Azami 14120

Narrated by Muslim in the Book of Faith (99) through various routes from Musab (that is, Ibn Miqdam), who said, "Ikrima bin Ammar narrated to us, from Iyas bin Salama," and he related it.On this topic there is also what was narrated from Abdullah bin Zubayr, from the Messenger of Allah ﷺ, who said, "Whoever draws his sword and then uses it, his blood is forfeit." Nasai narrated it (4097) from Ishaq bin Ibrahim, who said, "Fadl bin Musa informed us," who said, "Muamar narrated to us, from Ibn Tawus, from his father, from Ibn Zubayr," and he related it as a raised (marfu) hadith. Hakim narrated it (2/159) through another route from Wahib, that is Ibn Khalid, from Muamar bin Rashid with a similar chain, and he said, "Sahih according to the criterion of the two sheikhs."I say, Abdul-Razzaq differed from both of them, for he narrated it from Muamar without raising it to the Prophet. Nasai narrated this, and likewise Ibn Jurayj narrated it, from Ibn Tawus, from his father, from Ibn Zubayr, who said, "Whoever raises a weapon and then uses it, his blood is forfeit." Nasai also narrated this. It appears from this that Nasai regards the raised version as flawed because of the stopped (mawquf) version, and this is also what Bukhari preferred, as mentioned in Ilal al-Kabir by Tirmidhi (2/623). Ibn Tawus is Abdullah bin Tawus, a trustworthy and virtuous man.His saying, "he drew his sword," means he unsheathed it. His saying, "then used it," means against people, meaning striking and killing with it. His saying, "his blood is forfeit," means there is neither blood money nor retaliation for killing him.It was narrated from Samura bin Jundab that the Messenger of Allah ﷺ forbade that a strap be cut between two men. Abu Dawud narrated it (2589), and Hakim (4/281), both through routes from Quraysh bin Anas, who said, "Ashath narrated to us, from Hasan, from Samura bin Jundab," and he related it. This chain is daif because of this Quraysh bin Anas, for he was truthful (saduq) but became confused in his later years. Ibn Hibban said in Majruhin (2/223-224), "He was a truthful sheikh, but he became confused in the last part of his life, to the point that he could no longer perceive what he was narrating, and he remained in this state of confusion for six years. As a result, strange and objectionable things appeared in his narration that did not resemble his earlier hadith. Since this appeared without any way to distinguish his sound hadith from the rest, it is not permissible to rely on him for what he narrated alone. But where he agrees with the trustworthy narrators, that agreement is what should be relied upon regarding those reports." Then he cited this very hadith for him.Dhahabi said in Mizan (3/389), "This is a munkar hadith," while Hakim said, "Its chain is sahih."On this topic there is also what was narrated from Abu Hurairah, from the Prophet ﷺ, who said, "Faith is a restraint against treacherous killing, a believer does not kill treacherously." Abu Dawud narrated it (2769), and Hakim (4/352), both through the route of Asbat bin Nasr Hamdani, who said, "Ismail bin Abdul-Rahman Suddi narrated to us, from his father, from Abu Hurairah," and he related it. Hakim said, "This is a hadith sahih according to the criterion of Muslim."I say, in its chain is the father of Suddi, who is Abdul-Rahman bin Abu Karima. Neither of the two sheikhs, nor either of them, narrated from him, and no one narrated from him except his son. Ibn Hibban mentioned him in Thiqat, but no one else deemed him trustworthy, and therefore Hafiz said, "His status is unknown."Regarding his saying, "treacherous killing (fatk)," Ibn Athir said, "Fatk means that a man comes upon his companion while he is unaware and off guard, then attacks him suddenly and kills him."On this topic there is also what was narrated from Ayesha, who said, "I heard the Messenger of Allah ﷺ say, "Whoever points a blade at one of the Muslims intending to kill him, his blood becomes forfeit."" Imam Ahmad narrated it (26294) from Ubayd bin Abu Qurra, who said, "Sulayman, meaning Ibn Bilal, narrated to us, from Alqama, from his mother," regarding a story he mentioned, in which Ayesha spoke, and she related the hadith.Alqama's mother's name was Marjana. Ajli deemed her trustworthy, and Ibn Hibban mentioned her in Thiqat. Her hadith is graded hasan when it has sound foundations, but this is not one of them, because there is an objectionable element (nakara) in its text, namely her saying, "his blood becomes forfeit," for the sahih and established wording is, "Whoever points a blade at his brother, the angels curse him until he puts it down." This is as narrated by Muslim (2616) and others from the hadith of Abu Hurairah, which was already mentioned at the beginning of this section.