Azami 6282

Imam Ahmad (14869) narrated it from Yaqub, who said, my father narrated to me, from Ibn Ishaq, Dawud bin Husayn, the freedman of Amr bin Uthman, narrated to me, from Waqid bin Amr bin Saad bin Muaz, from Jabir bin Abdullah, and he mentioned it. This chain is hasan because of Muhammad bin Ishaq, and Waqid bin Amr bin Saad bin Muaz Ansari is "trustworthy."There is disagreement over Muhammad bin Ishaq's version. Yaqub bin Ibrahim narrated it from his father Ibrahim, from him, saying in it, "Waqid bin Amr bin Saad bin Muaz." Hakim (2/165) likewise narrated it through Umar bin Ali Muqaddami, and Tahawi in his commentary (14/3) and Bayhaqi (7/84) through Ahmad bin Khalid Wahbi, both from Muhammad bin Ishaq, from Dawud bin Husayn, from Waqid bin Amr bin Saad bin Muaz. This is correct.But Abu Dawud (2082) narrated it through Abdul-Wahid bin Ziyad, who said, Muhammad bin Ishaq narrated to us from Dawud bin Husayn, from Waqid bin Abdul-Rahman, meaning bin Saad bin Muaz. Waqid bin Abdul-Rahman bin Saad's status is unknown, as Ibn Qattan Fasi said in Al-Wahm wal-Iham (4/429), where he said, "He is actually Waqid bin Amr bin Saad bin Muaz, Abu Abdullah Ansari Ashhali. He is from Madinah and trustworthy, as Abu Zura said."So the error is from Abdul-Wahid bin Ziyad. Even though he is trustworthy, the narration of the group is preferable, and among them is Ibrahim bin Saad bin Ibrahim Zuhri, who is trustworthy and authoritative.Jabir said, "I proposed to a woman from Banu Salama. I used to hide, meaning conceal myself, among the palm trunks, until I saw something about her that pleased me. Then I proposed to her, and I married her."On this subject there is also what was narrated from Muhammad bin Maslama, who said, "I proposed to a woman, and I would hide myself for her, until I looked at her among some palm trees of hers." He was asked, "Do you do this, when you are a companion of the Messenger of Allah ﷺ?" He said, "I heard the Messenger of Allah ﷺ say, 'If Allah places in a man's heart the intention to propose to a woman, there is no harm in him looking at her.'"Ibn Majah (1864) narrated it from Abu Bakr bin Abu Shayba, who said, Hafs bin Ghiyath narrated to us, from Hajjaj, from Muhammad bin Sulayman, from his uncle, Sahl bin Abu Hathma, from Muhammad bin Maslama, who said, and he mentioned the hadith.Sahl bin Abu Hathma is Ibn Saada Khazraji Madani, a minor companion, and Muhammad bin Sulayman is Ibn Abu Hathma, "unknown." Hajjaj is Ibn Artah, who is daif, and there is well-known discussion about him, and there is disagreement over his narration.Hafs bin Ghiyath narrated it this way, and likewise Muhammad bin Jafar and Yahya bin Zakariya bin Abu Zaida narrated it as found with Imam Ahmad (17976), where it states that Sahl bin Abu Hathma said, "I saw Muhammad bin Maslama pursuing a woman of the Ansar, wanting to look at her." Ibn Abu Zaida said, "She is Tubayta bint Dahhak." I said, "You are a companion of the Messenger of Allah ﷺ and you do this?" He said, and he mentioned the hadith.Likewise Abbad bin Awwam narrated it as found with Imam Ahmad also (17977), and Yazid bin Harun as found with him also (16028), and likewise Saeed bin Mansur narrated it in his Sunan (519) from Abu Shihab from Hajjaj with the same wording.Tabarani narrated it in Al-Kabir (19/225) through Abdul-Wahid bin Ziyad, from Hajjaj, except that he said in it, "from Muhammad bin Sulayman bin Abu Hathma, from his father," meaning Sulayman bin Abu Hathma.Tayalisi (1282) narrated it through Hammad bin Salama, from Hajjaj bin Artah, from Muhammad bin Sahl bin Hunayf, from his father, who said, "I saw Muhammad bin Maslama," and he mentioned the hadith. Tabarani also narrated it likewise (19/226) and said, "This is how Hammad bin Salama narrated it, differing from everyone else on it."The narrators disagree over Hajjaj bin Artah's version of this hadith, and the correct view in my opinion, and Allah knows best, is what Hafs bin Ghiyath and Yazid bin Harun narrated, from Hajjaj bin Artah, from Muhammad bin Sulayman bin Abu Talha, from his uncle Sahl bin Abu Hathma, from Muhammad bin Maslama. End of quote.Ibn Hibban (4042) narrated it from Abu Yaala, who said, Abu Khaythama narrated to us, who said, Muhammad bin Khazim narrated to us, from Sahl bin Muhammad bin Abu Hathma, from his uncle Sulayman bin Abu Hathma, who said, "I saw Muhammad bin Maslama pursuing the daughter of Dahhak," and he mentioned it. So "Hajjaj bin Artah" is dropped from the chain.Through Muhammad bin Khazim's route, Tabarani also narrated it in Al-Kabir (19/225-226), mentioning "Hajjaj" between him and Sahl bin Muhammad bin Abu Hathma. So there occurred a dropout and inversion in the chain, and there is no narrator by the name of Sahl bin Muhammad bin Abu Hathma.Daraqutni pointed to this in Al-Ilal (14/13), saying, "Abu Muawiya Darir contradicted them and inverted his chain, and did not get it right, saying, 'from Hajjaj, from Sahl bin Muhammad bin Abu Hathma, from his uncle Sulayman bin Abu Hathma, from Muhammad bin Maslama.' And Hammad bin Salama narrated it from Hajjaj, from Muhammad bin Sahl bin Hunayf, from his father, from Muhammad bin Maslama, and he too erred." Then he said, "The sahih view is the statement of Abdul-Wahid bin Ziyad and those who followed him, from Hajjaj."I say, he graded Abdul-Wahid bin Ziyad's narration as sahih, yet I have found that he erred in it in his statement, "from Muhammad bin Sulayman bin Abu Hathma, from his father," meaning Sulayman bin Abu Hathma. The correct version is what Hafs bin Ghiyath, Muhammad bin Jafar, Yahya bin Abu Zakariya, and those who followed them narrated. Unless one were to say, perhaps Abdul-Wahid bin Ziyad narrated it from two routes, from his father Sulayman and from his uncle Sahl bin Abu Hathma. And Allah, Exalted, knows best.The chain is daif in any case, because its axis is Hajjaj bin Artah, along with the confusion in the chain, and it has other routes even weaker than this one.As for the name of the woman whom Muhammad bin Maslama was pursuing, it is said she was Nubayta, with a "nun," and it is said Buthayna, with a "ba," and both are errors. The correct name is Tubayta, as Ibn Abu Zaida said. This is what Daraqutni favored, and he said, "She is the daughter of Dahhak, the sister of Abu Jubayra bin Dahhak, and the sister of Thabit bin Dahhak." And Hammad bin Salama's statement, "the daughter of Dahhak bin Qays," is an error. I say, it is as he said, for he is Dahhak bin Khalifa bin Thalaba Ashhali Ansari, a companion who witnessed the campaign against Banu Nadir, and he has no narration.The jurisprudence of the hadith. The hadiths on this subject indicate the permissibility of looking at the woman one intends to propose to, and this is something on which there is no disagreement among the majority of scholars, except for a rare few. But they disagreed over the extent to which looking at her is permitted.The well-known view of the majority school is the face and hands, based on the words of Allah Almighty, "And not display their adornment except what is apparent of it" [Nur 24:31], which is the face and hands. Ibn Abbas and others said this. This is supported by the statement of the Prophet ﷺ, "If any of you proposes to a woman, and he is able to see something of her that draws him to her..." The face and hands are the basis of a woman's beauty, and this is the sufficient extent for looking.Khattabi said, "He was only permitted to look at her face and hands only, and he may not look at her while she is uncovered, nor may he catch sight of anything of her private area, whether she permitted him to do that or not. Shafii and Ahmad bin Hanbal held this view in general, and Sufyan Thawri pointed to something similar." Tirmidhi (1087) related from Ahmad and Ishaq that "there is no harm in him looking at her as long as he does not see anything from her that is forbidden to see."But this is complicated by what Abdul-Razzaq (10352) and Saeed bin Mansur in his Sunan (521) narrated, both from Sufyan bin Uyayna, from Amr bin Dinar, from Abu Jafar, who said, Umar bin Khattab proposed to the daughter of Ali bin Abu Talib, and he said, "She is young." It was said to Umar, "He only means by that to prevent her marriage." He said, so he spoke to him, and Ali said, "I will send her to you, and if you are pleased, then she is your wife." He said, so he sent her to him. He said, so Umar went and uncovered her leg. She said, "Let go. Were it not that you are the commander of the faithful, I would have struck your neck." This is as found with Abdul-Razzaq. And in Saeed's chain, "I would have slapped your eyes." The story has other chains, all of them disconnected. See Daraqutni's Al-Ilal (2/190).So Ahmad held the view of the permissibility of looking at what is normally visible, such as the neck and the legs and the like.A note. Ali's daughter's name was Umm Kulthum, and her mother was Fatimah, the daughter of the Messenger of Allah ﷺ. Umar bin Khattab married her, and she remained with him until he was killed, and she bore him Zayd bin Umar and Ruqayya bint Umar. Then after Umar, Awn bin Jafar bin Abu Talib succeeded him in marrying Umm Kulthum, and he died while married to her. Then his brother Muhammad bin Jafar bin Abu Talib succeeded him in marrying her, and he too died while married to her. Then his brother Abdullah bin Jafar succeeded him in marrying her, and Umm Kulthum said, "I feel shy before Asma bint Umays, that her two sons died while married to me, and I fear for this third one." Then she died while married to him, and she bore no child for any of them. Tabaqat Ibn Saad (8/463).