Azami 4587

Muslim narrated it in the Book of Fasting (1121:107) through several routes from Ibn Wahb, Amr bin Harith told me, from Abu Aswad, from Urwa bin Zubayr, from Abu Marawih, from Hamza bin Amr, and he related it.His statement, "It is a concession from Allah," apparently refers to a question about fasting Ramadan, since the term "concession" is used in contrast to an obligation, and there is an explicit mention of fasting Ramadan. This is as Abu Dawud narrated in his Sunan (2403) from Abdullah bin Muhammad Nufayli, Muhammad bin Abdul-Majid Madani told us, he said, I heard Hamza bin Muhammad bin Hamza Aslami mention that his father told him, from his grandfather, who said, I said, "O Messenger of Allah, I am a man who works with pack animals, I travel on them and hire them out, and it sometimes happens that this month, meaning Ramadan, comes upon me while I have the strength, being a young man, and I find it easier for me to fast, O Messenger of Allah, than to postpone it and have it become a debt owed. So should I fast, O Messenger of Allah, for greater reward, or should I break my fast?" He said, "Whichever of the two you wish, Hamza."Hamza bin Muhammad bin Hamza is of unknown reliability, and his father, Muhammad bin Hamza Aslami, was deemed reliable by no one except Ibn Hibban.His statement, "Whoever takes it is doing well," contains an indication favoring breaking the fast while traveling over fasting.Hamza bin Amr's narration has other routes besides the one I have mentioned, though what I have cited is the most sahih of them. Among them is what Ibn Khuzayma narrated (2153) from Muhammad bin Ala bin Kurayb Hamdani, Abda told us, from Muhammad bin Ishaq, from Imran bin Abu Anas, from Sulayman bin Yasar, from Hamza bin Amr Aslami, who said, I used to fast continuously in the time of the Messenger of Allah ﷺ, so I said, "O Messenger of Allah, I fast without breaking my fast, so should I fast while traveling?" He said, "If you wish, fast, and if you wish, break your fast."Nasai said in Kubra (2604), "This is mursal," meaning that there is a break in the chain between Sulayman bin Yasar and Hamza bin Amr, because he narrated it in Mujtaba (2302) with a difference in two places. First, that Ibn Ishaq said, "Imran bin Abu Anas told me," making the transmission explicit. Second, that he inserted "Abu Marawih" between Sulayman bin Yasar and Hamza bin Amr.Mizzi judged this route to be sahih, saying in the biographical entry on Abu Marawih, "The sahih version is from Imran bin Abu Anas, from Sulayman bin Yasar, from Abu Marawih, from Hamza," through this chain.In summary, this hadith was narrated by Urwa bin Zubayr and Abu Marawih. As for Urwa bin Zubayr, he has two teachers for it. The first is Ayesha , in which case the hadith belongs to her collection of narrations. The second is Hamza bin Amr, in which case the hadith belongs to his collection of narrations. As for Abu Marawih, he has no route for it other than through Hamza bin Amr. All of these are sahih.Ibn Abdul-Barr said, "In this hadith is the granting of choice to the fasting person during Ramadan, that if he wishes he may fast while traveling, and if he wishes he may break his fast. This is a matter upon which the jurists of the various regions have reached consensus, and it is the sahih position on this issue." Tamhid (22/147).