Azami 7201

Tabarani related it in al-Kabir (11916) and al-Awsat (3614), and Bayhaqi (9/280), via Yusuf bin Adi, who said, my teacher Abdul-Rahim bin Sulayman narrated to me, from Asim Ahwal, from Ikrima, from Ibn Abbas, and he mentioned it. Tabarani said, "This hadith did not reach us from Asim, from Ikrima, from Ibn Abbas except through Abdul-Rahim bin Sulayman, and Yusuf bin Adi alone transmitted it."This needs examination, for Hakim related it (4/231) via Hammad bin Zayd, from Asim with his chain, with the wording, "Do you want to make it die several deaths? Why did you not sharpen your blade before laying it down?" And he said, "Sahih according to the criterion of Bukhari." Haythami said in al-Majma (4/33), "Tabarani related it in al-Kabir and al-Awsat, and its narrators are the narrators of the sahih."I say, Muamar bin Rashid contradicted them both, for he related it from Asim but made it a mursal narration, not mentioning Ibn Abbas in it. Abdul-Razzaq related it (8608) from Muamar, from Asim, from Ikrima, that the Prophet, when he saw a man doing such and such, the hadith. This is how Muamar related it, but two trustworthy narrators contradicted him and connected the chain, and an addition from a trustworthy narrator is accepted, especially since there has been criticism regarding Muamar's narrations from Basran narrators, and Asim bin Sulayman Ahwal was a Basran.Ibn Abu Khaythama said, "I heard Yahya bin Main say, 'When Muamar narrates to you from the Iraqis, be wary of him, except from Zuhri and Ibn Tawus, for his narration from these two is sound, but as for the people of Kufa and the people of Basra, no.'" Tahdhib al-Tahdhib (10/245).Accordingly, the hadith is sahih, and it is not harmed by whoever shortened its chain.As for what was related from Ibn Umar, that the Messenger of Allah ﷺ commanded that blades be sharpened and that they be hidden from the animals, and said, "When one of you slaughters, let him do it well," this is a defective narration. Imam Ahmad related it (5864) via Qutayba bin Saeed, who said, Ibn Lahia narrated to us, from Aqeel, from Ibn Shihab, from Salim bin Abdullah, from his father, and he mentioned it. Ibn Adi related it via Qutayba's chain in al-Kamil (4/1466).Zaylai said in Nasb Raya (4/188), "He faulted it because of Ibn Lahia," meaning that Ibn Adi related it in his biographical entry on him, because Ibn Adi generally traces the objectionable narrations of the person he is profiling. And this is indeed the case, for this hadith is among those in whose chain Ibn Lahia was inconsistent. It was related from him in this manner, and it was also related from him saying, my teacher Qurra bin Hayawil narrated to me, from Zuhri, with it. And it was also related from him, from Yazid bin Abu Habib, from Salim, from his father, similarly. Ibn Majah related both of these (3172).Then he was also contradicted regarding its chain, for regarding Qurra bin Abdul-Rahman bin Hayawil, Abdullah bin Wahb contradicted him, relating it from him, from Zuhri, from Ibn Umar, with it, without mentioning Salim in its chain. Bayhaqi related this (9/280) with his chain from Ibn Wahb.Likewise he was contradicted regarding Aqeel, for Haywa bin Shurayh contradicted him, relating it from Aqeel, from Zuhri, from Ibn Umar, from the Prophet ﷺ. Abu Hatim Razi referred to his hadith in al-Ilal (2/45), as did Daraqutni in his Ilal (13/148).As for what Hisham bin Ammar related, from Shuayb bin Ishaq, from Haywa, from Aqeel, from Zuhri, from Salim, from Ibn Umar, as a marfu narration similar to Ibn Lahia's version, this is an error. Abu Hatim said in al-Ilal, "Hisham related this hadith late in his life in this manner, as connected, but the correct version is from Zuhri, from Ibn Umar, without Salim." End of quote.This is what Abdull-Haq Ishbili preferred in his al-Ahkam al-Wusta, as mentioned in Bayan al-Wahm wal-Ihaam (2/528), where he said, "It is related as a stopped narration, and the one who connected its chain cannot be relied upon, and the correct version from Zuhri is a mursal narration." End of quote.