We set out with the Messenger of Allah ﷺ as pilgrims, and when we reached al-Arj, the Messenger of Allah ﷺ stopped to rest, and we stopped with him. Ayesha sat beside the Messenger of Allah ﷺ, and I sat beside my father. The riding-mounts of Abu Bakr and the Messenger of Allah ﷺ were together, in the care of a servant boy belonging to Abu Bakr.Abu Bakr sat waiting for the boy to appear, and when he did, he was without his camel.Abu Bakr asked, "Where is your camel?"The boy replied, "I lost it last night."Abu Bakr said, "A single camel and you lose it?"He began striking the boy, while the Messenger of Allah ﷺ smiled and said, "Look at this pilgrim in ihram, what is he doing?"Ibn Abu Razma said, the Messenger of Allah ﷺ said nothing more than, "Look at this pilgrim in ihram, what is he doing," and he kept smiling.
خرجنا مع رسول الله ﷺ حجاجا حتى إذا كنا بالعرج نزل رسول الله ﷺ ونزلنا، فجلست عائشة رضي الله عنها إلى جنب رسول الله ﷺ، وجلست إلى جنب أبي، وكانت زماله أبي بكر وزماله رسول الله ﷺ واحدة مع غلام لأبي بكر، فجلس أبو بكر ينتظر أن يطلع عليه فطلع وليس معه بعيره، قال: أين بعيرك؟ قال: أضللته البارحة. قال: فقال أبو بكر: بعير واحد تضله؟ قال: فطفق يضربه ورسول الله ﷺ يتبسم، ويقول: انظروا إلى هذا المحرم ما يصنع؟ قال ابن أبي رزمة فما يزيد رسول الله ﷺ على أن يقول: انظروا إلى هذا المحرم ما يصنع. ويتبسم.
Reported by Abu Dawud (1818) - the wording is his -, and Ibn Majah (2933), both from the hadith of Abdullah bin Idris, who said, Ibn Ishaq informed us, from Yahya bin Abbad bin Abdullah bin Zubayr, from his father, from Asma bint Abu Bakr, and he mentioned it. This same route was also reported by Imam Ahmad (26916), and it was graded sahih by Ibn Khuzayma (2679) and Hakim (1/453-454). Hakim said, "A gharib hadith, sahih according to the criteria of Muslim."I say, its chain contains Muhammad bin Ishaq, who is a mudallis and has narrated using an "an" formula here, but he is an authority in campaign narratives and biographical accounts, and this hadith belongs to that category. For this reason, scholars have tolerated his use of "an" in such matters, though not in matters of doctrine and rulings. Among them is Bayhaqi, who reported it through his route in the chapter on a person in the state of ihram disciplining his slave, mentioning nothing else in that chapter, and he remained silent about Muhammad bin Ishaq.Isa bin Mamar corroborated him, narrating from Abbad bin Abdullah, as reported by Ibn Saad in his Tabaqat (8/206) from Muhammad bin Umar, who said, Yaqub bin Yahya bin Abbad narrated to me, from Isa bin Mamar, with his chain of transmission. Muhammad bin Umar here is Waqidi, who is suspected of unreliability, but he too is an authority in campaign narratives and biographical accounts, like Ibn Ishaq.The hadith's chain is hasan, even though Muhammad bin Ishaq is a mudallis and used the "an" formula here. Still, there is no harm in grading this particular hadith of his as hasan, especially since Ibn Khuzayma and Hakim both graded it sahih, and it has been corroborated, even though this corroboration is not of much benefit since its chain to him includes Waqidi. Moreover, this hadith does not concern matters of the lawful and unlawful, which is where one avoids Ibn Ishaq's hadiths when he narrates them alone.As for his statement, "zimalah," with a kasrah on the zay, it refers to travel gear and equipment, meaning the things one carries and depends on.