Ahmad 8145

Sahih, like the hadiths before it. It is in Sahifa Mufradah, number 32, and Bukhari and Muslim did not narrate it through the route of the Sahifa. Bukhari only alluded to it as a suspended report in 4:125 of Fath al-Bari, saying, "Hammam and Ibn Abdullah bin Umar said, from Abu Hurairah, 'The Prophet used to command breaking the fast,'" meaning regarding one who wakes up in a state of major impurity while fasting. Al-Hafiz worked out this suspended report on pages 125-126, saying, "As for the narration of Hammam, Ahmad and Ibn Hibban connected it, through the route of Maamar from him, with the wording, 'He said, When the call to prayer is given for the dawn prayer and one of you is in a state of major impurity, he should not fast that day.'"This is what al-Hafiz mentioned, and it is the narration of the Sahifa found here. It is in Sahih Ibn Hibban 5:361 (from the manuscript of al-Ihsan), through the route of Ibrahim, that is, Ibn Rahawayh, from Abdul-Razzaq, with this chain of transmission. We have learned from this narration of Ibn Hibban that Ibn Rahawayh heard the Sahifa of Hammam from Abdul-Razzaq, and that Ibn Hibban narrated it through the route of Ibn Rahawayh.This ruling, that one who wakes up in a state of major impurity should break his fast, is what Abu Hurairah used to give as a fatwa. It has already passed at 7382 and 7826, his statement, "No, by the Lord of this House, I did not say that whoever wakes up in a state of major impurity should not fast, Muhammad, by the Lord of the House, said it." Other companions disputed this with him, among them Ayesha and Umm Salama, and he mentioned that he had heard it from Fadl bin Abbas and Usama bin Zayd, from the Prophet.Al-Hafiz said in al-Fath 4:126, "It seems that, due to his strong confidence in the report of the two of them, he would swear an oath on it." It has already passed in Musnad al-Fadl, at 1804, the statement of Abu Hurairah, "I do not know, Fadl bin Abbas told me that." Something similar has also passed at 1826.Al-Hafiz mentioned in al-Fath that Abu Hurairah retracted his fatwa on this, either because the narration of the two Mothers of the Believers, being explicit in permitting it, outweighed the narration of the others, along with the possibility of interpretation contained in the narration of the others, since the command in question could be understood as mere recommendation rather than obligation in a non-obligatory fast, and likewise the prohibition against fasting that day, or else because he came to believe that the report of the two Mothers of the Believers abrogated the report of the others.This is what is correct, that the prohibition is abrogated by the established practice reported in the hadith of the two Mothers of the Believers, and that the fast of one who wakes up in a state of major impurity is a valid fast. Praise be to Allah, Lord of the worlds.