Ahmad 3620

Its chain of transmission is sahih. Muslim narrated it (1:219) through Abu Muawiya, and it appears on the surface that the beginning of it is a stopped narration (mawquf), but Bukhari (8:70-71) and Muslim (218-219) narrated it through Jareer, from Mansur, from Abu Waail, from Ibn Masud, in similar wording, all of it as a raised narration (marfu).Al-taqassi means separation. Al-naam, with fatha on the nun and ayn, here specifically means camels, because they are the animals that get hobbled. Al-uqul, with damma on the ayn and qaf, though sukun on the qaf is also permissible, is the plural of iqal (hobbling rope). Al-naam can be treated as either masculine or feminine. See Nawawi's commentary on Muslim, 6:77.Nasiitu (I forgot), Ibn Hajar said in Fath al-Bari, this is with fatha on the nun and a light sin, by unanimous agreement.Bal huwa nussiya (rather, he was made to forget), Ibn Hajar said, this is with damma on the nun and a doubled, kasra-marked sin. Qurtubi said that some of the transmitters of Muslim narrated it in the light form. I say, meaning Ibn Hajar, and it is likewise found in Musnad Abu Yaala, and Ibn Abu Dawud also transmitted it in his book al-Sharia through multiple chains marked in a reliable handwriting, each sin bearing the mark for the light pronunciation.I say, the doubled form is what occurs in all the narrations found in Bukhari, and likewise in most of the narrations found elsewhere. This is supported by what occurs in the narration of Abu Ubayd in al-Gharib, after his statement "such and such", "it is not nasiya but rather nussiya." The first is with fatha on the nun and a light sin, and the second is with damma on the nun and a doubled sin.Qurtubi said, the doubled form means that he was punished by having forgetfulness befall him because of his negligence in maintaining and recalling it. He said, the meaning of the light form is that the man was simply left unattended to.This hadith was also narrated by Tirmidhi and Nasai, as noted in al-Dhakhair, 4900.