= It was also narrated in full and in abridged form by al-Bukhārī (2488), (3075), and (5498) via the chain of Abū ʿAwānah al-Yashkurī; and by al-Bukhārī (2507), (5506), and (5509), Muslim (1968), Ibn Mājah (3137), al-Tirmidhī (1564) and (1692), and al-Nasāʾī (4391) via the chain of Sufyān al-Thawrī; and by al-Bukhārī (5503), Muslim (1968), and al-Nasāʾī (4391) and (4409) via the chain of Shuʿbah ibn al-Ḥajjāj; and by al-Bukhārī (5544), Ibn Mājah (3178) and (3183) via the chain of ʿUmar ibn ʿUbayd al-Ṭanāfusī; and by Muslim (1968) and al-Nasāʾī (4403) via the chain of ʿUmar ibn Saʿīd ibn Masrūq; and by Muslim (1968) via the chain of Ismāʿīl ibn Muslim al-ʿAbdī; and by Muslim (1968) and al-Nasāʾī (4297) via the chain of Zāʾidah ibn Qudāmah — all of them on the authority of Saʿīd ibn Masrūq al-Thawrī, on the authority of ʿUbāyah ibn Rifāʿah ibn Rāfiʿ ibn Khadīj, on the authority of his grandfather — without mentioning Rifāʿah ibn Rāfiʿ. It is also found in the Musnad of Aḥmad (15806) and in Ṣaḥīḥ Ibn Ḥibbān (4821) and (5886).

Al-Bukhārī deemed both versions sound, for he narrated them in his al-Ṣaḥīḥ. As for al-Tirmidhī, he deemed sound the second version, which does not mention Rifāʿah, and so did Abū Ḥātim in al-ʿIlal of his son, 2/45.

We say: Abū al-Aḥwaṣ was not alone in mentioning Rifāʿah in the chain, for Ḥassān ibn Ibrāhīm al-Kirmānī followed him in that, as recorded by al-Ṭabarānī in al-Kabīr (4389) and by al-Bayhaqī 9/247.

Al-Khaṭṭābī said: His statement "arin" — the correct form is "iʾrin" with a hamzah, and its meaning is: be quick and hasten, lest it be choked. For when slaughtering is done with something other than iron, the one doing it needs swiftness of hand and speed in passing the instrument over the esophagus, the trachea, and all the jugular veins, and in cutting through them completely, before the animal dies from the pain of pressure it experiences prior to the severing of its slaughter-veins. This is how it was interpreted in Gharīb al-Ḥadīth.

In this there is an indication that bone [is likewise prohibited], because when he gave the reason for prohibiting slaughter with a tooth, he said: "because it is a bone." Thus, every bone among the bones must render slaughter with it unlawful and impermissible.

The people of opinion (aṣḥāb al-raʾy) said: If the bone and the tooth are detached from the teeth, and slaughter is performed with them, it is lawful. But if one slaughters with one's own tooth or nail, while they are not removed from their place on one's body, it is unlawful. Mālik said: If one slaughters with a bone and it cuts through properly, it suffices.