Azami 7167

Abu Dawud (2799), Ibn Majah (3140), and Hakim (4/226) narrated it through the route of Abdul-Razzaq, who said, Thawri informed us, from Asim bin Kulayb, from his father, who said, and then he mentioned it.Nasai (4384), Ahmad (23123), and Hakim (4/226) narrated it through the route of Shuba, from Asim bin Kulayb, who said, I heard my father narrating from a man, who said, we were with the Prophet ﷺ two days before the udhiya, and we used to offer yearlings in place of two-year-olds, and the Messenger of Allah said, "The yearling suffices for whatever the two-year-old would suffice for."Nasai (4383) narrated it through the route of Abu Ahwas, from Asim bin Kulayb, from his father, who said, and then he mentioned it similarly to Thawri's narration, with a story at its beginning. Hakim also narrated it through the route of Abdullah bin Idris, who said, Asim bin Kulayb narrated it to us, in a manner similar to Thawri's hadith.The hadith revolves around Asim bin Kulayb, who is truthful, his hadith being hasan, and Hakim graded it sahih.Bayhaqi (9/270–271) narrated it through the route of Abu Huzaifa, who said, Sufyan narrated it to us, similar to Abdul-Razzaq's narration, except that he said, "The yearling of sheep." Abu Huzaifa is Musa bin Masud Nahdi Basri, truthful but with poor memory, and he used to make textual errors, as stated in al-Taqrib. They have spoken critically about his narration from Sufyan Thawri. Imam Ahmad said, "It is as if the Sufyan that Abu Huzaifa narrates from is not the Sufyan Thawri that people narrate from." Ibn Mihraz said, "I asked Yahya about the companions of Sufyan, who are they? He said, the well known ones are Waki, Yahya, Abdul-Rahman, Ibn Mubarak, and Abu Naeem, these are reliable." It was said to him, what about Abu Asim, Abdul-Razzaq, Qabisa, and Abu Huzaifa? He said, "These are daif," meaning in relation to Thawri.The upshot is that this hadith and the one before it indicate the permissibility of offering a yearling of sheep as an udhiya unconditionally, whether or not a two-year-old is available. As for the hadith of Jabir, "Do not slaughter except a mature animal, unless it is difficult for you, in which case slaughter a yearling," it is to be understood as indicating what is preferable, reconciling between the texts, meaning it is permissible to slaughter a yearling while the mature animal is preferable.As for what is narrated from Abu Kibash, who said, I brought yearling sheep to Madinah but they did not sell well for me, so I met Abu Hurairah and asked him, and he said, I heard the Messenger of Allah ﷺ say, "An excellent udhiya is the yearling of sheep." He said, so the people rushed to buy them up. This is daif. Tirmidhi (1499) and Imam Ahmad (9739) narrated it through the route of Waki, who said, Uthman bin Waqid narrated it to us, from Kidam bin Abdul-Rahman, from Abu Kibash, and then he mentioned it. Its chain is daif due to the obscurity of Abu Kibash and the narrator from him, Kidam bin Abdul-Rahman. For this reason Tirmidhi criticized it, saying, "A gharib hadith, and this has been narrated from Abu Hurairah as his own statement (mawquf)." He mentioned it in his Ilal al-Kabir (2/646) and said, I asked Muhammad, meaning Bukhari, about this hadith, and he said, "Uthman bin Waqid narrated this hadith and raised it to the Prophet ﷺ, while it has been narrated from someone other than Uthman bin Waqid, from Abu Hurairah, as his own statement," end quote.Likewise, what is narrated from Umm Bilal bint Hilal, from her father, that the Messenger of Allah ﷺ said, "The yearling of sheep is permissible as an udhiya," does not hold up. Ibn Majah (3139) and Imam Ahmad (27073) narrated it through the route of Abu Damra Anas bin Iyad, who said, Muhammad bin Abu Yahya, the freedman of the Aslami woman, narrated it to us, from his mother, who said, Umm Bilal bint Hilal narrated it to me, from her father, and then he mentioned it. Its chain is daif due to the obscurity of the mother of Muhammad bin Abu Yahya Aslami. As for Umm Bilal, Dhahabi said in al-Mizan, "She is not known, but Ajli declared her reliable, and she is said to have had companionship with the Prophet," as stated in al-Taqrib.There is then a disagreement regarding this narration from Abu Damra. Bayhaqi (9/271) and in al-Marifah (14/29) narrated it through the route of Ibrahim bin Munzir Hizami, who said, Abu Damra narrated it to us, and it does not contain the phrase "from her father." Bayhaqi said in al-Marifah, "This is the sahih version." I say, likewise Yahya bin Saeed Qattan narrated it from Muhammad bin Abu Yahya, as narrated by Ahmad (27072) and Tabarani in al-Kabir (25/164), with the wording, "Offer a yearling as udhiya, for it is permissible." This narration revolves around the mother of Muhammad bin Abu Yahya, and she is the flaw of the hadith.As for what is narrated from Abu Zaid Ansari, who said, the Messenger of Allah ﷺ passed by one of the houses of the Ansar and found the smell of roasting meat, and said, "Who is this that has slaughtered?" A man from among us came out and said, it is I, O Messenger of Allah, I slaughtered before praying in order to feed my family and neighbors. So he commanded him to repeat it, and the man said, no, by Allah, other than whom there is no god, I have nothing but a yearling or a lamb of sheep. He said, "Then slaughter it, but a yearling will not suffice for anyone after you." This contains something objectionable (nakarah). Ibn Majah (3154) narrated it from Abu Bakr bin Abu Shayba, who said, Abdul-Ala narrated it to us, from Khalid Haddan, from Abu Qilaba, from Abu Zaid, and then he mentioned it. Abu Bakr said, and someone other than Abdul-Ala narrated it from Amr bin Bujdan, from Abu Zaid.Ibn Majah and Ahmad (20734) narrated it through the route of Abdul-Warith, that is, Ibn Saeed Anbari, from Khalid Haddan, from Abu Qilaba, from Amr bin Bujdan, and then he mentioned it. Amr bin Bujdan Amiri Basri, Abu Qilaba narrated from him alone, and his status is not known, as stated in al-Taqrib, and likewise Imam Ahmad and Ibn Qattan said, as stated in al-Tahdhib and al-Mizan.