= Muslim (1149), Ibn Majah (1759) and (2394), al-Tirmidhi (673) and (948), and al-Nasa'i in al-Kubra (6281–6283) also narrated it via 'Abdullah ibn 'Ata', from him.

In the first instance, Ibn Majah mentioned only the making up of the fast, while in the second instance he and al-Nasa'i mentioned only the slave-girl. The story of the slave-girl alone has already been mentioned by the author under number (1656). In the second instance, al-Tirmidhi mentioned only the making up of the Hajj.

It is also in Musnad Ahmad (22956).

The hadith will also come in abbreviated form under number (3309).

Muslim (1149) and al-Nasa'i in al-Kubra (6280) also narrated it via 'Abd al-Malik ibn Abi Sulayman, from 'Abdullah ibn 'Ata', from Sulayman ibn Buraydah, from his father. Al-Nasa'i said: This is an error; the correct version is 'Abdullah ibn Buraydah. We say: Whether it is this one or that one, both are trustworthy, except that the majority narrated it from 'Abdullah ibn 'Ata', and they said: 'Abdullah ibn Buraydah.

Al-Khattabi said: "Al-walidah" is the owned slave-girl, and the meaning of "sadaqah" here is a gift. It was only called sadaqah because it is an act of piety and kinship-bond in which there is reward, so it took the place of sadaqah.

In it is evidence that if a person gives charity to a poor person with something, then buys it back from him after having handed it over to him, the sale is permissible, although it is recommended that he not return it to his ownership after having given it out by way of charity.

Her saying: "Should I fast on her behalf?" could mean that she intended the expiation on her behalf, in which case fasting takes its place, or it could mean that she intended the well-known fast.

Some scholars have held the permissibility of fasting on behalf of the deceased.

Most scholars, however, hold that physical acts of worship cannot be performed by proxy, just as they cannot be in the prayers.

Al-Nawawi said in Sharh Muslim 8/20–21: The scholars differed concerning one who dies owing an obligatory fast from Ramadan, or a make-up fast, or a vow, or other than that: is it made up on his behalf? Al-Shafi'i has two well-known opinions on the matter. The more famous of them is: one does not fast on his behalf, and fasting on behalf of the deceased is not valid at all.

The second: it is recommended for his guardian to fast on his behalf, and his fasting on his behalf is valid, and the deceased is absolved and there is no need to feed others on his behalf. This is the correct and chosen opinion that we hold, and it is the one authenticated by the verifying scholars among our companions who combine jurisprudence and hadith, on account of these authentic and explicit hadiths… =