Azami 3950

Bukhari related it in the Book of Zakat (1454) from Muhammad bin Abdullah bin Ansari, who said, my father narrated to me, who said, Thumama bin Abdullah bin Anas narrated to me, that Anas narrated to him, that Abu Bakr wrote this letter for him, and then he mentioned it. Bukhari related this hadith in several separate places from Abdullah bin Muthanna with a connected chain of transmission. But Abu Dawud related it (1567) through Hammad bin Salama, who said, I took from Thumama bin Abdullah bin Anas a document that he claimed Abu Bakr had written for Anas, and then he mentioned the hadith in full. Some scholars thought that there was a break in the chain, but the correct view is that it is connected, except that some narrators shortened it and related it the way Abu Dawud mentioned. Bayhaqi mentioned in Marifah (19/6) the narrators from Hammad bin Salama, noting that they related it from him as connected through direct narration, then he said, "We do not know of anyone among the bearers and preservers of hadith who investigated the criticism of narrators as thoroughly as Muhammad bin Ismail Bukhari, may Allah have mercy on him, did, despite his leadership and precedence in the knowledge of men and the defects of hadiths. He relied in this chapter on the hadith of Abdullah bin Muthanna Ansari, from Thumama bin Anas, and included it in Sahih from Muhammad bin Abdullah bin Muthanna, from his father, because of the abundance of corroborating evidence supporting the soundness of this hadith." End of quote.His saying, "bint makhad," refers to a she-camel that has completed one year and entered its second year, and whose mother has become pregnant again and thus joined the makhad, meaning the pregnant ones, makhad being a collective term for pregnant she-camels. "Bint labun" is the one that has completed two years and entered its third year, at which point her mother becomes labun, meaning possessing milk, due to giving birth again. "Al-hiqqah" is the one that has completed three years and entered its fourth year, thereby becoming fit for carrying loads and for mating. "Tarukat al-fahl" is the one that the stud camel has mounted, meaning covered her, and it follows the pattern of fauula meaning mafula, as in rakubah and haluubah meaning "ridden" and "milked." "Al-jadhaah" is the one that has completed four years and entered its fifth year.Abu Dawud mentioned the explanation of the ages of camels, saying, I heard it from Riyashi (who is Abbas bin Faraj Basri, the grammarian), and Abu Hatim (who is Sahl bin Muhammad Sijistani, the grammarian and Quran reciter, who was a leading authority in the sciences of the Quran and language), and others, and from the book of Nadr bin Shumayl, and from the book of Abu Ubayd, and sometimes one of them would mention a term. They said, it is called huwar, then fasil once weaned, then it becomes bint makhad for a year until it completes that year, and when it enters its third year it is ibnat labun, and when it completes three years it is a hiqq or hiqqah until it completes four years, because it has become fit to be ridden and for the stud to mount it, and it conceives, while the male is not used for breeding until he matures. The hiqqah is called tarukat al-fahl because the stud mounts her until she completes four years. When she enters her fifth year she is jadhaah, until she completes five years. When she enters her sixth year and sheds her thaniyyah tooth she is then thani, until she completes six years. When he enters his seventh year the male is called rabai and the female rabaiyah, until completing the seventh year. When he enters the eighth year and sheds the sadis tooth that comes after the rabaiyah, he is sadis or sadas, until completing the eighth year. When he enters the ninth year and his canine tooth emerges, he is bazil, meaning in the sixth instance his canine has emerged, meaning it has come out, until he enters the tenth year, at which point he is mukhlif. After that he has no specific name, but is called bazil aam, bazil aamayn, mukhlif aam, mukhlif aamayn, and mukhlif thalathat aawam, up to five years. Al-khilfah means the pregnant one. Abu Hatim said, jadhuah is a period of time, not a specific tooth, and the stages of teeth are reckoned by the rising of Suhayl.Abu Dawud said, and Riyashi recited to us,When Suhayl rises at the end of the night, the bint labun becomes a hiqq and the hiqq becomes a jadha, nothing remains of her age-stages except al-habaa.Al-habaa is the one born out of its due season. End of Abu Dawud's words (2/247).His saying, "thani al-baeer," means it has completed a full year of age, by shedding its thaniyyah tooth. Ibn Sidah said, a human being, the hiqq, and the seven-year-old camel each have two front upper thaniyyah teeth and two lower ones, referring to the teeth. "Alqaha al-fahl al-naqah ilqahan wa liqahan," on the pattern of ataa itaaan wa ataaan, means he impregnated her. "Laqihat al-naqah," with a kasrah, "laqhan wa liqahan" with a fatha, means she conceived.His saying, "at the rising of Suhayl," means that the ages of camels are reckoned from the time of the rising of the star called Suhayl, because Suhayl rises precisely during the breeding season of camels. So the one that was ibnat labun becomes hiqqah at the rising of Suhayl, and camels rarely give birth except at the time of the rising of Suhayl, so camels that give birth outside that season have their age reckoned from their actual birth. His saying, "al-habaa," refers to the young camel born in the summer, and it is also said to be the one born last among the offspring of that season.