The narrators in al-Dāraquṭnī’s chain are trustworthy. Abū Ḥumayd is ʿAbd Allāh ibn Muḥammad ibn Tamīm al-Miṣṣīṣī, whom al-Nasāʾī and Ibn Ḥibbān (8/367) declared trustworthy.

Ḥajjāj is Ḥajjāj ibn Muḥammad al-Miṣṣīṣī al-Aʿwar. Al-Ḥāfiẓ said in al-Taqrīb: “Trustworthy and firmly reliable, but he became confused in the latter part of his life, when he came to Baghdad before his death.”

I say: However, he was corroborated by Abū ʿĀṣim—al-Ḍaḥḥāk ibn Makhlad al-Nabīl, who was trustworthy and firmly reliable—in the Hajj clause, as mentioned above.

Al-Bazzār also narrated it in full, except that he did not mention the Hajj clause. He said: “The Prophet, peace and blessings be upon him, disapproved of that.”

Al-Haythamī said (4/326): “The narrators of al-Bazzār are the narrators of the Ṣaḥīḥ.” Al-Ḥāfiẓ mentioned the hadith under discussion in al-Fatḥ (4/76), with al-Dāraquṭnī’s wording and narration, and said: “Abū ʿAwānah declared it authentic.”

He also mentioned it in al-Dirāyah (2/4), with the wording of the hadith heading, from al-Bazzār’s narration, then said: “Al-Dāraquṭnī also narrated something similar, and its chain of transmission is authentic. It is found in the two Ṣaḥīḥs through this route with the wording: ‘A woman must not travel except with a mahram.’”

I say: This is cited in al-Irwāʾ under no. 995, through Sufyān’s narration from ʿAmr, with the addition: