Bad behaviour, - * What should a person do if he committed the secret habit twice after the first stage of exiting ihram in Hajj?

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There is someone who, during the last Hajj, after the first stage of exiting ihram, committed the secret habit twice in two days. After the end of Hajj he offered compensation once for that. Please note that he regrets it deeply. What is the ruling on that? Is his Hajj valid?
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Praise be to Allah
Firstly:
Masturbation (the secret habit) is prohibited according to the Qur’an and Sunnah, regardless of whether one is in ihraam or not.
However, the sin is greater if the act of disobedience was done in a place or at a time of special virtue, or during an act of worship.
Shaykh al-Islam Ibn Taymiyah (may Allah have mercy on him) was asked about the sin of an act of disobedience and the hadd punishment for zina (fornication or adultery): is the sin greater if it is done during the blessed days, or not? He replied: Yes, the sin during days of special virtue or in places of special virtue is greater and the punishment is increased commensurate with the virtue of the time or place.
End quote fromMajmoo‘ al-Fataawa(34/180)
However the increase in severity of the punishment has to do with quality thereof, not quantity.
For more information, please see the answers to questions no. 329and 38213
Secondly:
Masturbation is one of the things that are prohibited whilst in ihram, but it does not render the pilgrimage invalid, according to the majority of scholars, whether it is done before or after the first stage of exiting ihram, because there is no evidence to suggest that the pilgrimage is rendered invalid by that, and it is not valid to compare it with full intercourse, because there are differences between them.
It says inal-Mawsoo‘ah al-Fiqhiyyah(4/102):
Hajj is not rendered invalid by masturbation according to the Hanafis, Shaafa‘is and Hanbalis… end quote.
An-Nawawi (may Allah have mercy on him) said inal-Majmoo‘(7/307):
Masturbation is prohibited, with no difference of opinion (in our madhhab) because it is haraam when not in ihram, so it is more appropriate that it should be haraam when one is in ihram.
If the muhrim (pilgrim in ihram) masturbates and ejaculates, does he have to offer compensation?
There are two views concerning this matter; the correct view is that which is most well-known, which is that he must offer compensation. The second view is that he does not have to offer compensation, but the more correct view is that he does have to offer compensation.
Then he (may Allah have mercy on him) said (7/417):
If we say that he must offer compensation, then it is the same as compensation for shaving the head, as we said concerning intimacy with a woman without having intercourse. But his Hajj is not rendered invalid by masturbation, and there is no difference of scholarly opinion concerning that. End quote.
And he (may Allah have mercy on him) said:
Our view is that the compensation for shaving the head is one of the following: sacrificing a sheep, fasting for three days, or giving three saa‘s of food to six poor persons, each one receiving half a saa‘.
End quote fromal-Majmoo‘(7/389). See also:ash-Sharh al-Mumti ‘(7/167)
Based on the above, his Hajj is valid, but he must offer the same compensation as one who shaved his head because of an ailment, as explained above.
See also the answer to question no. 206010.
Thirdly:
He does not have to offer compensation more than once, because the second prohibited action was of the same nature as the first one, so they are interconnected. This applies if the second incident of masturbation came before offering expiation for the first incident. If he had already offered compensation, then he masturbated again, then he must offer compensation again, and it cannot be included with the previous compensation. It is not permissible for him to delay offering the first expiation in order to offer expiation only once.
Ibn Qudaamah (may Allah have mercy on him) said:
If a person (in ihram) shaves his head, then shaves it again, he must offer one compensation, so long as he did not offer expiation for the first time before doing it for a second time. If he had already offered compensation for the first time, then he shaved his head again, then he must offer expiation (again) for the second time.
End quote fromal-Mughni(3/260). See also:al-Majmoo‘(7/394) andal-Mawsoo‘ah al-Fiqhiyyah(11/90)
Shaykh Ibn ‘Uthaymeen (may Allah have mercy on him) said:
… But that is on condition that he does not delay offering compensation in order to avoid having to offer it again if he repeats the act. If he deliberately delays offering compensation so that he can repeat the act and offer compensation only once, the ruling should be such, so as to prevent him doing that.
For example, if he clips his nails twice, or he puts on tailored garments twice, or shaves his head twice, or is intimate with his wife twice or more, and the act is of the same nature, in that case he has to offer compensation once, if he has not yet done so, by analogy with the fact that if a person becomes in a state of minor impurity several times, all of the same type, then doing wudoo’ once is sufficient.
End quote fromash-Sharh al-Mumti‘(7/190)
And Allah knows best.

Bad behaviour, Doubt & clear, - * Is lying worse than zina?

Brief
"When a believer utters a lie without a valid excuse, he is cursed by seventy thousand angels. Such a stench emanates from his heart that it reaches the sky and because of this single lie Allah writes for him a sin equivalent to that of committing seventy fornications. Such fornications that the least of which is fornication with ones mother."
I want to know; is this hadith is about frequent liar or liar as a whole. If this is for liar as a whole, then it mean lying is greater sin then fornication? Isnt?
Everyday we come across people; which speak lie. So we can say that they have committed 70 times fornication. From this point of view, I don't think so that there is any single muslim who don't lie. Does that mean each and every single muslim who lie without valid excuse has indeed committed 70 times fornication.
Lie is something which Muslim can avoid as possible as he can, but he can't completely abstain himself from lying.
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Praise be to Allah
Firstly:
Lying is one of the characteristics of the hypocrites, and it is a blameworthy trait which encourages one to commit evil and prevents one from doing good. Al-Bukhaari (6094) and Muslim (2607) narrated that Ibn Mas‘ood (may Allah be pleased with him) said: The Messenger of Allah (blessings and peace of Allah be upon him) said: “I enjoin you to be truthful, for truthfulness leads to righteousness and righteousness leads to Paradise. A man may continue to tell the truth and endeavour to be truthful until he is recorded with Allah as a speaker of truth. And beware of lying, for lying leads to wickedness and wickedness leads to Hell. A man may continue to tell lies and endeavour to tell lies, until he is recorded with Allah as a liar.”
The worst kind of lying is telling lies about Allah and His Messenger, then spreading lies among people in order to cause trouble between them. Habitually telling lies when speaking is one of the characteristics of the hypocrites, as the Prophet (blessings and peace of Allah be upon him) said: “There are four characteristics, whoever has them all is a pure hypocrite, and whoever has one of them has one of the characteristics of hypocrisy, until he gives it up: when he is entrusted with something, he betrays that trust, when he speaks he lies, when he makes a covenant he betrays it, and when he disputes he resorts to obscene speech.”
Narrated by al-Bukhaari (34) and Muslim (58).
What the one who has lied must do – even if he told a single lie – is repent to Allah, may He be exalted. At-Tirmidhi (1973) narrated that ‘Aa’ishah said: No characteristic was more hateful to the Messenger of Allah (blessings and peace of Allah be upon him) than lying. If a man told a lie in the presence of the Prophet (blessings and peace of Allah be upon him), he would continue to feel some unrest in his heart until he knew that the man had repented.
Classed as saheeh by al-Albaani inas-Saheehah(2052).
Secondly:
We could not find any source for the hadith mentioned in the question, after researching the matter. What appears to be the case is that it is falsely attributed to the Messenger of Allah (blessings and peace of Allah be upon him). The scholars stated that one of the signs of a fabricated hadith is that it mentions an exaggerated reward or punishment for a particular deed, and this hadith is like that.
The basic principle is that zina is worse than telling lies, hence sins are mentioned in decreasing order of gravity, after the sins of ascribing partners to Allah (shirk) and murder, in the verse in which Allah, may He be exalted, says (interpretation of the meaning):
“And those who invoke not any other ilaah (god) along with Allah, nor kill such life as Allah has forbidden, except for just cause, nor commit illegal sexual intercourse and whoever does this shall receive the punishment”
[al-Furqaan 25:68].
With regard to zina, there is the prescription of punishment in this world (the hadd punishment), and the warning of punishment in the Hereafter, such as is not mentioned in the case of lying. However, some kinds of lying are worse than zina and other major sins, such as telling lies against Allah and His Messenger. Allah, may He be exalted, says (interpretation of the meaning):
“Say: ‘Verily, those who invent lies against Allah will never be successful’”
[Yoonus 10:69].
The Prophet (blessings and peace of Allah be upon him) said, in the mutawaatir hadith: “Whoever tells a lie against me deliberately, let him take his place in Hell.”
With regard to saying that lying as a whole is worse than zina, this is incorrect, let alone saying that it is worse than committing zina seventy times (“seventy fornications”), the least of which is fornication with one’s mother. This is among the silliest of notions and most obvious of lies, and is impossible!
With regard to the report narrated by Ibn ‘Asaakir in hisTareekh(27/241) from ‘Abdullah ibn Jaraad – according to which he asked the Prophet (blessings and peace of Allah be upon him: O Prophet of Allah, can a believer commit zina? And he said: “That may happen.”
He said: Can a believer steal? He said: “That may happen.”
He said: Can a believer tell lies? He said” No; rather lies are fabricated by those who do not believe”–
this is a false hadith. Its isnaad includes Ya‘la ibn al-Ashdaq. Ibn Hibbaan said: They fabricated hadiths for him and he narrated them without realising. Abu Zar‘ah said: He is nothing; he does not tell the truth.
Mizaan al-I‘tidaal(4/475).
It was mentioned by al-Albaani inad-Da‘eefah(5521), where he said: It is da‘eef (weak).
Something similar may be said about the hadith of Safwaan ibn Sulaym: It was said to the Messenger of Allah (blessings and peace of Allah be upon him): Can a believer be a coward?
He said: “Yes.”
It was said to him: Can a believer be a miser?
He said: “Yes.”
It was said to him: Can a believer be a liar?
He said: “No.”
Narrated by Maalik (3630). It is mursal, and was classed as da‘eef by al-Albaani inDa‘eef at-Targheeb wa’t-Tarheeb(1752).
Conclusion:
The words mentioned are not a hadith from the Prophet (blessings and peace of Allah be upon him). Moreover they are false in and of themselves. Therefore it is not permissible to attribute this to the Messenger of Allah (blessings and peace of Allah be upon him).
And Allah knows best.

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Bad behaviour, Doubt & clear, - जो व्यक्ति हज्ज या उम्राकरना चाहता हैवह मीक़ात पर क्या करेगा?.

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जो व्यक्ति हज्ज या उम्रा करना चाहता है उसे मीक़ात पर क्या करना चाहिए?
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हर प्रकार की प्रशंसा और गुणगान केवल अल्लाह के लिए योग्य है।
‘‘जब वह मीक़ात पर पहुँचे तो उसके लिए मुस्तहब (अच्छा) है कि वह स्नान करे और सुगंध (खुश्बू) लगाए। क्योंकि यह बात वर्णित है कि नबी सल्लल्लाहु अलैहि व सल्लम ने एहराम बांधने के समय सिले हुए वस्त्र उतार दिए और स्नान किया। और क्योंकि सहीहैन (सहीह बुखारी व सहीह मुस्लिम) में आयशा रज़ियल्लाहु अन्हा से साबित है कि उन्हों ने फरमाया : (मैं अल्लाह के पैगंबर सल्लल्लाहु अलैहि व सल्लम को सुगंध लगाती थी आपके एहराम के लिए आपके एहराम बांधने से पहले, और आपके हलाल होने पर आपके काबा का तवाफ़ करने से पहले।) तथा आप सल्लल्लाहु अलैहि व सल्लम ने आयशा रज़ियल्लाहु अन्हा को, जब वह मासिक धर्म से हो गईं और उन्हों ने उम्रा का एहराम बांध रखा था, यह आदेश दिया कि वह स्नान कर हज्ज का एहराम बांधें। तथा आप सल्लल्लाहु अलैहि व सल्लम ने अस्मा बिन्त उमैस को जब उन्हों ने ज़ुल-हुलैफा पहुँचकर बच्चे को जना, तो आप सल्लल्लाहु अलैहि व सल्लम ने आदेश दिया कि वह स्नान करें और कपड़े का लंगोट बांध लें और एहराम बांधें। इससे पता चला कि औरत जब मीक़ात पर पहुँचे और वह मासिक धर्म से हो या बच्चे के जनने के बाद उसे खून बह रहा हो, तो वह स्नान करेगी और लोगों के साथ एहराम बांधेगी और वह अल्लाह के घर (काबा) का तवाफ़ करने के अलावा हर वह काम करेगी जो एक हाजी करता है, जैसाकि नबी सल्लल्लाहु अलैहि व सल्लम ने आयशा और अस्मा रज़ियल्लाहु अन्हुमा को इसका आदेश दिया था।
जो आदमी एहराम बांधना चाहता है उसके लिए मुस्तहब यह है कि वह अपनी मूंछ, अपने नाखूनों और अपने जघन और बगल के बालों की देखभाल करे, चुनाँचे जिसे काटने की ज़रूरत हो उसे काट ले, ताकि ऐसा न हो कि उसे एहराम के बाद उसे काटने की जरूरत पड़े जबकि वह उसके ऊपर (एहराम की हालत में होने के कारण) हराम व निषिद्ध हो। और इसलिए कि पैगंबर सल्लल्लाहु अलैहि व सल्लम ने मुसलमानों के लिए इन चीज़ों का हर समय ध्यान रखने का हुक्म दिया है। जैसाकि सहीहैन में अबू हुरैरा रज़ियल्लाहु अन्हु से प्रमाणित है कि नबी सल्लल्लाहु अलैहि व सल्लम ने फरमाया : (पाँच चीज़ें प्राकृतिक हैं : खत्ना, उस्तरे से जघन के बालों को साफ करना, मूंछें कतरना, नाखून काटना, बगल के बाल उखाड़ना।) तथा सहीह मुस्लिम में अनस रज़ियल्लाहु अन्हु से वर्णित है कि उन्हों ने फरमाया: (हमारे लिए मूंछें कतरने, नाखून काटने, बगल के बाल उखाड़ने और जघन के बालों को मूंडने के विषय में समय निर्धारित किया गया है कि : हम उन्हें चालीस दिन से अधिक न छोड़ें।)
जबकि नसाई ने इन शब्दों के साथ रिवायत किया है कि : (हमारे लिए अल्लाह के पैगंबर सल्लल्लाहु अलैहि व सल्लम ने समय निर्धारित किया है।) तथा अहमद, अबू दाऊद और तिर्मिज़ी ने नसाई के शब्दों के साथ रिवायत किया है। रही बात सिर (के बालों) की, तो एहराम बांधने के समय इसमें से कुछ भी लेना (काटना) धर्मसंगत नहीं है, न तो पुरुषों के लिए और न ही महिलाओं के लिए।
जहाँ तक दाढ़ी का संबंध है तो उसका मूंडना या उसमें से कुछ भी काटना हर समय हराम (निषिद्ध) है, बल्कि उसे वैसे ही छोड़ देना और बढ़ाना अनिवार्य है; क्योंकि सहीहैन में इब्ने उमर रज़ियल्लाहु अन्हुमा से साबित है कि उन्हों ने कहा : अल्लाह के पैगंबर सल्लल्लाहु अलैहि व सल्लम ने फरमाया : (मुश्रिकों का विरोध करो, और दाढ़ी को बढ़ाओ और मूंछों को बारीक करो)। तथा मुस्लिम ने अपनी सहीह में अबू हुरैरा रज़ियल्लाहु अन्हु से उल्लेख किया है कि उन्हों ने कहा : अल्लाह के पैगंबर सल्लल्लाहु अलैहि व सल्लम ने फरमाया : (मूंछों को कतरो और दाढ़ी को बढ़ने दो, मजूस (अग्निपूजकों) का विरोध करो।).
इस युग में बहुत से लोगों के इस सुन्नत का उल्लंघन करने और दाढ़ी का विरोध करने, तथा काफिरों और महिलाओं की समानता अपनाने से संतुष्ट होने की वजह से आपदा बढ़ गई है, विशेषकर वे लोग जो ज्ञान और शिक्षा से संबंधित हैं। इन्ना लिल्लाहि व इन्ना इलैहि राजेऊन (निःसन्देह हम अल्लाह ही के लिए हैं और उसी की ओर वापस होनेवाले हैं), हम अल्लाह से प्रश्न करते हैं कि वह हमें और सारे मुसलमानों को सुन्नत का अनुपालन करने, उसे दृढ़ता के साथ थामने और उसकी ओर आमंत्रित करने की तौफीक़ प्रदान करे, अगरचे अक्सर लोग इससे उपेक्षा करते हैं। हस्बुनल्लाहु व नेमल वकील, व ला हौला व ला क़ुव्वता इल्ला बिल्लाहलि अलिय्यिल अज़ीम।
फिर पुरुष एक चादर और तहबंद पहन ले। मुस्तहब यह है कि वे दोनों सफेद और साफ़ सुथरे हों। और यह भी मुस्तहब है कि वह जूते (नअल) में एहराम बांधे; क्योंकि नबी सल्लल्लाहु अलैहि व सल्लम का फरमान है : (और तुम में से कोई व्यक्ति एक तहबंद, एक चादर और दो जूतियों में एहराम बांधे) इसे इमाम अहमद ने वर्णन किया है।
रही बात महिला की तो उसके लिए काले या हरे या उनके अलावा अन्य जिस रंग के कपड़े में भी चाहे एहराम बांध सकती है, पर वह पुरुषों की उनकी पोशाक में नकल करने से सावधान रहेगी। लेकिन उसके लिए एहराम की हालत में नकाब और दस्ताने पहनना अनुमेय नहीं है। परंतु वह अपने चेहरे को नकाब और दस्ताने के अलावा से ढांपेगी, क्योंकि पैगंबर सल्लल्लाहु अलैहि व सल्लम ने एहराम वाली महिला को नकाब और दस्ताने पहनने से मना किया है। रही बात कुछ सामान्य जन का महिलाओं के एहराम को एकमात्र हरे या काले रंग के कपड़े में विशिष्ट करने की, तो उसका कोई आधार नहीं है।
फिर वह स्नान और सफाई-सुथराई से फारिग होने और एहराम के कपड़े पहनने के बाद, अपने दिल से हज्ज या उम्रा में से उस इबादत की नीयत करे जिसे वह करना चाहता है, क्योंकि पैगंबर सल्लल्लाहु अलैहि व सल्लम का फरमान है : (कार्यों का आधार नीयतों (इरादों) पर है, और हर आदमी के लिए वही कुछ है जिसकी उसने नीयत की है।).
तथा उसके लिए उस चीज़ का शब्दों में उच्चारण करना धर्मसंगत है जिसकी उसने नीयत की है, यदि उसकी नीयत उम्रा की है तो वह कहेः (लब्बैका उम्रह) या (अल्लाहुम्मा लब्बैका उम्रह) और यदि उसकी नीयत हज्ज की है तो वह कहेः (लब्बैका हज्जा) या (अल्लाहुम्मा लब्बैका हज्जा), क्योंकि नबी सल्लल्लाहु अलैहि व सल्लम ने ऐसा किया है, और यदि उसने उन दोनों की एक साथ नीयत की है तो वह उसका तल्बिया पुकारते हुए कहेः (अल्लाहुम्मा लब्बैका उम्रतन व हज्जा)। सर्वश्रेष्ठ यह है कि वह शब्दों के द्वारा इसका उच्चारण सवारी पर विराजमान होने के बाद करे चाहे वह चौपाया हो या कार या अन्य, क्योंकि नबी सल्लल्लाहु अलैहि व सल्लम ने अपनी सवारी (ऊँटनी) पर बैठने के बाद तल्बिया पुकारा था जब वह आपको लेकर मीक़ात से चल पड़ी थी, यही विद्वानो के कथनों में से सबसे सही कथन है।
उसके लिए नीयत का शब्दों द्वारा उच्चारण करना विशिष्ट रूप से केवल एहराम में जायज़ है, क्योंकि नबी सल्लल्लाहु अलैहि व सल्लम से ऐसा वर्णित है।
जहाँ तक नमाज़, तवाफ़ वगैरह का संबंध है तो उसके लिए इनमें से किसी चीज़ के अंदर शब्दों में नीयत करना उचित नहीं है, चुनाँचे वह यह नही कहेगाः नवैतो अन-उसल्लिया कज़ा व कज़ा (मैं ने ऐसी और ऐसी नमाज़ पढ़ने का इरादा किया) और न यह किः नवैतो अन-अतूफा कज़ा (मैं ने ऐसा तवाफ़ करने की नीयत की), बल्कि शब्दों के द्वारा उसका उच्चारण करना नवीन अविष्कारित बिदअतों में से है, और उसे ऊंचे स्वर में बोलना और अधिक बुरा और सख्त गुनाह का काम है। यदि नीयत का शब्दों में उच्चारण करना धर्मसंगत होता तो पैगंबर सल्लल्लाहु अलैहि व सल्लम उसे अवश्य स्पष्ट करते, और अपने कर्म या कथन के द्वारा उसे उम्मत के लिए बयान करते, और सलफ सालेहीन (पुनीत पूर्वज) उसे करने में पहल किए होते।
जब नबी सल्लल्लाहु अलैहि व सल्लम से ऐसा वर्णित नहीं है, और न ही आपके सहाबा रज़ियल्लाहु अन्हुम से ही ऐसा वर्णित है, तो पता चला कि यह बिदअत है, और नबी सल्लल्लाहु अलैहि व सल्लम का कथन हैः (सबसे बुरा मामला नवाचार हैं, और हर बिदअत पथ-भ्रष्टता है)। इसे मुस्लिम ने अपनी सहीह में उल्लेख किया है। तथा आप सल्लल्लाहु अलैहि व सल्लम ने फरमायाः (जिसने हमारी इस शरीअत में कोई ऐसी चीज़ ईजाद की जिस का उस से कोई संबंध नहीं है तो वह मर्दूद (अस्वीकृत) है।). इस हदीस के सहीह होने पर बुख़ारी और मुस्लिम की सहमति है। तथा मुस्लिम की एक रिवायत के शब्द यह हैः (जिसने कोई ऐसा काम किया जिसपर हमारा आदेश नहीं है तो वह अस्वीकृत है।) समाप्त हुआ
फज़ीलतुश्शैख अब्दुल अज़ीज़ बिन बाज़ रहिमहुल्लाह.
इस्लाम प्रश्न और उत्तर

Bad behaviour, Doubt & clear, - * Soundness of the hadith “Whoever is not prevented from doing Hajj by genuine need,an oppressive ruler or debilitating sickness, and dies without having done Hajj, let him die if he wishes as a Jew or if he wishes as a Christian”

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What is the authenticity of the following two hadeeth on Hajj?
The Prophet, sallallaahu ‘alayhi wa sallam, said: “He who possess enough food for the trip, a means of transportation to reach to Makkah, and yet does not perform Hajj, then he dies, he would then die as a Jew or a Christian.” [At-Tirmithi, Al-Bazzaar, and others]
In addition,Abu Umaamah narrated that the Prophet, sallallaahu ‘alayhi wa sallam, said: “He who was not prevented by a valid excuse, sickness, or an oppressive ruler, yet did not perform Hajj, will die as a Jew or a Christian.” [Ad-Daarimi, Al-Bayhaqi, and others]
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Praise be to Allah
Firstly:
It was narrated by at-Tirmidhi (812), at-Tabari in hisTafseer(6/41), al-Bazzaar (861), al-Bayhaqi inash-Shu‘ab(3692) and Ibn al-Jawzi inal-Mawdoo‘aat(2/209) via Hilaal ibn ‘Abdullah, the freed slave of Rabee‘ah ibn ‘Amr ibn Muslim al-Baahili, who said: Abu Ishaaq al-Hamdaani told us, from al-Haarith, from ‘Ali who said: The Messenger of Allah (blessings and peace of Allah be upon him) said: “Whoever possesses provisions and a mount that would enable him to reach the House of Allah, but does not do Hajj, it would not matter if he dies as a Jew or a Christian, because Allah says in His Book (interpretation of the meaning):“And Hajj (pilgrimage to Makkah) to the House (Kabah) is a duty that mankind owes to Allah, those who can afford the expenses (for one’s conveyance, provision and residence)” [Aal ‘Imraan 3:97].
At-Tirmidhi said, immediately after narrating this hadith: This is a ghareeb hadith; we only know it via this isnaad, and there are some reservations about its isnaad. Hilaal ibn ‘Abdullah is majhool (unknown), and al-Haarith was regarded as da‘eef (weak) in hadith. End quote.
Al-Bukhaari said of this Hilaal that he was munkar al-hadith (his hadith is odd). At-Tirmidhi said: He is majhool (unknown). Ibn ‘Adiyy said: He is known for this hadith, but it is not mahfooz (i.e., it is not found with anyone else). Al-Haakim Abu Ahmad said: He is not qawiy (strong) in their view.
Tahdheeb at-Tahdheeb(11/82)
Al-Haarith is al-Haarith ibn ‘Abdullah al-A‘war, who is well known to be da‘eef. He was regarded as a liar by ash-Shu‘bi and Ibn al-Madeeni. See:at-Tahdheeb(2/145)
The hadith has other isnaads, all of which are not free of weakness.
This hadith was classed as da‘eef by more than one of the scholars. It was classed as da‘eef by at-Tabari in hisTafseer(6/45); Ibn al-Jawzi inal-Mawdoo‘aat(2/210); al-Mundhiri inat-Targheeb wa’t-Tarheeb(2/137); Ibn ‘Abd al-Haadi inat-Tanqeeh(3/404); and al-Haytami inaz-Zawaajir(1/330). It was narrated that an-Nawawi classed it as da‘eef, and al-Albaani also classed it as da eef inDa‘eef at-Tirmidhi.
But there is a similar report that is soundly attributed to ‘Umar (may Allah be pleased with him). Ibn Katheer (may Allah have mercy on him) said:
Abu Bakr al-Ismaa‘eeli al-Haafiz narrated from the hadith of Abu ‘Amr al-Awzaa‘i: Ismaa‘eel ibn ‘Ubaydullah ibn Abi’l-Muhaajir told me: ‘Abd ar-Rahmaan ibn Ghanm told me that he heard ‘Umar ibn al-Khattaab say: Whoever is able to do Hajj but does not do Hajj, then it is all the same whether he dies as a Jew or a Christian. This is a saheeh isnaad going back to ‘Umar (may Allah be pleased with him). End quote.
Tafseer Ibn Katheer(2/85)
For more information, please see the answer to question no. 210701
Secondly:
It was narrated by ad-Daarimi (1826), al-Bayhaqi inash-Shu‘ab(3693), Abu Nu‘aym inal-Hilyah(9/251), and Ibn al-Jawzi inat-Tahqeeq(2/118), via Shareek, from Layth, from ‘Abd ar-Rahmaan ibn Saabit, from Abu Umaamah who said: The Messenger of Allah (blessings and peace of Allah be upon him) said: “Whoever is not prevented from doing Hajj by genuine need, an oppressive ruler or debilitating sickness, and dies without having done Hajj, let him die if he wishes as a Jew or if he wishes as a Christian.”
This is a da‘eef (weak) isnaad. Layth – who is ibn Abi Saleem – is da‘eef. He was classed as da‘eef by Ahmad, Ibn Ma‘een, an-Nisaa’i and others. See:al-Mizaan(3/420).
Shareek – who is ibn ‘Abdullah al-Qaadi – is also da‘eef and had a poor memory. He was classed as da‘eef by al-Qattaan, Ibn al-Mubaarak, Ibn Ma‘een, al-Jawzjaani, and others.
See:al-Mizaan(2/270)
Abu’l-Ahwas Sallaam ibn Sulaym differed with him. He narrated it from Layth, from ‘Abd ar-Rahmaan ibn Saabit, who said: The Messenger of Allah (blessings and peace of Allah be upon him) said… and he quoted it as a mursal report. This was narrated by Ibn Abi Shaybah (3/305).
It was also narrated from Layth by ath-Thawri, as reported by al-Khallaal inas-Sunnah(5/46)
This is more sound, but it is also da‘eef, because of the weakness of Layth and because it is mursal.
Al-Haafiz Ibn Hajar (may Allah have mercy on him) said:
Layth is da‘eef and Shareek had a poor memory. Sufyaan differed with him and narrated it in a mursal report. It was narrated by Ahmad inKitaab al-Eemaanfrom Wakee‘ from Sufyaan from Layth from Ibn Saabit who said: The Messenger of Allah (blessings and peace of Allah be upon him) said: “Whoever dies without having done Hajj and was not prevented from doing it by debilitating sickness or an oppressive ruler or genuine need…” He narrated it as a mursal report. It was also narrated by Ibn Abi Shaybah from Abu’l-Ahwas from Layth in a mursal report. End quote.
At-Talkhees al-Habeer(2/486)
This report has other isnaads from Shareek. Ibn al-Jawzi said in at-Tahqeeq (2/118):
It was narrated by ‘Ammaar ibn Matar,from Shareek, from Saalim, from Abu Umaamah. Al-‘Uqayli said: ‘Ammaar narrates munkar reports from trustworthy narrators. Ibn ‘Adiyy said: He is matrook al-hadith (his hadith is to be ignored). End quote.
Al-Haafiz Ibn Hajar (may Allah have mercy on him) said:
It was narrated by Abu Ya‘la via other isnaads from Shareek, that are different to the first isnaad. Its narrator from Shareek is ‘Ammaar ibn Matar, who is da‘eef. End quote.
At-Talkhees al-Habeer(2/486).
Ibn al-Qaysaraani said:
It was narrated by ‘Ammaar ibn Matar ar-Rahhaawi from Shareek, from Mansoor, from Saalim ibn Abi’l-Ja‘d, from Abu Umaamah, but this is not known by anyone else. The problem with it stems from ‘Ammaar ar-Rahhaawi. End quote.
Dhakheerat al-Huffaaz(4/2407)
This ‘Ammaar is Abu Haatim ar-Raazi, who used to tell lies. Ibn ‘Adiyy said: His hadiths are false.
Mizaan al-I‘tidaal(3.170)
Ibn al-Qaysaraani said:
It was narrated by Nasr ibn Muzaahim al-Kufi from ath-Thawri, from Layth, from Ibn Saabit, from Abu Umaamah. This is not known by anyone else. The problem with it stems from this Nasr. End quote.
Dhakheerat al-Huffaaz(4/2407)
Concerning Nasr ibn Muzaahim, adh-Dhahabi said inal-Mizaan(4/253): He is a Raafidi fanatic; they dismissed his hadith.
It was narrated by Abu’l-Hasan an-Ni‘aali in hisJuz’(71) via Muhammad ibn ‘Abdullah al-Ashnaani: Ahmad ibn Hanbal told us: Muhammad ibn Ja‘far told us: Shu‘bah told us, from Simaak ibn Harb, from ‘Abd ar-Rahmaan ibn ‘Abdullah ibn Mas‘ood, from his father, in a marfoo‘ report.
Concerning this al-Ashnaani, ad-Daaraqutni said: He was a charlatan. Al-Khateeb said: He used to fabricate hadith.Lisaan al-Mizaan(5/228).
Concerning an-Ni‘aali, the author ofal-Juz’, al-Khateeb said: He was a Raafidi who would seek out strange and odd reports.Tareekh Baghdad(5/383).
In conclusion: the two hadiths are not sound.
And Allah knows best.

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