Nasai

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.

Hadith Commentary:
The horse's name was Jaradah; from this, the purpose of the chapter is established.

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.

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.

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.

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)

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.

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.

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) 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.

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]

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.