Azami 4579

Bukhari related it in the Book of Fasting (1939) from Abu Muamar, who said, Abdul-Warith told us, Ayub told us, from Ikrima, from Ibn Abbas, and he mentioned it. Abu Dawud (2372) and Tirmidhi (775) likewise both related it, from the hadith of Abdul-Warith, from Ayub, with the same wording.Abu Dawud said, "Waheeb bin Khalid related it from Ayub with his chain, similarly. And Jafar bin Rabia and Hisham bin Hassan, from Ikrima, from Ibn Abbas, similarly." The hadith of Waheeb bin Khalid is what Bukhari related (1938) from Mualla bin Assad, from him, except that he said in it, "He cupped himself while in the state of ihram, and he cupped himself while fasting."It has been said that "he cupped himself while fasting" contains an irregularity, and the correct version is "he cupped himself while in the state of ihram." What appears to me is that he did this on different occasions. He ﷺ cupped himself while in ihram and traveling, since a person in ihram would not be in his own town, and on another occasion he cupped himself while fasting and residing in his town. The evidence for this is that Abdul-Warith did not mention in his account, "he cupped himself while in ihram."Abu Dawud confirmed that the report of Waheeb bin Khalid was similar. The meaning of this is that Waheeb narrated the hadith concerning two different occasions, once his ﷺ cupping while in ihram and traveling, and again his ﷺ cupping while fasting and residing, and the narrator from him combined the two accounts into one hadith. Both are sahih, for I have not found anyone who criticized the report of Abdul-Warith, nor that of Waheeb bin Khalid, both from Ayub. Rather, they mentioned other paths and criticized those.Among these paths is what Muhammad bin Abdullah Ansari related, from Habib bin Shaheed, from Maymun bin Mihran, from Ibn Abbas, who said, "The Prophet ﷺ cupped himself while fasting." Tirmidhi related it (776) from Abu Musa, from Muhammad bin Abdullah Ansari, and said, "Hasan gharib from this angle." Nasai related it in Kubra (3231) from this angle, adding to it, "while in ihram." He said, "This is munkar, and I do not know anyone who related it from Habib other than Ansari. Perhaps he meant that the Prophet ﷺ married Maymuna."Athram said, "I heard Abu Abdullah reject this hadith and weaken it, saying, 'The books of Ansari were lost during the days of Muntasir, and afterward he would narrate from the books of his servant boy, and this was one of those.'"Among these paths is what Shuba related, from Hakam, from Miqsam, from Ibn Abbas, "that the Prophet ﷺ cupped himself at Qaha while fasting." Imam Ahmad related it (2186), Tabarani in Kabir (12053), and Nasai in Kubra (3224), all from this angle. Yahya bin Saeed said, "Shuba said, 'Hakam did not hear the hadith of Miqsam concerning cupping for the fasting person.'"Among these paths is what Yazid bin Abu Ziyad related from Miqsam, from Ibn Abbas, "that the Prophet ﷺ cupped himself between Makkah and Madinah while fasting." Abu Dawud related it (2373), Tirmidhi (777), Ibn Majah (1682), Ahmad (1848), and Bayhaqi (4/263), all from this angle. Some of them did not mention, "while in ihram, fasting." It provides corroboration for Hakam's report, except that Yazid bin Abu Ziyad, who is the Hashimi, is daif by the consensus of the people of knowledge, and Nasai also faulted the hadith on this basis.Among these paths is what Qabisa related, saying, "Thawri told us, from Hammad, from Saeed bin Jubayr, from Ibn Abbas, 'that the Prophet ﷺ cupped himself while fasting.'" Nasai said, "This is a mistake. We do not know anyone who related it from Sufyan other than Qabisa, and Qabisa makes many mistakes." Abu Hashim related it from Hammad as a mursal report.The hadith of Ibn Abbas has other chains of transmission, and whatever comes through a sahih path is not faulted because of what is related through a daif path. Bukhari, Tirmidhi, and others held the view that the hadith of Ibn Abbas, "he cupped himself while in ihram, he cupped himself while fasting," is sahih, considering them two separate hadiths. Imam Ahmad and Yahya bin Saeed Qattan held the view of weakening it. But as I have said, I have not found that they weakened the report of Ayub, from Ikrima, from Ibn Abbas. Rather, they weakened these other reports, some of which I have mentioned.It has been established as sahih from Ibn Abbas that he said, "Breaking the fast comes from what enters, not from what exits." Ibn Abu Shayba related it (9319) from Waki, from Amash, from Abu Dhubyan, from Ibn Abbas, concerning cupping for the fasting person, he said, and he mentioned it.