for Yūnus transmitted from his father after the latter had fallen into confusion, as Ibn Numayr affirmed—this is cited by Ibn Rajab al-Ḥanbalī in Sharḥ ʿIlal al-Tirmidhī (2/520); see also (2/672).
- It conflicts with his brother Isrāʾīl, who is trustworthy and has a better memory than their father. Isrāʾīl narrated this very ḥadith from his grandfather with the same chain and wording, save that he omitted the phrase: “and a Bedouin who had with him his daughter … hoping that the Prophet would marry her.”
It was recorded by Aḥmad (1/213) and by al-Ṭabarānī in al-Kabīr (18/288).
I say: When there is a discrepancy, Isrāʾīl is preferred to Yūnus, as noted earlier; for that reason Imām Aḥmad said,
“The report of Isrāʾīl is dearer to me than his.”
Thus this addition is objectionable because of the contradiction just mentioned—assuming it is not one of Abū Isḥāq’s muddled statements and that he never actually narrated it. If, however, he did relate it, then it is anomalous (shādh) for the reason already explained concerning his state, and for another defect, namely:
- It conflicts with all the reliable transmitters who reported the ḥadith from Ibn ʿAbbās without the extra wording. I have located four such narrators, all of them trustworthy: