Azami 5345

Bukhari related it in the Hajj chapter (1703), and Muslim in the Hajj chapter (1321:365), both from the hadith of Ibrahim, from Aswad, from Ayesha, as I mentioned it.As for what has been narrated from Jabir, that the Prophet ﷺ was sitting with his companions when he tore his shirt to pull it off, and he was asked about it, and he said, "I had arranged with them to garland my sacrificial animal today, and I forgot," this is daif.Imam Ahmad related it (14129) from Abdul-Razzaq, who said, Dawud bin Qays narrated to us, from Abdul-Rahman bin Ataa, that he heard the two sons of Jabir narrating from their father, and he mentioned it. Abdul-Rahman bin Ataa is the Qurashi, also known as Ibn Abu Labeeba, the surveyor of Madinah, the master of the road, and there is disagreement about him. Nasai deemed him reliable, while Abu Hatim said, "An unknown shaykh." Azdi, Abu Ahmad Hakim, and Ibn Abdul-Barr all declared him daif, and Ibn Abdul-Barr said, "Malik stopped narrating from him even though he was his neighbor."Moreover, he was inconsistent in his narration of this hadith. At one point he said that he heard the two sons of Jabir, as here, and at another point, as in the Musnad (23613), he narrated from a group of Banu Salama, who said, "The Prophet ﷺ was sitting when he tore his garment and said, 'I have arranged for a sacrificial animal to be marked today.'" And at yet another point, as in the Musnad also (15298), he narrated from Abdul-Malik bin Jabir bin Utayk, from Jabir bin Abdullah, who said, "I was sitting with the Messenger of Allah ﷺ when he tore his shirt from its collar until he pulled it out from over his legs. The people looked at the Messenger of Allah ﷺ, so he said, 'I had ordered that my sacrificial camels, which I sent ahead, be garlanded today and marked today, at such and such a watering place, but I put on a shirt and forgot, and I was not going to pull my shirt off over my head.'" He had sent his sacrificial camels ahead from Madinah while he himself remained in Madinah.Given his inconsistency in the chain of transmission, the narration also contains an objectionable element, because it contradicts the sahih hadith already established, that when the Prophet ﷺ sent a sacrificial animal ahead, he remained free from the restrictions of pilgrim consecration, and nothing that Allah had made lawful for him became forbidden to him. So do not be deceived by the statement of Haythami in Al-Majmu (3/227), "Ahmad related it, and its narrators are reliable."