Tirmidhi

Benefits and Issues:
Regarding the narrators of this hadith:
◈ Imam Daraqutni rahimahullah says: «كلهم ثقات.» "All of them are trustworthy." [سنن الدار قطني:183/2]
◈ Imam Tirmidhi rahimahullah has graded this hadith as "hasan sahih," while:
◈ Imam Ibn Jarud [500], Imam Ibn Khuzaymah [3040], and Imam Ibn Hibban [991] rahimahumullah have declared it authentic (sahih).
◈ Imam Hakim rahimahullah [481/1] has said, "It is authentic according to the conditions of Imam Bukhari and Imam Muslim rahimahumallah."
◈ Hafiz Dhahabi rahimahullah has agreed with him.
◈ Under this hadith, Imam Tirmidhi rahimahullah says:
«وإنما ذكرت العمرة عن النبى صلى الله عليه وسلم فى هذا الحديث ان يعتمر الرجل عن غيره.»
In this hadith, it is stated from the Prophet sallallahu alayhi wa sallam regarding ‘umrah that a person can perform it on behalf of another.

1810. Commentary:
➊ If the parents are unable to travel, etc., and Hajj has become obligatory upon them, then the children should perform Hajj on their behalf (Hajj badal).
➋ From this hadith, it is also deduced that, like Hajj, ‘Umrah is also obligatory. It is narrated from Imam Ahmad rahimahullah that there is no better and more authentic hadith than this regarding the obligation of ‘Umrah.

Benefits and Issues:
➊ If an extremely elderly person has the means to travel for Hajj, then Hajj also becomes obligatory upon him.

➋ If a person is unable to travel due to old age, then Hajj should be performed on his behalf (Hajj badal).

➌ Deputation (niyabah) is also permissible in ‘Umrah.

(1) The obligation of ‘umrah is a matter of scholarly disagreement. Imam Nasa’i rahimahullah and other hadith scholars, such as Imam Shafi’i and Imam Ahmad rahimahullah, consider ‘umrah to be obligatory (wajib) just like Hajj, because in this hadith Hajj and ‘umrah are mentioned together. In the Noble Qur’an, they are also mentioned together. Allah the Exalted says: ﴿وَ أَتِمُّوا الْحَجَّ وَ الْعُمْرَۃَ لِلّٰہِ﴾ (al-Baqarah: 196) “And complete the Hajj and ‘umrah for Allah.” Therefore, both are obligatory (fard). However, the Hanafi and Maliki scholars consider ‘umrah to be supererogatory (nafl), because when the Prophet sallallahu alayhi wa sallam mentioned the pillars of Islam, he mentioned Hajj but not ‘umrah. But this argument is extremely weak, because there are many other obligations and duties whose status is not that of pillars, nor are they mentioned under this hadith, while in reality they are obligatory (wajib). Therefore, their omission does not necessitate that they are not obligatory or not required. Furthermore, there is a considerable difference between the acts and rites (manasik) of both. When there is a difference, then what does it matter if one is not mentioned in this hadith?

(2) A person who possesses financial means but is physically incapable should send someone in his place to perform Hajj. Similarly, if Hajj was obligatory upon a person but he died without performing it, then his heirs should perform Hajj on his behalf or send someone to do so.

The aforementioned hadith indicates that ‘umrah is also obligatory. That is why the son was instructed to perform ‘umrah as well, unless it is said that ‘umrah could also become obligatory due to a vow (nadhar) and similar reasons. However, there is not the slightest indication of a vow here; rather, mentioning Hajj and ‘umrah together and excusing due to physical incapacity gives both the same status. The noble Companions (radi Allahu anhum) and the majority of scholars are of the opinion that it is obligatory. For further details, see: (Dhakheerat al-‘Uqba, Sharh Sunan al-Nasa’i: 23/293)