Abu Waqid al-Laythi reported that when the Prophet ﷺ arrived in Medina, the people there used to love eating the humps of camels and would cut off the fat-tails of sheep while the animals were still alive. He said, "Whatever is cut from an animal while it is alive is considered carrion."
قال قدم النبي ﷺ المدينة وهم يحبون أسنمة الإبل، ويقطعون أليات الغنم، فقال: ما قطع من البهيمة وهي حية فهي ميتة.
Abu Dawud (2858), Tirmidhi (1480) — and this is his wording —, Ahmad (21903), Ibn Jarud (876), and Hakim (4/239) all narrated it through various chains from Abdul-Rahman bin Abdullah bin Dinar, from Zayd bin Aslam, from Ata bin Yasar, from Abu Waqid Laythi, who mentioned it. Tirmidhi said, "This is a hasan gharib hadith, we do not know it except through the narration of Zayd bin Aslam." He said in Ilal al-Kabir (2/633), "I asked Muhammad" — meaning Bukhari — "about this, and I said to him, 'Do you consider this hadith to be preserved?' He said, 'Yes.' I said to him, 'Did Ata bin Yasar meet Abu Waqid?' He said, 'He should have met him.'" Hakim said, "It is sahih according to the criteria of Bukhari [and Muslim]."In its chain is Abdul-Rahman bin Abdullah bin Dinar Madani, who is daif, but he was corroborated. Hakim narrated it (4/123–124) through the route of Ismail bin Ishaq Qadi, who said, "Ali bin Abdullah bin Jafar narrated to us," saying, "My father narrated to me," from Zayd bin Aslam with his chain. Hakim said, "Its chain is sahih." I say, it is not as he said, because Abdullah bin Jafar, the father of Ali bin Madini, is daif in hadith, though he can be considered as corroboration, and the rest of its narrators are trustworthy. So the hadith, taking the two routes together, becomes hasan.However, Abu Zura Razi found fault with it — as recorded in the Ilal of Ibn Abu Hatim (2/3) — and so did Daraqutni in his Ilal (1152), on the grounds that it is interrupted [mursal], but what is preserved according to Bukhari and others is the connected chain, as mentioned before.His saying, "yujabbuna," means "they cut off." His saying, "aliyyat," means the tails of the sheep. So any limb cut from an animal while it is still alive may not be eaten, because it becomes carrion once life has left it, and they used to do this in the Jahiliyyah, so they were forbidden from it.Similar in meaning is what was narrated from Ibn Umar, that the Prophet ﷺ said, "Whatever is cut from an animal while it is alive, what is cut from it is carrion," except that it has a defect. It was narrated by Ibn Majah (3216), Daraqutni (4793), and Hakim (4/124) through the route of Hisham bin Saad, from Zayd bin Aslam, from Ibn Umar, who mentioned it. Hakim remained silent about it. In its chain is Hisham bin Saad Madani, who is hasan in hadith so long as he is not contradicted, and he has been contradicted in this chain, as mentioned before regarding the hadith of Abu Waqid.Indeed, Tabarani narrated it in Awsat (7932) through the route of Ibn Nafi, from Asim bin Umar, from Abdullah bin Dinar, from Ibn Umar, marfu, in similar wording. In it is Asim bin Umar Umari, who is daif, and Abu Hatim Razi found it objectionable, saying, "This is a munkar hadith." Ilal (1526).Likewise, what is narrated from Tamim Dari, marfu, is not sound, "There will be, at the end of time, a people who cut off the humps of camels and the tails of sheep. Indeed, whatever is cut from a living animal is dead." Ibn Majah (3217) narrated it through the route of Abu Bakr Hudhali, from Shahr bin Hawshab, from Tamim Dari, who mentioned it. Its chain is very daif because of Abu Bakr Hudhali, who is discarded in hadith. And there is well-known criticism concerning Shahr. Busiri graded its chain daif in Misbah Zujaja (3/63).