Azami 4567

Tabarani reported it in Al-Kabir (11/59) from Ali bin Abdul-Aziz (that is, Baghawi), who said, Abu Naeem told us, Masaar told us, from Habib bin Abu Thabit, from Mujahid, from Ibn Abbas, and he related it. Its chain of transmission is sahih. Haythami said in Majma al-Zawaid (3/166), "Tabarani reported it in Al-Kabir, and its narrators are the narrators of the sahih."Ibn Abbas used to issue rulings based on it, as Malik reported in the chapter on fasting (20), from Zayd bin Aslam, from Ata bin Yasar, that Abdullah bin Abbas was asked about kissing for the one who is fasting, and he permitted it for the old man but disliked it for the young man.On this subject there is also what was reported from Abdullah bin Amr bin As, who said, We were with the Prophet ﷺ when a young man came and said, "Messenger of Allah, may I kiss while fasting?" He said, "No." Then an old man came and said, "May I kiss while fasting?" He said, "Yes." He said, So some of us looked at one another. The Messenger of Allah ﷺ said, "I know why some of you looked at one another. The old man can control himself."Imam Ahmad reported it (6739) from Musa bin Dawud, who said, Ibn Lahia told us, from Yazid bin Habib, from Qaysar Tujaybi, from Abdullah bin Amr, and he related it. In the chain is Ibn Lahia, about whom there is well-known criticism that he had poor memory, and Haythami faulted it for this reason in Majma al-Zawaid (3/166), but there he said "Abdullah bin Umar" and also attributed it to Tabarani. That is correct, for the hadith appears in the section (13-14) (137) from this same route, and from another route through Ibn Lahia, and both belong to the Musnad of Abdullah bin Amr. It appears, then, that an error occurred in Majma al-Zawaid. Khatib reported it in Al-Faqih wal-Mutafaqqih (1181) from Imam Ahmad, and there he named him Abdullah bin Amr.The scholars differed over whether kissing is permissible for the one who is fasting. Umar bin Khattab, Abu Hurairah, Saad bin Abu Waqqas, Ayesha, and Ibn Abbas permitted it, and this was also the view of Ata, Shaybi, and Hasan. Shafii said there is no harm in it as long as the kiss does not arouse desire, and Ahmad and Ishaq said the same. Abu Hanifa and his companions said there is no harm in kissing for the one who is fasting so long as he can trust himself not to go further. Thawri said, It does not break the fast, though avoiding it is preferable to me. Ibn Abbas said it is disliked for the young man but permitted for the old man. Some disliked kissing for the one who is fasting altogether, and Ibn Umar forbade it, as Malik reported in Muwatta, in the chapter on fasting (21), that he used to forbid kissing and physical contact for the one who is fasting, and this was also the view of Malik.It is reported from Ibn Masud that he said, Whoever does that must make up a day in its place. Abdul-Razzaq (8426) and Tahawi (3284) reported this from Thawri, from Mansur, from Hilal bin Yasaf, from Hazhaz, from Ibn Masud, and he related it. Sufyan said, This should not be relied upon. I say, in the chain is Hazhaz, whose identity is unknown.It is also reported from Ibn Masud something that contradicts this, namely what Abdul-Razzaq reported (8442) from Ibn Uyayna, from Zakariya, from Shaybi, from Amr bin Shurahbil, that Ibn Masud used to have physical contact with his wife at midday while fasting. Tahawi also reported it in his commentary (3291) through another route from him, in similar wording.The majority agreed that whoever kisses and ejaculates must make up the day, without owing any expiation, contrary to Malik, who held that both making up the day and expiation are required. They likewise agreed that whoever emits pre-seminal fluid owes nothing, according to the soundest of the scholars' views, contrary to Malik, who held that making up the day is required but not expiation. Their evidences for this are set out in detail in the books of jurisprudence.The best course, however, is to avoid kissing altogether, whether for the old man or the young man, in order to safeguard the fast from being spoiled.