Azami 2026

Malik related it in Hajj (123) from Abu Aswad Muhammad bin Abdul-Rahman bin Nawfal, from Urwa bin Zubayr, from Zaynab bint Abu Salama, from Umm Salama, the wife of the Prophet ﷺ, and she mentioned it. Bukhari related it via Malik's route in Prayer (464), and Muslim in Hajj (1276).Bukhari also related it in Hajj (1626) via Malik's route with the same wording, and then from Muhammad bin Harb, who said, Abu Marwan Yahya bin Abu Zakariya Ghassani told us, from Hisham, from Urwa, from Umm Salama, may Allah be pleased with her, the wife of the Prophet ﷺ, that the Messenger of Allah ﷺ, while he was in Makkah and intended to depart, and Umm Salama had not yet performed tawaf around the House and wanted to depart, said to her, "When the dawn prayer is called, do tawaf on your camel while the people are praying." So she did that, and she did not pray until she had departed. End of the account.Hafiz said in Taqrib, "Yahya bin Abu Zakariya Ghassani, Abu Marwan Wasiti, originally from Syria, is daif. He appears in Bukhari in only one place, as a corroborating narration." I say, perhaps he means this very place.Ibn Khuzayma related it (523) via the route of Malik and Ibn Lahia, from Abu Aswad, from Urwa, from Zaynab bint Umm Salama, and she mentioned the hadith, in which it says, the Messenger of Allah ﷺ was praying facing the side of the House, and I heard him recite in the last night prayer, while he was leading the people in prayer, "By the mount, and a Book inscribed" [Tur 52:1–2].What appears to be the case is that the incident occurred twice, once during the night prayer on the Day of Sacrifice, which is the one mentioned by Ibn Khuzayma, and again on the morning of departure, which is the one mentioned by Bukhari. There is no contradiction between the two accounts. However, he combined the hadith of Malik with the hadith of Abu Marwan, so perhaps his intent was to establish the permissibility of doing tawaf on a camel.As for the fact that Zaynab bint Umm Salama is not mentioned between Urwa and Umm Salama in the second account, that is because he considered it established that Urwa heard directly from Umm Salama, which is correct, as Hafiz said. This is indeed possible, since Urwa lived alongside Umm Salama for a good thirty-odd years, and he was with her in the same city. This removes the objection raised by Daraqutni and others against Bukhari, that there was a break in its chain of transmission.