“This is how the name occurs in this hadith: ‘Safwan ibn Umayyah,’ attributed to his grandfather. He was Safwan ibn Ya‘la ibn Umayyah, a man of Tamim.”

I say: It likewise appears in its regular form in al-Tabarani’s version, which adds, “from his father.” I think this was an addition by some copyists, since it conflicts with the reports of the others and with al-Tabarani’s statement following the hadith: “Mujahid also narrated it from ‘Ata’, from Safwan ibn Ya‘la, from his father.”

I say: Yet the addition, “from his father,” is established in the two Sahihs and elsewhere through chains from ‘Ata’, from Safwan, from his father. The chain of transmission is thus connected, and the hadith is authentic. It is also included in Sahih Abi Dawud (1596–1599), although those versions do not explicitly mention the revelation of the verse, “Complete the hajj and the ‘umrah for Allah.” It appears that the hadith under discussion clarifies what is left unspecified in those chains. Hence al-Hafiz said in al-Fath (3/614):

“I have not found in any of the narrations an identification of what was revealed from the Quran at that time. A number of scholars have cited this as evidence that some revelation is not recited. However, al-Tabarani recorded in al-Mu‘jam al-Awsat, through another chain, that what was revealed at that time was the saying of Allah, Exalted is He: ‘Complete the hajj and the ‘umrah for Allah.’ The point of evidence for what is sought lies in the generality of the command to complete them, for it encompasses their modes and particulars.”

It seems that he passed over the mursal nature of that chain because it is connected through the other routes, and because it contains the clarification to which I have referred. And Allah knows best.

A point of benefit: He said in al-Fath (3/394): “Ibn al-Munir said in al-Hashiyah: The meaning of the phrase, ‘and do,’ is ‘leave off,’ since the intent is to explain what a person in ihram must avoid. From this one may derive a benefit: refraining is an act.”