Azami 4758

Abu Dawud narrated it (1864) from Nufayli, who said, Muhammad bin Salama narrated to us, from Muhammad bin Ishaq, from Amr bin Maymun, who said, I heard Abu Hadir Himyari narrating to my father, Maymun bin Mihran, and he mentioned it. Hakim graded it sahih (1/485-486) via this route and said, "Abu Hadir is a sheikh from the people of Yemen, accepted, truthful." I say, Abu Hadir's name is Uthman bin Hadir. Abu Zura Razi declared him trustworthy, and Hafiz said in Taqrib, "Truthful." So the isnad is hasan because of Ibn Ishaq, and even though he was known to sometimes conceal a link in his chain, he clearly stated that he heard directly in the narration that follows.Bayhaqi narrated it, as found in Bidaya wal-Nihaya (4/230), via the route of Yunus bin Bukayr, from Ibn Ishaq, who said, Amr bin Maymun narrated to me, saying, My father used to frequently ask whether the Messenger of Allah ﷺ had replaced the sacrificial animal he slaughtered when the polytheists barred him from reaching the House, but he could find no answer to this, until he heard him ask Abu Hadir Himyari about it. Abu Hadir said to him, "You have come to the one who knows. I performed hajj in the year of Ibn Zubayr, during the first siege, and I sent a sacrificial animal, but they came between us and the House, so I slaughtered it within the sacred precinct and returned to Yemen. I said, 'I have an example to follow in the Messenger of Allah ﷺ.' Then the following year I performed hajj and met Ibn Abbas, and I asked him whether I should replace what I had slaughtered or not." He said, "Yes, replace it, for the Messenger of Allah ﷺ, his household, and his companions replaced the sacrificial animals they had slaughtered in the year the polytheists barred them, and they carried out that replacement during the Compensatory Umrah. Camels became scarce for them, so the Messenger of Allah ﷺ and his household permitted them to use cattle instead."I say, Ibn Ishaq was not alone in narrating this, he was corroborated. Hakim narrated it (1/485) via the route of Yazid bin Harun, who said, Amr bin Maymun bin Mihran told us, Abu Hadir Uthman bin Hadir narrated to us, saying, I heard Ibn Abbas say, "The people of Hudaybiya were commanded to replace their sacrificial animals in the year they entered Makkah, so they replaced them. Camels became scarce, so those who could not find a camel were permitted to buy a cow instead." Hakim said following it, "Muhammad bin Ishaq bin Yasar narrated it from Amr bin Maymun in an explained, summarized form."Abu Bakr bin Ayyash also corroborated him regarding the substance of the hadith, in what Ibn Majah narrated (3134) via his route, from Amr bin Maymun, from Abu Hadir Azdi, from Ibn Abbas, who said, "Camels became scarce in the time of the Messenger of Allah ﷺ, so he ordered them to slaughter cattle instead." Busiri said in Misbah Zujaja (3/52), "Its isnad is sahih, its narrators are trustworthy."It is narrated that Umar bin Khattab sent a fine she-camel as a sacrificial offering, and he was offered three hundred dinars for it. So he came to the Prophet ﷺ and said, "Messenger of Allah, I sent a fine she-camel as an offering, and I was offered three hundred dinars for it. Shall I sell it and buy camels with its price?" He said, "No, slaughter it as it is."Abu Dawud narrated it (1756), and from him Bayhaqi (5/241-242), from Nufayli, who said, Muhammad bin Salama narrated to us, from Abu Abdul-Rahim, from Jahm bin Jarud, from Salim bin Abdullah, from his father, who said, "Umar bin Khattab made an offering," and he mentioned it. Abu Dawud said, "Abu Abdul-Rahim is Khalid bin Abu Yazid, the maternal uncle of Muhammad bin Salama. Hajjaj bin Muhammad narrated from him." Ibn Khuzayma narrated it in his Sahih (2911) via the route of Muhammad bin Salama, with a similar isnad.Its isnad is daif, for Jahm bin Jarud is unknown, as Dhahabi said in Mizan, and Ibn Qattan said, "He is not known," and no one narrated from him except Abu Abdul-Rahim. It has another flaw as well, namely that Jahm bin Jarud is not known to have heard directly from Salim, as Bukhari mentioned in Tarikh al-Kabir.Abu Dawud said, commenting on the hadith, "This is because he had already marked it as a sacrificial animal." Shafii and some of the Hanafis took the apparent meaning of this hadith to mean that replacing a sacrificial animal is never permissible. Others held that replacement is permissible with something better. As for the Prophet ﷺ forbidding Umar from replacing his sacrificial animal, it was because it was superior, since this fine she-camel was valuable, and that is why a large sum was offered for it. So offering it to Allah was better than offering, with its price, a number of lesser animals. This is what Sheikh Islam bin Taymiya favored in Majmu Fatawa.