Azami 4944

Tabarani related it in Al-Awsat (21), from Ahmad bin Abdul-Wahhab, who said, my father narrated to us (he is Abdul-Wahhab bin Najda Hawti), Muhammad bin Himyar narrated to us, from Ibrahim bin Abu Abla, from Ibn Abu Mulayka the blind, from Urwa bin Zubayr, and he related it.Its chain is hasan because of Muhammad bin Himyar, who is Ibn Anis Sulami Himsi, there is disagreement about him, though his hadith is hasan, and the rest of its narrators are trustworthy. Haythami also graded its chain hasan in Majma (3/334).I say, if this is sahih, then it is known with certainty that ifrad, qiran, and tamattu with Umrah leading to Hajj are all permissible, a matter on which there is no disagreement among the nation. The disagreement among them is confined only to which of them is most excellent.1 - Malik and Shafii held that ifrad is more excellent. 2 - Imam Ahmad held that tamattu with Umrah leading to Hajj is the most excellent. 3 - Abu Hanifa held that qiran is more excellent.Each has detailed evidence set out in the books of fiqh.As for what was narrated from Harith bin Bilal bin Harith, from his father, who said, I said, "O Messenger of Allah, what do you think of dissolving Hajj into Umrah, is it for us specifically, or for people in general?" The Messenger of Allah ﷺ said, "Rather, it is for us specifically." This is daif. Abu Dawud (1808), Nasai (2808), and Ibn Majah (2984) all related it via Abdul-Aziz bin Muhammad, who is Darawardi, from Rabia bin Abu Abdul-Rahman, and Imam Ahmad (15853) and Hakim (3/517) also related it from this same route.Its chain is daif, as Imam Ahmad said, "It is a hadith that is not established." His son Abdullah asked him about this hadith, and he said, "I do not hold to it, this man (meaning Harith bin Bilal) is not known, this hadith's chain is not well known, the hadith of Bilal bin Harith is not established as far as I am concerned."Daraqutni said, "Rabia bin Abdul-Rahman alone related it, from Harith, from his father, and Abdul-Aziz Darawardi alone related it from him." Munziri said, "Harith is Ibn Bilal bin Harith, who is nearly unknown."Likewise, what was narrated from Saeed bin Musayab is not sound, "that a man among the companions of the Prophet ﷺ came to Umar bin Khattab and testified before him that he heard the Messenger of Allah ﷺ, during the illness in which he died, forbidding Umrah before Hajj."Abu Dawud (1793) related it from Ahmad bin Salih, who said, Abdullah bin Wahb narrated to us, Haywa informed me, Abu Isa Khurasani informed me, from Abdullah bin Qasim, from Saeed bin Musayab, and he related it.Ibn Qayyim said in Tahzib Sunan, "This hadith is false." He also quoted Ibn Hazm as saying, "This hadith is extremely weak and unreliable, because it is mursal from someone unnamed, and it also contains three unknown narrators, Abu Isa Khurasani, Abdullah bin Qasim, and his father" (so he said). Abdul-Haqq said, "This is disconnected, its chain is daif." End of quote.Khattabi said, "There is criticism concerning the chain of this hadith, and the Messenger of Allah ﷺ performed Umrah twice before his Hajj, and an established, known matter is not abandoned for a merely presumed one, and the permissibility of that is a consensus of the people of knowledge, with no disagreement mentioned regarding it."Likewise, what was narrated from Abu Shaykh Hinai, who recited to Abu Musa Ashari, is not sound, that Muawiya bin Abu Sufyan said to the companions of the Prophet ﷺ, "Do you know that the Messenger of Allah ﷺ forbade such and such, and forbade riding on leopard skins?" They said, "Yes." He said, "Do you know that he forbade combining Hajj and Umrah?" They said, "As for that, no." He said, "Indeed it is among those things, but you have forgotten."Abu Dawud (1794) related it from Musa bin Abu Salama, who said, Hammad narrated to us, from Qatada, from Abu Shaykh Hinai, Hayyan bin Khalada, one of those from the people of Basra who recited to Abu Musa Ashari, that Muawiya bin Abu Sufyan said such and such, and he related it.Abdul-Haqq said, "Abu Shaykh did not hear this hadith from Muawiya, rather he only heard from him the prohibition on riding leopard skins. As for the prohibition of qiran, he heard it from Abu Hassan, from Muawiya. Sometimes he says, from his brother Human, and sometimes he says, Juman, and they are both unknown."Ibn Qattan said, "Two men, Qatada and Mutarrif, relate it from Abu Shaykh, and neither places anyone between Abu Shaykh and Muawiya, but Bayhas bin Fahdan related it from him, mentioning that what he heard from Muawiya was specifically the wording about the prohibition on riding leopard skins."Hafiz bin Qayyim said, and someone else said, "This Abu Shaykh, we do not know his integrity or his memory, and even if he had had a strong memory, this hadith of his would still be known to be false, since it contradicts what has been transmitted with certainty from the Messenger of Allah ﷺ, both in his action and his statement, for he entered ihram as a qarin, as related from him by sixteen of his companions." He spoke at length in refuting it. See Mukhtasar Tahzib Sunan.Munziri also explained its defects in his abridgment, and Khattabi said, "The permissibility of combining Hajj and Umrah is a consensus of the nation, and it is not permissible for them to agree on the permissibility of something forbidden."