and found it dead, and his dog was with it, it is lawful. This is the statement of al-Hasan and Qatada. It is reported from Ahmad that if it was absent for a day, there is no harm, but if it was absent for a night, he should not eat it. From Malik, there are two narrations similarly. From Ahmad, there is that which indicates that if it was absent for a long period, it is not permitted, and if it was short, it is permitted; because it was said to him: "If it was absent for a day?" He said: "A day is a lot." The basis for that is the statement of Ibn Abbas: "If you shoot and kill instantly, then eat, and if you shoot and find your arrow in it on your day or your night, then eat, and if it spent a night away from you, do not eat, for you do not know what happened to it [after that]." Ata and al-Thawri disliked eating what had been absent. A similar view is reported from Ahmad. Al-Shafi'i has two opinions regarding it, because Ibn Abbas said: "Eat what you have struck down (asmayta), and what you have allowed to escape (anmayta), do not eat." Al-Hakam said: "Isma' is the instant killing (iq'as), meaning it dies immediately. Inma' is that it disappears from you, meaning it does not die immediately." The poet said: "It does not grow (tanmi) its arrow-wound... why is it not counted among its kin?" Abu Hanifa said: "It is permitted if he did not cease searching for it, but if he became preoccupied away from it then found it, it is not permitted." Our position is what was narrated by 'Adi ibn Hatim from the Prophet (may Allah bless him and grant him peace) that he said: "If you shoot game and find it after a day or two, and there is no mark on it except the mark of your arrow, then eat. But if you find it drowned in water, do not eat." Agreed upon. From 'Amr ibn Shu'ayb, from his father, from his grandfather, that a man came to the Prophet (may Allah bless him and grant him peace) and said: "O Messenger of Allah, give me a ruling regarding my arrow." He said: "Whatever your arrow returns to you, eat it." He said: "Even if it disappeared from me?" He said: "Even if it disappeared from you, provided you do not find in it a mark other than your arrow, or..."
(3) In (A) and (B): "fa-aqsa't" (so you killed instantly). (4) In (B): "ba'daka" (after you). (5) Extracted by al-Bayhaqi, in: Chapter on releasing [a beast] at game that disappears from you..., from the Book of Hunting and Slaughtering. Al-Sunan al-Kubra 9/241. (6) He is Imru' al-Qays, and the verse is in his Diwan, 125. (7) Extracted by al-Bukhari, in: Chapter on hunting if it disappears from him for two or three days, from the Book of Slaughtering and Hunting. Sahih al-Bukhari 7/113. And Muslim, in: Chapter on hunting with trained dogs, from the Book of Hunting and Slaughtering. Sahih Muslim 3/1531. It was also extracted by Abu Dawud, in: Chapter on hunting, from the Book of Hunting. Sunan Abi Dawud 2/98. And al-Tirmidhi, in: Chapter on what was said regarding one who shoots game and finds it dead in water, from the Chapters of Hunting. 'Aridat al-Ahwadhi 6/257. And al-Nasa'i, in: Chapter on one who shoots game and it falls into water, from the Book of Hunting and Slaughtering. Al-Mujtaba 7/169, 170.
وجَدَه مَيِّتًا، ومعه كَلْبُه، حَلَّ. وهذا قولُ الحسنِ، وقَتادَةَ. وعن أحمدَ، أَنْ غابَ نهارًا، فلا بَأْسَ، وإِنْ غابَ ليلًا، لم يأْكُلْه. وعن مالِكٍ كالرِّوايَتَيْن. وعن أحمدَ ما يدُلُّ على أنَّه إنْ غابَ مُدَّةً طويلةً، لم يُبَحْ، وإِنْ كانَتْ يَسِيرَةً، أُبِيحَ؛ لأَنَّه قيل له: إنْ غابَ يومًا؟ قال: يومٌ كثِيرٌ. ووَجْهُ ذلك قولُ ابنِ عَبَّاسٍ: إذا رَمَيْتَ فأَقْعَصْتَ (٣)، فكُلْ، وإِنْ رَمَيْتَ فَوَجَدْتَ فيه سَهْمَك من يومِكَ أو لَيْلَتِكَ، فكُلْ، وإِنْ باتَ عَنْكَ ليلةً، فلا تأكُلْ؛ فإنَّكَ لا تَدْرِى ما حَدَثَ فيه [بَعْدَ ذلك] (٤). وكرِهَ عطَاءٌ والثَّوْرِىُّ أَكْلَ ما غابَ. وعن أحمدَ مثلُ ذلك. وللشافِعِىِّ فيه قَوْلان؛ لأنَّ ابنَ عبَّاسٍ قال: كُلْ ما أَصْمَيْتَ، وما أَنْمَيْتَ فلا تَأْكلْ (٥). قال الحَكَمُ: الإِصْماءُ: الإِقْعاصُ. يعنى أنَّه يمُوتُ فى الحالِ. والإِنْماءُ أَنْ يَغِيبَ عَنْكَ. يعنى أنَّه لا يموتُ فى الحالِ. قال الشاعِرُ (٦):
فَهْوَ لَا تَنْمِى رَمِيَّتُه ... مالَهُ لَا عُدَّ مِن نَفَرِهْ
وقال أبو حنيفةَ: يُباحُ إنْ لم يكُنْ تَرَكَ طَلَبَه، وإِنْ تشاغَلَ عنه ثمَّ وَجَدَه، لم يُبَحْ. ولَنا، ما رَوَى عَدِىُّ بن حاتمٍ، عن النَّبِىِّ -صلى اللَّه عليه وسلم-، أنَّه قال: "إذَا رَمَيْتَ الصَّيْدَ، فوَجَدْتَهُ بَعْدَ يَوْمٍ أو يَوْمَيْنِ، لَيْسَ بِهِ ألَّا أَثَرُ سَهْمِكَ، فَكُلْ، وأنْ وجَدْتَه غَرِيقًا فِى الْمَاء، فَلَا تَأْكُلْ". متَّفَقٌ عليه (٧). وعن عمرِو بنِ شُعَيْبٍ، عن أبِيه، عن جَدِّه، أَنَّ رَجُلًا أَتَى النَّبِىَّ -صلى اللَّه عليه وسلم- فقال: يا رسولَ اللَّهِ، أفْتِنِى فى سَهْمِى. قال: "مَا رَدَّ عَلَيْكَ سَهْمُكَ، فَكُلْ". قال: وإِنْ تَغَيَّبَ عَنِّى؛ قال: "وَإِنْ تَغَيَّبَ عَنْكَ، مَا لَمْ تَجِدْ فيه أثَرًا غيرَ سَهْمِك، أو
(٣) فى أ، ب: "فأقصعت".(٤) فى ب: "بعدك".(٥) أخرجه البيهقى، فى: باب الإرسال على الصيد يتوارى عنك. . .، من كتاب الصيد والذبائح. السنن الكبرى ٩/ ٢٤١.(٦) هو امرؤ القيس، والببت فى ديوانه ١٢٥.(٧) أخرجه البخارى، فى: باب الصيد إذا غاب عنه يومين أو ثلاثة، من كتاب الذبائح والصيد. صحيح البخارى ٧/ ١١٣. ومسلم، فى: باب الصيد بالكلاب المعلمة، من كتاب الصيد والذبائح. صحيح مسلم ٣/ ١٥٣١.كما أخرجه أبو داود، فى: باب فى الصيد، من كتاب الصيد. سنن أبى داود ٢/ ٩٨. والترمذى، فى: باب ما جاء فى من يرمى الصيد فيجده ميتا فى الماء، من أبواب الصيد. عارضة الأحوذى ٦/ ٢٥٧. والنسائى، فى: باب فى الذى يرمى الصيد فيقع فى الماء، من كتاب الصيد والذبائح. المجتبى ٧/ ١٦٩، ١٧٠.
