Ismāʿīl ibn ʿAbd al-Raḥmān likewise transmitted the report to us; Imām Abū Muḥammad ibn Qudāmah related it to us; ʿAlī ibn ʿAbd al-Raḥmān al-Ṭūsī related it to us; Mālik al-Banyāsī …—and he narrated the same wording.
By this chain that reaches Ibn Makhlad, ʿAbd al-Malik al-Raqāshī told us; Abū Ghassān Yaḥyā ibn Kathīr al-ʿAnbarī told us; Shuʿbah narrated to us; from Mālik ibn Anas; from ʿAmr ibn Muslim; from Saʿīd ibn al-Musayyab; from Umm Salamah, who said that the Messenger of Allah ﷺ declared: “When the first ten days (of Dhul-Ḥijjah) begin and one of you intends to offer a sacrifice, let him refrain from [cutting] his hair and nails.”
Muslim (1) also recorded this through one of his teachers, from al-ʿAnbarī, so it has reached us with a higher substitute isnād.
With the same chain Muḥammad ibn Isḥāq al-Ṣaghānī narrated to us; Yaḥyā ibn Maʿīn informed me; Ghundar narrated to us; Shuʿbah narrated to us; from Mālik; from ʿUmar—or ʿAmr—ibn Muslim, with similar wording.
This report is singular and is not found in the Muwaṭṭaʾ.
Al-Ḥākim, in the biography of Mālik in his book “Muzakkī al-Akhbār,” said: Abū al-Ṭayyib Muḥammad ibn Aḥmad al-Karābīsī narrated to us; al-Ḥasan ibn Muḥammad ibn Saʿīd, from his original copy, narrated to us; Hishām ibn ʿAmmār narrated to us; Sufyān ibn ʿUyaynah informed us; from ʿAmr ibn Dīnār,
The Messenger of Allah ﷺ forbade the meat of domesticated donkeys on the day of Khaybar, and he also forbade muta (temporary marriage) with women. In another wording: he forbade muta with women and the meat of domesticated donkeys on the day of Khaybar. Some transmitters therefore imagined that the day of Khaybar was the moment of both prohibitions and explicitly tied the two bans to that time. Later narrators retained only one of the prohibitions—the ban on donkey meat—while still keeping the temporal clause, and from this the confusion arose. During the Khaybar campaign the Companions did not engage in muta with the Jewish women, nor did they ask the Messenger of Allah ﷺ for permission to do so; no one has ever reported such a practice in that expedition. Muta is not mentioned there at all, whether as an action or as a prohibition. The situation is entirely different in the expedition of the Conquest (of Mecca), where the practice and subsequent prohibition of muta are both well attested.
(1) Muslim, no. 1977 (41); al-Nasa’i, 7/211; Ibn Majah, 3150; al-Tirmidhi, 1523 — transmitted through Shubah, from Malik b. Anas, from Amr b. Muslim, from Said b. al-Musayyib, from Umm Salamah. Also Muslim, 1977; al-Nasa’i, 7/212; Ibn Majah, 3149; al-Darimi, 2/76 — through Sufyan b. Uyaynah, from Abd al-Rahman b. Humayd b. Abd al-Rahman b. Awf, from Said b. al-Musayyib, from Umm Salamah.