Azami 4521

Abu Tamima narrated it from Abu Musa. There is disagreement about it. Dahhak bin Yasar narrated it from him as a marfu report. Abu Dawud Tayalisi (515) narrated it, and through his route Bayhaqi (4/300), Ibn Hibban (3584), Ahmad (19713), and Bazzar in Kashf Astar (1041) all narrated it, all through this route. In one wording, "and he clenched his fist." Dahhak bin Yasar is disputed. Ibn Main said, the Basrans considered him weak, and Abu Hatim said, there is no harm in him.Qatada differed from him, but there is also disagreement about Qatada's report. Saeed bin Abu Aruba narrated it from him, from Abu Tamima, as marfu. Through his route, Nasai narrated it, as in Tuhfa (6/422), though I did not find it in Kubra, and Bazzar in Kashf Astar (1040), and Ibn Khuzayma (2154, 2155), all through the route of Muhammad bin Abu Adi, from Saeed bin Abu Aruba, with the same wording. Ibn Khuzayma said, no one narrated this report from Qatada with a full chain except Ibn Abu Adi, from Saeed. This is a strong corroboration for Dahhak bin Yasar, since Saeed bin Abu Aruba is trustworthy and a reliable memorizer, as Hafiz said in Taqrib, "He was among the most reliable people regarding Qatada." It does not harm the report that Muhammad bin Abu Adi narrated it alone from Saeed, for he is trustworthy and one of the narrators relied upon by the group.Shuba narrated it from Qatada as a mawquf report, attributed only to Abu Musa. Through his route, Abu Dawud Tayalisi (515) narrated it, and from him Bayhaqi (4/300), and Imam Ahmad (19712), through two routes from Waki, from Dahhak, as mentioned before, and from Shuba as a mawquf report. Abu Dawud said, "Shuba did not raise it to the Prophet, but Saeed did raise it." Neither Ibn Khuzayma nor Ibn Hibban relied on this report, and Bayhaqi likewise gave precedence to the narration of Dahhak bin Yasar over the narration of Shuba from Qatada. It is possible that Qatada narrated it in two ways, since Hammam bin Yahya narrated it from Qatada as mawquf.It was also narrated from Aban bin Abu Ayyash, from Abu Tamima, as marfu. Hammam said, I said to him, "But Qatada did not raise it." He said, "Aban told me in my house that it was marfu." Abd bin Humayd narrated it (563, 564). But Aban bin Abu Ayyash is discarded as a narrator of hadith, as Imam Ahmad said.However, those who preferred the mawquf ruling said, its status is that of a marfu report because it contains information about unseen matters. So the matter comes down to preferring the marfu report, even though the mawquf version has a stronger chain, because the marfu version contains additional knowledge, and something like this cannot be said merely as personal opinion.As for the meaning of the hadith, Ibn Khuzayma quoted from Muzani a strange meaning contrary to what the hadith indicates about the disapproval of fasting continuously throughout the year. He said, "It seems its meaning is that Hell has been narrowed for him, so he will not enter Hell, and it does not seem that its meaning could be anything else, because whoever increases in deeds and obedience for the sake of Allah increases in status with Allah, and gains honor, and draws nearer to Him." Ibn Hazm rejected this, saying, "This is both a linguistic error and a falsehood. As for the linguistic error, if this were the intended meaning, he would have said, 'narrowed away from him,' not 'narrowed upon him.' As for the falsehood, all its narrators reported it as an emphatic prohibition against fasting continuously."The correct meaning is that Hell will be narrowed upon him, as Hafiz said in Fath al-Bari (4/222), "confining him within it because of his severity upon himself, his burdening himself with it, his turning away from the sunnah of his Prophet ﷺ, and his belief that something other than his sunnah is better than it. This entails a severe threat, making it forbidden."On this subject there is also what was narrated from Asma bint Yazid, who said, the Prophet ﷺ was brought a drink, and it was passed around among the people. Among them was a man who was fasting. When it reached him, the Prophet said to him, "Drink." It was said, "O Messenger of Allah, he does not break his fast," or "he fasts continuously." The Messenger of Allah ﷺ said, "There is no fasting for one who fasts forever."Imam Ahmad (27576) and Tabarani in Kabir (24/179) both narrated it from the hadith of Hasan bin Musa, who said, Shayban told us, from Layth, from Shahr, from Asma bint Yazid, and he related it. Layth is Ibn Abu Salim, who had poor memory, and became confused toward the end of his life, so he would invert chains of transmission, raise disconnected reports to marfu status, and attribute to trustworthy narrators things that were not part of their hadith. This may well be one such case, since none of the trustworthy narrators reported this hadith from Asma bint Yazid, who was an Ansari woman of the Aws tribe. She was present at Yarmuk, and killed nine Romans that day, and lived on for a long time afterward.Ibn Abdul-Barr gave her biography in Istiab, "Asma bint Yazid bin Sakan Ansariyya, one of the women of Banu Abdul-Ashhal. She was among the women who gave the pledge of allegiance, and she was the paternal cousin of Muaz bin Jabal. Her kunya was Umm Salama, and it was also said Umm Amir. She was a woman of intelligence and religion." Shahr is Ibn Hawshab, and there is well-known criticism of him.His saying, "He neither fasted nor broke his fast," means he did not fast and did not break his fast, similar to Allah's saying, "He did not believe, nor did he pray" [Qiyama 75:31], meaning he did not believe and did not pray. That is, he did not obtain the reward of fasting because he departed from the guidance of the Prophet ﷺ, and he did not break his fast in the sense of enjoying it, since he still abstained from food and drink.It is also possible that its meaning is a prayer against him out of disapproval for his practice, and a rebuke to deter him from it. It seems that what is prohibited regarding fasting continuously is fasting every single day of the year without exception, without breaking the fast on the days when fasting is prohibited. This is what Khattabi said.But what comes to mind first is that the questioner asked about fasting continuously, apart from the fasting that is prohibited, so the Prophet's ﷺ answer was, "He neither fasted nor broke his fast," meaning there is no reward for this deed of his, unlike the prohibited fasting, for which there is punishment. Moreover, the Prophet's ﷺ preference for the fast of Dawud , which is fasting one day and breaking the fast the next, is clear evidence of the disapproval of fasting continuously throughout the year. So it is not correct for someone to hold that a person who breaks his fast on the days when fasting is prohibited, then fasts the rest of the days continuously throughout the year, is free of any fault. Rather, we say, he remains at fault because of the general prohibition against fasting continuously throughout the year.Imam Ahmad, in one report from him, along with Ishaq, the people of hadith, and the literalists, held the view that fasting continuously throughout the year is disliked, adhering to the apparent meaning of these hadiths. Ibn Abu Shayba narrated with a sahih chain of transmission, as Hafiz said in Fath al-Bari (4/222), from Amr Shaybani, who said, it reached Umar that a man was fasting continuously throughout the year, so he went to him and struck him with the whip, saying, "Eat, you perpetual faster." And through the route of Abu Ishaq, it is reported that Abdul-Rahman bin Abu Naeem used to fast continuously throughout the year, so Amr bin Maymun said, "If the companions of Muhammad ﷺ had seen this, they would have stoned him."On this subject there is also what was narrated from Ubaydullah bin Muslim Qurashi, from his father, who said, I asked, or the Prophet ﷺ was asked, about fasting continuously throughout the year. He said, "Your family has a right over you. Fast Ramadan and the month that follows it, and every Wednesday and Thursday, and then you will have fasted continuously throughout the year." Abu Dawud (2432) and Tirmidhi (748) both narrated it from the hadith of Ubaydullah bin Musa, who said, Harun bin Salman told us, from Ubaydullah bin Muslim, from his father, who related the hadith. Tirmidhi said, "The hadith of Muslim Qurashi is a rare hadith, and some narrated it from Harun bin Salman, from Muslim bin Ubaydullah, from his father."So he is either Ubaydullah bin Muslim Qurashi or Muslim bin Ubaydullah Qurashi. Hafiz said, the latter is more well known, as stated in Taqrib. Likewise, Baghawi and others preferred that he is Muslim bin Ubaydullah, as stated in Tahdhib. Ibn Hibban mentioned him in Thiqat, but no one narrated from him except Harun bin Salman, so he is counted among the unknown narrators. In Isaba it says, "Muslim bin Ubaydullah Qurashi, also said to be Ubaydullah bin Muslim, and also said to be Muslim bin Muslim. His hadith about fasting continuously throughout the year revolves around Harun bin Salman Farra."His saying, "and the month that follows it," includes the entire month of Shawwal, or perhaps he means by it the six days of Shawwal, as mentioned in other hadiths. In the first case, it exceeds a full year's worth of fasting, since a good deed is rewarded tenfold. In the second case, it would equal a full year, but if fasting on Wednesdays and Thursdays is added to it, it also exceeds a full year, so the meaning of the hadith does not hold correctly in either case.