Azami 7293

Abu Dawud (2824), Nasai (4304), Ibn Majah (3177), and Ahmad (18250) narrated it, and Ibn Hibban (332) and Hakim (4/240) graded it sahih, all of them through various routes from Simak bin Harb, who said, "I heard Murri bin Qatari narrating from Adi bin Hatim," and he related it.Hakim said, "Sahih according to the criterion of Muslim." I say, rather its chain is only hasan, because of Simak bin Harb, for his hadith is hasan. As for his teacher Murri bin Qatari, only Simak narrated from him, and Ibn Main deemed him trustworthy, as recorded in Tarikh Uthman Darimi (766), but Hafiz Ibn Hajar did not come across this, so he said in Taqrib, "Acceptable," and his hadith is hasan, except that he is not among the narrators of Muslim, as Hakim claimed.On this subject there is also a report from Zayd bin Thabit, that a wolf sank its fangs into a sheep, so they slaughtered it with a flint stone, and the Prophet ﷺ permitted eating it.Nasai (4412, 4419), Ibn Majah (3176), and Ahmad (21597) narrated it, and Ibn Hibban (5885) and Hakim (4/113-114) graded it sahih, all of them through various routes from Shuba, who said, "I heard Hadir bin Muhajir, Abu Isa Bahili, say, 'I heard Sulayman bin Yasar narrating from Zayd bin Thabit,'" and he related it.Hakim said, "Sahih chain." I say, its narrators are trustworthy except for Hadir bin Muhajir, whom no one deemed trustworthy other than Ibn Hibban, and only Shuba narrated from him. That is why Hafiz said, "Acceptable," meaning when corroborated, otherwise his hadith is weak. Indeed, Abu Hatim said, "Unknown." The corroboration of Waqidi does not help, for he is discarded, and Bayhaqi narrated it through his route (9/250). His saying "sank its fangs" means it fastened its fangs into it.As for what is reported from Ibn Abbas and Abu Hurairah, that they said, "The Messenger of Allah ﷺ forbade the slitting of Satan, which is when the animal is slaughtered by cutting the skin without severing the jugular veins, and then it is left until it dies," this is daif.Abu Dawud (2826) and Ahmad (2618) narrated it, both through the route of Abdullah bin Mubarak, from Mamar, from Amr bin Abdullah, from Ikrima, from Ibn Abbas and Abu Hurairah, and they both related it, the wording given being Abu Dawud's. Ahmad's wording is, "Do not eat the slit-slaughtered animal, for it is Satan's slaughter," without mentioning the explanation. Ibn Hibban (5888) and Hakim (4/113) graded it sahih from this route, except that in Ibn Hibban's version it came only from Abu Hurairah.Hakim said, "Sahih chain." This is not as he said, for its chain contains Amr bin Abdullah, who is Ibn Aswar Yamani, also called Amr Barq or Ibn Barq. Although Ibn Hibban mentioned him in Thiqat, Ibn Main said, "Not strong." Ibn Adi said, "The trustworthy narrators do not corroborate his hadith." Aqeeli related from Imam Ahmad that he said, "He has some objectionable reports, though with Mamar he was not problematic." Ibn Abu Maryam related from Yahya bin Main that he said, "Hisham the judge claimed that he is not trustworthy." Ibn Arabi related from Abu Dawud, "When Mamar narrated to the people of Basra he would call him 'Amr bin Abdullah,' but when he narrated to the people of Yemen he would not name him."I say, perhaps the reason for that is that they held a poor opinion of him, and the conclusion regarding him is that he is daif. As for Hafiz, he said in Taqrib, "Truthful, though with some weakness in him."Likewise, what is reported from Abu Ushara, from his father, is not sound, that he said, "O Messenger of Allah, can slaughtering only be valid at the throat or the upper chest?" He said, the Messenger of Allah ﷺ said, "Had you stabbed it in the thigh, that would have sufficed you."Abu Dawud (2825), Tirmidhi (1481), Nasai (4408), Ibn Majah (3184), and Ahmad (18947) narrated it, all of them through various routes from Hammad bin Salama, from Abu Ushara, from his father, and he related it.Its chain is daif due to the obscurity of Abu Ushara. Dhahabi said in Mizan, "It is not known who he is, nor who his father is." Hafiz said, "Unknown." Tirmidhi said, "This is a gharib hadith which we know only through the report of Hammad bin Salama, and we do not know of any report from Abu Ushara from his father other than this hadith," and he related something similar from Bukhari in Ilal al-Kabir (2/634-635).Hafiz said in Talkhis (4/134), "Abu Ushara is disputed regarding his own name and his father's name, and Hammad bin Salama alone narrated from him according to the correct view, and his condition is not known."Khattabi said in Maalim Sunan (4/117), "This concerns the slaughtering of an animal that cannot be controlled, for as for the one that can be controlled, nothing makes it lawful except cutting the place of slaughter. I know of no disagreement about this among the scholars, and they have declared this hadith daif because its narrator is unknown."That is why Abu Dawud said, following the hadith, "This applies only to an animal that has fallen into a pit or one that has gone wild."A note, it is disliked in slaughtering to cut off the head of the animal outright, because of the harm this causes it, but if its head is cut off, eating it is not disliked. Bukhari mentioned in the Book of Slaughtered Animals, in the chapter on Nahr and Dhabh, that Ibn Umar, Ibn Abbas, and Anas said, "If the head is severed, there is no harm in it." Hafiz Ibn Hajar traced these reports with full chains in Fath al-Bari and graded them sahih.Ibn Abu Shayba narrated, through the route of Ubaydullah bin Abu Bakr bin Anas, that a butcher belonging to Anas slaughtered a chicken, and it thrashed about, so he slaughtered it from the back of its neck, and its head flew off, and they wanted to throw it away, but Anas ordered them to eat it. Fath al-Bari (9/642).As for dhabh and nahr, nahr is specific to the camel, while dhabh is specific to other animals. Malik was asked about performing nahr on a cow, and he said, "How poorly he has acted," then he recited the words of Allah, "Indeed, Allah commands you to slaughter..." [Baqarah 2:67].However, nahr is also used to mean dhabh, as in the hadith of Asma bint Abu Bakr, who said, "We performed nahr on a horse in the time of the Prophet ﷺ and ate it."Bukhari narrated it (5510), and he also narrated (5511) from her that she said, "We performed dhabh on a horse in the time of the Messenger of Allah ﷺ." This goes back to a variation in wording used by Hisham bin Urwa, from Fatimah bint Munzir, from Asma bint Abu Bakr, for he used both terms, once dhabh and once nahr, meaning that nahr can also be used for dhabh in the case of slaughtered animals.Likewise, this also appears in Sahih Bukhari (1709), from Amra bint Abdul-Rahman, who said, "I heard Ayesha saying," and she related the hadith and said, "Then on the Day of Nahr, someone came to us with cow meat, so I said, 'What is this?' He said, 'The Messenger of Allah ﷺ performed nahr on behalf of his wives.'"