The Messenger of Allah ﷺ sent eighteen sacrificial camels with a man and gave him instructions concerning them. The man set out, then came back and asked, "What if any of them becomes too exhausted to continue?"He replied, "Slaughter it, dip its sandal in its blood, then place it on its side. Neither you nor anyone from your traveling companions should eat from it."Ismail bin Ulayyah heard nothing from Abu Tayah except this hadith.
حدثنا إسماعيل أنبأنا أبو التياح عن موسى بن سلمة
أن رسول الله ﷺ بعث بثماني عشرة بدنة مع رجل فأمره فيها بأمره فانطلق ثم رجع إليه فقال أرأيت إن أزحف علينا منها شيء فقال انحرها ثم اصبغ نعلها في دمها ثم اجعلها على صفحتها ولا تأكل منها أنت ولا أحد من أهل رفقتك ولم يسمع إسماعيل ابن علية من أبي التياح إلا هذا الحديث
Its isnad is sahih. Muslim (1:374) narrated it through Ibn Ulaya and Abdul-Warith, from Abu Tayah, and Abu Dawud (2:82) narrated it through Hammad and Abdul-Warith, from Abu Tayah. His commentator also attributed it to Nasai."Azhafa" means it became exhausted. It is said, "The camel became azhafa," meaning it is muzhaf, when it stops from exhaustion. Nawawi said in his commentary on Muslim (9:76) that it is with a fatha on the hamzah, a sakin on the zay, and a fatha on the unmarked ha. This is the transmission of the hadith scholars, on which there is no disagreement among them.Khattabi said, this is how the hadith scholars say it, but the correct and preferable form is "fa-uzhifat," with a damma on the hamzah. Then Nawawi said, it is said "zahafa al-baeer" and "azhafa," two dialectal forms, and "azhafahu al-sayr" (the journey exhausted it), and "azhafa al-rajul" means his camel stopped. So it turns out that Khattabi's objection is not accepted, rather all of it is valid.See on the meaning of the hadith al-Muntaqa 2697-2699. It will come at greater length as 2189, and at even greater length than that as 2518.