Azami 4850

Ibn Hibban narrated it (4132), Tahawi in Mushkil Athar (5798) and in Sharh Maani al-Athar (2/269), and Bayhaqi (7/212), all of them through Abu Awana, from Mughira, from Abu Duha, from Masruq, from Ayesha, and he related it. The wording belongs to Ibn Hibban and is not found in the others, "And he cupped himself while he was in a state of ihram." Its chain of transmission is sahih. Mughira is Ibn Miqsam Dabbi, and Abu Duha is Muslim bin Sabih.Tahawi said, "This is something we do not know to have been narrated from Ayesha in contradiction to it. And something agreeing with this has also been narrated from Abu Hurairah." But Bayhaqi criticized it for being disconnected (mursal), though the correct view is that whoever gave it a full chain is trustworthy, and he has an additional piece of knowledge which is accepted among the scholars of hadith.As for the hadith of Abu Hurairah that Tahawi referred to, it is what Daraqutni narrated (3662), and Tahawi in Sharh Mushkil Athar (5799), both of them from the report of Khalid bin Abdul-Rahman Khurasani, from Kamil Abu Ala, from Abu Salih, from Abu Hurairah, who said, "The Messenger of Allah ﷺ married while he was in a state of ihram." Tahawi said, "This too is something regarding which we do not know of any contradiction from Abu Hurairah."I say, rather, it contains Kamil Abu Ala, who is disputed. Ibn Main deemed him trustworthy, while Nasai deemed him daif. Ibn Adi said, following his narration of this hadith through Khalid bin Abdul-Rahman, from Kamil Abu Ala with his chain of transmission, "Kamil has other hadiths besides the one I mentioned, and they are not many. I have not seen any of the earlier scholars comment on him, so I would leave him be, except that I saw in some of his narrations things I found objectionable, and I mentioned this for that reason. Nevertheless, I hope there is no harm in him." Kamil (6/2101–2102).Because of him, Hafiz deemed it daif in Fath al-Bari (9/166), but he said, "However, it is supported by the hadith of Ibn Abbas and Ayesha, and it refutes the statement of Ibn Abdul-Barr that Ibn Abbas alone among the companions held that the Prophet ﷺ married while in a state of ihram."It was narrated from Anas that the Messenger of Allah ﷺ said, "One in a state of ihram may not marry, nor may he act as marriage guardian for another." Daraqutni narrated it (3652) from Muhammad bin Ali bin Habish, who said, Ahmad bin Qasim bin Musawir told us, who said, Qawariri told us, who said, Muhammad bin Dinar Tahi told us, from Aban, from Anas, and he related it.It contains Muhammad bin Dinar Tahi, about whom more than one scholar has spoken critically. Abu Dawud said, "His memory deteriorated before his death." Daraqutni said, "Daif." Aqeeli said, "There is confusion in his hadith." As for Nasai, he said, "There is no harm in him." Ibn Hibban mentioned him in Thiqat. Ajli said, "There is no harm in him." Someone like him, his hadith is deemed hasan when used as corroborating evidence, so long as it does not contradict other reports.Indeed, something contradicting this has been established from him, as narrated by Tahawi in Sharh Mushkil Athar (14/520) through Abdullah bin Muhammad bin Abu Bakr, who said, "I asked Anas about the marriage of one in a state of ihram, and he said, 'There is no harm in it, is it anything but like a sale?'"Hafiz said in Fath al-Bari (9/166), "Its chain of transmission is strong, but it is an analogy set against a textual proof, so it carries no weight, and it seems that the hadith of Uthman had not reached Anas." End.