2720 - Ishaq ibn Ibrahim informed us, saying: Mus'ab ibn al-Miqdam informed us, from Za'idah, from Mansur, from Shaqiq, who said:
Al-Subayy informed us, and he mentioned the like of it. He said: So I came to 'Umar and related the story to him, except for his saying: "O Hanah."

2721 - 'Imran ibn Yazid informed us, saying: Shu'ayb — meaning Ibn Ishaq — informed us, saying: Ibn Jurayj informed us. Likewise: Ibrahim ibn al-Hasan informed me, saying: Hajjaj narrated to us, saying: Ibn Jurayj said: Hasan ibn Muslim informed me, from Mujahid and others, from a man of the people of Iraq called Shaqiq ibn Salamah Abu Wa'il.
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And it was also recorded by Abu Dawud (1798 - abridged) and (1799) via two chains from Jarir ibn 'Abd al-Hamid, with this chain of transmission, and in his version it appears as: Hudaym ibn Thurmulah.
And it was recorded in abridged form by Ahmad (256) via Sufyan al-Thawri, from Mansur ibn al-Mu'tamir, with it.
And it was recorded similarly and in abridged form by Ahmad (83), (169), (254), and (379), and Ibn Majah (2970) and (2970-m), and Ibn Hibban (3910) and (3911) via multiple chains from Shaqiq Abu Wa'il, with it.
And it will follow afterward via the chain of Za'idah ibn Qudamah, from Mansur ibn al-Mu'tamir, with it, and under number (2721) via the chain of Mujahid and others, from Abu Wa'il, with it.
Al-Sindi said: His saying "al-'Udhayb" is the diminutive of 'adhb, the name of a watering place belonging to Banu Tamim, one stage from Kufah.
"His is not more understanding than his camel" — meaning that 'Umar prohibited combining [the pilgrimages], and that prohibition became well known, and he did not know of it, so he and the camel are equal in lack of understanding.
"Ya Hanah" — meaning: O this one. Its origin is han, to which a ha' was appended to clarify the vowel, becoming "ya hanah," and the vowel was lengthened, becoming an alif, so it was said "ya hanahu" with a sukun on the ha', and you may also place a dammah on the ha'.
If you say: 'Umar used to prohibit combining [the pilgrimages], so how did he affirm him upon that with the best affirmation? I say: It is as though he held that it was permissible for certain benefits, and that it was permitted for the Prophet, peace be upon him, for that reason, so it is as though he held that whoever has a benefit arise that necessitates combining in his case, then combining in his case is a sunnah, and God Almighty knows best.
(1) A sound hadith, and this chain is good; Mus'ab ibn al-Miqdam is truthful, good in hadith, and he has been followed [by others], and the rest of his narrators are trustworthy. Za'idah: he is Ibn Qudamah. It is in "Al-Sunan al-Kubra" under number (3686).
And it preceded before this with a sound chain via Jarir ibn 'Abd al-Hamid, from Mansur, with it.