but he did not attribute it to anyone else; and from it I corrected some errors.

Muʿāwiyah ibn Ṣāliḥ also followed Ibn Jābir in narrating it from Sulaym ibn ʿĀmir.

Al-Ṭabarānī recorded it as no. 7666. Al-Ḥāfiẓ al-Mundhirī cited it in al-Targhīb wa al-Tarhīb (2/74/2), up to the words, “before their fast becomes lawfully ended,” and said:

“The hadith was narrated by Ibn Khuzaymah and Ibn Ḥibbān in their two Ṣaḥīḥs ...”

I say: He fell short, for he did not attribute it to al-Ḥākim, nor even to al-Nasāʾī, who narrated the passage concerning those who break their fast, as has previously been indicated.

It is also worth noting that Shaykh al-Nābulusī, in his book al-Dhakhāʾir (3/135), attributed it to al-Nasāʾī under “Fasting.” Yet it is not found in his al-Sunan al-Ṣughrā, as is al-Nābulusī’s practice in his Dhakhāʾir. Thus, he contravened the condition he explicitly stated in the introduction: that he would cite from al-Nasāʾī only from his al-Sunan al-Ṣughrā.

Then I saw that al-Ḥāfiẓ al-Nājī, in ʿUjālat al-Imlāʾ (folio 124/2), expressed astonishment at the author’s attributing the hadith to Ibn Khuzaymah and Ibn Ḥibbān. He said:

“Though it is in al-Nasāʾī’s al-Kubrā!”

Note: In my annotations to Ṣaḥīḥ Mawārid al-Ẓamʾān, I wrote:

“I say: This is the punishment of one who fasts and then deliberately breaks his fast before the time for breaking it arrives. So what, then, is the state of one who does not fast at all?! We ask Allah for safety and well-being in this world and the Hereafter.”

There, I also mentioned in substance that among the ill effects of relying on muezzins who give the call to prayer according to the astronomical timings stated in the calendars is that some people will break their fast before the proper time;