He said: “Then I dislike that there be any deficiency in the ear.” He said: “Whatever you dislike of it, then leave it, but do not forbid it to anyone.”

3145 — Ḥumayd ibn Masʿadah narrated to us, Khālid ibn al-Ḥārith narrated to us, Saʿīd narrated to us, from Qatādah, that he mentioned that he heard Jurayy ibn Kulayb narrating that he heard ʿAlī narrating: that the Messenger of Allah ﷺ forbade sacrificing an animal with a broken horn and a split ear. (1)

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His saying: “its lameness” (ẓalaʿuhā): the well-known pronunciation among the scholars of ḥadīth is with fatḥah on the ẓāʾ and the lām, while the linguists record it with fatḥah on the ẓāʾ and sukūn on the lām, and it means limping. Al-Sindī said this, and he said: I say: it is as if the scholars of ḥadīth took into account the similarity with “one-eyed” (aʿwar) and “sick” (marīḍ).

And “al-kasīrah”: it is explained as “the broken one,” i.e., the she-camel that is unable to walk — faʿīl in the sense of mafʿūl. In the narration of al-Tirmidhī, in its place comes “al-ʿajfāʾ,” which is the emaciated one, and this narration is clearer in meaning.

And “lā tunqī” is from anqā, meaning when one becomes possessed of marrow (nuqy), i.e., having marrow. So the meaning is: one for whom no marrow remains due to extreme emaciation. Al-Sindī said this.

(1) Its chain is ḥasan. Jurayy ibn Kulayb: he is al-Sadūsī, the companion of Qatādah; Qatādah narrated from him, and he used to praise him well. Al-Tirmidhī said regarding this ḥadīth of his: ḥasan ṣaḥīḥ. Al-Ḥākim declared it ṣaḥīḥ (4/224), and al-Dhahabī agreed with him. Al-ʿIjlī and Ibn Ḥibbān mentioned him in “al-Thiqāt,” and Abū Ḥātim said: a shaykh whose ḥadīth is not used as proof.

It was also recorded by Abū Dāwūd (2805) and (2806), and al-Tirmidhī (1581) from the path of Qatādah, from him. In their versions there is an addition: from Qatādah, he said: I said — meaning to Saʿīd ibn al-Musayyab — “What is al-aʿḍab?” He said: “The one whose horn is broken off halfway or more.” Al-Tirmidhī said: a ḥasan ṣaḥīḥ ḥadīth.

It is in “Musnad Aḥmad” (633) and (791).

It was also recorded by Aḥmad (864) from the path of Jābir al-Juʿfī, from ʿAbd Allāh ibn Nujayy, from ʿAlī. Its chain is weak and disconnected. Ibn Nujayy did not hear from ʿAlī, and both he and Jābir are weak.

See also the discussion of the ḥadīth (3143).