I was with Ibn Umar when some people, or a group of young men, passed by. They had set up a chicken and were shooting at it. When they saw Ibn Umar, they scattered away from it.Ibn Umar said, "Who did this? The Prophet ﷺ cursed whoever does this."Sulayman corroborated this from Shuba, who said, Minhal narrated to us from Saeed, from Ibn Umar, that the Prophet ﷺ cursed anyone who mutilates an animal.Adi reported it from Saeed, from Ibn Abbas, from the Prophet ﷺ.
حدثنا أبو النعمان حدثنا أبو عوانة عن أبي بشر
كنت عند ابن عمر فمروا بفتية أو بنفر نصبوا دجاجة يرمونها فلما رأوا ابن عمر تفرقوا عنها وقال ابن عمر من فعل هذا إن النبي ﷺ لعن من فعل هذا تابعه سليمان عن شعبة حدثنا المنهال عن سعيد عن ابن عمر لعن النبي ﷺ من مثل بالحيوان وقال عدي عن سعيد عن ابن عباس عن النبي ﷺ
Both of them (Bukhari and Muslim) reported the hadith of Abu Bishr, from Saeed bin Jubayr, from Ibn Umar, "He cursed whoever took a living creature as a target." This is the sahih version.If someone says that Adi bin Thabit contradicted him, narrating from Saeed bin Jubayr from Ibn Abbas, the response is that no one followed Adi in his version. Rather, Nahhal bin Amr and Saeed bin Amr followed Abu Bishr, both narrating from Saeed bin Jubayr from Ibn Umar. So the ruling goes to them over Adi, and the hadith of Adi is a mistake. And Allah knows best.
I say, Bukhari mentioned the hadith of Adi as a suspended narration (mualaqan), and in my view it is a different hadith from that of Abu Bishr, due to the difference between the two texts both in wording and meaning. End.
I say, their wordings are similar and their meanings are similar, and likewise their causes. The narration of hadith scholars conveying hadith by meaning is well known from their statements and from their hadiths. The hadith of Ibn Abbas, as found in Muslim, states, "Do not take anything with a soul as a target." The hadith of Ibn Umar states that the Messenger of Allah, peace and blessings be upon him and his family, cursed whoever took a living creature as a target. With Bukhari also, from the hadith of Ibn Umar, he forbade that an animal or anything else be confined and then killed. Likewise with Abu Awana, volume 5, page 197.It appears that preference is given to the hadith of Abu Bishr, who is Jafar bin Iyas, and Minhal bin Amr, both of whom narrate it from Saeed bin Jubayr, and they are corroborated by Muhammad bin Abu Amra, as found in Tarikh al-Kabir by Bukhari, volume 1, page 206. It later became known that he is of unknown identity, as stated in Jarh wa Tadil by Ibn Abu Hatim, volume 8, page 54, where no narrator is mentioned from him except Maan bin Rifa, and no one declared him reliable. They are also corroborated by Dawud bin Abu Qassaf, with Tabarani in his Saghir, volume 1, page 14.