Azami 7430

Tabarani narrated it in Mujam al-Kabir (19/68) from Muhammad bin Abdullah Hadrami, who said, Wasil bin Abdul-Ala told us, who said, Muhammad bin Fudayl told us, from Mansur bin Dinar, from Zuhri, from Abdullah bin Kaab bin Malik, from his father, and he mentioned it. Its isnad is hasan because of Mansur bin Dinar, for there is disagreement about him, except that his hadith is hasan as long as he does not contradict others or narrate something objectionable. His biography is in Tajil Manfaa and Lisan Mizan. The rest of its narrators are trustworthy, except for Muhammad bin Fudayl, who is truthful and his hadith is also hasan. Mansur bin Dinar has been corroborated in this. He was corroborated on the first half by Yahya bin Abu Unaysa, as narrated by Tabarani (130). And he was corroborated on the second half by Umar bin Qays, also narrated by Tabarani (132), but one should not be pleased with this corroboration, because Umar bin Qays is the Makkan known as Sindal, who is discarded (matruk), as stated in Taqrib.On this topic there is also a report from Salama bin Muhabbiq, "that the Messenger of Allah ﷺ ordered the cooking pots, and they were overturned on the day of Khaybar, for they contained the meat of people's donkeys." Imam Ahmad (15907) and Tabarani in Mujam al-Kabir (7/54-55) narrated it through Harb bin Shaddad, who said, Yahya bin Abu Kathir told us, who said, Nahaz bin Jadi Hanafi told me, from Sinan bin Salama, that his father told him, and he mentioned it.In its isnad is Nahaz bin Jadi, also said to be Ibn Jari, who is unknown. They mentioned no one narrating from him except Yahya bin Abu Kathir, and no one deemed him trustworthy except Ibn Hibban. He is among the men mentioned in Tajil Manfaa.As for what was narrated from Ghalib bin Abjar, who said, "We were struck by a year of drought, and I had nothing in my property to feed my family except some donkeys. The Messenger of Allah ﷺ had forbidden the meat of domestic donkeys, so I came to the Prophet ﷺ and said, 'O Messenger of Allah, we were struck by the drought, and I had nothing in my property to feed my family except fattened donkeys, and you have forbidden the meat of domestic donkeys.' He said, 'Feed your family from the fat of your donkeys, for I only forbade it because of the village scavengers,'" meaning the filth-eating animals.There is disagreement in its isnad. Abu Dawud (3808) narrated it from Abdullah bin Abu Ziyad, who said, Ubaydullah told us, from Israel, from Mansur, from Ubayd Abu Hasan, from Abdul-Rahman, from Ghalib bin Abjar, and he mentioned it.Abu Dawud pointed to this disagreement when he said afterward, "Shuba narrated this hadith from Ubayd Abu Hasan, from Abdul-Rahman bin Maqil, from Abdul-Rahman bin Bishr, from people of Mazina, that the chief of Mazina, Abjar or Ibn Abjar, asked the Prophet ﷺ."Then he narrated it (3809) through Masaar, from Ibn Abu Ubayd, from Ibn Maqil, from two men of Mazina, one from the other, one of them being Abdullah bin Amr bin Uwaym, and the other Ghalib bin Abjar. Masaar said, "I think Ghalib is the one who came to the Prophet ﷺ with this hadith."Abu Hatim and Abu Zura preferred the hadith of Shuba, from Ubayd bin Hasan, from Abdul-Rahman bin Maqil, from Abdul-Rahman bin Bishr, from men of Mazina among the companions of the Prophet ﷺ. This is as in the narration of Shuba in Ilal by Ibn Abu Hatim (6/2-7). And the narration that Abu Dawud mentioned from Shuba is, "from people of Mazina, Abjar or Ibn Abjar asked the Prophet ﷺ."There is another narration from Shuba that Bayhaqi pointed to in his Sunan al-Kubra (9/332), from him, from Ubaydullah, from Abdullah bin Maqil, from Abdullah bin Bishr. This is the one that Abu Dawud pointed to.There are other kinds of disagreement from narrators other than Shuba, which Zaylai mentioned in Nasb Raya (4/197-198), where he said, "There is much disagreement in its isnad. Some say, 'from Ubayd Abu Hasan,' others say, 'Ubayd bin Hasan,' others say, 'from Abdullah bin Maqil,' others say, 'Abdul-Rahman bin Maqil,' others say, 'from Ibn Maqil,' and 'Ghalib bin Abjar,' also said 'Abjar bin Ghalib,' others say, 'Ghalib bin Dharih,' others say, 'Ghalib bin Dhaykh,' others say, 'from people of Mazina, from Ghalib bin Abjar,' others say, 'from people of Mazina, that a man came to the Prophet ﷺ,' others say, 'that two men asked the Prophet ﷺ.' Some of these disagreements are in Mujam Tabarani, some are in Musannaf Ibn Abu Shayba and that of Abdul-Razzaq, and some are in Musnad Bazzar. Bazzar said, 'Nothing else is known from Ghalib bin Abjar besides this hadith, and there is disagreement about it. Some companions of Ubayd bin Hasan say, from Ghalib bin Abjar, others say, from Abjar bin Ghalib, others say, from Ghalib bin Dharih, and others say, from Ghalib bin Dhaykh.'" End of quote.Likewise there is disagreement about its wording. Some say, "Eat from the fat of your property, and feed your family," others say, "Eat from the fat of your property" only, and others say, "Feed your family from the fat of your property" only.Bayhaqi said in Marifa, "The isnad of the hadith of Ghalib bin Abjar is disturbed, and even if it were sound, he was only granted a concession in a case of necessity, where even carrion becomes permissible, as indicated by its wording." End of what is in Nasb Raya. And he said in Sunan al-Kubra (9/332), "Something like this cannot be used to oppose the sahih hadiths that have already been mentioned, explicitly stating the prohibition of the meat of domestic donkeys."As for what was narrated from Salma bint Nasr, from a man of Banu Murra, who said, "I came to the Messenger of Allah ﷺ and said, 'O Messenger of Allah, most of my property consists of donkeys, may I benefit from them?' He said, 'Do they not graze in the open land and eat trees?' I said, 'Yes.' He said, 'Then benefit from them.'" This is daif. Ibn Abu Shayba narrated it (24823) from Yahya bin Wadih, from Muhammad bin Ishaq, from Asim bin Umar bin Qatada Zafari, from Salma bint Nasr, with this wording.Its isnad is daif, containing Muhammad bin Ishaq, who is well known for tadlis and he used ambiguous transmission wording. Salma bint Nasr is barely known, except that Tabarani gave her a biography in Mujam al-Kabir (25/161), saying, "Salma bint Nasr Muharibiya, said to have companionship [with the Prophet]," then he cited a report from her through Ibn Ishaq, from Asim bin Umar bin Qatada, from her, that she said, "I asked Ayesha about freeing a child of fornication, and she said, 'Free him.'" There is nothing in this that indicates her companionship. Nevertheless, Abu Naeem followed Tabarani and included her in Marifat Sahaba (6/3750), saying, "Sulayman bin Ahmad mentioned her," meaning Tabarani. And likewise those who came after them, such as Hafiz in Isaba (11458) and others.There is also disagreement in this isnad. Tabarani narrated it in Mujam al-Kabir (25/161) through Ibrahim bin Mukhtar Razi, from Muhammad bin Ishaq, from Asim bin Umar bin Qatada, from Umm Nasr Muharibiya, who said, "A man asked the Messenger of Allah ﷺ about the meat of domestic donkeys..." the hadith.Haythami said in Majma (5/47), "It contains Ibn Ishaq, who is a mudallis, and the rest of its narrators are trustworthy, though some of them have been criticized in ways that do not harm [the hadith]." I say, perhaps by "some of them" he means Ibrahim bin Mukhtar Razi, for there is disagreement about him, and in Taqrib it says, "Truthful, weak in memory." Someone like him cannot be relied upon as proof if he narrates something alone as a ruling, so how much more so if he contradicts others?It appears that this Umm Nasr Muharibiya is the same as Salma bint Nasr, mentioned by her kunya, and she narrated the hadith in mursal form. The upshot is that the hadith revolves around Ibn Ishaq, and he did not explicitly state that he heard it directly. Hafiz Mizzi pointed to the two isnads, meaning the isnad of Ibn Abu Shayba and that of Tabarani, and said, "There is criticism in both chains, and even if they were established, it is possible that this was before the prohibition." Fath al-Bari (9/573).