Note / Clarification: (2) This attribution of Umm Ayman (may Allah be pleased with her) to the Ansar is "figurative", not literal, since it is well known that she was Abyssinian; but because she lived among the Ansar, attributing her to the Ansar figuratively became valid, and this practice was common among the Arabs.

Grading: (3) Its chain is very weak (da'if jiddan).
Technical note / Defect ('illah): The reason for this is the narrator "'Umar bin Salih al-Dimashqi" - he is Ibn Abi al-Zahiriyah - who is matruk (abandoned) and munkar al-hadith (his narrations are rejected).
Reference / Source: Abu Hatim al-Razi said, as stated in his son's book "al-'Ilal" (1241): "This hadith is munkar, and 'Umar (the narrator) is weak in hadith."
Important point: We say: the author's shaykh "Muhammad bin al-Qasim al-Dhuhli" - even though al-Daraqutni declared him weak - has been corroborated, so the real defect (weakness) of the chain remains confined to 'Umar bin Salih alone.

Reference / Source: This narration was recorded by Ibn Sa'd [10/ 25] from Sulayman bin 'Abd al-Rahman al-Dimashqi with this same chain.
Details of the narration: He mentioned its complete wording, and it contains content similar to what will come shortly under no. (4807).

Reference / Source: Al-Tabarani recorded it in "al-Mu'jam al-Kabir" [25/ (232)] via Muhammad bin Musaffa, who narrated it from 'Umar bin Salih.

Technical note / Defect ('illah): There is "idtirab" (inconsistency in the chain or text) in this hadith.
Reference / Source: 'Abd al-Wahhab bin 'Ata' narrated it with Ibn Sa'd [10/ 24], and Zakariyya bin Abi Za'idah corroborated him on part of it in Ahmad bin Hanbal's "al-Zuhd" (150).
Details of the narration: Both of them narrated it from Sa'id bin Abi 'Arubah, from Abu Yazid al-Madini, from 'Ikrimah the freed slave of Ibn 'Abbas, in "mursal" form. However, 'Abd al-Wahhab said in his narration: "I think it is from 'Ikrimah."
Status of the narrator: All the narrators of this chain are well-known and thiqah (trustworthy) except "Abu Yazid al-Madini", for he is not that well known, even though Yahya bin Ma'in declared him trustworthy, as mentioned in his biography in "al-Tahdhib"; yet when Imam Malik (the imam of the people of Madinah) was asked about him, he did not know him!
Important point: This Abu Yazid mentioned in his report that Asma' bint 'Umays (may Allah be pleased with her) was present at the time of Sayyidah Fatimah's wedding procession, and this is a munkar error, because Sayyidah Asma' was at that time in Abyssinia with her husband Ja'far bin Abi Talib.

Reference / Source: This hadith was narrated by Suhayl bin Khallad al-'Abdi in al-Nasa'i's "al-Sunan al-Kubra" (8456) from Muhammad bin Sawa', from Sa'id bin Abi 'Arubah, from Ayyub, from 'Ikrimah, from Ibn 'Abbas.
Details of the narration: So he made it "mawsul" (connected) by mentioning Ibn 'Abbas, and mentioned "Ayyub" (in the chain) in place of Abu Yazid al-Madani, and did not mention Asma' bint 'Umays in it; rather, the story that belonged to Asma' in the hadith of Abu Yazid he assigned to "Umm Ayman", and this is more correct.
Status of the narrator: But this "Suhayl bin Khallad" is a majhul (unknown) narrator; Imam al-Dhahabi mentioned him in "al-Mizan" [2/ 242] and declared his report from Muhammad bin Sawa' to be munkar.

Important point: The correct view is that this hadith is narrated by Ayyub from Abu Yazid al-Madini. Thus Hatim bin Wardan narrated it, as will come shortly under no. (4807), from Ayyub, from Abu Yazid, from Asma' bint 'Umays, who said: "I was present at Fatimah's wedding procession…"
Technical note / Defect ('illah): And this (text) is also mistaken, for the reason already stated, that Asma' (may Allah be pleased with her) was in Abyssinia (at that time).

Reference / Source: This report, as part of a lengthy story, was narrated by al-Bazzar (6652), Ibn Hibban (6944) and al-Tabarani in "al-Kabir" [22/ (1021)] via Yahya bin Ya'la al-Aslami, and by the author in "Fada'il Fatimah" (69) via Muhammad bin Zakariyya al-Ghalabi. Both of them (Yahya and Muhammad) narrate it from Qahtabah bin Ghudanah al-Jushami, from Sa'id bin Abi 'Arubah, from Qatadah, from al-Hasan al-Basri (al-Hasan al-Basri is not mentioned in Ibn Hibban's version), from Anas bin Malik.
Status of the narrator: Yahya al-Aslami and Muhammad bin Zakariyya al-Ghalabi are both "da'if jiddan" (very weak), and al-Daraqutni accused both of them of fabricating hadith (wad').