Azami 4479

Nasai (2320), Ibn Majah (1735), and Tahawi in his Mushkil (2277) narrated it, and Ibn Khuzayma (2091) and Ibn Hibban (3617) graded it sahih, all of them from the hadith of Husayn, from Shaybi, from Muhammad bin Sayfi, and he mentioned it. Its isnad is sahih.On this topic there is also what was narrated from Abu Hurairah, who said, "The Prophet ﷺ was fasting on the day of Ashura, and he said to his companions, 'Whoever among you started the day fasting, let him complete his fast, and whoever had eaten breakfast with his family, let him complete the rest of his day.'" Imam Ahmad (8716) narrated it from Abu Jafar, who said, Abdul-Samad bin Habib Azdi informed us, from his father Habib bin Abdullah Azdi, from Shubayl, from Abu Hurairah, and he mentioned the hadith.In it is Abdul-Samad bin Habib, whom Ahmad declared daif. Abu Hatim said the same, adding, "His hadith is written down, he is not to be abandoned entirely." Bukhari said, "His hadith is weak." Ibn Adi said, "He had few hadiths." And his father, Habib bin Abdullah Azdi, of him Abu Hatim said, "Unknown." Jarh wal-Tadil (3/104).On this topic there is also what was narrated from Mabad Qurashi, who said, "The Prophet ﷺ was at Qudayd, and a man came to him. The Prophet ﷺ said to him, 'Have you eaten anything today for the day of Ashura?' He said, 'No, except that I drank some water.' He said, 'Then do not eat again until sunset, and command those behind you to fast this day.'" Abdul-Razzaq (7835) narrated it from Israil, from Simak bin Harb, from Mabad Qurashi, and he mentioned it. Tabarani also transmitted it from him in his Kabir. Haythami said in his Majma (3/187), "Its narrators are reliable."I say, this is indeed so, except that Mabad Qurashi, if he is the son of Zuhayr bin Abu Umaya Qurashi Makhzumi, the nephew of Umm Salama, then he only saw the Prophet without being his companion, as Ibn Abdul-Barr said. Narrations like these are counted among the mursal reports by the careful scholars, as Ibn Hajar said in the introduction to Isaba.On this topic there is also what was narrated from Ali bin Abu Talib, "The Messenger of Allah ﷺ used to fast Ashura and command others to fast it." Ahmad (1069) and Bazzar in Kashf Astar (1045) both narrated it, from the hadith of Muawiya bin Hisham, from Sufyan Thawri, from Jabir, from Saad bin Ubayda, from Abu Abdul-Rahman, from Ali, and he mentioned it. Jabir here is Ibn Yazid Jufi, who is daif. Bazzar said, "We do not know it as a marfu narration from Ali except through this isnad."The jurisprudence of the hadith. The hadiths on this topic point to several matters, the most important of which are as follows.1. Fasting Ashura was, at first, obligatory, and that is why there was such emphasis on fasting for whoever had not eaten or drunk, and on abstaining for the rest of the day for whoever had already eaten and drunk. Such emphasis would not make sense for a voluntary act. The obligation was later abrogated after fasting Ramadan was made obligatory, as will follow. What remained was the recommendation to fast it voluntarily, because of the immense reward in doing so.2. Whoever fasting becomes obligatory upon, but who does not learn of this until during the day, it is sufficient for him to form the intention during the day. This is an exception to his ﷺ saying, "Whoever does not resolve to fast before dawn has no fast."3. Whoever ate or drank without knowing that he was obligated to fast that day should abstain for the rest of the day, and he is not required to make up the fast, according to the sahih view, because of what we explained earlier regarding the objectionable nature of the wording about making it up.