(1) Narrated by Ahmad, 4:310; Abu Dawud, Book of Dress, chapter on those who narrated that no benefit may be taken from the hide of carrion, no. 4128; al-Nasai, Book of al-Far' and al-Atirah, chapter on what is used to tan the skins of carrion, 7:175; al-Tirmidhi, Book of Dress, chapter on reports concerning the skins of carrion, no. 1729; Ibn Majah, Book of Dress, chapter on those who held that neither hide nor sinew may be used from carrion, no. 3613; and Ibn Hibban, no. 1279. Al-Tirmidhi said: “It is a hasan (fair) hadith.” He also said: “Ahmad ibn Hanbal used to follow this hadith ... then Ahmad ibn Hanbal abandoned this hadith when they differed concerning its chain of transmission.” Al-Bayhaqi and others said: “It is mursal (a report with a missing link), and Ibn Ukaim was not a Companion.” Al-Khattabi said: “Most scholars found fault with it because Ibn Ukaim was not a Companion. They also found fault with it because its chain is inconsistent, because it is narrated from unknown shaykhs, and because, according to the majority of linguists, ihab denotes a skin before tanning.” Ibn Hibban held that its chain is sound and uninterrupted, and that it does not conflict with the hadith of Maymunah. See his discussion in his Sahih, no. 1279, for it is important. See also al-Khulasah by al-Nawawi, no. 45; and al-Talkhis al-Habir, no. 41. (2) Narrated by Muslim, Book of Menstruation, chapter on the purification of the skins of carrion through tanning, no. 363, on the authority of Ibn Abbas. Its wording is: “A sheep was given in charity to a freedwoman of Maymunah, and it died. The Messenger of Allah passed by it and said, ‘Why did you not take its skin, tan it, and benefit from it?’ They said, ‘It is carrion.’ He said, ‘Only its consumption has been prohibited.’”