This is a ḥasan (good) ḥadīth.¹

**Chapter 10: On Slaughtering After the Prayer**

1585 — ʿAlī ibn Ḥujr narrated to us, saying: Ismāʿīl ibn Ibrāhīm informed us, from Dāwūd ibn Abī Hind, from al-Shaʿbī—

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= "…then let him slaughter another in its place, and whoever has not slaughtered, let him slaughter." Al-Bukhārī (5562) and Muslim (1962) narrated it with the wording: "Whoever slaughtered before the prayer, let him repeat." The command is evidently one of obligation, and no one who held it to be non-obligatory has brought anything suitable to divert it from that meaning—except what Aḥmad narrated in his Musnad (2050), al-Ḥākim in al-Mustadrak 1/300, and al-Dāraquṭnī 2/543, via the route of Abū Janāb al-Kalbī Yaḥyā ibn Abī Ḥayyah, from ʿIkrimah, from Ibn ʿAbbās, who said: I heard the Messenger of Allah ﷺ say: "Three things are obligations upon me, and they are voluntary for you: the witr prayer, the sacrifice, and the ḍuḥā prayer." This is a weak ḥadīth. Abū Janāb al-Kalbī Yaḥyā ibn Abī Ḥayyah—Yaḥyā al-Qaṭṭān said: I do not deem it lawful to narrate from him. Al-Nasāʾī and al-Dāraquṭnī said: weak. Al-Fallās said: abandoned. It has other routes, all of them weak and not sound.

(1) Its chain is weak in this form due to the weakness of Ḥajjāj ibn Arṭāh, and despite his weakness he was a mudallis (one who conceals defects in narration), and he narrated with ʿanʿanah (using ambiguous "from" phrasing).

Aḥmad (4955) also narrated it via Yaḥyā ibn Zakariyyā ibn Abī Zāʾidah, with this chain.

Aḥmad (6401), al-Nasāʾī 7/213–214, and al-Bayhaqī 2/272 narrated via multiple routes from Nāfiʿ, from Ibn ʿUmar: that the Prophet ﷺ used to slaughter a camel on the Day of Sacrifice in Medina. He said: And when he did not slaughter a camel, he would slaughter a sheep. This is the wording of Aḥmad and al-Nasāʾī. The wording of al-Bayhaqī is: that the Prophet ﷺ used to offer the sacrifice in Medina with a camel sometimes, and with a ram when he could not find a camel. This is a sound ḥadīth.

In copies (أ) and (ر) it appears as "ḥasan ṣaḥīḥ" (good and sound), but what is confirmed from the rest of the manuscript copies and the commentaries of al-ʿIrāqī and al-Mubārakfūrī is what al-Mizzī transmitted in Tuḥfat al-Ashrāf 6/91.