Azami 4760

Abu Dawud (1863), Tirmidhi (940), Nasai (2861), and Ibn Majah (3077) all narrated it through the route of Yahya bin Saeed, from Hajjaj Sawwaf, who said, "Yahya bin Abu Kathir narrated to us, from Ikrima, from Hajjaj bin Amr," and he related it.He said, "So I related it to Ibn Abbas and Abu Hurairah, and they both said, 'He spoke the truth.'" In another narration, Ikrima said, "I asked Ibn Abbas and Abu Hurairah." They said, "He spoke the truth."Its isnad is sahih. Ahmad (15731) also narrated it through this same route, and Hakim graded it sahih (1/470, 482-483), except that he narrated it through another route from Hajjaj Sawwaf and said, "Sahih according to the standard of Bukhari." He added in the second place, "And it is also said, from Ikrima, from Abdullah bin Rafi, from Hajjaj bin Amr."I say, Tirmidhi also pointed to this after saying, "This is a hasan sahih hadith. This is how more than one narrator related it from Hajjaj Sawwaf, similar to this hadith. Mamar and Muawiya bin Salam narrated this hadith from Yahya bin Abu Kathir, from Ikrima, from Abdullah bin Rafi, from Hajjaj bin Amr, from the Messenger of Allah ﷺ. Hajjaj Sawwaf did not mention Abdullah bin Rafi in his version of the hadith, and Hajjaj is trustworthy and a reliable memorizer according to the scholars of hadith. I heard Muhammad say, 'The narration of Mamar and Muawiya bin Salam is more sahih.'"Then he, along with Abu Dawud and Ibn Majah, all narrated it through the route of Abdul-Razzaq, from Mamar, with his isnad, as Bukhari and others have said. However, this does not weaken the hadith transmitted through the first isnad, for it too is connected, especially since he explicitly stated that he heard it directly from Hajjaj bin Amr. Tirmidhi himself explicitly graded it sahih, and Hakim graded it sahih according to the standard of Bukhari.Perhaps Ikrima heard this hadith through two separate routes, since he explicitly stated, in the version recorded by Tirmidhi, that he heard it from Hajjaj bin Amr Ansari. Bayhaqi likewise stated this in Sunan al-Kubra (5/220), and he quoted Ali bin Madini as saying, "Hajjaj Sawwaf's transmission from Yahya bin Abu Kathir is more firmly established."This hadith is evidence that being prevented from completing the pilgrimage is not restricted to being prevented by an enemy, as Shafii and the people of Madinah held, but can also occur due to illness or other causes, as Abu Hanifa and the people of Kufa held. This is also the view of Ibn Masud. Refer to Minna Kubra (4/375-376).As for making up the pilgrimage, this depends on whether it was obligatory or voluntary. If the Hajj or Umrah was obligatory, then one must make it up, and if it was voluntary, then no makeup is required. This is the view of the majority. Abu Hanifa said, "He must make it up whether it was obligatory or voluntary."I have discussed in detail the matter of being prevented from completing the pilgrimage, its causes, its rulings, the evidence of each scholar, and the preferred view on the subject in Minna Kubra, so refer to it if you wish.