and its chain of narration is authentic but disconnected. ʿAbd al-Razzāq also narrated it (7852) from ʿAṭāʾ in a disconnected form. In this chapter, there are other ḥadīths that al-Haythamī compiled in "Majmaʿ al-Zawāʾid." Whoever desires more may refer to it, and there is another with an objectionable addition in the wording: "Complete the rest of your day and make it up." Its chain of narration contains an unknown narrator, which is why I included it in the eleventh volume of "al-Ḍaʿīfah" under number (5199) and in "Ḍaʿīf Abī Dāwūd" under number (422). From the understanding of the ḥadīth. In this ḥadīth, there are two important benefits: The first is that fasting on the day of ʿĀshūrāʾ was initially obligatory. This is evident from the emphasis placed on it, manifested in the proclamation to fast, abstaining from food for those who had eaten, and the command to fast the remainder of the day. Voluntary fasting does not involve abstaining after breaking the fast, as Ibn al-Qayyim (may Allāh have mercy on him) stated in "Tahdhīb al-Sunan" (3/327). There are other ḥadīths that confirm it was obligatory, and when the fasting of the month of Ramaḍān was prescribed, it became the obligatory fast, as in the ḥadīth of ʿĀʾishah with the two Shaykhs and others, which is recorded in "Ṣaḥīḥ Abī Dāwūd" under number (2110). The second benefit is that whoever is obligated to fast during the day, such as a person regaining sanity, a boy reaching puberty, a disbeliever embracing Islam, or someone informed that the crescent of Ramaḍān was sighted the previous night, they are sufficient with the intention made during the day at the time of obligation, even if they had eaten or drunk. This case is an exception to the general statement of the Prophet ﷺ: "Whoever does not intend the fast before dawn, there is no fast for him," which is an authentic ḥadīth as I verified in "Ṣaḥīḥ Abī Dāwūd" (2118). And to this