Azami 4776

Tirmidhi (924), Ibn Majah (2910), and Bayhaqi (5/156) all narrated it from the hadith of Muhammad bin Suqa, from Muhammad bin Munkadir, from Jabir bin Abdullah, as mentioned. Its isnad is sahih, and as for Tirmidhi's statement, "This is a solitary hadith," I do not know the reason for its being solitary.On this topic there is also what was narrated from Jabir, who said, "When we performed Hajj with the Prophetﷺ, we would say the talbiyah on behalf of the women and throw pebbles on behalf of the children." Tirmidhi (927), Ibn Majah (3038), and Bayhaqi (5/156) all narrated it through the route of Ashath, from Abu Zubayr, from Jabir, as mentioned. Tirmidhi said, "This is a solitary hadith that we do not know except through this route. The people of knowledge have agreed that no one else may say the talbiyah on behalf of a woman, rather she says the talbiyah for herself, though it is disliked for her to raise her voice with the talbiyah."I say, Ashath is Ibn Sawwar Kindi, the judge of Ahwaz, whom the majority of the people of knowledge have graded daif. What Bayhaqi narrated (5/156) through another route, from Ayman bin Nabil, from Abu Zubayr, does not help, because it does not mention in it, "We would say the talbiyah on behalf of the women."As for what was narrated from Ibn Abbas, who said, "O people, let me hear what you say, and understand what I say to you. Any slave whose family takes him on Hajj, and he dies before being freed, has fulfilled his Hajj, but if he is freed before he dies, he must perform Hajj again. And any boy whose family takes him on Hajj, and he dies before reaching maturity, has had his Hajj fulfilled on his behalf, but if he reaches maturity, he must perform Hajj again," this is a report attributed only to Ibn Abbas. Shafii narrated it in Umm (2/177), from Saeed, from Malik bin Mughul, from Abu Safr, who said, Ibn Abbas said, as mentioned.It has also been narrated as raised to the Prophet. Hakim (1/481) and Bayhaqi (4/325) both narrated it from the hadith of Muhammad bin Minhal, who said, Yazid bin Zuray told us, Shubah told us, from Sulayman Amash, from Abu Dhubyan, from Ibn Abbas, who said, the Messenger of Allahﷺ said, "Any boy who performs Hajj and then reaches the age of puberty must perform another Hajj, any bedouin who performs Hajj and then emigrates must perform another Hajj, and any slave who performs Hajj and then is freed must perform another Hajj." Hakim said, "It is sahih according to the standard of the two Shaykhs."But Hafiz said in Talkhis (2/220), "Ibn Khuzayma (3050), Ismaili in Musnad Amash, Hakim, Bayhaqi, and Ibn Hazm, who graded it sahih, and Khatib in Tarikh, all narrated it from the hadith of Muhammad bin Minhal, from Yazid bin Zuray, from Shubah, from Amash, from Abu Dhubyan, from him. Ibn Khuzayma said, The correct version stops with the companion. He also narrated it through the route of Ibn Abu Adi from Shubah. Bayhaqi said, Muhammad bin Minhal alone raised it to the Prophet. Thawri narrated it from Shubah as a report stopping with the companion."I say, Harith bin Siraj Khwarizmi also raised it to the Prophet, from Yazid bin Zuray, from Shubah. Through his route Ibn Adi narrated it in Kamil (2/615), in the biography of Harith bin Siraj Naqqal, and said, "This hadith is known through Muhammad bin Minhal, from Yazid bin Zuray. I think this Harith bin Siraj stole it from him. I do not know of anyone else narrating this hadith from Yazid bin Zuray besides these two. Ibn Abu Adi and a group along with him narrated it from Shubah as a report stopping with the companion." End of quote.I say, this Harith bin Siraj is disputed. Ibn Main and Ibn Hibban and others rated him trustworthy, while Ibn Main graded him daif in another narration, and Musa bin Harun Hammal even called him a liar and accused him, as Ibn Adi mentioned in Kamil. Someone like him, his corroboration is of no benefit.Tirmidhi said, "The people of knowledge have agreed that if a boy performs Hajj before reaching maturity, he must perform Hajj when he reaches maturity, and that Hajj does not suffice for him in place of the Hajj of Islam. Likewise, if a slave performs Hajj while in servitude and is then freed, he must perform Hajj if he finds a way to do so, and the Hajj he performed while in servitude does not suffice for him. This is the view of Sufyan Thawri, Shafii, Ahmad, and Ishaq." End of quote.