Through al-Nasa’i, al-Tabarani also transmitted it in al-Muʿjam al-Kabir (3/144/2) and al-Awsat (1/92/2/1688), and al-Bayhaqi in Dala’il al-Nubuwwah (5/117–118), likewise through al-Nasa’i. Ibn Mandah also transmitted it in al-Maʿrifah (2/89/2). Al-Tabarani said: “It is not narrated from Ibn Abbas except through this chain of transmission; Muhammad ibn Ali ibn Harb was alone in narrating it.”

I say: Al-Nasa’i declared him trustworthy, and a number of scholars narrated from him. All the narrators above him are narrators of al-Sahih, except for Ali ibn al-Husayn ibn Waqid, from whom Muslim narrated in the introduction to his Sahih. He is truthful but makes mistakes, as stated in al-Taqrib. Thus, the chain of transmission is good, as al-Haythami said in al-Majmaʿ (6/210). The account also has another route with al-Bayhaqi and Ibn Mandah, but it does not contain the hadith cited in the heading.

2595 — “Is it not enough for you to be in the path of Allah and with the Messenger of Allah, peace and blessings be upon him, that you must fast as well?!”

Ahmad recorded it (3/327): Zayd ibn al-Hubab narrated to us; Husayn ibn Waqid related to me from Abu al-Zubayr, who said: I heard Jabir say: The Prophet, peace and blessings be upon him, passed by a man who was turning from his back onto his stomach. He asked what was wrong with him, and they said: “He is fasting, O Prophet of Allah.” So he summoned him and ordered him to break his fast. He then said the above.

This chain of transmission is authentic according to Muslim’s criteria.