Silsilat al-Ahadith al-Sahihah - Nasir al-Din al-Albani - (6/1156)

Silsilat al-Ahadith al-SahihahNasir al-Din al-Albani

(1291). However, the meaning of the exception is sound on critical grounds, in view of the authentic hadiths permitting the keeping of a hunting dog. Whatever may lawfully be kept may also lawfully be sold, and its price is lawful, like that of all other permissible things, as Imam Abu Jaʿfar al-Tahawi established in Sharh al-Maʿani (2/225–229). Consult it, for it is important.

Perhaps it was for this reason that al-Tahawi—I mean al-Tahawi—made no comment on this hadith of Hammad, although he transmitted it with its chain. Yet I do not consider this sound, for there is no necessary correlation between a hadith being established through critical analysis and its being established through transmission. One may be absent while the other is present, as in this case: its basis has not been established, but its meaning has been established by external evidence. Conversely, a hadith may have an authentic chain, leaving no doubt that it is established from the Prophet, peace and blessings be upon him, yet be abrogated—such as the hadith: “Ritual bathing is required only after the emission of semen,” and similar reports. Take careful note of this, for it is very important.

Also supporting al-Nasaʾi’s judgment concerning this addition of Hammad is the fact that, despite Hammad’s lofty rank and his leadership in the sunnah, some scholars criticized what he narrated from narrators other than Thabit. This is in addition to the fact that Abu al-Zubayr practised tadlis and used an ambiguous transmission formula in Hammad’s narration from him, as you have seen. And Allah knows best.

Moreover, al-Hasan ibn Abi Jaʿfar corroborated him in this addition, reporting it from Abu al-Zubayr. It was recorded by Ahmad (3/317), Abu Yaʿla (3/427), and al-Daraqutni (3/73), but this al-Hasan is weak (1).

The fourth route is through ʿUmar ibn Zayd al-Sanʿani, who heard Abu al-Zubayr al-Makki narrate from Jabir that the Prophet, peace and blessings be upon him, forbade the price of a cat. In one version: “the eating of a cat and its price.”

ʿAbd al-Razzaq narrated it in this abbreviated form: “ʿUmar narrated to us ...” followed by this report. Through ʿAbd al-Razzaq, it was also reported by Ahmad, by his son ʿAbd Allah in Zawaʾid al-Musnad (3/297), and by Abu Dawud

(1) I subsequently found several additional corroborating reports for it, which I have documented below under no. 2990. Thus, the exception is also established on the basis of transmission. Praise be to Allah.

(١٢٩١) . لكن معنى الاستثناء صحيح دراية، للأحاديث الصحيحة التي تبيح اقتناء كلب الصيد، وما كان كذلك حل بيعه، وحل ثمنه كسائر الأشياء المباحة كما حققه الإمام أبو جعفر الطحاوي في " شرح المعاني " (٢ / ٢٢٥ - ٢٢٩ ) ، فراجعه فإنه مهم، ولعله من أجل ذلك سكت - أعني الطحاوي - عن حديث حماد هذا، وقد رواه بإسناده عنه، ولا أراه جيدا، لأنه لا تلازم بين ثبوت الحديث دراية وثبوته رواية، فقد ينفك أحدهما عن الآخر، كمثل هذا، فإنه لم يثبت مبناه، ولكنه ثبت معناه بدليل خارج عنه، وعلى العكس من ذلك، فقد يكون الحديث صحيحا إسناده لا شك في ثبوته عن النبي ﷺ، لكن يكون منسوخا كحديث: " إنما الماء من الماء ". وما في معناه. فتنبه لهذا فإنه هام جدا. وإن مما يؤيد قول النسائي في زيادة حماد هذه، أن حمادا مع جلالة قدره وإمامته في السنة، فقد تكلم بعضهم فيما يرويه عن غير ثابت، هذا مع أن أبا الزبير مدلس، وقد عنعن الحديث في رواية حماد عنه كما رأيت، والله أعلم. على أنه قد تابعه على هذه الزيادة الحسن بن أبي جعفر عن أبي الزبير به. أخرجه أحمد (٣ / ٣١٧) وأبو يعلى (٣ / ٤٢٧) والدارقطني (٣ / ٧٣) لكن الحسن هذا ضعيف (١) . الرابع: عمر بن زيد الصنعاني أنه سمع أبا الزبير المكي عن جابر أن النبي ﷺ نهى عن ثمن الهر. وفي رواية: أكل الهر وثمنه. هكذا مختصرا رواه عبد الرزاق: حدثنا عمر.. به. ومن طريق عبد الرزاق أخرجه أحمد، وابنه عبد الله في " زوائد المسند " (٣ / ٢٩٧) وأبو داود

(١) ثم وجدت له بعض الشواهد الأخرى فخرجته فيما يأتي برقم (٢٩٩٠) ، فثبت الاستثناء رواية أيضا. والحمد لله.