= Hadith of Ibn Buḥaynah, no. (2850).

In the other narrations of Hishām, with similar meaning: "He was cupped while in iḥrām on his head due to a headache he was suffering." The wording of Aḥmad (3523).

The wording of Wuhaib's narration in al-Bukhārī: "He was cupped while in iḥrām, and he was cupped while fasting." Its wording in the author: "He was cupped while fasting."

The wording of ʿAbd al-Wārith's narration in al-Bukhārī, Abū Dāwūd, and the author: "He was cupped while fasting." As for his narration in al-Tirmidhī: "He was cupped while in iḥrām and fasting."

The narration of Ḥammād ibn Zayd in the author is like the narration of Wuhaib in al-Bukhārī.

It was also recorded by Aḥmad (1849) and (1943), Abū Dāwūd (2373), al-Tirmidhī (777), the author in "al-Sunan al-Kubrā" (3213), and Ibn Mājah (1682) and (3081) via Yazīd ibn Abī Ziyād; and also by Aḥmad (2228) and the author (3214) via al-Ḥakam; and also by the author (3215) via Sharīk, from Khuṣayf — all three of them (Yazīd, al-Ḥakam, and Khuṣayf) from Miqsam, from Ibn ʿAbbās, and in their versions: "While he was fasting and in iḥrām." The author said following the narration of al-Ḥakam: Yazīd ibn Abī Ziyād's hadith is not admissible as evidence, and al-Ḥakam did not hear it from Miqsam.

It was also recorded by al-Tirmidhī (776) and the author in "al-Sunan al-Kubrā" (3218) via Muḥammad ibn ʿAbd Allāh al-Anṣārī, from Ḥabīb ibn al-Shahīd, from Maymūn ibn Mahrān, from Ibn ʿAbbās. In al-Tirmidhī: "He was cupped while fasting," and in the author: "While he was in iḥrām and fasting." Al-Tirmidhī said: This is a ḥasan gharīb hadith from this chain. The author said: This is munkar; we know of no one who narrated it from Ḥabīb other than al-Anṣārī, and perhaps he meant that the Prophet, peace and blessings be upon him, married Maymūnah.

Al-Ḥāfiẓ Ibn Ḥajar mentioned in "al-Talkhīṣ al-Ḥabīr" 2/191 that it was questioned how he, peace and blessings be upon him, combined fasting and iḥrām, because it was not his practice to volunteer fasting while traveling, and he was never in iḥrām except while traveling, and he never traveled in Ramaḍān toward a destination of iḥrām except in the campaign of the Conquest, and he was not in iḥrām at that time. Then al-Ḥāfiẓ answered this objection, saying: What prevents that? Perhaps he did it once to demonstrate permissibility, and sound hadiths are not rejected on such grounds. He also said: Then it became clear to me that some narrators combined the two matters in their mention, thus creating the impression that they occurred together, whereas the more correct version is that of al-Bukhārī: "He was cupped while fasting, and he was cupped while in iḥrām," so it is to be interpreted =