al-Kubrā (1/17), through Mis‘ar ibn Kidām, from ‘Amr ibn Murrah, from Sālim ibn Abī al-Ja‘d, from his brother, from Ibn ‘Abbās, who said:

“The Prophet, may Allah’s blessings and peace be upon him, intended to perform ablution using water from a waterskin. He was told, ‘It comes from an animal that died without ritual slaughter.’ He replied”—and he quoted the aforementioned wording, adding—“or its impurity, or its filth.”

This is al-Hākim’s wording. He said:

“This is an authentic hadith, and I know of no defect in it.”

Al-Dhahabī concurred with him. Al-Bayhaqī said:

“This chain of transmission is authentic. I asked Ahmad ibn ‘Alī al-Asbahānī about this brother of Sālim, and he replied, ‘His name is ‘Abd Allah ibn Abī al-Ja‘d.’”

I say: No one besides Ibn Hibbān declared him trustworthy, and Ibn al-Qattān said: “His status is unknown.” Al-Dhahabī said in al-Mīzān:

“Although this ‘Abd Allah has been declared trustworthy, an element of anonymity remains concerning him.”

I say: Why, then, did he concur with al-Hākim in authenticating its chain?! He has made many similar concurrences arising from inadequate scrutiny and verification.

28—(In Sahīh Muslim and other works, it is narrated from the Prophet, may Allah’s blessings and peace be upon him: “Any hide that is tanned becomes pure.”) p. 50

Authentic. It was narrated by al-Nasā’ī (2/191), al-Tirmidhī (1/303), al-Dārimī (2/85), Ibn Mājah (3609), and Ahmad (1/219), through ‘Abd al-Rahmān ibn Wa‘lah, from Ibn ‘Abbās, traced back to the Prophet with this wording. Muslim also narrated it through this same chain (1/191), but he did not quote its wording; instead, he referred back to the wording of the preceding narration: “When a hide is tanned, it becomes pure.”