al-Bukhārī narrated from him in his "Ṣaḥīḥ," so these two trustworthy narrators added the connection, and it is accepted from them. ʿAbd Allāh ibn ʿAbd al-Wahhāb also followed them, narrating it from Mālik in the same manner. It was narrated by the author of "al-Tamhīd," thus it becomes clear that the correct view regarding this ḥadīth is that it is connected. (al-Mukhtafī): He is the grave robber.

"The Messenger of Allāh (ṣallá Allāhu ʿalayhi wa-sallam) cursed those who brand on the face." It was narrated by al-Ṭabarānī in "al-Muʿjam al-Kabīr" (140/2) where he said: Aḥmad ibn Sulaymān ibn Ayyūb al-Madīnī al-Aṣbahānī narrated to us, informing us from Muḥammad ibn ʿAlī ibn al-Ḥasan ibn Shaqīq, who informed us from his father, who informed us from Abū Ḥamzah, from ʿAbd al-Karīm, from ʿIkrimah, from Ibn ʿAbbās with it. I said: This isnād is authentic, all its narrators are trustworthy, except for this Aḥmad ibn Sulaymān. Abū Nuʿaym said in "Akhbār Aṣbahān" (1/109): "He died in the year 299, narrating many ḥadīths from the Iraqis: Suwār ibn ʿAbd Allāh, al-Walīd ibn Shujāʿ, Ziyād ibn Ayyūb, and other trustworthy narrators." Abū al-Shaykh mentioned in his "Ṭabaqāt" (p. 372 - our manuscript) that he was from the people of al-Madīnah, and his kunyah was Abū Muḥammad al-Washshāʾ. I said: The origin of the ḥadīth is in "Muslim" (6/163) from the route of Abū ʿAbd Allāh, the freed slave of Umm Salamah, who narrated that he heard Ibn ʿAbbās say: "The Messenger of Allāh (ṣallá Allāhu ʿalayhi wa-sallam) saw a donkey branded on the face and disapproved of it." It is also narrated by al-Ṭabarānī (3/99/2). There is a supporting narration from Jābir who said: "A donkey passed by the Messenger of Allāh (ṣallá Allāhu ʿalayhi wa-sallam) that had been branded on its face, its nostrils bleeding, and the Messenger of Allāh said..