Nasai

It is as if the Imam (rahimahullah) is giving preference to this narration. The reconciliation between both narrations has already been discussed previously.

Explanation:
1:
This refers to the state before tanning,
as if the meaning of the hadith is that it is not permissible to benefit from the hide of dead animals before tanning.

Note:
(See also:
al-Irwaa’ 38,
al-Saheehah: 3133,
al-Da‘eefah: 118,
Taraaji‘ al-Albani: 15 and 470)

Benefits and Issues:
It is evident that it is not permissible to use the hide of a dead animal without tanning it.
In addition, the ruling regarding its parts is the same as that of a dead animal.

Commentary:
Benefits and Issues:
In light of the aforementioned ahadith, what is meant here is leather that has not been purified through tanning (dibaghah).

(1) Abdullah Hakim was not a Companion (Sahabi), but he was present during the Prophet’s (sallallahu alayhi wa sallam) era and was a Muslim, though he did not have the fortune of seeing the Prophet (sallallahu alayhi wa sallam). In the terminology of the hadith scholars (muhaddithin), such a person is called a “mukhadrim.” The meaning of “mukhadrim” is: “One who is separated from the Companions (Sahabah) despite being present in their era.”

(2) This narration is contrary to the previous narrations, but those are more authentic than this one. Furthermore, reconciliation (tatbiq) is also possible: that benefit should not be taken from the hide (leather) without tanning (dabaghah); after tanning, benefit may be taken. This indication is present in the ahadith. Therefore, those scholars who have said that this hadith is later (muta’akhkhir), because it is only one month before the Prophet’s (sallallahu alayhi wa sallam) passing—however, abrogation (naskh) is the last resort. If reconciliation is possible, then what need is there for abrogation? The majority (jumhur) are proponents of reconciliation (tatbiq).

By the apparent words "by writing," it seems that the Messenger of Allah (sallallahu alayhi wa sallam) himself wrote this, but this is not correct. He (sallallahu alayhi wa sallam) did not know how to write or read what was written. This is established by definitive proofs. Therefore, in this hadith, the meaning is metaphorical, i.e., he had it written.