سنن ترمذي
Tirmidhi
كتاب الصيد والذبائح عن رسول الله صلى الله عليه وسلمThe Book on Hunting
باب مَا جَاءَ مَا يُؤْكَلُ مِنْ صَيْدِ الْكَلْبِ وَمَا لاَ يُؤْكَلُChapter: What Has Been Related About What Is Eaten From The Game Caught By Dogs And What Is Not Eaten
Hadith 1464
اُردوEn
حَدَّثَنَا أَحْمَدُ بْنُ مَنِيعٍ , حَدَّثَنَا يَزِيدُ بْنُ هَارُونَ , حَدَّثَنَا الْحَجَّاجُ , عَنْ مَكْحُولٍ، عَنْ أَبِي ثَعْلَبَةَ . ح وَالْحَجَّاجُ , عَنْ الْوَلِيدِ بْنِ أَبِي مَالِكٍ , عَنْ عَائِذِ اللَّهِ بْنِ عَبْدِ اللَّهِ , أَنَّهُ سَمِعَ أَبَا ثَعْلَبَةَ الْخُشَنِيَّ , قَالَ : قُلْتُ : يَا رَسُولَ اللَّهِ , إِنَّا أَهْلُ صَيْدٍ , قَالَ : " إِذَا أَرْسَلْتَ كَلْبَكَ , وَذَكَرْتَ اسْمَ اللَّهِ عَلَيْهِ , فَأَمْسَكَ عَلَيْكَ فَكُلْ " , قُلْتُ : وَإِنْ قَتَلَ , قَالَ : " وَإِنْ قَتَلَ " , قُلْتُ : إِنَّا أَهْلُ رَمْيٍ قَالَ : " مَا رَدَّتْ عَلَيْكَ قَوْسُكَ فَكُلْ " , قَالَ : قُلْتُ : إِنَّا أَهْلُ سَفَرٍ نَمُرُّ بِالْيَهُودِ , وَالنَّصَارَى , وَالْمَجُوسِ , فَلَا نَجِدُ غَيْرَ آنِيَتِهِمْ , قَالَ : " فَإِنْ لَمْ تَجِدُوا غَيْرَهَا , فَاغْسِلُوهَا بِالْمَاءِ , ثُمَّ كُلُوا فِيهَا , وَاشْرَبُوا " , قَالَ : وَفِي الْبَاب , عَنْ عَدِيِّ بْنِ حَاتِمٍ , قَالَ أَبُو عِيسَى : هَذَا حَدِيثٌ حَسَنٌ صَحِيحٌ , وَعَائِذُ اللَّهِ بْنُ عَبْدِ اللَّهِ هُوَ : أَبُو إِدْرِيسَ الْخَوْلَانِيُّ , وَاسْمُ أَبِي ثَعْلَبَةَ الْخُشَنِيِّ : جُرْثُومٌ , وَيُقَالُ : جُرْثُمُ بْنُ نَاشِبٍ , وَيُقَالُ : ابْنُ قَيْسٍ .
´Narrated Abu Tha'labah Al-Khushani:` "I said: 'O Messenger of Allah! We are a people who hunt.' He said: 'If you send your dog and you mentioned the Name of Allah upon it, and he catches something for you, then eat it.' I said: 'Even if he kills it?' He said: 'Even if he kills it.' I said: 'We are a people who shoot (at game).' He said: 'What you catch with your bow, then eat it.'" He said: "Then I said:'Indeed we are a people who travel. We come across Jews, Christians, and Zoroastrians, and we do not find vessels other than theirs.' He said: 'If you do not find other than them, then wash them with water, then eat and drink from it.'"
Related hadith on this topic
Explanation & Benefits
Shaykh Dr. Abdur Rahman Freywai
Explanation:
1:
The apparent meaning of the hadith is that if other vessels are available, then even after washing the vessels of the Jews and Christians, they should not be used.
(Wallahu a‘lam)
1:
The apparent meaning of the hadith is that if other vessels are available, then even after washing the vessels of the Jews and Christians, they should not be used.
(Wallahu a‘lam)
Source: Sunan al-Tirmidhi – Majlis ‘Ilmi Dar al-Da‘wah, New Delhi Edition, Page: 1464
Shaykh Maulana Abdul Aziz Alvi
Hadith Commentary:
Benefits and Issues:
➊ Consuming foul-smelling things, as long as they do not cause harm, is only disliked (makruh tanzihi) due to being medically undesirable.
➋ If it reaches the level of causing harm, then it is not permissible.
Benefits and Issues:
➊ Consuming foul-smelling things, as long as they do not cause harm, is only disliked (makruh tanzihi) due to being medically undesirable.
➋ If it reaches the level of causing harm, then it is not permissible.
Source: Tuhfat al-Muslim: Commentary on Sahih Muslim, Page: 4985
Shaykh Umar Farooq Saeedi
Benefits and Issues:
➊ According to need and necessity, hunting and going in search of it is not blameworthy; what is blameworthy is that a person becomes heedless of his other religious and worldly obligations.
➋ If the taste and smell of food and drink items become spoiled to such an extent that they may be harmful, then they should not be used. However, if no clear harm is apparent, then it is permissible.
➊ According to need and necessity, hunting and going in search of it is not blameworthy; what is blameworthy is that a person becomes heedless of his other religious and worldly obligations.
➋ If the taste and smell of food and drink items become spoiled to such an extent that they may be harmful, then they should not be used. However, if no clear harm is apparent, then it is permissible.
Source: Sunan Abu Dawood – Commentary by Shaykh Umar Farooq Saeedi, Page: 2861
Shaykh Umar Farooq Saeedi
Benefits and Issues:
Since when releasing a hunting dog or shooting with a bow, "Bismillah" is recited,
then whatever dies in this manner is lawful (halal).
If it is found alive, then recite "Bismillah" and slaughter it.
Since when releasing a hunting dog or shooting with a bow, "Bismillah" is recited,
then whatever dies in this manner is lawful (halal).
If it is found alive, then recite "Bismillah" and slaughter it.
Source: Sunan Abu Dawood – Commentary by Shaykh Umar Farooq Saeedi, Page: 2856
Shaykh Umar Farooq Saeedi
Benefits and Issues:
➊ The animal killed by a dog that was not trained is not lawful (halal).
➋ This ruling applies even if the dog was released after reciting "Bismillah".
➌ However, if one is able to perform slaughter (dhabh) on the animal, then after slaughtering it, its consumption will be permissible.
➊ The animal killed by a dog that was not trained is not lawful (halal).
➋ This ruling applies even if the dog was released after reciting "Bismillah".
➌ However, if one is able to perform slaughter (dhabh) on the animal, then after slaughtering it, its consumption will be permissible.
Source: Sunan Abu Dawood – Commentary by Shaykh Umar Farooq Saeedi, Page: 2855
Shaykh Umar Farooq Saeedi
Benefits and Issues:
The original issue is the same
as has passed in the authentic ahadith mentioned earlier,
that if the dog has eaten from the game, then eating it is not permissible.
For this reason, some scholars have declared this hadith to be munkar (contradictory to authentic ahadith).
And this view is more correct.
And some individuals, due to this hadith, hold the opinion that the game remains lawful even if the hunting dog has eaten from it.
And some have interpreted it as follows:
that the hunting dog first caught and killed the game, then left it for the owner and went away from there.
Then, if it returns again and eats some of it, in this case its eating is not harmful.
It is permissible for the owner to eat from this game.
Because initially, it hunted for the owner,
and kept it reserved for him, and only ate from it afterwards, so this eating will not be taken into consideration.
The original issue is the same
as has passed in the authentic ahadith mentioned earlier,
that if the dog has eaten from the game, then eating it is not permissible.
For this reason, some scholars have declared this hadith to be munkar (contradictory to authentic ahadith).
And this view is more correct.
And some individuals, due to this hadith, hold the opinion that the game remains lawful even if the hunting dog has eaten from it.
And some have interpreted it as follows:
that the hunting dog first caught and killed the game, then left it for the owner and went away from there.
Then, if it returns again and eats some of it, in this case its eating is not harmful.
It is permissible for the owner to eat from this game.
Because initially, it hunted for the owner,
and kept it reserved for him, and only ate from it afterwards, so this eating will not be taken into consideration.
Source: Sunan Abu Dawood – Commentary by Shaykh Umar Farooq Saeedi, Page: 2852
