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Lawful Hunting (Arabic: الصيد الشرعي; al-Ṣayd al-Sharʿī) refers to a method recognized in Islamic law for making certain wild animals permissible to consume. It is one form of tadhkiya—the legal process by which an animal becomes lawful for use—alongside other methods such as dhabḥ (slaughtering by cutting the throat) and Nahr (a form of ritual slaughter mainly used for camels).

Under Islamic law, lawful hunting is permitted only when specific conditions are met. The most important conditions include: the hunter must be a Muslim; the name of God must be mentioned at the time the hunting tool is used; and the animal must be killed by a means that causes injury and bleeding, such as a trained hunting dog or a sharp, cutting weapon. These requirements are intended to ensure that the animals death occurs in a deliberate and humane manner consistent with religious rules.

This method applies only to wild animals that cannot normally be slaughtered by hand. Domestic animals, such as livestock, do not become lawful through hunting and must instead be slaughtered using other prescribed methods. Jurists derive these rulings from relevant verses of the Qur'an and from narrations attributed to the Prophet and the Imams (a).

Introduction

Lawful hunting refers to a specific method of hunting wild animals that is carried out with special tools and conditions[1] and is considered one of the methods of Tadhkiya.[2]

Lawful hunting is discussed in jurisprudential sources as one of the twelve rulings[3] and in various chapters such as hunting and slaughter (al-ṣayd wa l-dhibāḥa).[4] According to the jurisprudential view, ownerless wild animals are considered permissible property (mubāḥāt), and hunting them results in ownership.[5]

Jurists have cited verses of Sura al-Ma'ida (1, 2, 94, 95, and 96),[6] numerous narrations,[7] and claims of consensus (ijma')[8] to prove the legitimacy of hunting.

Jurisprudential Rulings

Lawful hunting is specific to wild animals such as gazelles, deer, partridges, and mountain goats;[9] hunting domestic animals is permissible only if they have become wild.[10]

One of the conditions for hunting is the possibility of the animal escaping. Therefore, hunting wounded animals or newborns that are unable to escape is forbidden (haram), and consuming their meat is not permissible.[11]

It is said that in Islamic Jurisprudence, lawful hunting is permissible only in case of financial need,[12] and recreational hunting is forbidden due to satisfying sensual desires and ignoring animal rights.[13] Sharpening the tool of tadhkiya is among the recommended etiquettes of hunting.[14] Hunting wild animals while in the state of Ihram is forbidden according to the famous opinion of jurists and has the ruling of carrion.[15]

Hunting Tools

In Islamic jurisprudence, tools for hunting wild animals (ālāt al-ṣayd) are divided into two categories: animal (such as a hunting dog) and inanimate (such as a weapon).[16]

Hunting with a Hunting Dog

Hunting with a hunting dog is lawful (halal) if the dog is trained,[17] acts upon its owner's command,[18] and kills the animal only by biting.[19] Also, the hunter must be a Muslim,[20] mention the name of God when releasing the dog,[21] and if the animal is found alive, slaughter it.[22] There is a difference of opinion regarding hunting with other animals such as cheetahs and eagles,[23] and some jurists do not consider it lawful.[24]

Hunting with a Weapon

Hunting with a weapon such as a gun, arrow, or spear is permissible if the weapon is sharp-pointed or cutting and causes tearing and death of the animal.[25] The hunter must also intend to hunt, be a Muslim, mention the name of God while hunting,[26] and if the animal remains alive after being hit, they must immediately slaughter it.[27] Using non-cutting tools (such as stones or nets) for hunting does not make the animal's meat halal.[28]

Notes

  1. ↑ Muḥaqqiq Sabziwārī, Kifāyat al-aḥkām, 1423 AH, vol. 2, p. 574; Sayfī Māzandarānī, Dalīl Taḥrīr al-wasīla, 1415 AH, p. 1; Ṭabāṭabāʾī Ḥāʾirī, Al-Sharḥ al-ṣaghīr, 1409 AH, vol. 3, p. 77; Sabziwārī, Muhadhdhab al-aḥkām, 1413 AH, vol. 23, p. 5.
  2. ↑ Sayfī Māzandarānī, Dalīl Taḥrīr al-wasīla, 1415 AH, p. 1.
  3. ↑ Mishkīnī, Muṣṭalaḥāt al-fiqh, 1393 Sh, p. 405.
  4. ↑ Shahīd al-Thānī, Al-Rawḍa al-bahiyya, 1410 AH, vol. 7, p. 193; Muḥaqqiq Sabziwārī, Kifāyat al-aḥkām, 1423 AH, vol. 2, p. 574; Waḥīd Khurāsānī, Minhāj al-ṣāliḥīn, 1428 AH, vol. 3, p. 370.
  5. ↑ Muḥaqqiq Dāmād, Qawāʿid-i fiqh, 1406 AH, vol. 1, p. 263.
  6. ↑ Qurashī, Qāmūs-i Qurʾān, 1412 AH, vol. 4, p. 168.
  7. ↑ Sayfī Māzandarānī, Dalīl Taḥrīr al-wasīla, 1415 AH, pp. 2-4.
  8. ↑ Muḥaqqiq Sabziwārī, Kifāyat al-aḥkām, 1423 AH, vol. 2, p. 574; Fāḍil Miqdād, Al-Tanqīḥ al-rāʾiʿ, 1404 AH, vol. 4, p. 3.
  9. ↑ Īravānī, Durūs tamhīdiyya, 1427 AH, vol. 3, p. 163.
  10. ↑ Jamʿī az muʾallifān, Majalla-yi Fiqh-i Ahl-i Bayt (a), vol. 48, p. 174.
  11. ↑ Jamʿī az muʾallifān, Majalla-yi Fiqh-i Ahl-i Bayt (a), vol. 48, p. 174.
  12. ↑ Jamʿī az muʾallifān, Majalla-yi Fiqh-i Ahl-i Bayt (a), vol. 48, p. 173.
  13. ↑ Jamʿī az muʾallifān, Majalla-yi Fiqh-i Ahl-i Bayt (a), vol. 48, p. 173.
  14. ↑ Jamʿī az pazhūhishgarān, Farhang-i fiqh muṭābiq-i madhhab-i Ahl-i Bayt (a), 1426 AH, vol. 1, p. 134.
  15. ↑ Maḥmūdī, Manāsik-i ʿumra-yi mufrada, 1429 AH, pp. 55-56.
  16. ↑ Imām Khomeinī, Taḥrīr al-wasīla, vol. 2, p. 135; Ṭabāṭabāʾī Ḥāʾirī, Al-Sharḥ al-ṣaghīr, 1409 AH, vol. 3, p. 77; Sabziwārī, Muhadhdhab al-aḥkām, 1413 AH, vol. 23, p. 6; Fāḍil Lankarānī, Tafṣīl al-sharīʿa, 1424 AH, p. 313.
  17. ↑ Shahīd al-Thānī, Al-Rawḍa al-bahiyya, 1410 AH, vol. 7, p. 197; Muḥaqqiq Sabziwārī, Kifāyat al-aḥkām, 1423 AH, vol. 2, p. 577; Jamʿī az muʾallifān, Majalla-yi Fiqh-i Ahl-i Bayt (a), vol. 30, p. 277.
  18. ↑ Shahīd al-Thānī, Al-Rawḍa al-bahiyya, 1410 AH, vol. 7, p. 202; Muḥaqqiq al-Ḥillī, Sharāʾiʿ al-Islām, 1408 AH, vol. 3, p. 155.
  19. ↑ Imām Khomeinī, Taḥrīr al-wasīla, vol. 2, p. 136; Īravānī, Durūs tamhīdiyya, 1427 AH, vol. 3, p. 143.
  20. ↑ Muḥaqqiq al-Ḥillī, Sharāʾiʿ al-Islām, 1408 AH, vol. 3, p. 155; Shahīd al-Thānī, Al-Rawḍa al-bahiyya, 1410 AH, vol. 7, p. 201; Muḥaqqiq Sabziwārī, Kifāyat al-aḥkām, 1423 AH, vol. 2, p. 578.
  21. ↑ Muḥaqqiq al-Ḥillī, Sharāʾiʿ al-Islām, 1408 AH, vol. 3, p. 155; Imām Khomeinī, Taḥrīr al-wasīla, vol. 2, p. 136.
  22. ↑ Sabziwārī, Muhadhdhab al-aḥkām, 1413 AH, vol. 23, p. 15; Fāḍil Lankarānī, Tafṣīl al-sharīʿa, 1424 AH, p. 323.
  23. ↑ Jamʿī az pazhūhishgarān, Farhang-i fiqh muṭābiq-i madhhab-i Ahl-i Bayt (a), 1426 AH, vol. 1, p. 136.
  24. ↑ Imām Khomeinī, Taḥrīr al-wasīla, vol. 2, p. 135; Muḥaqqiq Sabziwārī, Kifāyat al-aḥkām, 1423 AH, vol. 2, p. 575; Ṭabāṭabāʾī Ḥāʾirī, Al-Sharḥ al-ṣaghīr, 1409 AH, vol. 3, p. 78.
  25. ↑ Shahīd al-Thānī, Al-Rawḍa al-bahiyya, 1410 AH, vol. 7, p. 203.
  26. ↑ Shahīd al-Thānī, Al-Rawḍa al-bahiyya, 1410 AH, vol. 7, pp. 204-205.
  27. ↑ Muḥaqqiq al-Ḥillī, Sharāʾiʿ al-Islām, 1408 AH, vol. 3, p. 158; Shahīd al-Thānī, Al-Rawḍa al-bahiyya, 1410 AH, vol. 7, p. 198; Jamʿī az pazhūhishgarān, Farhang-i fiqh muṭābiq-i madhhab-i Ahl-i Bayt (a), 1426 AH, vol. 1, pp. 135-136.
  28. ↑ Fayyāḍ Kābulī, Risāla tawḍīḥ al-masāʾil, 1426 AH, p. 604.

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