Al-Sharḥ al-Mumtiʿ - Ibn al-'Uthaymin - (7/16)

from his master; because Hajj is waived for a slave due to his lack of financial means and because of his master’s right. Thus, if his master provides him with the funds and gives him permission, he is legally accountable, mature, and sane, so his Hajj suffices for him.

I do not have a preferred view on this issue, for the reasoning that he is not qualified for the obligation of Hajj is strong, while the reasoning that he was only prevented because of his master’s right is also strong. The basic principle is that he is subject to acts of worship.

There is a hadith on this matter: “Whoever performs Hajj and is then set free must perform another Hajj; and whoever performs Hajj as a child and then reaches puberty must perform another Hajj.” (1)

However, its authenticity and its use as evidence are disputed. Were the hadith authentically traced back to the Messenger, peace and blessings be upon him, it would be decisive. Yet many hadith scholars held that it is a statement halted at Ibn Abbas, rather than one traced back to the Prophet, and I remain undecided on this matter.

His statement, “and insanity and childhood: during Hajj at Arafah, and during Umrah before its tawaf, it is valid as an obligatory pilgrimage,” means that if slavery ceases during Hajj at Arafah, it is valid as the obligatory Hajj.

(1) Reported by Ibn Khuzaymah (3050), al-Hakim (1/481), and al-Bayhaqi (5/179), on the authority of Ibn Abbas. Ibn Khuzaymah judged it mawquf (a report stopping at the Companion). Al-Bayhaqi said: “Muhammad ibn al-Minhal alone narrated it as marfu (attributed to the Prophet); others narrated it from Shu'bah as mawquf.” Al-Hakim said: “It is authentic according to the criteria of the two Shaykhs, though they did not include it,” and al-Dhahabi concurred. See al-Talkhis (953) and Nasb al-Rayah (3/6). Note: Ibn Khuzaymah and al-Hakim have “the Bedouin” in place of “the slave,” with the wording: “When a Bedouin performs Hajj, it counts as one Hajj for him; then, when he emigrates, he must perform another Hajj.”

سيده؛ لأن إسقاط الحج عن الرقيق من أجل أنه لا يجد مالاً، ومن أجل حق السيد، فإذا أعطاه سيده المال وأذن له، فإنه مكلف بالغ عاقل فيجزئ عنه الحج. وليس عندي ترجيح في الموضوع؛ لأن التعليل بأنه ليس أهلاً للحج تعليل قوي، والتعليل بأنه إنما منع من أجل حق السيد قوي أيضاً؛ فالأصل أنه من أهل العبادات. وهناك حديث في الموضوع: «أن من حج، ثم عتق فعليه حجة أخرى، وأن من حج وهو صغير ثم بلغ فعليه حجة أخرى» (١). لكنه مختلف في صحته والاحتجاج به، وإلا لو صح الحديث مرفوعاً إلى الرسول ﷺ لكان هو الفيصل، وكثير من المحدثين قال: إنه موقوف على ابن عباس وليس مرفوعاً، وأنا متوقف في هذا. قوله: «والجنون، والصبا، في الحج بعرفة وفي العمرة قبل طوافها صح فرضاً»، أي: إن زال الرق في الحج بعرفة صح فرضاً.

(١) أخرجه ابن خزيمة (٣٠٥٠)؛ والحاكم (١/ ٤٨١)؛ والبيهقي (٥/ ١٧٩)، عن ابن عباس ﵄ وصحح ابن خزيمة أنه موقوف. وقال البيهقي: «تفرد برفعه محمد بن المنهال، ورواه غيره عن شعبة موقوفاً». وقال الحاكم: «صحيح على شرط الشيخين، ولم يخرجاه»، ووافقه الذهبي. انظر: التلخيص (٩٥٣)؛ و «نصب الراية» (٣/ ٦). تنبيه: عند ابن خزيمة والحاكم «الأعرابي» بدل «العبد»، ولفظه: «إذا حج الأعرابي فهي له حجة، فإذا هاجر فعليه حجة أخرى».