He should be circumcised and then perform the pilgrimage.” He then cited another narration from him that allows leniency in the case of an uncircumcised man. Its apparent meaning is that this applies when he fears for his life. And Allah knows best.

Note: Al-Shawkānī confused the previously mentioned report of al-Zuhrī (p. 1181), attributing it in his Nayl al-Awṭār (1/98) to Abū Hurayrah. He then said: “Al-Ḥāfiẓ mentioned it in al-Talkhīṣ and did not declare it weak!” The annotator of Kitāb al-Wuqūf wa-l-Tarajjul (p. 148) followed him in this error. However, al-Ḥāfiẓ mentioned it only as a report of al-Zuhrī, as stated above.

Another note: Our esteemed brother Ḥamdī al-Salafī, after demonstrating the weakness of the chain of transmission of the hadith under discussion, said: “However, the hadith has two supporting reports: one from Wāthilah ibn al-Asqaʿ and one from Qatādah Abū Hishām.” I say: The report of Qatādah has already preceded. As for the report of Wāthilah, it is an inadequate corroboration, since it does not contain the words, “and be circumcised.” I have traced it in Ṣaḥīḥ Abī Dāwūd under the hadith under discussion, and in al-Rawḍ al-Naḍīr, no. 893.

2978 — “O Fatimah”—that is, Fatimah bint Qays—“Allah, the Exalted, has left you nothing.” The Prophet, peace and blessings be upon him, said this to her when she said: “Take from my golden necklace whatever Allah has prescribed.”

It was narrated by Abū al-Shaykh in his selection from Ibn Mardawayh (83/30, al-Rushd edition),