Azami 5888

Abdul-Razzaq (1433) narrated it, saying, Mamar told us, from Yahya bin Abu Kathir, from Ikrima, from Ibn Abbas, who mentioned it. Ibn Jarud likewise narrated it in al-Muntaqa (610) through Dawud bin Abdul-Rahman Attar, and Bayhaqi (5/288–289) through Ibrahim bin Tahman, and Ibn Hibban (5028) through Sufyan Thawri, all of these from Mamar with his connected chain. However, there is disagreement over Sufyan Thawri's version, since Ibn Hibban narrated it through Abu Dawud Hafari from him in this connected form, while Bayhaqi narrated it through Firyabi from him as mursal, and said, "Abdul-Razzaq and Abdul-Ala likewise narrated it from Mamar, and Ali bin Mubarak likewise narrated it from Yahya bin Abu Kathir, from Ikrima, from the Prophet ﷺ, as mursal. We have also related from Bukhari that he weakened the version of those who connected it. It has been reported from Shafii that he said, regarding the statement 'that the Prophet ﷺ forbade selling a live animal for a live animal on deferred payment,' this is not established from the Messenger of Allah ﷺ." This is the end of Bayhaqi's statement.I say, Bukhari's statement was mentioned by Tirmidhi in Ilal al-Kabir (1/489–490), after he narrated it from Sufyan bin Waki, who said, Muhammad bin Humayd, that is Ahmadi, told us, from Mamar, from Yahya bin Abu Kathir, from Ikrima, from Ibn Abbas, that the Prophet ﷺ forbade selling a live animal for meat on deferred payment. He said, I asked Muhammad about this hadith, and he said, Dawud bin Abdul-Rahman Attar narrated it from this Mamar, and said, from Ibn Abbas, while other people said, from Ikrima, from the Prophet ﷺ, as mursal. So Muhammad weakened this hadith. End of quote.As for the disagreement over Sufyan, Bayhaqi mentioned that Abu Ahmad Zubayri (as found in Tahawi, 5612) and Abdullah bin Abdul-Rahman Dhamari both narrated it from him in connected form, and Abu Dawud Hafari agreed with them in narrating it connected, while Firyabi alone differed from all of them and narrated it from him as mursal. The principles of source verification establish that whoever narrates it from him connected takes precedence over whoever narrates it from him as mursal.Likewise, there is also disagreement over Mamar, since Abdul-Razzaq narrated it from him, as Bayhaqi said, and Abdul-Ala narrated it from him as mursal, though Abdul-Razzaq also narrated it from him connected. Ibn Turkmani said, "This is how I found it in a good copy of the author's manuscripts, and it was narrated from Mamar by Ibn Tahman and Attar in connected form, and their two narrations are supported by the aforementioned narration from Abdul-Razzaq. Likewise, Mamar has better retention than Ali bin Mubarak, so his connected narration from him takes precedence over Ibn Mubarak's mursal narration from him." He also said, "In sum, whoever connects a hadith has retained it and added to it, so the account of one who falls short cannot be used as evidence against him. Bazzar has recorded this hadith, and said, there is no hadith in this chapter with a nobler chain of transmission than this one." This is the end of Ibn Turkmani's statement.This statement from Ibn Turkmani is sound and based on the principles of hadith science, and Bayhaqi, may Allah have mercy on him, is among those who accept an addition from a trustworthy narrator, especially when those who add it are greater in number and better in retention. And Allah knows best what is correct.