Horse meat is permissible because:
Lady Asma bint Abi Bakr (RA) narrates:
"We slaughtered a horse during the time of the Prophet (PBUH) and ate it."
[Sahih al-Bukhari: 2/829, Hadith: 5519; Sahih Muslim: 2/150, Hadith: 1942]
❀ In the narration of Sunan al-Nasa'i [4426, and its chain is authentic], it is stated:
"We were in Medina, and we ate it."
◈ Hafiz Ibn Kathir (RA) [701–774 AH] mentions after reporting this narration:
"This hadith is a stronger and more established evidence. The majority of scholars, including Imam Malik, Imam Shafi'i, Imam Ahmad, and their followers, as well as most of the Salaf and Khalaf, follow this view."
[Tafsir Ibn Kathir: 4/34, verified by Abdulrazzaq Al-Mahdi]
Sayyiduna Jabir ibn Abdullah (RA) narrates:
"The Messenger of Allah (PBUH) prohibited the meat of domesticated donkeys on the day of Khaibar and allowed the meat of horses."
[Sahih al-Bukhari: 2/829, Hadith: 5520; Sahih Muslim: 2/150, Hadith: 1941]
◈ Allama Sindhi Hanafi writes in the explanation of this hadith:
"This hadith indicates the permissibility of eating horse meat, which is the opinion of the majority."
[Hashiyat al-Sindi 'ala Sunan al-Nasa'i: 7/201]
Imam Ata bin Abi Rabah (RA) narrates:
"I saw the companions of the mosque, the companions of Ibn al-Zubayr, eating horses and mules. Abu al-Zubayr informed me that he heard Jabir ibn Abdullah say: We ate horses and wild donkeys during the time of Khaibar, and the Prophet (PBUH) forbade us from eating domestic donkeys."
[Musannaf Abdur Razzaq: 8837, and its chain is authentic; Sahih Muslim: 2/150, Hadith: 1941]
Sayyiduna Ibn Abbas (RA) narrates:
"The Messenger of Allah (PBUH) forbade eating the meat of domestic donkeys and allowed the consumption of horse meat."
[Al-Mu'jam al-Kabir of al-Tabarani: 1282; Sunan al-Daraqutni: 1/290, 1941; and its chain is Hasan]
◈ Hafiz Ibn Hajar (RA) stated that its chain is "strong."
[Fath al-Bari by Ibn Hajar: 9/650]
◈ Hafiz Haythami (RA) writes:
"All the narrators of this chain are narrators of Sahih al-Bukhari, except for Muhammad bin Ubayd al-Maharibi, who is reliable."
[Majma' al-Zawa'id: 5/47]
Lady Asma bint Abi Bakr (RA) says:
"We had a horse during the time of the Prophet (PBUH), and it was about to die, so we slaughtered it and ate it."
[Sunan al-Daraqutni: 4/289, Hadith: 3739; and its chain is Hasan]
Lady Asma bint Abi Bakr (RA) narrates:
"We slaughtered a horse during the time of the Prophet (PBUH), and we and the members of his household ate it."
[Sunan al-Daraqutni: 4/289, Hadith: 3741; Hasan]
Imam Ibrahim bin Yazid al-Nakha'i (RA) narrates:
"The companions of Abdullah (Ibn Mas'ud) slaughtered a horse and divided it among themselves."
[Musannaf Ibn Abi Shaybah: 8/256; and its chain is authentic]
He further states:
"Imam al-Aswad bin Yazid al-Tabi'i (RA) ate horse meat."
[Musannaf Ibn Abi Shaybah: 8/256; and its chain is authentic]
Imam al-Hakam bin Atiyyah narrates:
"Imam Shurayh (RA) ate horse meat."
[Musannaf Ibn Abi Shaybah: 8/256; and its chain is authentic]
Abdullah bin Awn says:
"I asked Imam Muhammad bin Sirin (RA) about horse meat, and he did not see any harm in it."
[Musannaf Ibn Abi Shaybah: 8/257; and its chain is authentic]
Imam Hasan al-Basri (RA) states:
"There is no harm in eating horse meat."
[Musannaf Ibn Abi Shaybah: 8/257; and its chain is authentic]
These authentic ahadith and reports establish that horse meat is permissible. Regarding these ahadith:
◈ Imam Tahawi Hanafi (RA) [238–321 AH] said:
"A group of scholars has adopted these reports and permitted the consumption of horse meat, including Abu Yusuf and Muhammad ibn al-Hasan al-Shaybani (RA). They argued this due to the consistent and clear nature of these reports. If this matter were determined by analogy, there would be no difference between domesticated horses and donkeys. However, when authentic and mutawatir reports from the Prophet (PBUH) are present, they are preferred over analogical reasoning, especially when Jabir bin Abdullah (RA) mentioned that the Prophet (PBUH) allowed the consumption of horse meat while forbidding the meat of domestic donkeys on the same occasion, indicating a different ruling for their meats."
[Sharh Ma'ani al-Athar of al-Tahawi: 4/210]
For those who claim that horses are haram or makruh (disliked), a brief investigation of their evidence is presented:
Argument 1:
Sayyiduna Ibn Abbas (RA) interpreted the verse:
"And [He has created] the horses, mules, and donkeys, for you to ride and as adornment."
(Quran, 16:8) as "for riding."
And for the verse:
"And [He created] the cattle; for you, in them, is warmth and benefits, and from them, you eat."
(Quran, 16:5) he said, "This is for eating."
[Tafsir al-Tabari: 17/173]
Commentary:
This opinion is extremely weak because:
Commentary:
Its chain is also weak because:
Commentary:
Its chain is also weak because:
Commentary:
This opinion's chain is also weak because:
Benefit 1:
Imam Hakam bin Atiyyah Tabi'i said that the prohibition of horse meat is proven from the Book of Allah, referring to the verse [Tafsir al-Tabari: 17/173, and its chain is authentic].
Benefit 2:
When Imam Mujahid (RA) was asked about horse meat, he recited the aforementioned verse, indicating that he considered horse meat makruh (disliked) [Musannaf Ibn Abi Shaybah: 8/259, and its chain is authentic].
Benefit 3:
Imam Malik (RA) states:
"The best thing I have heard regarding horses, mules, and donkeys is that they should not be eaten." Then he recited this verse.
[Mushkil al-Athar of al-Tahawi: 8/73-57, and its chain is authentic]
However, the interpretation of this verse regarding the prohibition or dislike of horse meat is questionable. For example:
◈ Imam al-Tabari (RA) states:
"The correct opinion, in our view, is that of the second group (i.e., horse meat is permissible). This is because all Muslims agree that it is permissible to ride the animals mentioned in the verse: 'and from them you eat' without any prohibition, which clearly indicates that eating what is mentioned as 'for riding' is also permissible unless there is a specific text prohibiting it. The prohibition of the meat of domestic donkeys and mules is indicated through revelation to the Prophet (PBUH), which we have clarified in our book, 'Kitab al-At'ima.' Therefore, relying on this verse to argue for the prohibition of horse meat is baseless."
◈ Hafiz al-Qurtubi (RA) writes:
"The correct view, supported by both reason and evidence, is that horse meat is permissible, and this verse and the hadith do not provide a definitive argument. The verse does not indicate the prohibition of horses, and if it did, it would imply the prohibition of the meat of domestic donkeys, and the surah is Makki. Therefore, why would there be a need to renew the prohibition of the meat of domestic donkeys at Khaibar? It has been established in the reports that horse meat is permissible, as we will mention. Additionally, when Allah (SWT) mentioned the benefits of livestock, He mentioned the most common and important benefits, namely carrying loads and eating. He did not mention riding or using them for plowing, although these uses are also possible. Allah (SWT) says: 'And [He created] the cattle; for you, in them, is warmth and benefits, and from them, you eat.' And He said regarding horses:
'And [He has created] the horses, mules, and donkeys, for you to ride and as adornment.' Thus, He mentioned the most common benefits and purposes, and He did not mention carrying heavy loads, although they may be used for that as well, as observed. Similarly, He did not mention eating, which was clarified by the Prophet (PBUH), who was given the responsibility of explaining what was revealed to him. The prohibition of horse meat is not inferred from this verse. The fact that horses are created for riding and adornment does not imply that their meat should not be eaten. This is like the cow, which was given the power of speech by its Creator, who gave speech to all things, and it said that it was created for plowing. Just as the reasons for prohibiting horse meat are not established, neither are the reasons for prohibiting cow meat, which is created for plowing, despite the consensus of Muslims that it is permissible to eat it. Therefore, the same applies to horse meat, which is permissible according to the established Sunnah."
[Tafsir al-Qurtubi: 10/76]
Another Doubt and Its Clarification:
Hafiz al-Qurtubi (RA) writes:
"If it is said: The narration from Jabir that they ate horses during the Battle of Khaibar is a specific case, and it is possible that they slaughtered horses out of necessity. Specific circumstances are not used as evidence. Our response is that the narration from Jabir (RA) and his statement that they used to eat horse meat during the time of the Prophet (PBUH) removes this possibility. Even if we accept it, we have the hadith of Asma (RA), who said, 'We slaughtered a horse during the time of the Prophet (PBUH) and ate it while we were in Medina.' This hadith is reported by Muslim. Any interpretation without preference against the explicit text is merely a claim, which cannot be considered. Imam al-Daraqutni (RA) narrated a good addition that removes all interpretations in the hadith of Asma (RA). She said: 'We had a horse during the time of the Prophet (PBUH), and it was about to die, so we slaughtered it and ate it.' Therefore, it was slaughtered because of the fear of its death, not for any other reason."
[Tafsir al-Qurtubi: 10/76]
Argument 2:
Sayyiduna Khalid bin al-Walid (RA) narrates:
"The Messenger of Allah (PBUH) prohibited eating the meat of horses, mules, and donkeys, and every predator with fangs."
[Musnad Ahmad: 4/89; Sunan Abi Dawood: 379; Sunan Ibn Majah: 3198; Sharh Ma'ani al-Athar of al-Tahawi: 4/210; Al-Mu'jam al-Kabir of al-Tabarani: 3822; Sunan al-Daraqutni: 4/287; Al-Tamhid by Ibn Abd al-Barr: 10/128]
Commentary:
This hadith is weak.
◈ Allama Sindhi Hanafi writes:
"Scholars agree that this hadith is weak, as mentioned by Imam Nawawi."
[Hashiyat al-Sindi 'ala al-Nasa'i: 7/202]
The weakness of this hadith's chain revolves around the narrator Salih bin Yahya bin al-Muqaddam.
About him:
◈ Imam al-Bukhari (RA) said:
"There is some discussion about him."
[Al-Tarikh al-Kabir by al-Bukhari: 4/293]
◈ Hafiz Musa bin Harun al-Hammal (RA) [214–294 AH] said: "Salih bin Yahya and his father are only known through his grandfather (Muqaddam bin Ma'dikarib (RA)), and this hadith is weak."
[Sunan al-Daraqutni: 4/278; and its chain is authentic]
◈ Allama Ibn Hazm (RA) called him "unknown."
[Al-Muhalla by Ibn Hazm: 8/100]
◈ Hafiz al-Dhahabi (RA) also called him "unknown."
[Diwan al-Du'afa by al-Dhahabi]
◈ Hafiz Ibn Hajar (RA) called him "lean."
[Taqreeb al-Tahdhib by Ibn Hajar: 2894]
◈ Only Imam Ibn Hibban (RA) mentioned him in his book Al-Thiqat [6/459], but he also said: "He made mistakes."
Thus, this narrator is "unknown."
Further, the opinions of hadith scholars about this hadith:
◈ Hafiz al-Bayhaqi (RA) writes:
"This hadith is not established, and its chain is disturbed."
[Al-Sunan al-Kubra by al-Bayhaqi: 4/63-64]
◈ Hafiz Ibn Abd al-Barr (RA) writes:
"This hadith does not provide evidence because its chain is weak."
◈ Imam al-Aqeeli (RA) writes:
"The chains of the hadith of Jabir (RA) and Asma (RA) regarding the permissibility of horse meat are better than this chain."
[Al-Du'afa al-Kabir by al-Muqeeli: 2/206]
◈ Allama Ibn Hazm (RA) considered it "fabricated."
[Al-Muhalla: 8/100]
◈ Hafiz al-Baghawi (RA) writes:
"Its chain is weak."
[Sharh al-Sunnah by al-Baghawi: 11/255]
◈ Hafiz Ibn Hajar (RA) writes:
"The hadith of Khalid (RA) is not authentic. Imam Ahmad said it is a 'denounced' hadith, and Imam Abu Dawood said it is abrogated."
[Al-Talkhees al-Habir by Ibn Hajar: 4/141]
Argument 3:
Sayyiduna Jabir (RA) narrates:
"The Messenger of Allah (PBUH) prohibited the meat of domestic donkeys, horses, and mules."
[Mushkil al-Athar by al-Tahawi: 3064]
Commentary:
This hadith is weak because:
Conclusion:
Horse meat is permissible, as there is no evidence in the Quran and Sunnah prohibiting it, and there are strong ahadith supporting its permissibility.
◈ Mr. Ashraf Ali Thanvi Deobandi writes:
"Eating horse meat is permissible, but it is not preferable."
[Behishti Zewar by Thanvi: Part Three, page 56, Issue No. 2]
◈ Mufti Kifayatullah Dehlvi Deobandi writes in response to a question:
Question:
"Which animals' leftover water is pure?"
Answer:
"The leftover water of humans and halal animals is pure, such as cows, goats, pigeons, and horses!"
[Ta'leem al-Islam by Kifayatullah: 36]
Lady Asma bint Abi Bakr (RA) narrates:
"We slaughtered a horse during the time of the Prophet (PBUH) and ate it."
[Sahih al-Bukhari: 2/829, Hadith: 5519; Sahih Muslim: 2/150, Hadith: 1942]
❀ In the narration of Sunan al-Nasa'i [4426, and its chain is authentic], it is stated:
"We were in Medina, and we ate it."
◈ Hafiz Ibn Kathir (RA) [701–774 AH] mentions after reporting this narration:
"This hadith is a stronger and more established evidence. The majority of scholars, including Imam Malik, Imam Shafi'i, Imam Ahmad, and their followers, as well as most of the Salaf and Khalaf, follow this view."
[Tafsir Ibn Kathir: 4/34, verified by Abdulrazzaq Al-Mahdi]
Sayyiduna Jabir ibn Abdullah (RA) narrates:
"The Messenger of Allah (PBUH) prohibited the meat of domesticated donkeys on the day of Khaibar and allowed the meat of horses."
[Sahih al-Bukhari: 2/829, Hadith: 5520; Sahih Muslim: 2/150, Hadith: 1941]
◈ Allama Sindhi Hanafi writes in the explanation of this hadith:
"This hadith indicates the permissibility of eating horse meat, which is the opinion of the majority."
[Hashiyat al-Sindi 'ala Sunan al-Nasa'i: 7/201]
Imam Ata bin Abi Rabah (RA) narrates:
"I saw the companions of the mosque, the companions of Ibn al-Zubayr, eating horses and mules. Abu al-Zubayr informed me that he heard Jabir ibn Abdullah say: We ate horses and wild donkeys during the time of Khaibar, and the Prophet (PBUH) forbade us from eating domestic donkeys."
[Musannaf Abdur Razzaq: 8837, and its chain is authentic; Sahih Muslim: 2/150, Hadith: 1941]
Sayyiduna Ibn Abbas (RA) narrates:
"The Messenger of Allah (PBUH) forbade eating the meat of domestic donkeys and allowed the consumption of horse meat."
[Al-Mu'jam al-Kabir of al-Tabarani: 1282; Sunan al-Daraqutni: 1/290, 1941; and its chain is Hasan]
◈ Hafiz Ibn Hajar (RA) stated that its chain is "strong."
[Fath al-Bari by Ibn Hajar: 9/650]
◈ Hafiz Haythami (RA) writes:
"All the narrators of this chain are narrators of Sahih al-Bukhari, except for Muhammad bin Ubayd al-Maharibi, who is reliable."
[Majma' al-Zawa'id: 5/47]
Lady Asma bint Abi Bakr (RA) says:
"We had a horse during the time of the Prophet (PBUH), and it was about to die, so we slaughtered it and ate it."
[Sunan al-Daraqutni: 4/289, Hadith: 3739; and its chain is Hasan]
Lady Asma bint Abi Bakr (RA) narrates:
"We slaughtered a horse during the time of the Prophet (PBUH), and we and the members of his household ate it."
[Sunan al-Daraqutni: 4/289, Hadith: 3741; Hasan]
Imam Ibrahim bin Yazid al-Nakha'i (RA) narrates:
"The companions of Abdullah (Ibn Mas'ud) slaughtered a horse and divided it among themselves."
[Musannaf Ibn Abi Shaybah: 8/256; and its chain is authentic]
He further states:
"Imam al-Aswad bin Yazid al-Tabi'i (RA) ate horse meat."
[Musannaf Ibn Abi Shaybah: 8/256; and its chain is authentic]
Imam al-Hakam bin Atiyyah narrates:
"Imam Shurayh (RA) ate horse meat."
[Musannaf Ibn Abi Shaybah: 8/256; and its chain is authentic]
Abdullah bin Awn says:
"I asked Imam Muhammad bin Sirin (RA) about horse meat, and he did not see any harm in it."
[Musannaf Ibn Abi Shaybah: 8/257; and its chain is authentic]
Imam Hasan al-Basri (RA) states:
"There is no harm in eating horse meat."
[Musannaf Ibn Abi Shaybah: 8/257; and its chain is authentic]
These authentic ahadith and reports establish that horse meat is permissible. Regarding these ahadith:
◈ Imam Tahawi Hanafi (RA) [238–321 AH] said:
"A group of scholars has adopted these reports and permitted the consumption of horse meat, including Abu Yusuf and Muhammad ibn al-Hasan al-Shaybani (RA). They argued this due to the consistent and clear nature of these reports. If this matter were determined by analogy, there would be no difference between domesticated horses and donkeys. However, when authentic and mutawatir reports from the Prophet (PBUH) are present, they are preferred over analogical reasoning, especially when Jabir bin Abdullah (RA) mentioned that the Prophet (PBUH) allowed the consumption of horse meat while forbidding the meat of domestic donkeys on the same occasion, indicating a different ruling for their meats."
[Sharh Ma'ani al-Athar of al-Tahawi: 4/210]
For those who claim that horses are haram or makruh (disliked), a brief investigation of their evidence is presented:
Argument 1:
Sayyiduna Ibn Abbas (RA) interpreted the verse:
"And [He has created] the horses, mules, and donkeys, for you to ride and as adornment."
(Quran, 16:8) as "for riding."
And for the verse:
"And [He created] the cattle; for you, in them, is warmth and benefits, and from them, you eat."
(Quran, 16:5) he said, "This is for eating."
[Tafsir al-Tabari: 17/173]
Commentary:
This opinion is extremely weak because:
- Muhammad bin Humaid al-Razi is a weak narrator.
[Taqreeb al-Tahdhib: 5834] - Abu Ishaq is a narrator who practiced tadlis and was forgetful.
- There is also an ambiguous person in the chain.
Commentary:
Its chain is also weak because:
- Yahya bin Abi Kathir is a narrator who practiced tadlis.
Commentary:
Its chain is also weak because:
- Sufyan bin Waki' is considered weak by the majority.
- Ibn Abi Layla is considered weak and poor in memory by the majority.
Commentary:
This opinion's chain is also weak because:
- Qais bin Rabi' is considered weak by the majority.
- Ibn Abi Layla is weak and poor in memory.
Benefit 1:
Imam Hakam bin Atiyyah Tabi'i said that the prohibition of horse meat is proven from the Book of Allah, referring to the verse [Tafsir al-Tabari: 17/173, and its chain is authentic].
Benefit 2:
When Imam Mujahid (RA) was asked about horse meat, he recited the aforementioned verse, indicating that he considered horse meat makruh (disliked) [Musannaf Ibn Abi Shaybah: 8/259, and its chain is authentic].
Benefit 3:
Imam Malik (RA) states:
"The best thing I have heard regarding horses, mules, and donkeys is that they should not be eaten." Then he recited this verse.
[Mushkil al-Athar of al-Tahawi: 8/73-57, and its chain is authentic]
However, the interpretation of this verse regarding the prohibition or dislike of horse meat is questionable. For example:
◈ Imam al-Tabari (RA) states:
"The correct opinion, in our view, is that of the second group (i.e., horse meat is permissible). This is because all Muslims agree that it is permissible to ride the animals mentioned in the verse: 'and from them you eat' without any prohibition, which clearly indicates that eating what is mentioned as 'for riding' is also permissible unless there is a specific text prohibiting it. The prohibition of the meat of domestic donkeys and mules is indicated through revelation to the Prophet (PBUH), which we have clarified in our book, 'Kitab al-At'ima.' Therefore, relying on this verse to argue for the prohibition of horse meat is baseless."
◈ Hafiz al-Qurtubi (RA) writes:
"The correct view, supported by both reason and evidence, is that horse meat is permissible, and this verse and the hadith do not provide a definitive argument. The verse does not indicate the prohibition of horses, and if it did, it would imply the prohibition of the meat of domestic donkeys, and the surah is Makki. Therefore, why would there be a need to renew the prohibition of the meat of domestic donkeys at Khaibar? It has been established in the reports that horse meat is permissible, as we will mention. Additionally, when Allah (SWT) mentioned the benefits of livestock, He mentioned the most common and important benefits, namely carrying loads and eating. He did not mention riding or using them for plowing, although these uses are also possible. Allah (SWT) says: 'And [He created] the cattle; for you, in them, is warmth and benefits, and from them, you eat.' And He said regarding horses:
'And [He has created] the horses, mules, and donkeys, for you to ride and as adornment.' Thus, He mentioned the most common benefits and purposes, and He did not mention carrying heavy loads, although they may be used for that as well, as observed. Similarly, He did not mention eating, which was clarified by the Prophet (PBUH), who was given the responsibility of explaining what was revealed to him. The prohibition of horse meat is not inferred from this verse. The fact that horses are created for riding and adornment does not imply that their meat should not be eaten. This is like the cow, which was given the power of speech by its Creator, who gave speech to all things, and it said that it was created for plowing. Just as the reasons for prohibiting horse meat are not established, neither are the reasons for prohibiting cow meat, which is created for plowing, despite the consensus of Muslims that it is permissible to eat it. Therefore, the same applies to horse meat, which is permissible according to the established Sunnah."
[Tafsir al-Qurtubi: 10/76]
Another Doubt and Its Clarification:
Hafiz al-Qurtubi (RA) writes:
"If it is said: The narration from Jabir that they ate horses during the Battle of Khaibar is a specific case, and it is possible that they slaughtered horses out of necessity. Specific circumstances are not used as evidence. Our response is that the narration from Jabir (RA) and his statement that they used to eat horse meat during the time of the Prophet (PBUH) removes this possibility. Even if we accept it, we have the hadith of Asma (RA), who said, 'We slaughtered a horse during the time of the Prophet (PBUH) and ate it while we were in Medina.' This hadith is reported by Muslim. Any interpretation without preference against the explicit text is merely a claim, which cannot be considered. Imam al-Daraqutni (RA) narrated a good addition that removes all interpretations in the hadith of Asma (RA). She said: 'We had a horse during the time of the Prophet (PBUH), and it was about to die, so we slaughtered it and ate it.' Therefore, it was slaughtered because of the fear of its death, not for any other reason."
[Tafsir al-Qurtubi: 10/76]
Argument 2:
Sayyiduna Khalid bin al-Walid (RA) narrates:
"The Messenger of Allah (PBUH) prohibited eating the meat of horses, mules, and donkeys, and every predator with fangs."
[Musnad Ahmad: 4/89; Sunan Abi Dawood: 379; Sunan Ibn Majah: 3198; Sharh Ma'ani al-Athar of al-Tahawi: 4/210; Al-Mu'jam al-Kabir of al-Tabarani: 3822; Sunan al-Daraqutni: 4/287; Al-Tamhid by Ibn Abd al-Barr: 10/128]
Commentary:
This hadith is weak.
◈ Allama Sindhi Hanafi writes:
"Scholars agree that this hadith is weak, as mentioned by Imam Nawawi."
[Hashiyat al-Sindi 'ala al-Nasa'i: 7/202]
The weakness of this hadith's chain revolves around the narrator Salih bin Yahya bin al-Muqaddam.
About him:
◈ Imam al-Bukhari (RA) said:
"There is some discussion about him."
[Al-Tarikh al-Kabir by al-Bukhari: 4/293]
◈ Hafiz Musa bin Harun al-Hammal (RA) [214–294 AH] said: "Salih bin Yahya and his father are only known through his grandfather (Muqaddam bin Ma'dikarib (RA)), and this hadith is weak."
[Sunan al-Daraqutni: 4/278; and its chain is authentic]
◈ Allama Ibn Hazm (RA) called him "unknown."
[Al-Muhalla by Ibn Hazm: 8/100]
◈ Hafiz al-Dhahabi (RA) also called him "unknown."
[Diwan al-Du'afa by al-Dhahabi]
◈ Hafiz Ibn Hajar (RA) called him "lean."
[Taqreeb al-Tahdhib by Ibn Hajar: 2894]
◈ Only Imam Ibn Hibban (RA) mentioned him in his book Al-Thiqat [6/459], but he also said: "He made mistakes."
Thus, this narrator is "unknown."
Further, the opinions of hadith scholars about this hadith:
◈ Hafiz al-Bayhaqi (RA) writes:
"This hadith is not established, and its chain is disturbed."
[Al-Sunan al-Kubra by al-Bayhaqi: 4/63-64]
◈ Hafiz Ibn Abd al-Barr (RA) writes:
"This hadith does not provide evidence because its chain is weak."
◈ Imam al-Aqeeli (RA) writes:
"The chains of the hadith of Jabir (RA) and Asma (RA) regarding the permissibility of horse meat are better than this chain."
[Al-Du'afa al-Kabir by al-Muqeeli: 2/206]
◈ Allama Ibn Hazm (RA) considered it "fabricated."
[Al-Muhalla: 8/100]
◈ Hafiz al-Baghawi (RA) writes:
"Its chain is weak."
[Sharh al-Sunnah by al-Baghawi: 11/255]
◈ Hafiz Ibn Hajar (RA) writes:
"The hadith of Khalid (RA) is not authentic. Imam Ahmad said it is a 'denounced' hadith, and Imam Abu Dawood said it is abrogated."
[Al-Talkhees al-Habir by Ibn Hajar: 4/141]
Argument 3:
Sayyiduna Jabir (RA) narrates:
"The Messenger of Allah (PBUH) prohibited the meat of domestic donkeys, horses, and mules."
[Mushkil al-Athar by al-Tahawi: 3064]
Commentary:
This hadith is weak because:
- Ikrimah bin Ammar (reliable) narrates from Yahya bin Abi Kathir, which is considered weak.
- Imam Tahawi Hanafi (RA) writes:
"The scholars of hadith weaken the narration of Ikrimah from Yahya and do not consider it as evidence."
[Mushkil al-Athar by al-Tahawi: 3063] - Imam Yahya bin Sa'id al-Qattan [Al-Jarh wa al-Ta'dil by Ibn Abi Hatim: 7/10, and its chain is authentic], Imam Ahmad bin Hanbal [ibid.: and its chain is authentic], Imam Abu Hatim al-Razi [ibid.], and Imam al-Bukhari [Al-Kamil by Ibn 'Adi: 5/272, and its chain is Hasan] and others considered Ikrimah's narration from Yahya bin Abi Kathir to be "disturbed" and "weak."
Conclusion:
Horse meat is permissible, as there is no evidence in the Quran and Sunnah prohibiting it, and there are strong ahadith supporting its permissibility.
◈ Mr. Ashraf Ali Thanvi Deobandi writes:
"Eating horse meat is permissible, but it is not preferable."
[Behishti Zewar by Thanvi: Part Three, page 56, Issue No. 2]
◈ Mufti Kifayatullah Dehlvi Deobandi writes in response to a question:
Question:
"Which animals' leftover water is pure?"
Answer:
"The leftover water of humans and halal animals is pure, such as cows, goats, pigeons, and horses!"
[Ta'leem al-Islam by Kifayatullah: 36]