Azami 4738

Abu Dawud (1732) narrated it from Musaddad, who said, Abu Muawiya Muhammad bin Khazim told us, from Amash, from Hasan bin Amr, from Mihran Abu Safwan, from Ibn Abbas, and he related it.Ahmad (1973) narrated it, and Hakim graded it sahih (1/448), both from the hadith of Hasan bin Amr Fuqaymi, with his chain, in similar wording. Hakim said, "This is a hadith with a sahih chain, and the two of them (Bukhari and Muslim) did not include it. As for this Abu Safwan, someone else named him Mihran, a freedman of Quraysh, and he is not known to carry any criticism."This is an error on his part, may Allah have mercy on him, for this Mihran Abu Safwan is unknown. Dhahabi said in Mizan, "It is not known who he is." Abu Zura said, "I do not know him except in this hadith." As for Ibn Hibban, he mentioned him in his Thiqat (5/442) following his principle of establishing the reliability of anyone in whom no criticism is known.However, he is not the only one who narrated it. The hadith has also been related through another route. Ibn Majah (2883), Imam Ahmad (1833, 1834), and Bayhaqi (4/340) all narrated it from the hadith of Ismail Abu Israil, from Fudayl bin Amr, from Saeed bin Jubayr, from Ibn Abbas, from Fadl, who said, the Messenger of Allah ﷺ said, "Whoever intends to perform Hajj should hasten to do so, for the sick person may fall ill, the stray animal may go astray, and some need may arise."This is how Abu Walid Tayalisi narrated it from Abu Israil Malai, and Bayhaqi narrated it through his route. Others narrated it from Abu Israil saying, from Ibn Abbas, or from Fadl, or from one of them from the other. If it is from the hadith of Fadl, then it contains a break in the chain, for Saeed bin Jubayr never met him. Certainty takes precedence over doubt, so it is from the narration of Ibn Abbas, from Fadl, or from Ibn Abbas himself.However, it contains Ismail, who is Ibn Khalifa Absi, Abu Israil Malai Kufi, about whom there is disagreement. Imam Ahmad said, "He contradicted the people in some hadiths." Tirmidhi said, "He is not strong according to the scholars of hadith." Nasai said, "He is not reliable." Juzjani spoke harshly about him due to his extremism in Shiism, saying, "A slandering deviant."However, Abu Zura said, "Truthful." Abu Hatim said, "His hadith is hasan." Ibn Saad said, "They say he is truthful." Abu Dawud said, "He was not known to lie. His hadith is not among the hadiths of the Shia, and there is nothing objectionable in it."Someone like him, when corroborated, his hadith becomes hasan. This is why Hafiz was content to say of him, "Truthful, weak in memory, attributed to extremism in Shiism." For if he is corroborated, and what he narrates does not support his extremism in Shiism, then it appears he did not err in it, and he has other supporting routes.The conclusion is that the hadith is hasan.The obligation of performing Hajj immediately was held by the majority of jurists, Malik, Ahmad, and Abu Hanifa, may Allah have mercy on them all. It is also one opinion attributed to Shafii, though the more correct position in his school is that it may be delayed. For more, see Minna Kubra (3/502-503).On this subject, there is also what was narrated from Ali, who said, the Messenger of Allah ﷺ said, "Whoever possesses provisions and a mount sufficient to reach the House of Allah and does not perform Hajj, then it makes no difference whether he dies a Jew or a Christian, for Allah says in His Book, "Pilgrimage to the House is a duty owed to Allah by mankind, for whoever is able to find a way there" [Al Imran 3:97]."Tirmidhi (812) narrated it from Muhammad bin Yahya Qatii Basri, who said, Muslim bin Ibrahim told us, who said, Hilal bin Abdullah, freedman of Rabia bin Amr bin Muslim Bahili, told us, who said, Abu Ishaq Hamdani told us, from Harith, from Ali, and he related it.Tirmidhi said, "This is a gharib hadith, we do not know it except through this route, and there is something questionable in its chain. Hilal bin Abdullah is unknown, and Harith is weakened in hadith."I say, this Harith was accused of lying by Shaybi and Ibn Madini. As for Hilal, Bukhari said of him, "His hadith is objectionable." Ibn Adi said, "He is known for this hadith, but the hadith itself is not preserved."Something similar was narrated from Abu Hurairah. Ibn Adi narrated it in Kamil (4/1620) with his chain, from Abdul-Rahman bin Qatami, from Abu Mihzam, from Abu Hurairah, as a raised report, "Whoever dies without having performed the Hajj of Islam, without a preventing illness, an evident obstacle, or an unjust ruler, then let him die whichever of the two deaths he wishes, either as a Jew or as a Christian."It was reported from Amr bin Ali Fallas that he said, "A man I met myself, called Abdul-Rahman bin Qatami, narrates from Abu Mihzam, and he was a liar." Daraqutni said, "Abdul-Rahman bin Qatami narrated from Abu Mihzam, from Abu Hurairah, a fabricated collection." Ibn Abdul-Hadi mentioned this in Tanqih Tahqiq (3/405).On this subject there are other hadiths as well, but they are all daif. See Talkhis (2/22).