Azami 4595

Ibn Khuzayma (2039) and Tahawi (3156) both narrated it from the hadith of Ibn Abu Maryam, who said, "Yahya bin Ayub told me, saying, 'Humayd told me, that Bakr bin Abdullah Muzani told him, saying, I heard Anas bin Malik say" (then he mentioned the hadith). Its chain is hasan, due to the discussion regarding Yahya bin Ayub Ghafiqi, except that his hadith is hasan. It is also corroborated in the following chains.Imam Ahmad (12269) narrated it from Rawh bin Ubada, who said, "Hisham bin Hassan told us, from Humayd Tawil, from Anas bin Malik," mentioning it in abbreviated form. Imam Ahmad also narrated it (13429, 13619), and Abu Yaala (3806) from other routes, from Humayd, from Anas bin Malik.Humayd is Ibn Abu Humayd Tawil, who was accused of tadlis. It is said that he only heard twenty-four hadiths directly from Anas, and heard the rest from Thabit Bunani, who related them from Anas. Thabit Bunani is trustworthy, and for this reason the scholars accepted his use of "an" (indirect transmission phrasing). Here, Yahya bin Ayub Ghafiqi established the chain by mentioning the intermediary between them, if his memory of it was accurate, since he was known to err.On this subject there is also what was narrated from Ibn Masud, "The Messenger of Allah ﷺ used to fast while traveling, and he would also break his fast. And he would pray two rakahs, never abandoning them, saying, 'I do not add to them,' meaning the obligatory prayer." Imam Ahmad narrated it (3813), and Abu Yaala (5309), and Bazzar in Kashf Astar (992), and Tahawi in his commentary (1/333), all of them from the hadith of Rawh bin Ubada, who said, "Saeed bin Abu Aruba told us, from Abdul-Salam, from Hammad, from Ibrahim, from Alqama, from Ibn Masud," and he mentioned it.Bazzar said, "We do not know of it from Abdullah (Ibn Masud) except through this chain, and no one narrated it from Abdul-Salam except Ibn Abu Aruba." In it is Abdul-Salam, who is Ibn Abu Jandub, very daif, one of the narrators found in Ibn Majah.Hafiz Haythami erred in Majmaa (3/158), saying, "Ahmad's narrators are the narrators of the Sahih," thinking that he was Abdul-Salam bin Harb Malai, one of the narrators of the two Sahihs, as others also mistakenly thought. The Hafiz himself was among those who first thought he was Ibn Harb, but it later became clear to him that he was Ibn Abu Jandub, as he mentioned in Tajeel (657), citing as evidence the narration of Ibn Adi in Kamil, in the biographical entry of Abdul-Salam bin Abu Jandub, through the route of Rawh bin Ubada with this chain.After presenting it, Ibn Adi said, "The Abdul-Salam mentioned in this chain is said to be Ibn Abu Jandub. Saeed bin Abu Aruba narrated from him with this chain." This is the end of Ibn Adi's statement.Then the Hafiz, responding to Husayni's statement that "Abdul-Salam, from Hammad bin Abu Sulayman, is unknown," said, "It has become clear that he is known, and Ibn Abu Aruba's narration from him is a narration between peers, and Ibn Abu Jandub is considered daif by them. I have not seen any narration of his from Hammad bin Abu Sulayman." End of quote.On this subject there is also what was narrated from Sinan bin Muhabbiq Huzali, from his father, who said, "The Messenger of Allah ﷺ said, 'Whoever has pack animals sufficient to keep him fed should fast Ramadan wherever it finds him.'"Abu Dawud narrated it (2410) from Hamid bin Yahya, who said, "Hisham bin Qasim told us." Another chain: "and Uqba bin Mukram told us, saying, Abu Qutayba told us" the same meaning, "both of them said, Abdul-Samad bin Habib bin Abdullah Azdi told us, saying, Habib bin Abdullah told me, saying, I heard Sinan bin Salama bin Muhabbiq Huzali narrating," and he mentioned it.Abu Dawud also said (2411), "Nasr bin Muhajir told us, saying, Abdul-Samad, meaning Ibn Abdul-Warith, told us, saying, Abdul-Samad bin Habib told us, saying, my father told me, from Sinan bin Salama, from Salama bin Muhabbiq, who said, The Messenger of Allah ﷺ said, 'Whoever is overtaken by Ramadan while traveling,'" mentioning the same meaning.Munziri criticized it on account of Abdul-Samad bin Habib Azdi Adawi Basri, and quoted from Bukhari that he said, "His hadith is weak," and also said, "His hadith is objectionable, his hadith is to be discarded, and this hadith is counted as nothing." Ahmad also declared him daif. Abu Jafar Aqeeli mentioned this hadith from him and said, "It is not corroborated, and it is not known except through him." End of quote.His statement "hamula" (with a fatha on the ha) refers to anything one rides upon, whether camel, donkey, or other. It occurs in the Quran, "and of the cattle are some for burden and some for slaughter" [Anam 6:142].The meaning of his statement "keep him fed" is that its owner resorts to a place where he can eat his fill, meaning he has provisions with him, in which case he must fast whether the journey is long or short, since there is no hardship or difficulty in it. This implies that fasting is obligatory upon the traveler who experiences no hardship. But this contains an objectionable and anomalous element, since it is established in the Sahih that the traveler has the choice between breaking the fast and fasting. Perhaps Bukhari judged Abdul-Samad bin Habib to have objectionable hadith because of his narrating this hadith, which is not corroborated.