Nasai

(1) It is understood that causing unnecessary torment or harm to any living being (as is mentioned in Hadith: 4446 and others)—whether it be a human, animal, bird, or beast—is prohibited (haram).

(2) From this blessed hadith, it is also understood that enjoining good (amr bil-ma'ruf) and forbidding evil (nahi 'anil-munkar) is necessary. In this, one should not fear the blame of any critic nor the power and authority of any influential person, just as Anas bin Malik (radi Allahu anhu) did. He fulfilled this obligation, as it should be fulfilled, in front of Hajjaj bin Yusuf’s cousin, his deputy, and the governor of Basra, Hakam bin Ayyub, who was a tyrannical and ruthless ruler. It is well known about Hakam bin Ayyub that he too, in oppression and tyranny, was like his cousin Hajjaj bin Yusuf. And Allah knows best.

Hadith Commentary:
To tie up a living animal and kill it is to waste property and to cause suffering to the animal, which is not permitted in the Shari‘ah. Similarly, the meat of an animal that has been killed (without proper method) is unlawful, because any animal that can be slaughtered must not be killed without the prescribed (Shar‘i) slaughter; this is forbidden. However, in the case of hunting, if one recites "Bismillah" and shoots an arrow, and the animal dies as a result, then eating it is permissible.

Benefits and Issues:
This is an incident from the Farewell Pilgrimage (Hajjat al-Wada‘).
From this, it is understood that travel is not an excuse for not offering the sacrifice (qurbani).
And being a resident (muqim) is not a condition.

Benefits and Issues:
➊
The reason for the prohibition is that this is tantamount to subjecting animals to unnecessary cruelty and oppression, which is contrary to the compassion of a Muslim.

➋
By killing instead of slaughtering, the animal becomes carrion, which is a bad way of wasting food.
And wasting food is a sin.

➌
As a result of practicing archery, the hide of the animal also becomes unusable.
This too is wasting wealth, which is a major sin.