Azami 7410

Hakim narrated it (4/125) via the route of Muaz bin Muaz Anbari, who said, Ibn Awn told us, saying, "I read, in the presence of Hasan, the letter of Samura bin Jundab to his sons," and in it, that the Messenger of Allah ﷺ said, and he mentioned it. Abu Ubayd also narrated it in Ghareeb al-Hadith (1/61) from Muaz with this same chain, similarly, except that he did not mention the Messenger of Allah ﷺ in it. This does not harm the narration, because it is apparent that it was mentioned at the beginning of the hadith in the letter, as is the nature of documents and copies transmitted through a single chain. Its chain is sahih.As for the word "al-darourah," it is a dialectal variant of "al-darurah" (necessity), as mentioned in al-Nihaya. As for the word "ghabuq," it refers to drinking at the end of the day, while "sabuh" refers to drinking at its beginning. These two terms were then used for eating as well, so the "sabuh" meal is the morning meal, and the "ghabuq" meal is the evening meal.As for what was narrated from Abu Waqid Laythi, that they said, "O Messenger of Allah, we are in a land where famine strikes us, so when does carrion become permissible for us?" He said, "If you have not had your morning drink, nor your evening drink, nor gathered plants to eat, then it is permissible for you." This narration is flawed. Uzai narrated it from Hassan bin Atiya, and there is disagreement over it. Imam Ahmad narrated it (21901) from Walid bin Muslim, who said, Uzai told us, who said, Hassan bin Atiya told us, from Abu Waqid Laythi, and he mentioned it. Hakim also narrated it (4/125) via the route of Abu Asim (that is, Dahhak bin Makhlad), who said, Uzai told us, with this same chain. Hakim said, "Sahih according to the criteria of the two Shaykhs (Bukhari and Muslim)." Dhahabi then corrected him, saying, "It contains a break in the chain."I say, he is indicating that Hassan bin Atiya did not hear it directly from Abu Waqid, but rather there was an intermediary between them. Bayhaqi likewise said in al-Marifah (14/129), "This is a hadith with a broken chain. Hassan bin Atiya did not hear it from Abu Waqid, but rather heard it from Marthad, or from Abu Marthad, who is unknown." Daraqutni, in al-Ilal (1154), preferred the broken-chain narration of Walid bin Muslim. So this narration is not free of either a break in the chain or an unknown narrator.The meaning of the hadith is that if a man does not find a morning or evening meal, then carrion becomes permissible for him, but otherwise it does not.Likewise, what was narrated from Samura bin Jundab, that the Prophet ﷺ said, "If you have given your family a drink of milk for their evening drink, then avoid what Allah has forbidden of carrion," is not sound. Hakim narrated it (4/125), and Bayhaqi (9/357), via the route of Yahya bin Yahya, from Kharija, from Thawr, from Rashid bin Saad, from Samura bin Jundab, and he mentioned it. Hakim graded its chain sahih.I say, this is what the two of them said! Yet its chain contains Kharija, who is Kharija bin Musab, Abu Hajjaj Khurasani, whose weakness is agreed upon. Nasai and others said, "His hadith is to be abandoned," and Yahya bin Main declared him a liar in one report.A note of caution, this hadith was graded sahih in Minna Kubra (8/373) based on my assumption that this Kharija was Kharija bin Musab bin Kharija bin Musab bin Kharija the grandson, but the correct view is that he is Kharija bin Sab bin Kharija, Abu Hajjaj the grandfather, who is to be abandoned as a narrator.On this subject, there is also a report from Fajee Amiri, that he came to the Messenger of Allah ﷺ and said, "What is permissible for us of carrion?" He said, "What is your food?" We said, "We take an evening drink and a morning drink." He said, "That is, by my father, hunger." So he permitted carrion for them under these circumstances. Its chain contains weakness, and its text contains an objectionable element.Abu Naeem said, "Uqba explained it to me as, one drinking vessel in the morning, and one drinking vessel in the evening." Abu Dawud narrated it (3817) from Harun bin Abdullah, who said, Fadl bin Dukayn told us, who said, Uqba bin Uqba Amiri told us, saying, "I heard my father narrating from Fajee Amiri," and he mentioned it, and in it is the statement of Abu Naeem, "Uqba explained it to me as, one drinking vessel in the morning, and one drinking vessel in the evening." Bayhaqi also narrated it via the route of Abu Dawud (9/357).Its chain contains Wahb bin Uqba Amiri, whom no one except Ibn Hibban considered reliable, and no one narrated from him except his son Uqba bin Wahb, so he is unknown, and Hafiz said, "Obscure." As for his son, Uqba bin Wahb Amiri Bakaee Kufi, there is disagreement about him, and most hold that he is not known. Hafiz said in al-Taqrib, "Acceptable," meaning when corroborated, and I have not found anyone who corroborated him in this. For this reason Dhahabi said in al-Mizan, "He is not known, and his report is not sound," meaning this hadith of his. Bayhaqi also said, "There is doubt regarding its establishment."