Azami 6252

Abu Dawud (2096), Ibn Majah (1875), Ahmad (2469), Daraqutni (3/234-345), and Bayhaqi (117/7) all narrated it through the route of Husayn bin Muhammad Marwazi, who said, Jareer bin Hazim narrated to me, from Ayub, from Ibn Abbas, and he mentioned it. Likewise Zayd bin Habban narrated it from Ayub Sakhtiyani, from Ikrima, from Ibn Abbas, from the Prophet ﷺ, in similar fashion. Ibn Majah (1876) and Daraqutni both narrated it from Mamar bin Sulayman Raqqi, from Zayd bin Habban, with his chain. Zayd bin Habban is disputed, Ibn Main deemed him reliable, while Daraqutni and Aqeeli deemed him daif.Likewise Sufyan Thawri narrated it from Ayub Sakhtiyani, from Ibn Abbas, in similar fashion. Daraqutni narrated it in his Sunan through the route of Ayub bin Suwayd, from Sufyan Thawri, and he also said, "Others transmit it as a mursal report from Thawri, from Ayub, from Ikrima, from the Prophet ﷺ." He said, "The sahih version is the mursal one."He also faulted it by citing what Abu Dawud (2097) narrated, and through the route of Bayhaqi, from Muhammad bin Ubayd, who said, Hammad bin Zayd narrated to us, from Ayub, from Ikrima, from the Prophet ﷺ, with this hadith. Abu Dawud said, "He did not mention Ibn Abbas." Likewise, people narrated it as a well known mursal report, and Bayhaqi likewise judged the mursal version to be the stronger one. He said, "In this hadith Jareer bin Hazim erred regarding Ayub Sakhtiyani, and the preserved version is from Ayub, from Ikrima, from the Prophet ﷺ, as a mursal report." He also said, "It has been narrated by another route from Ikrima as a connected report, but that too is an error."Abdul-Rahman bin Abu Hatim said, "I asked my father, and Abu Zura was also asked, about a hadith narrated by Husayn Marwazi, from Jareer bin Hazim, from Ayub, from Ikrima, from Ibn Abbas, that a man gave his daughter in marriage while she was unwilling, so the Prophet ﷺ separated them." My father said, "This is an error. Rather, it is as the reliable narrators transmitted it, from Ayub, from Ikrima, that the Prophet ﷺ," as a mursal report, among them Ibn Ulaya and Hammad bin Zayd, "that a man married off," and this is the sahih version.I say, the mistake, whoever it originates from, should be attributed to Husayn, for no one else narrated from Jareer besides him. My father said, "I saw Husayn Marwazi but did not hear from him." Abu Zura said, "The hadith of Ayub is not sahih." Ilal (417/1). This is what he said.Khatib said in his Tarikh (89/8), "Sulayman bin Harb also narrated it from Jareer bin Hazim in the same way Husayn narrated it, so its responsibility is cleared and its liability removed." Ibn Qattan said, "This hadith of Ibn Abbas is a sahih hadith." Nasb Raya (190/3). Likewise Ibn Qayyim strengthened it in Tahzib Sunan (40/3-41), and he criticized Bayhaqi and others who favored the mursal version, saying, "An addition from a reliable narrator is accepted according to the majority of the people of hadith." Ibn Hajar said in Fath al-Bari (196/9), "The criticism of this hadith carries no weight, for its various routes strengthen one another."This hadith serves as evidence for those who hold that a father may not marry off his adult virgin daughter without her permission. This meaning is also supported by a sahih hadith, "A virgin is not married off until she is consulted." For if she had no right to object, what purpose would consultation serve?On this subject there is also what has been narrated from Ayesha, that a young woman came to her and said, "My father married me to his nephew to raise his own standing through me, and I am unwilling." Ayesha said, "Sit until the Prophet ﷺ comes." So the Messenger of Allah ﷺ came and she informed him. He sent for her father and summoned him, then left the matter to her. She said, "O Messenger of Allah, I have accepted what my father did, but I wanted to know whether women have any say in the matter."Nasai (3269) narrated it from Ziyad bin Ayub, who said, Ali bin Ghurab narrated to us, who said, Kahmas bin Hasan narrated to us, from Abdullah bin Burayda, from Ayesha, and she mentioned it. Likewise Daraqutni (3/232) narrated it from Ali bin Ghurab with his chain, and Jafar bin Sulayman corroborated this with Daraqutni, as did Abdul-Wahhab bin Ata with Bayhaqi (118/7), and Waki with Ahmad (25043), all of these from Kahmas bin Hasan, with his chain, in similar fashion.Daraqutni said, "All of these are mursal reports, Ibn Burayda never heard anything from Ayesha." Bayhaqi said likewise. However, Ibn Majah (1874) narrated it from Hannad bin Sari, who said, Waki narrated to us, from Kahmas bin Hasan, from Ibn Burayda, from his father, who said, a young woman came to the Prophet ﷺ and said, "My father married me to his nephew to raise his own standing through me." He said, so he left the matter to her. She said, "I have accepted what my father did, but I wanted the women to know that fathers have no say in the matter."This contradicts what Imam Ahmad narrated from Waki, as mentioned earlier, and it appears that the error lies with Hannad bin Sari, for he narrated it from Waki in a manner that contradicts the narration of the group from Kahmas, placing it in the Musnad of Burayda bin Husayb through the narration of his son from him. The apparent chain seems sahih, but this is its actual flaw.The conclusion regarding it, as Bayhaqi stated in Marifa (49/10), is, "The agreement of these narrators on transmitting the hadith as mursal is evidence that the narration of whoever connected it is in error."On this subject there is also what has been narrated from Jabir, that a man married off his daughter, who was a virgin, without her consent, so she came to the Prophet ﷺ, and he separated them. Daraqutni recorded it (233/3), but he said, "The sahih version is mursal," meaning from Ataa, from the Prophet ﷺ.These mursal reports confirm that the adult virgin must be consulted, as established in the hadith of Ibn Abbas.