullah Sajid
Benefits and Issues:
By "the edge of a stick" is meant a thin, sharp-cornered piece of wood with which, when used along with a knife, it is possible to perform slaughter.
However, it is a condition that the veins are cut and blood flows, so that it is considered slaughtered, and it is not counted among those killed by strangulation through the pressure of something.
By "the edge of a stick" is meant a thin, sharp-cornered piece of wood with which, when used along with a knife, it is possible to perform slaughter.
However, it is a condition that the veins are cut and blood flows, so that it is considered slaughtered, and it is not counted among those killed by strangulation through the pressure of something.
Source: Commentary on Sunan Ibn Mājah by Mawlānā ‘Atā’ullāh Sājid, Page: 3177
