Azami 5369

Ibn Majah (3901) and Ibn Khuzayma (3074) both narrated it from the hadith of Muhammad bin Fudayl, who said, "Habib bin Abu Amra narrated to us, from Ayesha bint Talha, from Ayesha, Mother of the Believers," who said (then she related it). Its chain of transmission is sahih. Ibn Khuzayma said, "In his ﷺ saying, 'They have a jihad in which there is no fighting,' and his informing that the jihad required of them is Hajj and Umrah, is a clarification that Umrah is obligatory just like Hajj."The origin of this hadith is found in the Sahih collections through a route other than Muhammad bin Fudayl, as mentioned before, and it makes no mention of Umrah. Muhammad bin Fudayl is among the narrators relied upon by the two Shaykhs, but he ranks below Jareer, Abdul-Wahid, and others in memory and precision, and that is why al-Hafiz described him as "truthful." These other narrators did not mention Umrah in their version of the hadith.On this subject there is also what was narrated from Jabir, that the Prophet ﷺ was asked about Umrah, "Is it obligatory?" He said, "No, though performing Umrah is better." Tirmidhi (931) narrated it from Muhammad bin Abdul-Ala, who said, "Amr bin Ali narrated to us, from Hajjaj, from Muhammad bin Munkadir, from Jabir," and he related it. Tirmidhi said, "Hasan sahih." I say, rather it is daif because of Hajjaj, who is Ibn Artah, and he is daif and has been known to contradict others. Through his route it was also narrated by Imam Ahmad (14397), Ibn Khuzayma (3068), and Bayhaqi (4/349).Bayhaqi said, "This is how Hajjaj bin Artah narrated it as marfu." He then narrated it through the route of Ibn Jurayj and Hajjaj bin Artah, from Muhammad bin Munkadir, from Jabir, that he was asked about Umrah, "Is it obligatory like the obligation of Hajj?" He said, "No, though performing Umrah is better for you." Bayhaqi said, "This is what is preserved from Jabir as mawquf, not marfu, though it has also been narrated from Jabir as marfu in contradiction to this, and both versions are daif." End of quote. By this he was referring to what he himself narrated (4/350–351) through the route of Ibn Lahia, from Ata, from Jabir, as marfu, "Hajj and Umrah are two obligatory duties." He said, "Ibn Lahia cannot be relied upon as evidence." Ibn Adi had said the same before him, "It is not preserved." Kamil (4/1468).Nawawi also critiqued Tirmidhi's statement calling the hadith "hasan sahih." He said, "This statement is not acceptable, and one should not be misled by Tirmidhi's remark..." and he went on at length in rejecting the hadith.As for what was narrated from Talha bin Ubaydullah, that he heard the Messenger of Allah ﷺ say, "Hajj is jihad and Umrah is voluntary," this is extremely daif. Ibn Majah (2989) narrated it from Hisham bin Ammar, who said, "Hasan bin Yahya Khushani narrated to us," who said, "Umar bin Qays narrated to us," who said, "Talha bin Yahya informed me, from his uncle Ishaq bin Talha, from Talha bin Ubaydullah," and he related it. Umar bin Qays is al-Makki, known as Sandal, and the scholars are unanimous in declaring him daif. Indeed, Imam Ahmad said, "He is to be discarded."Among those who held that Umrah is obligatory are Umar and his son Abdullah, Ibn Abbas, Ata, Tawus, Mujahid, Qatada, Hasan, and Ibn Sirin, and this was likewise the view of Thawri, Shafii, Ahmad, and Ishaq. Among those who held that it is merely a sunnah are Malik and the people of legal reasoning. See Sharh al-Sunnah by Baghawi (7/15).Tirmidhi said (3/262), "Shafii said, 'Umrah is a sunnah. We do not know of anyone who permitted abandoning it, yet there is nothing firmly established showing it to be voluntary. Something has been narrated from the Prophet ﷺ with a chain of transmission that is daif, and such a chain cannot establish proof. It has reached us from Ibn Abbas that he held it to be obligatory.'" Tirmidhi said, "All of that is the statement of Shafii."Nawawi settled, in Majmu (7/7), on the view that Umrah is obligatory by the consensus of the companions of Shafii, and that this is what is explicitly stated in both his new and old positions.