[Machine] When the Messenger of Allah opened Mecca, the first house he entered was the house of Umm Hani. He asked for water and drank, and Umm Hani was on his right, so he gave his blessing to Umm Hani and she drank it. Then she said, "O Messenger of Allah, I have indeed done a deed, and by Allah, I do not know if I have done right or wrong. I drank the blessing of the Messenger of Allah ﷺ ." He said, "Is it a makeup fast from Ramadan or a voluntary fast?" I said, "O Messenger of Allah, it is a voluntary fast." The Messenger of Allah ﷺ said, "Indeed, the one who fasts voluntarily has the choice to continue fasting or break it." Abu Abdur-Rahman said, "This hadith is confusing, and the first one is similar to it." As for the hadith of Urwah, it is not well-known. As for the hadith of Zuhri, which is narrated by Ja'far ibn Burqan and Sufyan ibn Husayn, they are not considered strong narrators, especially in Zuhri's case, as he is contradicted by Malik and Ubaydullah ibn Umar. These two are more reliable and trustworthy than Sufyan ibn Husayn and Ja'far ibn Burqan. As for the hadith of Umm Hani, different opinions exist regarding the reliability of Simak ibn Harb's narration. Simak ibn Harb is not considered reliable when he narrates hadith in isolation, as he was known to accept false attributions. As for the hadith of Ja'dah, it is reported that he did not hear it directly from Umm Hani, but rather from Abu Salih, whose name is Badhan or Madham, and he is weak in hadith. He was a client of Umm Hani, and Al-Kalbi narrates from him. Ibn Uyaynah said, according to Muhammad ibn Qays, according to Habib ibn Abi Thabit, that they used to call Abu Salih "Durozan," and he was known for lying, except when Yahya ibn Sa'id reported from him. It is also narrated that he said during his illness, "Everything I have told you is a lie." Abu Salih is the father of Suhail ibn Abu Salih, whose name is Thiqan Ma'mun. As for the hadith of Yahya ibn Ayyub that we mentioned, he is not considered reliable, and he has other rejected narrations.  

لَمَّا افْتَتَحَ رَسُولُ اللهِ مَكَّةَ فَكَانَ أَوَّلَ بَيْتٍ دَخَلَهُ بَيْتُ أُمِّ هَانِئٍ فَدَعَا بِمَاءٍ فَشَرِبَ وَكَانَتْ أُمُّ هَانِئٍ عَنْ يَمِينِهِ فَدَفَعَ فَضْلَهُ إِلَى أُمِّ هَانِئٍ فَشَرِبَتْهُ أُمُّ هَانِئٍ ثُمَّ قَالَتْ يَا رَسُولَ اللهِ وَاللهِ لَقَدْ فَعَلْتُ فَعْلَةً وَاللهِ مَا أَدْرِي أَصَبْتُ أَمْ لَا إِنِّي شَرِبْتُ فَضْلَ رَسُولِ اللهِ ﷺ فَقَالَ «أَقَضَاءٌ مِنْ رَمَضَانَ أَوْ تَطَوُّعٍ؟» قُلْتُ يَا رَسُولَ اللهِ بَلْ تَطَوُّعٌ فَقَالَ رَسُولُ اللهِ ﷺ «إِنَّ الْمُتَطَوِّعَ بِالْخِيَارِ إِنْ شَاءَ صَامَ وَإِنْ شَاءَ أَفْطَرَ» قَالَ أَبُو عَبْدِ الرَّحْمَنِ هَذَا الْحَدِيثُ مُضْطَرِبٌ وَالْأَوَّلُ مِثْلُهُ أَمَّا حَدِيثُ عُرْوَةَ فَزُمَيْلٌ لَيْسَ بِالْمَشْهُورِ وَأَمَّا حَدِيثُ الزُّهْرِيِّ الَّذِي أَسْنَدَهُ جَعْفَرُ بْنُ بُرْقَانَ وَسُفْيَانُ بْنُ حُسَيْنٍ فَلَيْسَا بِالْقَوِيَّيْنِ فِي الزُّهْرِيِّ خَاصَّةً وَقَدْ خَالَفَهُمَا مَالِكٌ وَعُبَيْدُ اللهِ بْنُ عُمَرَ وَسُفْيَانُ بْنُ عُيَيْنَةَ وَهَؤُلَاءِ أَثْبَتُ وَأَحْفَظُ مِنْ سُفْيَانَ بْنِ حُسَيْنٍ وَمِنْ جَعْفَرِ بْنِ بُرْقَانَ وَأَمَّا حَدِيثُ أُمِّ هَانِئٍ فَقَدِ اخْتُلِفَ عَلَى سِمَاكِ بْنِ حَرْبٍ فِيهِ وَسِمَاكُ بْنُ حَرْبٍ لَيْسَ مِمَّنْ يُعْتَمَدُ عَلَيْهِ إِذَا انْفَرَدَ بِالْحَدِيثِ لِأَنَّهُ كَانَ يَقْبَلُ التَّلْقِينَ وَأَمَّا حَدِيثُ جَعْدَةَ فَإِنَّهُ لَمْ يَسْمَعْهُ مِنْ أُمِّ هَانِئٍ ذَكَرَهُ عَنْ أَبِي صَالِحٍ عَنْ أُمِّ هَانِئٍ وَأَبُو صَالِحٍ هَذَا اسْمُهُ بَاذَانُ وَقِيلَ مَاذَامُ وَهُوَ ضَعِيفُ الْحَدِيثِ وَهُوَ مَوْلَى أُمِّ هَانِئٍ وَهُوَ الَّذِي يَرْوِي عَنْهُ الْكَلْبِيُّ وَقَالَ ابْنُ عُيَيْنَةَ عَنْ مُحَمَّدِ بْنِ قَيْسٍ عَنْ حَبِيبِ بْنِ أَبِي ثَابِتٍ قَالَ كُنَّا نُسَمِّي أَبَا صَالِحٍ دُرْوَزَنْ وَهُوَ بِالْفَارِسِيَّةِ كَذَّابٌ إِلَّا أَنَّ يَحْيَى بْنَ سَعِيدٍ لَمْ يَتْرُكْهُ وَقَدْ حَدَّثَ عَنْ إِسْمَاعِيلَ بْنِ أَبِي خَالِدٍ عَنْهُ وَقَدْ رُوِيَ أَنَّهُ قَالَ فِي مَرَضِهِ كُلُّ شَيْءٍ حَدَّثْتُكُمْ بِهِ فَهُوَ كَذِبٌ وَأَبُو صَالِحٍ وَالِدُ سُهَيْلِ بْنِ أَبِي صَالِحٍ اسْمُهُ ذَكْوَانُ ثِقَةٌ مَأْمُونٌ وَأَمَّا حَدِيثُ يَحْيَى بْنِ أَيُّوبَ الَّذِي ذَكَرْنَاهُ فَإِنَّهُ لَيْسَ مِمَّنْ يُعْتَمَدُ عَلَيْهِ وَعِنْدَهُ غَيْرُ حَدِيثٍ مُنْكَرٍ