Azami 4748

Bukhari narrated it in the Hajj chapter (1523) from Yahya bin Bishr, "Shababa narrated to us, from Waraqa, from Amr bin Dinar, from Ikrima, from Ibn Abbas," and he mentioned it.As for what has been reported in the tafsir of Allah's saying, "And Hajj to the House is a duty owed to Allah by every person who is able to make his way there. As for whoever disbelieves, Allah has no need of the worlds" [Al Imran 3:97], that it means provisions and a mount, this comes from the hadith of Ibn Umar, Ayesha, Anas, and others, but all of these are daif. The correct view is that it is a saying of Umar and Ibn Abbas, and an incomplete narration from Hasan Basri. See Minna Kubra (3/469).Bayhaqi said in Sunan al-Kubra, "Hadiths are narrated on this matter, none of which is sahih, and the hadith of Ibrahim bin Yazid is the most well known of them. We have relied on what Hasan Basri narrated, even though it is disconnected."The hadith of Ibrahim bin Yazid is what Tirmidhi (2998), Ibn Majah (2896), Bayhaqi (5/224–225), and others narrated through various routes from Ibrahim bin Yazid Khawzi, from Muhammad bin Abbad Makhzumi, from Ibn Umar, who heard the Prophet ﷺ say, regarding "whoever is able to make his way there" [Al Imran 3:97], "It means provisions and a mount."Tirmidhi said, "This is a hasan hadith, though some scholars have criticized Ibrahim bin Yazid Khawzi regarding his memory."I say, rather its chain is very daif, for Ibrahim bin Yazid Khawzi is daif by the consensus of the scholars, and in Taqrib he is described as one whose hadith is abandoned. For more, see Minna Kubra (3/468–473), where I have examined and documented these hadiths in scholarly detail.As for the requirement of having provisions, a mount, and the necessities of travel, there is no disagreement among the scholars that these are conditions for the obligation of Hajj. So whoever lacks provisions, a mount, and the necessities of travel is not obligated to perform Hajj, by unanimous agreement.