but the agreement of these four on narrating it from Ziyād indicates the authenticity of the ḥadīth, because they are not accused of dishonesty, and none of them was known to fabricate ḥadīths, so it is unlikely that they would all agree on an error. And Allāh knows best. The first part of the ḥadīth was recorded by the two Shaykhs in their "Ṣaḥīḥayn," as well as by Aḥmad, al-Ṭabarānī, and others through various chains from Jarīr. I have also included it in "Mushkilat al-Faqr" (108). The second part is supported by the ḥadīth before it.

- "As for your father, if he had affirmed tawḥīd, then fasting and giving charity on his behalf would benefit him." It was recorded by Imām Aḥmad (2/182) where Hushaym narrated to us, informing us that Ḥajjāj narrated from ʿAmr ibn Shuʿayb from his father from his grandfather. "That al-ʿĀṣ ibn Wāʾil vowed in the pre-Islamic period to sacrifice one hundred camels, and Hishām ibn al-ʿĀṣ sacrificed his share of fifty camels, and ʿAmr asked the Prophet (ṣallá Allāhu ʿalayhi wa-sallam) about that, and he mentioned it." I said: This isnād is authentic; all its narrators are trustworthy, despite the well-known difference of opinion regarding ʿAmr ibn Shuʿayb from his father from his grandfather. Both Hushaym and Ḥajjāj are known for tadlīs, but they explicitly stated their narration, removing the suspicion of their tadlīs. From this, you learn that the statement of al-Haythamī in "Majmaʿ al-Zawāʾid" (4/192): "Aḥmad narrated it, and in it is Ḥajjāj ibn Arṭāʾah, who is a mudallis." is not accurate, as it implies that he narrated it with ʿanʿanah, which is not the case as you can see. The ḥadīth is a clear proof that charity and fasting benefit the father and similarly the mother after their death if they were Muslims, and the reward reaches them without a bequest from them. And since the child is from