Azami 4419

Bukhari related it in the Book of Fasting (1968) from Muhammad bin Bashshar, who said, Jafar bin Awn narrated to us, who said, Abu Umays narrated to us, from Awn bin Abu Juhayfa, from his father, and he mentioned it. Abu Umays is Utba bin Abdullah Masudi. Abu Juhayfa's name was Wahb bin Abdullah Suwaai.On this subject there is also what has been related from Umm Hani, who said, On the day of the conquest, the conquest of Makkah, Fatimah came and sat on the right side of the Messenger of Allah ﷺ, and Umm Hani was on his right. She said, Then a servant girl brought a vessel containing a drink. She handed it to him and he drank from it, then he handed it to Umm Hani and she drank from it. She then said, "O Messenger of Allah, I have broken my fast, though I was fasting." He said to her, "Were you making up a missed fast?" She said, "No." He said, "Then it does not harm you, if it was a voluntary fast."Abu Dawud related it (2456) from Uthman bin Abu Shayba, who said, Jareer bin Abdul-Hameed narrated to us, from Yazid bin Abu Ziyad, from Abdullah bin Harith, from Umm Hani, and he mentioned it. Yazid bin Abu Ziyad is the freedman of the Hashimites, and he is daif by unanimous agreement of the scholars.The hadith has another chain, related by Tirmidhi (731) from Qutayba, who said, Abu Ahwas narrated to us, from Simak bin Harb, from a son of Umm Hani, from Umm Hani, mentioning something similar. Tirmidhi said, "There is criticism regarding its chain." I say, perhaps he is referring to the disagreement over Simak bin Harb, for it was said this way, and it was also said, from Simak, from a man, from Umm Hani. Imam Ahmad related it (26897) through Israil bin Yunus, from Simak. It was also said, from Simak, from a man of the family of Jadah, from Umm Hani. It was also said, from Simak, from Jadah, a man of Quraysh, who was the son of Umm Hani. It was also said, from Simak, from Yahya bin Jadah, from Umm Hani. It was also said, from Simak, from Harun, son of Umm Hani, as in Abu Dawud Tayalisi (1721), or the grandson of Umm Hani, from Umm Hani. Other variations were also given.For this reason Ibn Turkmani said, as found in Jawhar Naqi (4/278), "This hadith is confused both in its text and in its chain. As for the confusion in its text, this is apparent, for it is mentioned that it happened on the day of the conquest, while she had accepted Islam in the year of the conquest, and the conquest occurred in Ramadan, so how could she be obligated to make it up? As for the confusion in its chain, there is disagreement over Simak." He then mentioned this and quoted Nasai in the Kubra (3309) as saying, "There is disagreement over Simak regarding it, and Simak is not among those relied upon when he narrates a hadith alone, because he used to accept prompting." Likewise, Hafiz said in Talkhis (2/211), "Among the evidence indicating Simak's error in this matter is that he said, in some of the narrations from him, that this took place on the day of the conquest, while the day of the conquest was in Ramadan, so how could making up a missed fast of Ramadan be conceived of within Ramadan itself?"However, the hadith has another chain, which is what Tirmidhi related (732) from Abu Dawud Tayalisi, and it is in his Musnad (1723), who said, Shuba narrated to us, who said, I used to hear Simak bin Harb say, One of the two sons of Umm Hani narrated to me. So I met the more excellent of the two, whose name was Jadah, and Umm Hani was his grandmother, and he narrated to me from his grandmother that the Messenger of Allah ﷺ came in to see her, and a drink was called for, and he drank, then he handed it to her and she drank. She then said, "O Messenger of Allah, I was indeed fasting!" The Messenger of Allah ﷺ said, "The one who voluntarily fasts is the trustee of himself, if he wishes he fasts, and if he wishes he breaks his fast." Shuba said, So I said to him, "Did you hear this yourself from Umm Hani?" He said, "No, Abu Salih and our family members informed me, from Umm Hani." Tirmidhi said, "Shuba's narration is better. This is how Mahmud bin Ghaylan narrated it to us, from Abu Dawud, saying, "Ameen nafsihi" (the trustee of himself). Someone other than Mahmud narrated it to us, from Abu Dawud, saying, "Ameer nafsihi or ameen nafsihi" (the ruler of himself or the trustee of himself), expressing doubt. It has likewise been related in more than one way from Shuba, saying "ameen" or "ameer nafsihi" with doubt." End of quote.Jadah is the son of Hubayra, and he was from her husband Hubayra, who fled from Makkah on the day of the conquest. Bukhari said in Tarikh al-Kabir (2/239), "He is not known except through a hadith which is questionable." Ibn Adi quoted this from him in Kamil (2/601) and endorsed it. Dhahabi said in Mizan, "It is not known who he is." Abu Salih's name was Bazam, or it is said Bazan, and he is daif and a mudallis. This route adds further confusion to the chain, since between Simak bin Harb and Umm Hani there are two men, one of them daif and the other unknown.In summary, this hadith is not sound through any of its routes, rather the combination of these routes only adds to its confusion. So do not be deceived by Hakim's statement (1/439), "sahih in its chain," for it contains Abu Salih, the freedman of Umm Hani, who is daif and a mudallis.In this hadith, even though there is criticism of it, there is evidence for the permissibility of breaking a voluntary fast without an excuse, without any obligation to make it up. Other hadiths support this, contrary to those who cling to the general meaning of Allah's statement, "and do not invalidate your deeds" [Muhammad 47:33]. As for when the fast is obligatory, such as making up a missed fast of Ramadan or a vow, it is not permissible to break it without an excuse, and if one does break it, then making it up is required.On this subject there is also what has been related from Abu Saeed, who said, A man prepared food and invited the Messenger of Allah ﷺ and his companions, and one man said, "I am fasting." The Messenger of Allah ﷺ said, "Your brother has prepared food and invited you, so break your fast and make up a day in its place." Abu Dawud Tayalisi related it in his Musnad (2317), saying, Muhammad bin Abu Humayd narrated to us, from Ibrahim bin Ubayd bin Rifaa Zarqi, from Abu Saeed, and he mentioned it. Muhammad bin Abu Humayd, whom the people of Madinah call Hammad bin Abu Humayd, Bukhari said, "His hadith is denounced." Ahmad, Ibn Main, and others declared him daif.Daraqutni related it through Muhammad bin Abu Humayd, from Ibrahim bin Ubayd bin Rifaa, who said, "Abu Saeed prepared food and invited the Prophet ﷺ and his companions," and he mentioned the hadith. Hafiz said in Talkhis (3/198), "It is mursal, because Ibrahim was a follower of the Companions. And even setting aside its being mursal, it is daif, because Muhammad bin Abu Humayd is discarded as a narrator."It has another route, which is what Ibn Adi and Bayhaqi (4/279) related through Ismail bin Abu Uways, from his father, from Ibn Munkadir, from Abu Saeed. Hafiz said, "There is weakness in it, and it is not known whether Ibn Munkadir heard directly from Abu Saeed." Abu Uways is also daif, and his son Ismail is even more severely daif, for Ibn Main accused him of lying. As for his being counted among the narrators of Bukhari, it appears from Bukhari's practice that he selected from his hadiths using various supporting indicators, and this does not prevent declaring his hadith daif in cases where Bukhari did not include it. As for Hafiz's statement in Fath al-Bari (4/210), after attributing it to Bayhaqi, "its chain is hasan," this is not hasan, for the reasons already explained.Likewise, what has been related from Ayesha is not sound either, where she said, Food was given as a gift to me and to Hafsa, and we were both fasting, so we broke our fast. Then the Messenger of Allah ﷺ came in, and we said to him, "O Messenger of Allah, a gift of food was given to us, and we desired it, so we broke our fast." The Messenger of Allah ﷺ said, "It does not matter for either of you, fast another day in its place."Abu Dawud related it (2457), Nasai in the Kubra (3277, Muassasat Risalah edition), and Bayhaqi (4/281), all of them through Ibn Hadi, from Zumayl the freedman of Urwa, from Urwa bin Zubayr, from Ayesha, and he mentioned it. Bayhaqi mentioned from Ibn Adi that he quoted from Bukhari, "It is not known whether Zumayl heard directly from Urwa, nor whether Ibn Hadi heard directly from Zumayl, and this cannot serve as proof." Khattabi said in his Maalim, "Its chain is daif, and Zumayl is unknown, and even if the hadith were established, it seems likely that he only commanded them to do so as a matter of recommendation."Tirmidhi (735), Ahmad (26167), and Bayhaqi (4/280) all related it through Kathir bin Hisham, who said, Jafar bin Barqan narrated to us, from Zuhri, from Urwa, from Ayesha, mentioning something similar. Tirmidhi said, "Salih bin Abu Akhdar and Muhammad bin Abu Hafsa also related this hadith from Zuhri, from Urwa, from Ayesha, in the same manner. Malik bin Anas, Muamar, Ubaydullah bin Umar, Ziyad bin Saad, and more than one of the memorizers of hadith related it from Zuhri, from Ayesha, as a mursal narration, without mentioning 'from Urwa' in it, and this is more sound." He said, "This is because it has been related from Ibn Jurayj, who said, I asked Zuhri, I said to him, 'Did Urwa narrate this to you from Ayesha?' He said, 'I did not hear anything about this from Urwa, but I heard, during the caliphate of Sulayman bin Abdul-Malik, from some people, from someone who had asked Ayesha about this hadith.' Ali bin Isa bin Yazid Baghdadi narrated this to us, saying, Rawh bin Ubada narrated to us, from Ibn Jurayj, and he mentioned the hadith."I say, Abdul-Razzaq (7791) likewise related it from Ibn Jurayj, who said, I said to Ibn Shihab Zuhri, and he mentioned it. Malik's narration in the Muwatta, in the Book of Fasting (50), from Ibn Shihab Zuhri, states, "That Ayesha and Hafsa woke up one morning fasting," and he mentioned the hadith similarly. Ibn Abdul-Barr said, "It is not sound from Malik except as a mursal narration." As for Muamar's narration, Abdul-Razzaq related it (7790) from him, from Zuhri, who said, "Ayesha and Hafsa woke up one morning..."The hadith has another chain, related by Nasai in the Kubra (3287) from Ali bin Uthman, who said, Muafa bin Sulayman narrated to us, who said, Khattab bin Qasim narrated to us, from Khaseef, from Ikrima, from Ibn Abbas, that the Prophet ﷺ came in upon Hafsa and Ayesha while both were fasting, then he went out and came back to find them eating. He said, "Were the two of you not fasting?" They said, "Yes, but this food was given to us as a gift, and we found it appealing, so we ate some of it." He said, "Fast a day in its place." Nasai said, "This hadith is denounced, and Khaseef is daif in hadith, and I have no knowledge of Khattab, and the correct version is the hadith of Muamar, Malik, and Ubaydullah."The hadith has yet another chain, which is what Nasai (3282) and Ibn Hibban (3517) both related from the hadith of Ibn Wahb, from Jareer bin Hazim, from Yahya bin Saeed, from Amra, from Ayesha, and he mentioned it. Its outward appearance suggests soundness, but Nasai said, "This is an error," meaning that the correct version is that it is mursal. Bayhaqi said, "It has been related through other routes from Ayesha, none of which are sound, and I have explained their weakness in Khilafiyyat."I say, among these routes is what Bayhaqi also related in Sunan al-Kubra, from Ubaydullah bin Umar, Malik bin Anas, and Yunus bin Yazid, from Ibn Shihab, who said, It has reached me "that Ayesha and Hafsa woke up one morning voluntarily fasting, and food was given to them as a gift, so they broke their fast on it, then the Prophet ﷺ came in upon them," and he mentioned the hadith, and said, "This hadith was related, as a disconnected narration, by trustworthy memorizers of hadith among the companions of Zuhri, from him. Malik bin Anas, Yunus bin Yazid, Muamar bin Rashid, Ibn Jurayj, Yahya bin Saeed, Ubaydullah bin Umar, Sufyan bin Uyayna, Muhammad bin Walid Zubaydi, Bakr bin Waail, and others besides them." Nawawi cited, in Sharh Muhazzab (6/396–398), lengthy passages from Bayhaqi and endorsed them.On this subject there is also what has been related from Ayesha, who said, The Messenger of Allah ﷺ came in upon us, and we said, "We have some hays which we had set aside for you." He said, "Bring it here," and he ate, then said, "I had indeed intended to fast, but I will fast a day in its place." Nasai related it in the Kubra (3286), from Muhammad bin Mansur, who said, Sufyan narrated to us, from Talha bin Yahya, from his aunt Ayesha bint Talha, from Ayesha, and he mentioned it. Nasai said, "This wording is an error. A group has related this hadith from Talha, and none of them mentioned 'but I will fast a day in its place.'"The hadiths on this subject indicate that when someone fasting voluntarily breaks their fast, whether for an excuse or without one, there is no obligation upon them to make it up, and this is the view of the majority of scholars, as Nawawi said in Sharh Muhazzab, "Nothing has been established regarding making it up, and even if something were established, it would be understood as recommended, as Khattabi said." Abu Hanifa and Malik held that making it up is obligatory. Malik mentioned in the Muwatta that when a person enters into some righteous deed, they must complete it and not abandon it partway.