Tirmidhi

Explanation:
1:
It is understood that one who chooses to reside in the desert or wilderness and does not attend Friday (Jumu‘ah) and congregational (jama‘ah) prayers, and remains distant from the gatherings of scholars, such a person will be far from civilization and refinement, and will possess a harsh temperament. Similarly, one who habitually hunts for the purpose of amusement and play will become afflicted with heedlessness. However, if someone intends to hunt for the sake of sustenance (rizq), then this action is permissible for him, because some of the noble Companions (radi Allahu anhum) also practiced this. As for one who frequents the courts of kings and acts with flattery, he will fall into tribulation (fitnah). However, one who stays with kings and offers them sincere advice, and fulfills the duty of enjoining good and forbidding evil (amr bil-ma‘ruf wa nahi ‘anil-munkar), then this is the most virtuous form of jihad for him.

(1) From this blessed hadith, an aspect of the condemnation of living in the desert and nomadism emerges, in that such a person generally remains distant from the gatherings of the people of knowledge. Similarly, he remains far from virtuous character traits. Furthermore, a desert-dwelling person is also, for the most part, isolated from the Friday and congregational prayers, their other blessings and benefits, and the gatherings and assemblies of understanding the religion.

(2) Legally (shar'an), hunting is permitted to a certain extent; however, this blessed hadith also clarifies this important issue that for a person to become wholly devoted to hunting is extremely blameworthy, because such a person becomes heedless of his religious and worldly friends and obligations. Going for hunting is not absolutely prohibited. If hunting were prohibited, the Messenger of Allah (sallallahu alayhi wa sallam) would not have permitted it to ‘Adi ibn Hatim and Abu Tha‘labah al-Khushani (radi Allahu anhuma). In summary, hunting while remaining within moderation is permissible; one should not fall into excess or negligence.

(3) From the mentioned hadith, the condemnation of flattering rulers and people of authority and attending at their doors is evident. This fact is absolutely clear that the proximity of kings and sultans plunges even a good person into tribulations. These tribulations can be of various kinds, both physical and spiritual. Physical tribulations can occur in such a way that, due to not agreeing with the rulers or due to rejecting the evils and immoralities they adopt, one may have to endure physical punishments, as the history of worldly, self-indulgent kings and people of authority bears witness to this reality. On the other hand, their religion is put at risk, meaning that by agreeing with the rulers or by remaining silent over their deviations and evils, one may lose his religion. May Allah protect us from this.

(4) “He became heedless,” because one does not know where the hunted animal will run—sometimes from one field to another, from the second to the third, and so on. Therefore, the person following after it will become distant from his home and family. Household tasks will remain neglected. Such a person cannot remain steadfast in prayer and fasting either. Then, whether he catches the game or not, it is as if he has lost both this world and the Hereafter.