Note / Clarification: In the manuscripts it is "لجابر بن عبد الله", which is a corruption. The correct reading is what we have put in the text, as it came in al-Bayhaqi's "al-Sunan al-Kubra" (9/ 330) (where he narrated it from the author (al-Hakim) with his chain and text); it is likewise in "Musnad al-Humaydi" (859), and likewise in al-Bukhari (5529) in his narration from Ali bin al-Madini, from Sufyan (Ibn Uyaynah). This Jabir bin Zayd is Abu al-Sha'tha' al-Basri, one of the senior students of Ibn Abbas.

Grading: Its chain is sahih.

Reference / Source: Ahmad recorded the first part of it (29/ (17861)) and al-Bukhari (5529) by way of Sufyan bin Uyaynah with this chain.

Reference / Source: Likewise Abu Dawud recorded it (3808) by way of Ibn Jurayj, from Amr bin Dinar, with the same chain.
Details of the narration: It will come with the author (al-Hakim) at no. (6415) by way of Hammad bin Zayd, from Amr bin Dinar.

Details of the narration: The second part of it (which is his words: "The people of the Jahiliyyah used to..." etc.) will come with the author at no. (7291) by way of Muhammad bin Sharik, from Amr bin Dinar, and in it it is made clear that it is a statement of Ibn Abbas, narrated from him by Abu al-Sha'tha'.

Note / Clarification: We say: What Ibn Abbas (may Allah be pleased with them both) rejected, regarding what is narrated about the prohibition of the meat of domestic donkeys, is that it is forbidden in itself, because he was uncertain about the reason for the prohibition, as al-Bukhari narrated in his "Sahih" (4227) by way of al-Sha'bi from him, that he said: "I do not know whether the Messenger of Allah (peace and blessings be upon him) forbade it (that is, the meat of domestic donkeys on the day of Khaybar) because they were the people's beasts of burden and he disliked that their beasts of burden should be lost, or whether he made it unlawful?!" Otherwise, the prohibition of their meat has been narrated from ten Companions besides al-Hakam, or more, and all of them are sahih hadiths recorded by the two Shaykhs (al-Bukhari and Muslim) and others. This uncertainty that Ibn Abbas had was removed by the hadith of Anas bin Malik (may Allah be pleased with him) with al-Bukhari (4198) and (5528), in which it came as marfu': "For it is rijs (filth)". Likewise, the command to wash the vessels of their traces in the hadith of Salamah bin al-Akwa' (may Allah be pleased with him), also with al-Bukhari (4196), and this is the ruling for something made impure. So from these two hadiths the prohibition of eating them is derived, and both indicate that they are forbidden in themselves, not for some other reason, as more than one of the scholars said (as al-Hafiz Ibn Hajar reported in "al-Fath" 17/ 116). See the rest of his words there in refutation of using the verse of al-An'am as evidence.