Azami 7332

Reported by Tabarani in Al-Kabir (12/180) and Al-Awsat (5760), and Daraqutni (4782), via Muhammad bin Abdullah bin Sulayman Hadrami, who said, "Muhammad bin Ubayd Muharibi told us, Umar bin Ubayd told us, from Simak bin Harb, from Jabir bin Zayd, from Ibn Abbas," and he related it.Its chain is hasan because of Simak, and likewise Muhammad bin Ubayd, for both of them make the hadith hasan, while the rest of its narrators are trustworthy. Jabir bin Zayd is Abu Shatha, and Umar bin Ubayd is Tanafisi. Hafiz said, "Its chain is strong." Fath (9/650).As for what is reported from Jabir bin Abdullah, who said, "When it was the day of Khaybar, the people were struck by famine, so they took the domestic donkeys and slaughtered them and set the cooking pots boiling with their meat. Word of that reached the Prophet ﷺ." Jabir said, "The Messenger of Allah ﷺ then commanded us, so we overturned the pots, and he said, 'Allah will bring you provision that is more lawful for you than this and better than that.'" He said, "So we overturned the pots that day while they were still boiling." He said, "The Messenger of Allah ﷺ then forbade the meat of domestic donkeys, the meat of horses and mules, every fanged beast of prey, every taloned bird, and he forbade the animal shot for sport, the animal seized by stealth, and the animal taken by plunder."This is defective. It was reported by Tabarani in Al-Awsat (3692) via Isam bin Ali, and by Bazzar (Al-Kashf 2857) via Abu Nadr (that is, Hashim bin Qasim), both of them from Ikrima bin Ammar, from Yahya bin Abu Kathir, from Abu Salama bin Abdul-Rahman, from Jabir, and he related it. The wording given is Tabarani's, while Bazzar's version is abridged. Tabarani said, "This hadith was not reported from Yahya bin Abu Kathir except by Ikrima."I say, Ikrima is Ibn Ammar Ajli, and although he is truthful, his transmission from Yahya bin Abu Kathir contains confusion, as stated by Imam Ahmad, Ali bin Madini, Bukhari, Abu Dawud, Nasai, Abu Hatim, and others. It was reported by Tirmidhi (1478), Ahmad (14463), and Ibn Abu Shayba (7/296) via Hashim bin Qasim, both at length and abridged, and none of them mention horses.Then Ikrima was contradicted in its chain by Muhammad bin Amr bin Alqama, who reported it from Abu Salama, from Abu Hurairah, with the wording, "The Messenger of Allah ﷺ forbade every fanged beast of prey." Reported by Tirmidhi (1479) from Qutayba, who said, "Abdul-Aziz bin Muhammad told us, from Muhammad bin Amr," with this chain. Tirmidhi said, "This is a hasan hadith." He also said in his Ilal al-Kabir (2/631), "I asked Muhammad, meaning Bukhari, about this hadith, and he said, 'The hadith of Abu Salama from Abu Hurairah is more likely to be correct, and Ikrima bin Ammar makes many errors in the hadiths of Yahya bin Abu Kathir.'" End of quote.Likewise, what is reported from Khalid bin Walid, that the Messenger of Allah ﷺ forbade eating the meat of horses, mules, and donkeys, is not sound. In one version there is an addition, "and every fanged beast of prey." Reported by Abu Dawud (3790), Nasai (4331), Ibn Majah (3198), and Ahmad (16817), through various routes from Baqiya bin Walid, who said, "Thawr bin Yazid told me, from Salih bin Yahya bin Miqdam bin Mad Yakrib, from his father, from his grandfather, from Khalid bin Walid," and he related it. The addition mentioned is found in Abu Dawud and Nasai.Its chain is daif because of Salih bin Yahya bin Miqdam bin Mad Yakrib, and his father Yahya, for both of them are unknown. Bukhari said of Salih bin Yahya, "There is doubt about him." Dhahabi mentioned him in Diwan Al-Duafa and said, "Salih bin Yahya bin Miqdam, from his father, from his grandfather, unknown men." But had he said "two unknown men," that would have been correct, since his grandfather, Mad Yakrib, is a well known companion. This too was transmitted from Musa bin Harun Hafiz, who said, "Salih is not known, nor his father, nor his grandfather." Nawawi, in his commentary on Muslim, transmitted from him the correct version, which is his saying, "Salih bin Yahya is not known, nor his father." Khattabi said, "There is doubt about its chain." He said, "Salih bin Yahya, from his father, from his grandfather, it is not known whether any of them actually heard from the other."Imam Ahmad (16818) reported it at length via Abu Salama Himsi, from Salih bin Yahya bin Miqdam, from Ibn Miqdam, from his grandfather Miqdam bin Mad Yakrib, who said, "I went on the summer campaign with Khalid bin Walid..." and he related it at length, in which it states, "O people, what is the matter with you, that you have rushed upon the enclosures of the Jews? Indeed, the property of those under treaty is not lawful except by right, and forbidden to you are domestic and tame donkeys, their horses and mules, every fanged beast of the wild, and every taloned bird."In its chain is what has already been mentioned, and Ibn Miqdam is perhaps Yahya bin Miqdam. In its text there is an objectionable element, namely the statement of Khalid bin Walid, "I went with the Messenger of Allah ﷺ on the campaign of Khaybar," because Khalid only accepted Islam after Khaybar and before the Conquest, according to the correct view. Bayhaqi found fault with it on account of confusion and its contradiction of the hadith of trustworthy narrators. Sunan al-Kubra (9/328).Abu Dawud said, following the hadith, "This is the view of Malik," meaning regarding the prohibition of eating horse meat. Abu Dawud then said, "This is abrogated. A group of the Companions of the Prophet ﷺ ate horse meat, among them Ibn Zubayr, Fadala bin Ubayd, Anas bin Malik, and Asma bint Abu Bakr, and among the Followers, Suwayd bin Ghafla, Alqama, and others, and Quraysh used to slaughter them in the time of the Messenger of Allah ﷺ."Ibn Abdul-Barr said, "As for the scholars of hadith, the hadith permitting the eating of horse meat is more sahih and more firmly established with them than the prohibition of eating it."Among those who also disliked eating horse meat was Ibn Abbas, and this is the position of the Hanafis and Malikis. They cite as evidence the words of Allah, Most High, "And horses, mules, and donkeys, that you may ride them and as adornment, and He creates that which you do not know" [Nahl 16:8], noting that eating is not mentioned in it, whereas eating from livestock is mentioned in the verse before it. The majority responded that the absence of a mention of eating does not necessitate the prohibition of eating, for the verse singled out riding and adornment for mention because these are the chief purposes of horses, and moreover the sunnah has come to clarify that eating them is permitted as well.