Azami 7306

Abu Dawud (4125) and Nasai (4243) narrated it, and Ibn Hibban (4522) and Hakim (141/4) graded it sahih, all of them from the hadith of Hammam, from Qatada, from Hasan, from Jawn bin Qatada, from Salama bin Muhabbiq, who related it. Its isnad is hasan, because of Jawn bin Qatada. Imam Ahmad was asked about him and said, "I do not know him." But Ali bin Madini said, "Jawn is known." No one narrated from Jawn except Hasan, yet he is known. He said elsewhere, "Those from whom Hasan narrated among the unknown narrators," and he listed them, mentioning among them Jawn bin Qatada. I say, what is meant by his saying "among the unknown" is that he had few narrations, not that he was unrecognized to him, so that his two statements would not contradict each other. So the conclusion regarding him is that his hadith is hasan. See also Talkhis (49/1).In similar meaning, it is narrated from Aliya bint Subay that she said, "I had sheep at Uhud, and death struck them, so I went in to see Maymuna, the wife of the Prophet ﷺ, and mentioned that to her. Maymuna said to me, 'If only you had taken their skins and made use of them.'" She said, "I said, 'Is that permissible?' She said, 'Yes. Some men from Quraysh passed by the Messenger of Allah ﷺ, dragging a sheep of theirs like a donkey, and the Messenger of Allah ﷺ said to them, "If only you had taken its skin." They said, "It is dead [unslaughtered]." The Messenger of Allah ﷺ said, "Water and the tanning bark purify it."'"Abu Dawud (4126), Nasai (4259), and Ahmad (26833) narrated it, and Ibn Hibban (1291) graded it sahih, all of them via Ibn Wahb, from Amr bin Harith, from Kathir bin Farqad, from Abdullah bin Malik bin Hudhafa, who was told it by his mother Aliya bint Subay, that she said, and he related it. It contains Abdullah bin Malik bin Hudhafa, whom Dhahabi mentioned in Al-Mizan and said, "No one narrated from him except Kathir bin Farqad," so there is unknownness in him. Al-Hafiz said, "Acceptable," meaning when corroborated, and I did not find anyone who corroborated him. His mother Aliya bint Subay had no one narrate from her except her son Abdullah bin Malik, and no one is recorded to have verified her reliability except Ajli, who said, "A Madinan successor, trustworthy." As for Dhahabi, he mentioned her among the unknown women in Al-Mizan.In similar meaning, it is also narrated from Salman, that he said, "One of the Mothers of the Believers had a sheep that died, and the Messenger of Allah ﷺ passed by it and said, 'What harm would it be to the people of this one if they made use of its skin?'" Ibn Majah (3611) narrated it from Abu Bakr bin Abu Shayba, who said, "Abdul-Rahim bin Sulayman told us, from Layth, from Shahr bin Hawshab, from Salman," and he related it. Its isnad is daif, due to the weakness of Layth, who is Ibn Abu Salim. Busiri faulted it for this reason in Misbah Zujaja (153/4). It also contains Shahr bin Hawshab, about whom there is well known discussion, although his hadith is hasan.As for what is narrated from Mughira bin Shuba, that he said, "The Messenger of Allah ﷺ called me for water, so I went to a tent, and in it was a Bedouin woman. I said, 'This is the Messenger of Allah ﷺ, and he wants water to perform wudu, so do you have any water?' She said, 'By my father and mother, the Messenger of Allah! By Allah, no soul under the sky, nor any that the earth holds, is dearer or more precious to me than his soul, but this waterskin is the skin of a dead animal, and I would not like to make the Messenger of Allah ﷺ impure with it.' So I went back to the Messenger of Allah ﷺ and informed him, and he said, 'Go back to her, if she tanned it, then it is pure.'" He said, "So I went back to her and mentioned that to her, and she said, 'Yes, by Allah, I did tan it.' So I brought him water from it." He was wearing that day a Syrian cloak, and had on two leather socks and a head cover. He said, "So he inserted his hands under the cloak," he said, "because its sleeves were narrow." He said, "Then he performed wudu, and wiped over the head cover and the leather socks." This is daif.Ahmad (18225) and Tabarani in Al-Kabir (368/20) both narrated it via Abu Mughira (he is Abdullah bin Hajjaj), who said, "Maan bin Rifa told us," who said, "Ali bin Yazid told me, from Qasim Abu Abdul-Rahman, from Abu Umama Bahili, from Mughira bin Shuba," and he related it. The wording is Ahmad's, and Tabarani did not mention the story, as it is abridged in his version with the wording, "From the Prophet ﷺ, that he said regarding the skin of a dead animal, 'Its tanning is its purification.'" It contains Ali bin Yazid Alhani, who is daif by the agreement of the scholars, and the one narrating from him, Maan bin Rifa, is disputed, with the predominant view being that he is daif.Likewise, what is narrated from Thabit is not sound, that he said, "I was sitting with Abdul-Rahman bin Abu Layla in the masjid when a large man came and said, 'O Abu Isa.' He said, 'Yes.' The man said, 'Tell us what you heard about wearing fur.' He said, 'I heard my father say, "I was sitting with the Prophet ﷺ when a man came and said, 'O Messenger of Allah, may I pray in fur?' He said, 'Then where is the tanning?'"'" When the man turned to leave, I said, "Who is this?" He said, "This is Suwayd bin Ghafla."Ahmad (19060) and his son Abdullah both narrated it from Abdullah bin Muhammad bin Abu Shayba, who said, "Ali bin Hashim told us, from Ibn Abu Layla, from Thabit," and he related it. It contains Ibn Abu Layla, who is Muhammad bin Abdul-Rahman bin Abu Layla, and he is daif. His statement, "When he turned to leave, I said..." and so on, the speaker is Thabit Bunani, asking about that large man.On this topic there is also a report from Ayesha, the wife of the Prophet ﷺ, that the Messenger of Allah ﷺ commanded that the skins of dead animals be made use of once tanned. Malik narrated it in the chapter on hunting (18), from Yazid bin Abdullah bin Qusayt, from Muhammad bin Abdul-Rahman bin Thawban, from his mother, from Ayesha, and he related it. Via Malik's route, it was narrated by Abu Dawud (4124), Nasai (4263), Ibn Majah (3612), and Ahmad (24447), and Ibn Hibban graded it sahih (1286). The mother of Muhammad bin Abdul-Rahman bin Thawban had no one narrate from her except her son Muhammad, and no one verified her reliability except Ibn Hibban, so Al-Hafiz said, "Acceptable," meaning when corroborated, otherwise her hadith is weak. I did not find anyone who corroborated her on this isnad. Imam Ahmad faulted it because of her. Abdullah bin Ahmad said in Kitab Al-Ilal (4827), "What do you say about this hadith?" He said, "It contains 'his mother.' Who is his mother?" As if he was rejecting it because of his mother.On this topic there is also a report from Ibn Abbas, that he said, "The Prophet ﷺ wanted to perform wudu from a waterskin, and it was said to him, 'It is from a dead animal.' He said, 'Its tanning removes its impurity,' or 'its filth,' or 'its uncleanliness.'" Ahmad (2878), Ibn Khuzayma (114), Hakim (161/1), and Bayhaqi (17/1) all narrated it via Misar bin Kidam, from Amr bin Mura, from Salim bin Abu Jaad, from his brother, from Ibn Abbas, and he related it. Hakim said, "This is a sahih hadith, and I know of no defect in it." Bayhaqi said, "This is a sahih isnad. I asked Ahmad bin Ali Isfahani about this brother of Salim, and he said, 'His name is Abdullah bin Abu Jaad.'" Al-Hafiz confirmed this in Talkhis. However its isnad contains the brother of Salim bin Abu Jaad, unnamed, and if he is Abdullah bin Abu Jaad, then no one verified his reliability except Ibn Hibban, who mentioned him in his book Al-Thiqat, and so Al-Hafiz said in Al-Taqrib, "Acceptable." Ibn Qattan Fasi said in Bayan Al-Wahm (396/4), "His condition is not known." Dhahabi said in Al-Mizan (2/400), "This Abdullah, even though he was deemed trustworthy, there is unknownness in him."On this topic there is also a report from Anas bin Malik, that the Prophet ﷺ asked to be given water for wudu, and it was said to him, "We could not find any except in the skin of a dead animal." He said, "Did you tan it?" They said, "Yes." He said, "Then bring it, for that is its purification." Tabarani narrated it in Al-Awsat (9215), from Mufaddal, who said, "Abu Hamma told us," who said, "Abu Qurra told us, from Ibn Jurayj," who said, "Abu Qazaa informed me, from Anas bin Malik," and he related it. Haythami said in Al-Majma (217/1), "Its isnad is hasan." I say, it contains Abu Hamma, whose name is Muhammad bin Yusuf Zubaydi, whom no one verified except Ibn Hibban, by mentioning him in Al-Thiqat, where he said, "From the people of Yemen, he narrated from Ibn Uyayna, and he was a narrator for Abu Qurra. Mufaddal bin Muhammad Jundi and others narrated from him. He sometimes erred and produced odd reports. His kunya was Abu Yusuf, and Abu Hamma was a nickname." Ibn Qattan said, "I do not know his condition." It has another isnad that is even weaker than this one.As for what is narrated from Umm Salim Ashjaiyya, that the Prophet ﷺ came to her while she was in a tent and said, "How fine it is, if only there were no dead animal skin in it," she said, "So I began to search through it." This is daif. Ahmad (27465) and Tabarani in Al-Kabir (156/25) both narrated it via Sufyan, he is Thawri, from Habib bin Abu Thabit, from a man, from Umm Salama, and he related it. Its isnad is daif, containing an unnamed man, and Haythami faulted it for this in Al-Majma (218/1).