Yala bin Uqba had intercourse with his wife during Ramadan and rose in the morning in a state of major ritual impurity. He met Abu Hurayra and asked him about it.Abu Hurayra said, "Break your fast."Yala said, "Should I not fast this day and make it up by another day instead?"Abu Hurayra replied, "Break your fast."So Yala went to Marwan and told him what had happened. Marwan sent Abu Bakr bin Abdul-Rahman bin Harith to Umm Muiminin to ask her about the matter.She said, "He used to rise in the morning among us in a state of major ritual impurity, not from a wet dream, and then he would continue his fast."Abu Bakr returned to Marwan and reported this to him. Marwan said, "Take this to Abu Hurayra."Abu Bakr said, "He is my neighbor, my neighbor."Marwan said, "I insist that you take it to him."So he met Abu Hurayra and told him what Aisha had said.Abu Hurayra said, "I did not hear it from the Prophet ﷺ myself. Fadl bin Abbas was the one who informed me of it."The narrator said, Some time later I met Raja and asked him, "This report from Yala, who narrated it to you?"He said, "He himself narrated it to me."
حدثنا إسماعيل أنبأنا ابن عون
بنى يعلى بن عقبة في رمضان فأصبح وهو جنب فلقي أبا هريرة فسأله فقال أفطر قال أفلا أصوم هذا اليوم وأجزئه من يوم آخر قال أفطر فأتى مروان فحدثه فأرسل أبا بكر بن عبد الرحمن بن الحارث إلى أم المؤمنين فسألها فقالت قد كان يصبح فينا جنبا من غير احتلام ثم يصبح صائما فرجع إلى مروان فحدثه فقال الق بها أبا هريرة فقال جار جار فقال أعزم عليك لتلقانه به قال فلقيه فحدثه فقال إني لم أسمعه من النبي ﷺ إنما أنبأنيه الفضل بن عباس قال فلما كان بعد ذلك لقيت رجاء فقلت حديث يعلى من حدثكه قال إياي حدثه
Its chain of transmission is sahih. Ismail is Ibn Ulaya. Ibn Awn is Abdullah bin Awn bin Artaban Khazzaz, spelled with a za then another za, and he is trustworthy and firmly reliable, one of the leading figures of his time in worship, virtue, piety, devotion, firmness in the sunnah, and severity toward the people of innovation. It is Ibn Awn with a nun, but in H it appears as Ibn Awf with a fa, which is an error we corrected from D. Raja bin Haywa was a trustworthy and virtuous successor with abundant knowledge. Yaala bin Uqba was a successor who was not mentioned with either criticism or commendation, so he falls under the presumption of integrity and reliability, and in Taqrib he is described as acceptable. He is, moreover, the one at the center of the story in this hadith, and the story is well known from the narration of Abu Bakr bin Abdul-Rahman bin Harith, as previously mentioned at 1804.I have not found this hadith with this particular wording in any other source, though Hafiz, in Tahdhib 11:404, indicated that it is found in Nasai, but I did not find it there, so perhaps it is in Sunan al-Kubra.His saying "banaa" means he consummated the marriage with his wife, as is evident. In kh it was written "haddathani" instead, which is a strange scribal corruption. It seems that in some copies it was written without diacritical dots, so some copyists mistook it for a shortened form of "haddathani". In D it was written "al-bina" with an alif, though writing it with a ya is preferable. The verb comes as, one says "bana al-bina" and "bana baynahu binaan" and "bana", shortened, and "banata" and "buniya" and "binaya."His saying "wa ajziihi" means "I fulfill it for her," from jaza meaning fulfillment or discharge of an obligation, and from this comes the hadith in Lisan, "The wives of the Messenger of Allah ﷺ used to menstruate, and he ordered them to fulfill (yajziina) it," meaning to discharge it. It was written in kh as "wa ajzi'uhu" with a hamza, and it is possible to explain this as being a four-letter form, from the saying "this suffices in place of that," meaning each of the two stands in place of the other.As for his saying "mother of the believers," it seems he means Ayesha, even though in other narrations it is mentioned that he asked both Ayesha and Umm Salama.His saying "a neighbor, a neighbor" means he is emphasizing that this man is a neighbor, intending that he should not respond to him with rejection, since the neighbor has a claim of sanctity. In D it appears as "jaari jaari."The one who says at the end of the hadith, "Then afterward I met Raja," and so on, is Ibn Awn, as is evident. In D it reads, "I insist that you meet him," he said, "So I met him and spoke with him."