2234—Muhammad ibn Yazid al-Adami informed us, saying: Ma'n narrated to us, from Kharijah ibn Sulayman, from Yazid ibn Rumman, from 'Urwah.

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(1) Its chain of transmission is weak due to the unknown status of Bashshar ibn Abi Sayf, for only two narrators reported from him, and no authentication of him is known from anyone other than Ibn Hibban. Moreover, there is a discrepancy regarding its chain of transmission from Wasil—who is the freed slave of Abu 'Uyaynah—as will follow. Al-Walid ibn 'Abd al-Rahman: he is al-Jurashi, and 'Iyad ibn Ghutayf—and it is also said: Ghutayf ibn al-Harith—was authenticated by more than one scholar, and Abu Zur'ah and Abu Hatim said: he had companionship (with the Prophet).

Thus it was narrated by Hammad—who is Ibn Zayd—as here and in "Al-Sunan al-Kubra" (2554), and by Khalid ibn 'Abdullah in what al-Darimi (1732) and others extracted, and by Mahdi ibn Maymun in what Abu Ya'la (878) and others extracted, and by Hisham ibn Hassan in what al-Shashi (265) extracted—all four of them from Wasil, with this chain of transmission.

And it was narrated by Jarir ibn Hazim in what Ahmad (1701) and others extracted, from Bashshar ibn Abi Sayf, with it.

And it was narrated by Ziyad ibn al-Rabi' in what Ahmad (1690) extracted from him, and by Hammad ibn Salamah in what Ibn Abi Hatim mentioned in "Al-'Ilal" 1/237 (688)—both of them from Wasil, from Bashshar ibn Abi Sayf, from 'Iyad ibn Ghutayf, with it, without mentioning al-Walid ibn 'Abd al-Rahman in their two chains of transmission, and without mentioning Ghutayf as well in the narration of Ibn Salamah.

Abu Hatim said—in what his son transmitted from him in "Al-'Ilal" (688) after he asked him about the hadith of Hammad ibn Salamah and Jarir ibn Hazim: "Which of the two is correct?"—: "Both are correct; Hammad abbreviated it, and Jarir perfected it."

Note: In the printed edition of "Musnad Ahmad" (1690), "al-Walid ibn 'Abd al-Rahman" has been inserted in the chain of transmission between two brackets, and the correct thing is to delete it, because it does not appear in the manuscripts of the "Musnad," nor did al-Hafiz Ibn Hajar mention it in "Atraf al-Musnad" 7/30, nor al-Diya' al-Maqdisi in "Al-Ahadith al-Mukhtarah" (1120).

And it was narrated by 'Abd al-Wahhab al-Thaqafi in what Ibn Abi Shaybah (8991) extracted, from Wasil, with it, as a mawquf (stopped at a Companion) narration.

And it will come with another chain of transmission as mawquf in narration (2235).

And the saying of the Prophet, peace and blessings be upon him: "Fasting is a shield" is established from the hadith of Abu Hurayrah previously mentioned under number (2228).

Al-Sindi said: His saying: "Fasting is a shield, as long as one does not tear it" means: that shield protects him as long as he does not tear it, like the case of a shield in combat. So his saying "as long as one does not tear it" is connected to an implied [phrase] required by the context, and the intended meaning of "tearing" is backbiting, as indicated by the narration of al-Darimi.