Jami' at-Tirmidhi
Jami` at-Tirmidhi 1728
حَدَّثَنَا قُتَيْبَةُ، حَدَّثَنَا سُفْيَانُ بْنُ عُيَيْنَةَ، وَعَبْدُ الْعَزِيزِ بْنُ مُحَمَّدٍ، عَنْ زَيْدِ بْنِ أَسْلَمَ، عَنْ عَبْدِ الرَّحْمَنِ بْنِ وَعْلَةَ، عَنِ ابْنِ عَبَّاسٍ، قَالَ قَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم " أَيُّمَا إِهَابٍ دُبِغَ فَقَدْ طَهُرَ " . هَذَا حَدِيثٌ حَسَنٌ صَحِيحٌ . وَالْعَمَلُ عَلَى هَذَا عِنْدَ أَكْثَرِ أَهْلِ الْعِلْمِ قَالُوا فِي جُلُودِ الْمَيْتَةِ إِذَا دُبِغَتْ فَقَدْ طَهُرَتْ . قَالَ أَبُو عِيسَى قَالَ الشَّافِعِيُّ أَيُّمَا إِهَابِ مَيْتَةٍ دُبِغَ فَقَدْ طَهُرَ إِلاَّ الْكَلْبَ وَالْخِنْزِيرَ . وَاحْتَجَّ بِهَذَا الْحَدِيثِ . وَقَالَ بَعْضُ أَهْلِ الْعِلْمِ مِنْ أَصْحَابِ النَّبِيِّ صلى الله عليه وسلم وَغَيْرِهِمْ إِنَّهُمْ كَرِهُوا جُلُودَ السِّبَاعِ وَإِنْ دُبِغَ وَهُوَ قَوْلُ عَبْدِ اللَّهِ بْنِ الْمُبَارَكِ وَأَحْمَدَ وَإِسْحَاقَ وَشَدَّدُوا فِي لُبْسِهَا وَالصَّلاَةِ فِيهَا . قَالَ إِسْحَاقُ بْنُ إِبْرَاهِيمَ إِنَّمَا مَعْنَى قَوْلِ رَسُولِ اللَّهِ صلى الله عليه وسلم " أَيُّمَا إِهَابٍ دُبِغَ فَقَدْ طَهُرَ " . جِلْدُ مَا يُؤْكَلُ لَحْمُهُ هَكَذَا فَسَّرَهُ النَّضْرُ بْنُ شُمَيْلٍ . وَقَالَ إِسْحَاقُ قَالَ النَّضْرُ بْنُ شُمَيْلٍ إِنَّمَا يُقَالُ الإِهَابُ لِجِلْدِ مَا يُؤْكَلُ لَحْمُهُ .
Unreviewed translation. All hadiths in this collection are available in five languages. Titles and introductions may remain in Arabic.
Qutaybah narrated to us: Sufyan ibn Uyaynah and Abd al-Aziz ibn Muhammad narrated to us, from Zayd ibn Aslam, from Abd al-Rahman ibn Wa‘lah, from Ibn Abbas, who said: The Messenger of Allah (Allah bless him and grant him peace) said: ‘Any hide that has been tanned has become pure.’
This hadith is hasan sahih. Most people of knowledge act according to this; they say that when the hide of a dead animal is tanned, it becomes pure.
Abu Isa said: Al-Shafi‘i said: ‘Any hide from a dead animal that is tanned becomes pure, except that of a dog and a pig.’ He cited this hadith as evidence. Some people of knowledge among the Prophet’s Companions and others disliked the hides of predatory animals even when tanned. This is the view of Abdullah ibn al-Mubarak, Ahmad, and Ishaq; they were strict about wearing them and praying in them. Ishaq ibn Ibrahim said: ‘The meaning of the Messenger of Allah’s statement, “Any hide that has been tanned has become pure,” is the skin of an animal whose meat is eaten.’ This is how al-Nadr ibn Shumayl explained it. Ishaq said: Al-Nadr ibn Shumayl said that the term ihab is used only for the skin of an animal whose meat is eaten.’
Notes and open questions — unreviewed
The English witness starts at Ibn Abbas and omits the preceding chain, including Qutaybah, Sufyan ibn Uyaynah, Abd al-Aziz ibn Muhammad, Zayd ibn Aslam, and Abd al-Rahman ibn Wa‘lah.
The Arabic ends with a further statement attributed by Ishaq to al-Nadr ibn Shumayl: the term ihab is used only for the skin of an animal whose meat is eaten. The English witness omits this final statement.
Ihab is rendered ‘hide’ or ‘skin’ according to context; the Arabic itself distinguishes the general report about tanned hides from the narrower interpretation attributed to al-Nadr.
حَدَّثَنَا قُتَيْبَةُ،
The English witness begins at Ibn Abbas and omits the transmitters and parallel paths preceding him in the Arabic chain.
Can the English witness’s abbreviated isnad be confirmed as an intentional editorial choice?
وَقَالَ إِسْحَاقُ قَالَ النَّضْرُ بْنُ شُمَيْلٍ إِنَّمَا يُقَالُ الإِهَابُ لِجِلْدِ مَا يُؤْكَلُ لَحْمُهُ .
The Arabic includes a final clarification attributed to al-Nadr ibn Shumayl that ihab is used only for skin from an animal whose meat is eaten; this statement is absent from the English witness.
Was the final clarification omitted from the English witness’s translation?