On the authority of Ibn ʿAbbās: that the Messenger of Allah (peace and blessings of Allah be upon him) had himself cupped while he was fasting and in a state of iḥrām. (1)

3082 – Bakr ibn Khalaf Abū Bishr narrated to us, Muḥammad ibn Abī al-Ḍayf narrated to us, from Ibn Khuthaym, from Abū al-Zubayr, from Jābir: that the Prophet (peace and blessings of Allah be upon him) had himself cupped while he was in a state of iḥrām, due to a lameness (rahṣah) that had afflicted him. (2)

88 – Chapter: What the Muḥrim May Use to Oil Himself With

3083 – ʿAlī ibn Muḥammad narrated to us, Wakīʿ narrated to us, Ḥammād ibn Salamah narrated to us, from Farqad al-Sabakhī, from Saʿīd ibn Jubayr, from Ibn ʿUmar: that the Prophet (peace and blessings of Allah be upon him) used to oil his head with oil while he was in a state of iḥrām, other than oil that is perfumed (al-muqattat). (3)

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(1) Its chain is weak, due to the weakness of Yazīd ibn Abī Ziyād – and he is the Kūfan – and the rest of its narrators are trustworthy, except Miqsam – and he is Ibn Bujrah, and it is also said: Najdah – for he is ṣadūq (truthful). The correct wording of it is: "The Messenger of Allah (peace and blessings of Allah be upon him) had himself cupped while he was fasting, and he had himself cupped while he was in a state of iḥrām." Its takhrīj and discussion have already preceded under number (1682).

(2) A ṣaḥīḥ ḥadīth. Muḥammad ibn Abī al-Ḍayf is unknown in his status, but he has a corroborator, and Ibn Khuthaym: he is ʿAbdullāh ibn ʿUthmān ibn Khuthaym. Ibn Khuzaymah (2661) also narrated it via al-Faḍl ibn Sulaymān, from Ibn Khuthaym, with this chain. Abū Dāwūd (3863) and al-Nasāʾī 5/193 also narrated it via two routes from Abū al-Zubayr, with it. In their version: "due to a sprain (wathʾ) that was in him." It is in the Musnad of Aḥmad (14280). His saying: "rahṣah" – Ibn al-Athīr said in al-Nihāyah: The origin of rahṣ is that something strikes the inner part of a beast's hoof, weakening it, or water descends into it from exhaustion. And the origin of rahṣ is severe compression. As for wathʾ, it is weakness without dislocation or fracture.

(3) Its chain is weak, due to the weakness of Farqad al-Sabakhī, and the rest of its narrators are trustworthy. It has also been narrated as mawqūf (stopped at a Companion), and that is the correct version.