Azami 6583

It was reported by Abu Dawud (2240), Tirmidhi (1144/1143), Ibn Majah (2009), Ahmad (1876), and Hakim (3/237), all of them through the hadith of Muhammad bin Ishaq, from Dawud bin Husayn, from Ikrima, from Ibn Abbas, as mentioned. Muhammad bin Ishaq is a mudallis, though explicit statement of direct transmission from him has come in some sources, but the defect lies in Dawud bin Husayn. Although he is trustworthy, some of the imams weakened his narration from Ikrima, among them Ali bin Madini, Abu Dawud, and others. Therefore Ibn Hajar said in Taqrib, "Trustworthy except concerning Ikrima." But others considered him acceptable, and the hadith agrees with the correct reality, since the Prophet ﷺ did not perform a new marriage contract for her.Therefore Hafiz bin Qayyim said, "As for the weakening of the hadith of Dawud bin Husayn from Ikrima, this is something that should not be given attention," mentioning this in Tahzib Sunan. As for Tirmidhi's statement, "This is a hadith whose chain of transmission has no problem, but we do not know the basis of this hadith, and perhaps this came from Dawud bin Husayn due to a lapse in his memory."I say, there is nothing in the hadith that should be rejected, for the correct reality, as I said, supports it, and Dawud bin Husayn did not err in it as Tirmidhi understood. Imam Ahmad preceded him in this, having graded this hadith as sahih, as his son Abdullah mentioned following the hadith of Amr bin Shuayb, from his father, from his grandfather, that the Messenger of Allah ﷺ returned his daughter to Abu As with a new dower and a new marriage contract.This was reported by Imam Ahmad (6938), Tirmidhi (1142), Daraqutni (3/253), and Bayhaqi (7/188), all of them through the hadith of Hajjaj bin Artah, from Amr bin Shuayb with his chain of transmission. He said, "This is a daif hadith," or he said, "weak, and Hajjaj did not hear it from Amr bin Shuayb, rather he heard it from Muhammad bin Ubaydullah Arzami, and Arzami's hadith is worthless. The sahih hadith is the one which reports that the Prophet ﷺ confirmed them upon the original marriage contract." End of quote.It was said to him, "Is it not narrated that he returned her with a fresh marriage contract?" He said, "That has no basis."Bayhaqi said, "It has reached me from Abu Isa Tirmidhi that he said, I asked Bukhari, may Allah have mercy on him, about it, and he said, The hadith of Ibn Abbas is more sahih in this matter than the hadith of Amr bin Shuayb. And Abu Ubayd related from Yahya bin Saeed Qattan that Hajjaj did not hear it from Amr, and that it comes from the hadith of Muhammad bin Abdullah Arzami, from Amr. This is a matter that no one who knows what a hadith is would pay attention to." End of quote.Daraqutni said, "This hadith is not established, and Hajjaj cannot be relied upon as evidence, and the correct view is the hadith of Ibn Abbas."Tirmidhi said, following the hadith of Amr bin Shuayb, "This is a hadith in whose chain of transmission there is criticism," and he transmitted from Yazid bin Harun, "The hadith of Ibn Abbas has a better chain of transmission," and he said, "The practice is based on the hadith of Amr bin Shuayb." Likewise, Hakim graded the hadith of Ibn Abbas as sahih. It has also been strengthened by the mursal narrations of Qatada and Shaybi.