Azami 4559

Imam Ahmad (26500), Tabarani in Al-Kabir (23/295), and Nasai in Al-Kubra (3074) all narrated it through chains from Talha bin Yahya, who said, Abdullah bin Faruq narrated to me, and he mentioned it. Its chain is hasan because of Abdullah bin Faruq Taymi, the freedman of the family of Talha, for he is hasan al-hadith.As for what was narrated from Abu Qays, who said, Abdullah bin Amr sent me to Umm Salama to ask her, "Did the Messenger of Allah ﷺ kiss while fasting? If she says no, tell her that Ayesha informs people that the Messenger of Allah ﷺ used to kiss while fasting." He said, So I asked her, "Did the Messenger of Allah ﷺ kiss while fasting?" She said, "No." I said, "Ayesha informs people that the Messenger of Allah ﷺ used to kiss while fasting." She said, "Perhaps he could not restrain himself from her out of love, but as for me, no."This is munkar. Ahmad (26533), Tabarani in Al-Kabir (23/340), and Nasai in Al-Kubra (3072) all narrated it through the route of Musa bin Ali, from his father, from Abu Qays, who mentioned it. Nasai found fault with it because Abu Qays contradicted others, then he mentioned the sahih narrations from Umm Salama stating that the Prophet ﷺ used to kiss her while fasting, and that she herself was fasting.I say, in the chain is Musa bin Ali, with the diminutive form, Lakhmi, Abu Abdul-Rahman Misri, who was reliable. Ahmad, Ibn Main, Ajli, Nasai, and others declared him reliable. But a reliable narrator sometimes narrates something that is not agreed upon, and even contradicts what the majority of scholars hold, and this hadith falls into that category, for it has been established through mass-transmitted reports that the Prophet ﷺ used to kiss her and kiss Ayesha. That is why the scholars rejected this hadith of his, because he narrated it alone and contradicted reliable narrators, as Ibn Abdul-Barr said, "What he narrates alone is not strong." Hafiz mentioned this in Al-Tahdheeb.I say, this must be qualified by the condition of contradiction, for not every solitary narration from a reliable narrator is necessarily munkar. He said in Al-Tamheed (5/124), "This is a connected hadith, but it does not come except through this chain, and it is not strong, and it is munkar according to the principle we mentioned regarding Umm Salama." He said, "The hadiths mentioned from Abu Salama contradict it, and they are better in transmission, more clearly mass-transmitted, and more firmly established in narration than it."It becomes clear from his words that he only judged it to be munkar because it contradicted the sahih, mass-transmitted hadiths.