to Saʿid b. Abi Ayyub alone is a blatant oversight, for he is supported by Haywah b. Shurayh and Yahya b. Ayyub in al-Tahawi, and by Ibn Luhayʿa in Ahmad—all three narrating from Abu al-Aswad. Hence Ibn Hajar affirmed in Fath al-Bari, 6/254: “The hadith is unquestionably sahih.” Some have imagined that it conflicts with the report of Abu Saʿid cited above (p. 52), which reads: “The Jews claimed that withdrawal (*al-ʿazl*) is the lesser form of infanticide. The Prophet ﷺ replied: ‘The Jews have lied; had Allah willed to create it, you could not have averted it.’” There is, however, no contradiction, as the leading scholars have shown. The best reconciliation is that given by Ibn Hajar (9/254): “They harmonized the Prophet’s rejection of the Jews’ statement—‘the lesser form of infanticide’—with his describing it in the hadith of Jadhama as ‘hidden infanticide’ by noting that the Jewish phrase implies an overt act of killing, albeit less severe than burying a newborn alive. This does not oppose his words, ‘withdrawal is hidden infanticide,’ for the latter indicates that it is not an outward act at all and therefore incurs no legal ruling; it is called infanticide only because both practices interrupt the birth process. Some have added that the term ‘hidden infanticide’ is metaphorical, for it blocks the path to birth before the child even exists, resembling the killing of a child after its arrival.”