Bara bin Azib was asked, "What animals are not acceptable as sacrifices?"He replied, "The Messenger of Allah ﷺ stood among us, and my fingers are shorter than his fingers, and my fingertips are shorter than his fingertips, and he said, 'Four kinds are not acceptable as sacrifices: the one-eyed animal whose defect is obvious, the sick animal whose illness is obvious, the lame animal whose limp is obvious, and the emaciated one that has no marrow.'"The questioner said, "I dislike that there be any deficiency in the teeth."He answered, "What you dislike, leave it, but do not forbid it to anyone else."
سألت البراء بن عازب: مالا يجوز في الأضاحي؟ فقال: قام فينا رسول الله ﷺ وأصابعي أقصر من أصابعه، وأناملي أقصر من أنامله فقال: أربع لاتجوز في الأضاحي العوراء بين عورها، والمريضة بين مرضها، والعرجاء بين ظلعها، والكسير التي لا تنقى. قال: قلت: فإني أكره أن يكون في السن نقص، قال: ما كرهت فدعه، ولا تحرمه على أحد.
Abu Dawud (2802), Nasai (4369), Ibn Majah (3144), Ahmad (18510), Ibn Khuzayma (2912), Ibn Hibban (5922), and Hakim (1/467-468) all narrated it through the route of Shuba, who said, "I heard Sulayman bin Abdul-Rahman say, 'I heard Ubayd bin Fayruz narrate it,'" and he related it. Its isnad is sahih. Sulayman bin Abdul-Rahman is Dimashqi.Hakim said, "This is a sahih hadith which the two of them [Bukhari and Muslim] did not include, due to the scarcity of narrations from Sulayman bin Abdul-Rahman, though Ali bin Madini demonstrated his merits and his precision."Tirmidhi (1497) narrated it through the route of Yazid bin Abu Habib, and Ibn Hibban (5919) through the route of Layth bin Saad, both of them from Sulayman bin Abdul-Rahman Dimashqi, with the same wording, except that both of them said, "and the emaciated one that has no marrow." Ibn Hibban added that they said to Bara, "We only dislike a defect in the tooth, the ear, or the tail." He said, "Dislike whatever you wish, but do not forbid it for the people."Its isnad is sahih. Tirmidhi said, "This is a hasan sahih hadith. We do not know it except through the hadith of Ubayd bin Fayruz from Bara, and the people of knowledge act upon this hadith."Nasai (4371) and Ibn Hibban (5921) narrated it through the route of Ibn Wahb, "Amr bin Harith informed me, from Sulayman bin Abdul-Rahman, from Ubayd bin Fayruz," and he related it. Its isnad is sahih.A note. Malik narrated it in the Book of Sacrifices (1) from Amr bin Harith, from Ubayd bin Fayruz, and he related it, but he dropped "Sulayman bin Abdul-Rahman" from its isnad. Ibn Hibban pointed this out, and Abu Hatim Razi said likewise in Ilal (2/41).Also on this topic is what was reported from Yazid dhu Misr, who said, "I came to Utba bin Abdul-Sulami and said, 'O Abu Walid, I went out seeking a sacrificial animal but found nothing that pleased me except a toothless one, so I disliked it. What do you say?' He said, 'Why didn't you bring it to me?' I said, 'Glory be to Allah! Is it permissible for you but not for me?' He said, 'Yes, for you are in doubt while I am not. The Messenger of Allah ﷺ only forbade the mutilated-eared animal, the horn-stripped animal, the eye-gouged animal, the straggler, and the broken-legged animal.The mutilated-eared animal is the one whose ear is severed until its ear canal is exposed. The horn-stripped animal is the one whose horn has been uprooted from its base. The eye-gouged animal is the one whose eye has been gouged out. The straggler is the one that cannot keep up with the flock due to emaciation and weakness. And the broken-legged one is the one that is broken.'"Abu Dawud (2803) and Ahmad (17652) narrated it through the route of Thawr bin Yazid, "Abu Humayd Raini narrated to me, Yazid dhu Misr informed me," and he related it.Hakim (4/225) narrated it through this same route and judged its isnad sahih. But it includes Abu Humayd Raini, from whom only Thawr bin Yazid transmitted. Dhahabi said in Mizan, "He is not known," and Hafiz said, "Unknown."And his teacher, Yazid dhu Misr Shami, was not deemed reliable by anyone except Ibn Hibban, who mentioned him in Thiqat. That is why Hafiz said, "Acceptable," meaning when he is corroborated, otherwise his hadith is weak.Regarding his saying "tharma," it is spelled with a thaa and elongated. Tharam means the falling out of the front tooth.