Azami 5098

It was narrated by Abu Dawud (1950), Tirmidhi (891), Nasai (3039), and Ibn Majah (3016), all of them through the route of Ismail bin Abu Khalid, who said, Amir Shaybi narrated to us, from Urwa bin Mudarris, and he related the hadith. Some of them paired Zakariya, who is Ibn Abu Zaida, together with Ismail bin Abu Khalid, and some of them paired Dawud bin Abu Hind along with the two of them. These three all narrated from Amir Shaybi with his chain. Tirmidhi said, hasan sahih.Imam Ahmad (18300) also narrated it by this route, and Ibn Khuzayma (2820), Ibn Hibban (3850), and Hakim (1/463) graded it sahih. Hakim said, "This is a hadith that is sahih according to the standard of all the imams of hadith, and it is one of the foundational principles of Islam. Bukhari and Muslim bin Hajjaj refrained from including it, based on their principle that no one narrated from Urwa bin Mudarris except Amir Shaybi, yet we have found that Urwa bin Zubayr bin Awwam also narrated from him."Marwazi said in Ikhtilaf Ulama (p. 90), "Ibrahim and Hasan also narrated from him." Given this, I do not think that the two sheikhs' omission of the hadith was due to Shaybi being the sole narrator from Urwa bin Mudarris, since it is not a condition of the two sheikhs that a hadith be narrated by two or more people.Mutarrif bin Tareef, however, differed from all of them in his narration from Shaybi with his chain, saying, "Whoever reaches Jam while the imam is standing, and stands with the imam, then moves on with the people, has attained the Hajj. But whoever does not reach it has no Hajj." This was narrated by Nasai (3040), and by Tahawi in Mushkil al-Athar (4688), both of them through two routes from Mutarrif bin Tareef, the wording given here being Tahawi's, while Nasai's wording is similar.Tahawi said, "We considered this additional meaning that Mutarrif added, from Shaybi, beyond what the other companions of Shaybi reported in this hadith, and we found, after examining the matter, that the jurists of the major cities whose legal rulings are followed in the two Holy Sanctuaries and in all other cities besides them do not disagree that whoever misses standing at Jam, having already stood at Arafah before that, is not in the position of one who has missed the Hajj, and that he has attained the Hajj, though he has missed something for which a sacrificial offering suffices, except for a small group among them, who claimed that whoever misses standing at Jam during his Hajj after dawn has broken has missed the Hajj, treating the missing of the standing at Jam before dawn like missing the standing at Arafah during the Hajj until dawn breaks. We do not know of anyone before them from whom this view has been reported except Alqama bin Qays." End of quote.Ibn Abdul-Barr mentioned in Tamhid (9/272) that those who held this view along with Alqama were Amir Shaybi, Ibrahim Nakhai, and Hasan Basri, who said, "Whoever does not descend at Muzdalifa and misses the standing there has missed the Hajj, and he should convert it into an Umrah." This is also the view of Abdullah Ibn Zubayr, and Uzai held the same, that standing at Muzdalifa is an obligatory duty, the missing of which causes the Hajj to be missed. A similar view has been reported from Thawri, but it is not established as sahih from him, and the most sahih position from him, Allah willing, is what we mentioned earlier. It has also been reported from Hammad bin Abu Sulayman that he said, "Whoever misses moving on from Jam has missed the Hajj, so he should exit into an Umrah and then perform the Hajj the following year." End of quote.