Azami 4596

Malik narrated it in "Fasting" (21) from Ibn Shihab, from Ubaydullah bin Abdullah bin Utba bin Masud, from Ibn Abbas, and he related it. Bukhari narrated it in "Fasting" (1944) by way of Malik, with the same wording, but without mentioning his statement, "They used to follow whatever was most recent... etc." Muslim narrated it (1113) through other routes from Ibn Shihab, with similar wording, and in it, "The companions of the Messenger of Allah ﷺ used to follow whichever of his actions was most recent." In another version, Sufyan (that is, Ibn Uyayna) said, "I do not know whose statement this is," meaning that the most recent statement of the Messenger of Allah ﷺ was the one to be followed. In another version, Zuhri said, "Breaking the fast was the later of the two matters, and one only takes from the Messenger of Allah's command the most recent action after the most recent."From these versions it becomes clear that those who followed whichever action was most recent were the companions, and that the one who said this was Zuhri, and it becomes clear that the statement "They used to follow..." is an interpolation in the version of Muwatta, which is why Bukhari did not include it in his Sahih.Some of the literalists held the view that fasting while traveling has been abrogated, because the Prophet ﷺ broke his fast, and that was the later of the two matters, and the companions used to follow the most recent of his actions after the most recent. They also cited as evidence the words of Allah Most High, "then a number of other days" [Baqarah 2:184], meaning that if one fasted it would not count for him, but rather he must make it up when he returns to his family.Hafiz mentioned in Fath al-Bari (4/696) that this was also reported from Umar, Ibn Umar, Abu Hurairah, Zuhri, Ibrahim Nakhai, and others.The majority responded to this view by noting that if a sick person fasted, his fast would count by consensus, and that the meaning of the verse, "then a number of other days" [Baqarah 2:184], is, if he breaks his fast. They also said that the narrator's statement, "They used to follow whichever action was most recent," does not indicate abrogation, since it does not state that breaking the fast while traveling abrogated the permissibility of fasting while traveling. This is supported by the fact that Ibn Abbas himself used to say, "Whoever wishes may fast, and whoever wishes may break his fast," which is a sahih hadith, as will follow. So Ibn Abbas did not regard the Prophet's ﷺ breaking of his fast while traveling, after having fasted during it, as abrogating fasting while traveling, but rather regarded it as a matter of ease for whoever finds fasting while traveling difficult.In the hadith of Abu Saeed Khudri there is clear evidence against abrogation, in his statement, "Indeed we used to fast after that with the Messenger of Allah ﷺ while traveling." This was after they had broken their fast at the conquest of Makkah, which will come in the chapter that follows this one.As for what is narrated from Abdul-Rahman bin Awf as a statement of the Prophet, "One who fasts Ramadan while traveling is like one who breaks his fast while at home," this is daif. Ibn Majah narrated it (1666) from the hadith of Usama bin Zayd, from Ibn Shihab, from Abu Salama bin Abdul-Rahman, from his father Abdul-Rahman bin Awf, and he related it.Busiri said, "This isnad is daif and disconnected. Usama bin Zayd, that is Ibn Aslam, is daif, and Abu Salama bin Abdul-Rahman never heard anything from his father. This was stated by Ibn Main and Bukhari."