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b. Hunting animals which can be trained, such as the dog and the leopard among beasts, and the falcon
and hawk among birds. Allâh Ta‘ala says: Say: Whatever is good is lawful for you. And eat of what is
caught for you by those you have trained among hunting animals, teaching them as Allâh has taught
you.... (5:5 (4))
Hunting with Weapons
Two conditions must be met if the game is killed by a weapon.
First, the weapon should pierce the body of the animal, making a wound; death by mere impact does not
render it halal. ‘Adi bin Hatim narrated, “I asked Allâh’s Messenger (peace be him) about game killed
with a weapon (m‘irad). He said, “If you hurl the weapon and it pierces the game, eat it, but if it is killed
by the blow of its side, do not eat it.” (Compiled by al-Bukhâri and Muslim.)
This hadith is proof that what makes the game halal is that the body of the animal be pierced, even if the
weapon is blunt. Accordingly, game killed by a rifle or pistol or the like is halal as the bullet will penetrate
its body even more deeply than an arrow, spear, or sword.
With reference to the hadith Compiled by Ahmad, “Do not eat what is killed by a banduqah unless you
slaughter it,” and the one Compiled by al-Bukhâri on the authority of Ibn ‘Umar, which states that the
animal killed by a banduqah is like an animal killed by a blow, it should be noted that banduqah here
refers to a ball of clay and not to the modern bullet. The Prophet (s.a.w.s.) likewise forbade throwing
stones at the hunted animal, saying, “Throwing stones will not hunt the game or kill an enemy, but it may
break a tooth or gouge out an eye.” (Compiled by al-Bukhâri and Muslim.)
The second condition to be met when hunting with a weapon is that the name of Allâh must be
mentioned when hurling or striking with the weapon, as the Prophet (s.a.w.s.) instructed ‘Adi bin Hatim,
whose reports of a hadith are the source material for this topic. (The above instructions likewise apply to
hunting with a gun. (Trans.))
Hunting with Dogs and the Like
If hunting is done with a dog or falcon or the like, the following is required: first, it should be a trained
animal; second, it should catch the game for its owner and not for itself, as the Qur‘ân specifies; and
third, the name of Allâh must be mentioned while sending it for the chase. The source of these
conditions is the following ayah: They ask thee (O Muhammad) what is lawful to them (as food). Say:
Whatever is good is lawful for you. And eat of what is caught for you by those you have trained among
hunting animals, teaching them as Allâh has taught you, and mention the name of Allâh over it.... (5:5
(4))
1. The definition of “training” is well known. It means that the animal so trained is under the control of its
owner so that when he calls it, it responds; when he sends it toward the game, it hunts it; and when he
restrains it, it halts. The jurists have laid down various criteria for this; however, common sense is a
better guide in deciding whether a hunting animal is trained or not.
2. The definition of “catching the game for its owner” is that it does not itself eat the game. The Prophet
(s.a.w.s.) said: “If you send your dog after the game, and it eats part of it, you should not eat of it, for the
dog has hunted the game for itself andnot for you; but if you send the dog and it kills the game without
eating it, you can eat it, as it has caught it for its master.” (Narrated by Ahmad; also Compiled by al-
Bukhâri and Muslim.)
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Some jurists make a distinction between hunting animalssuch as dogs and hunting birds such as
falcons. Their opinion is that eating game which has been partly eaten by a bird is permissible, while if a
dog has eaten from it, it is not allowed.
The reason for laying down these two conditions is, first, to emphasize that the hunting dog should be
well-trained, always being under the control of its master, and second, to preserve human dignity by not
allowing man to eat the leavings of animals. Finally, we note that a well-trained dog which catches the
game for its master is very similar to an inanimate weapon in his hands such as an arrow.
3. Mentioning the name of Allâh while sending the dog for the chase is like mentioning His name while
shooting the arrow, hurling the spear, or striking with the sword. The Qur‘ânic injunction, “mention the
name of Allâh over it,” has also been emphasized in ahadith, such as that of ‘Adi bin Hatim.
The mandatory nature of this condition has also been demonstrated by the fact that if a dog other than
that of the hunter is found at the game, eating of it is not lawful. ‘Adi said to the Prophet (s.a.w.s.),
“Suppose I send my dog but I find another dog at the game, and I do not know which dog caught it?”
The Prophet (s.a.w.s.) replied, “Do not eat it, for while you mentioned the name of Allâh over your dog,
you did not mention it over the other dog.”
However, if one forgets to mention Allâh’s name while dispatching his weapon or the hunting animal, he
can make up for it by mentioning it at the time of eating, for Allâh has forgiven the Muslim ummah for the
errors it commits due to forgetfulness or error. As was mentioned earlier, this also applies in the case of
forgetting to pronounce the name of Allâh at the time of slaughtering.
The significance of mentioning the name of Allâh over the animal need not be repeated here, as it was
explained earlier in connection with slaughtering.
When the Game is Found Dead
It may happen that although the game is struck by the arrow it may nevertheless escape; the hunter may
find it some time —perhaps even days—later, dead. In such a case, the game is lawful as food under the
following conditions:
1. That it is not found in water. The Prophet (s.a.w.s.) said: “If you shoot an arrow and it kills the animal,
you can eat it. But if it is found in water, you do not know whether its death was caused by drowning or
by your arrow.” (Compiled by al-Bukhâri and Muslim)
2. That it has no wounds other than the wound inflicted by the arrow. ‘Adi bin Hatim asked the Prophet
(s.a.w.s.), “What if I shoot an arrow and find the game the next morning with my arrow in it?” The
Prophet (s.a.w.s.) replied: “If you know that your arrow killed it, and you do not find any wound inflicted
by wild beasts, you may eat it.” (Compiled by al-Tirmidhî, who classifies it as sahih.)
3. That the game has not reached the stage of decay. People of sound taste are naturally revolted and
nauseated by rotten meat, and eating it is also likely to be injurious. It is narrated in the Sahih of Muslim
that the Prophet (s.a.w.s.) told Abû Th‘alabah al-Khashini, “You shoot an arrow but the game disappears
for three days. If you then come upon it, you may eat what is not decayed of it.”
Intoxicants
The Arabic word khamr signifies any alcoholic drink which causes intoxication. We would be stating the
obvious if we were to discuss the harmful effects of drinking on the individual’s mind, his health, his
religion, and his work; or if we discussed the disasters which he brings upon his family by neglecting
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