Ahmad 6945

It has two chains of transmission like the previous one, one of them daif and mursal, the other muttasil and sahih. Hajjaj bin Artah narrated it from Ata, in mursal form. In my view this is Ata bin Abu Rabah, as we will mention in the takhrij, Allah willing. He also narrated it from Amr bin Shuayb, from his father, from his grandfather, as a muttasil chain.As for the muttasil version, Bayhaqi also narrated it, 4:226, via Ahmad bin Ubaydullah, from Yazid bin Harun, from Hajjaj bin Artah, from Amr bin Shuayb, from his father, from his grandfather, from the Prophet ﷺ, similar to the hadith of Zuhri from Humayd bin Abdul-Rahman from Abu Hurairah, the hadith about sexual relations during the day in Ramadan (meaning the previous hadith). He added to it, Amr said, "And he ordered him to make up a day in its place." Yahya bin Abu Talib also narrated it from Yazid bin Harun, and said, "Amr bin Shuayb added in his hadith, so he ordered him to fast a day in its place." Bayhaqi means by this that the narration of Ahmad bin Ubaydullah gives the impression that the command to make up the fast was Amr bin Shuayb's own statement rather than part of the hadith itself. So right after it he pointed to the narration of Yahya bin Abu Talib, which explicitly shows that this addition attributed to Amr bin Shuayb is part of the hadith, not Amr bin Shuayb's own words. This matches the version found in the Musnad here.Haythami mentioned both of these narrations, the mursal and the muttasil, in Majma al-Zawaid 3:168, and said, "He mentioned it right after the hadith of Abu Hurairah, similarly to what is in the Sahih, except that he said, 'Eat it all yourself, you and your dependents.' Ahmad narrated it, and it contains Hajjaj bin Artah, about whom there is some discussion." This is a shortcoming on the part of Hafiz Haythami, may Allah have mercy on him, for he did not mention the earlier narration of Abu Hurairah, being content merely to allude to it, and then he did not mention the addition found in the mursal narration of Ata and the connected narration of Amr bin Shuayb regarding the additional mention of the badanah (sacrificial camel), nor did he mention the addition found in Amr bin Shuayb's narration about the command to make up the fast.As for the mursal narration of Ata, I judged it to be that of Ata bin Abu Rabah, based on the fact that Hajjaj bin Artah narrates from him, as stated in his biography in Tahzib, and as has come up repeatedly before, and based on the fact that Hafiz pointed in Fath al-Bari 4:147 to his mursal narration among some variant wordings, saying, "It occurs in the mursal narration of Ata bin Abu Rabah and others, as recorded by Musaddad, 'So he ordered that he be given some of it,' meaning some of the dates." Hafiz then pointed after that to another narration of Ata from Abu Hurairah, connected this time, saying on page 147, "As for what occurs in the narration of Ata and Mujahid from Abu Hurairah, with Tabarani in al-Awsat," and so on, then he found fault with it on the grounds that it comes through Layth bin Abu Salim, who is daif and was known to be inconsistent in his narrations.This narration from Abu Hurairah was mentioned by Haythami in Majma al-Zawaid 3:168, where he said, "Tabarani narrated it in al-Awsat, and it contains Layth bin Abu Salim, who is trustworthy but known for tadlis (concealing defects in transmission)."Daraqutni, on page 243, narrated via Harith bin Ubaydullah Kalai, from Muqatil bin Sulayman, from Ata bin Abu Rabah, from Jabir bin Abdullah, from the Prophet ﷺ, who said, "Whoever breaks his fast on a day of the month of Ramadan while not traveling must offer a badanah, and if he cannot find one, let him feed thirty saa of dates to the poor." Daraqutni said, "Harith bin Ubayda and Muqatil are both daif." This supports the conclusion that the mursal narration here is that of Ata bin Abu Rabah, and it appears that Muqatil bin Sulayman made an error in it, turning it into a connected chain by inserting the mention of Jabir into the isnad. Muqatil is extremely daif, as we said at 3017. As for Harith bin Ubayda, he is trustworthy, as mentioned earlier at 1402.The mention of offering a badanah as expiation is confirmed here in the hadith of Amr bin Shuayb from his father from his grandfather, and also in the mursal narration of Ata bin Abu Rabah, as is clear. It is also confirmed in another mursal hadith, narrated by Malik in Muwatta, page 297, from Ata bin Abdullah Khurasani, from Saeed bin Musayab, "A bedouin came..." and so on, until he said, "Can you afford to offer a badanah?" He said, "No." This mursal narration was also narrated by Bayhaqi, 4:227, via Shafii, from Malik.Necessarily, this mursal narration is not the same as the mursal narration of Ata narrated here, because this one comes from Ata, from Saeed bin Musayab. So when "the mursal narration of Ata" is mentioned without qualification, this one is not meant. Rather, this one should properly be called "the mursal narration of Saeed bin Musayab." This is why, when Hafiz referred to it in Fath al-Bari 4:145, he said, "The mention of the badanah occurs in the mursal narration of Saeed bin Musayab, recorded by Malik in Muwatta, from Ata Khurasani, from him." Hafiz then indicated that Ata (meaning Ata Khurasani) was not alone in reporting this, and he mentioned the narration of Mujahid from Abu Hurairah, which Layth bin Abu Salim narrated from Mujahid, recorded by Ibn Abdul-Barr with his isnad, which we referred to just above. This makes clear that this detail is also established in the mursal narration of Ata bin Abu Rabah and in the connected narration of Amr bin Shuayb, both of which Imam Ahmad narrated here.As for the other addition that Amr bin Shuayb added to his hadith, regarding the command to make up the fast alongside the expiation, this addition has a sound basis, which supports the soundness of Amr bin Shuayb's narration. Hafiz said in Fath al-Bari 4:150, "The command to make up the fast has come in this hadith, in the narration of Abu Uways, Abdul-Jabbar, and Hisham bin Saad, all of them from Zuhri. Bayhaqi extracted it via Ibrahim bin Saad, from Layth, from Zuhri. The hadith of Ibrahim bin Saad in the Sahih, from Zuhri himself, is without this addition, and the hadith of Layth from Zuhri in the Sahihayn is also without it." This addition also occurs in the mursal narrations of Saeed bin Musayab, Nafi bin Jubayr, Hasan, and Muhammad bin Kaab. Taken together, these various paths show that this addition has a genuine basis.Hafiz also forgot to point to this hadith in the Musnad, from the narration of Amr bin Shuayb.Imam Ibn Qayyim, in his commentary on Tahzib Sunan by Munziri, 3:273, attempted to find fault with this addition. He pointed to the narrations that lack it and to the narrations that include it, within the narration from Zuhri, then said, "This does not establish the soundness of this wording, for those who affirm it (meaning those who include it in the hadith of Zuhri) are only four, while they are contradicted by others who are more trustworthy than them and greater in number, forty individuals, none of whom mentioned this wording. There is no doubt that being contradicted in this way, apart from anything else, affects its soundness. Even if this wording had been transmitted alone by someone more precise and more trustworthy than these four, while this large number contradicted them, one would still be obligated to withhold judgment about it. The trustworthiness of a narrator is a condition for the soundness of a hadith, not a guarantee of it. Rather, it is also necessary that there be no hidden defect (illah) or irregularity (shudhudh), and neither of these is absent in this wording."I responded to Ibn Qayyim, the Imam, there, saying, "What happened to the principle they agreed upon, or considered to be the stronger view, that an addition from a trustworthy narrator is accepted?" I was not, at that point, recalling this narration of Amr bin Shuayb, for it further strengthens and supports the acceptance of this addition from a trustworthy narrator. Praise be to Allah for His guidance.