and Faḍālah ibn Muḍaffar, Ibn Abī Ḥātim said (3/2/79) from his father: "He was not worthy of having knowledge written from him. I asked Saʿīd ibn ʿĪsá ibn Talīd about him, and he discouraged me from him, saying: The ḥadīth he narrates is fabricated or something similar to this." Know that the ḥadīth of Ibn ʿUkaym has been a subject of disagreement among scholars in both narration and understanding: As for the narration, some have criticized it for being mursal and inconsistent, which is refuted because, even if this is accepted for some chains, it is not accepted for others, as I have clarified in the aforementioned source. Therefore, some of the early scholars, including Imām Aḥmad (may Allāh have mercy on him), strengthened it. His son Ṣāliḥ said in "Masāʾil" (p. 160): "My father said: Allāh has forbidden carrion, and the skin is from the carrion. I lean towards the ḥadīth of Ibn ʿUkaym, hoping it is authentic: Do not benefit from the carrion with skin or sinew." Aḥmad said: "I do not have an authentic ḥadīth regarding the tanning of carrion, and the ḥadīth of Ibn ʿUkaym is the most authentic among them"! Thus he said (may Allāh have mercy on him), even though fifteen ḥadīths have been reported on tanning, which al-Shawkānī listed in "Nayl al-Awṭār" (1/54), some of which are in "al-Ṣaḥīḥayn," and they are recorded in "Ghayat al-Maram" (25-29)