Bukhari

Hadith Commentary:
In the chain of narration, the hearing (sama‘) of Nafi‘ from Ibn Ka‘b ibn Malik radi Allahu anhu is mentioned.
Al-Mizzi has written in "Al-Atraf" that by "Ibn Ka‘b" is meant ‘Abdullah.
However, Ibn Wahb has narrated this hadith from Usamah ibn Zayd, who narrated from Ibn Shihab, who narrated from ‘Abd al-Rahman ibn Ka‘b ibn Malik.
Al-Hafiz said that apparently, it is ‘Abd al-Rahman.
From this hadith, several rulings are established: ➊ In a situation of necessity, the slaughter (dhabihah) performed by a Muslim woman is also lawful (halal). ➋ If the woman is a slave-girl (bondwoman), even then her slaughter is lawful. ➌ It is also established that if a knife or blade is not available, then slaughtering with a sharp-edged stone is also valid.
It is also established that if a lawful animal suddenly becomes the victim of an accident, then it is better to slaughter it before it dies.
It is also established that further investigation of a legal issue is, in any case, better.
It is also apparent that a flock of goats used to be sent to graze on the Sila‘ mountain by a woman (slave-girl).
From this, it is established that, when necessary, women may go into the wilderness with proper hijab and decorum.
From the statement of ‘Ubaydullah, it is understood that even in that era, people used to express surprise at the slaughter performed by a slave-girl.
Because the general custom in every era is that slaughter is performed by men.
The Sila‘ mountain extends up to the outskirts of Madinah Tayyibah.
Just recently, when we visited Masjid Fath and the Well of ‘Uthman radi Allahu anhu and other places, our car passed right by the foot of the Sila‘ mountain.
All praise is due to Allah, that by His pure grace and bounty, in this last part of my life, He again honored me with the sight of these sacred places.
So for Allah is all praise and thanks.

Hadith Commentary:
(1)
If something is getting spoiled, there is no need to ask the owner; rather, the agent or employee may rectify it himself.
Similarly, shepherds tend to goats; it is possible that a goat may become ill or a predator may injure it and it nears death, so it is in the owner’s interest that it be slaughtered before it dies.
If it were made necessary to obtain prior permission from the owner, the goat would perish.
In any case, in such situations, it is permissible for the agent to take action on behalf of the owner.
(2)
From this hadith, it is understood that if an agent has been appointed for a task, it is permissible to accept his word unless his dishonesty becomes apparent.
(3)
Imam al-Bukhari rahimahullah did not intend to discuss whether the slaughtered animal is lawful (halal) or unlawful (haram) by means of this hadith; rather, he wishes to clarify that the liability is lifted from the shepherd and the agent—in the event of such a loss, there will be no compensation required from them. However, it is necessary for the agent not to use such a method as a pretext to usurp the property of the principal.
(Fath al-Bari: 4/607)
The follow-up narration mentioned at the end has itself been narrated by Imam al-Bukhari rahimahullah with his own connected chain.
(Sahih al-Bukhari, al-Dhaba’ih, Hadith: 5504)

Benefits and Issues:
➊ It is not disliked (makruh) for a woman to perform slaughter (dhabh).
➋ It is permissible to perform slaughter with a sharp-pointed or edged stone.

Takhrij:
«أخرجه البخاري، الذبائح، باب ذبيحة المرأة والأمة، حديث:5504.»©Explanation:
➊ It is understood from this hadith that slaughtering can be done with things other than a knife, etc.
➋ In one narration, it is mentioned that this stone was sharp-edged, by which blood flowed.
➌ It is also understood that the animal slaughtered by a Muslim woman is lawful (halal), and eating it is permissible without any dislike (karahah).