Al-Sharḥ al-Mumtiʿ - Ibn al-'Uthaymin - (7/31)

Al-Sharḥ al-MumtiʿIbn al-'Uthaymin

but he must perform Hajj himself if he recovers. A parallel case is what we said regarding fasting: one whose illness is not expected to be cured feeds one needy person for each day, whereas one whose illness is expected to be cured may break his fast and make up the missed days.

His statement, “he must appoint someone to perform Hajj and Umrah on his behalf”: the word “someone” is a relative term encompassing everyone whose Hajj is valid. However, that person must be of the type whose obligatory Hajj would be valid if he performed it for himself. Thus, if he were to appoint a child on his behalf, it would not suffice, since a child’s Hajj cannot count as his own obligatory Hajj; so it is even less likely to count on behalf of another. Likewise, if he were to appoint a slave—according to the view that Hajj does not suffice for him—it would not suffice either.

Thus, his statement, “someone who performs Hajj,” is general wording intended in a specific sense. That is, he must appoint someone to perform Hajj on his behalf whose Hajj would suffice if he performed it for himself.

It is a condition for this proxy, who performs Hajj on behalf of another, that he himself not have an outstanding obligation—meaning, the obligation of Hajj. If the obligation of Hajj rests upon him, he cannot validly act as a proxy for someone else. Thus, if he appoints a poor person to perform Hajj on his behalf, it would suffice, because Hajj is not obligatory upon him. He is like a wealthy person who has already performed Hajj for himself. But if he appoints a wealthy person who has not fulfilled his own obligatory Hajj, it would not suffice.

The evidence for this is the hadith of Ibn Abbas, may Allah be pleased with him and his father: the Prophet, peace and blessings be upon him, heard a man pronouncing the talbiyah, saying, “Here I am, O Allah, on behalf of Shubrumah.” The Prophet, peace and blessings be upon him, said to him, “Have you performed Hajj for yourself?” He said, “No.” He said, “Perform Hajj for yourself, then perform Hajj on behalf of Shubrumah.” (1)

(1) Reported by Abu Dawud, al-Manasik (Pilgrimage), chapter: “A Man Performing Hajj on Behalf of Another” (1811); Ibn Majah, al-Manasik, chapter: “A Man Performing Hajj on Behalf of Another” (2903); Ibn Khuzaymah (3039); Ibn Hibban (962, Ihsan edition); al-Daraqutni (2/267); and al-Bayhaqi (4/336). For scholars’ discussions of this hadith, see Nasb al-Rayah (3/155) and al-Talkhis (958).

ويلزمه أن يحج عن نفسه إذا برئ، ونظير ذلك ما قلنا في الصوم: المريض مرضاً لا يرجى برؤُه يطعم عن كل يوم مسكيناً، والمريض مرضاً يرجى برؤه يفطر ويقضي. وقوله: «لزمه أن يقيم من يحج ويعتمر عنه» «من»: هذه اسم موصول تشمل كل من يصح حجه، ولكن لا بد أن يكون على الصفة التي يجزئه فيها حج الفرض، فلو أقام عنه صبياً لم يجزئه؛ لأن الصبي لا يصح حجه الفرض عن نفسه، فعن غيره أولى، ولو أقام رقيقاً ـ على القول بأن الحج لا يجزئه ـ لم يجزئه أيضاً. إذاً فيكون قوله: «من يحج» عامًّا أريد به الخاص، والمعنى يقيم من يحج عنه ممن يجزئه الحج لو حج عن نفسه. ويشترط لهذا النائب الذي ناب عن غيره ألا يكون عليه فرض، أي: فرض الحج، فإن كان عليه فرض الحج فإنه لا يجزئ أن يكون نائباً عن غيره، فلو أقام فقيراً يحج عنه لأجزأ، لأنه ليس عليه فرض الحج فهو كالغني الذي أدى الحج عن نفسه، وإن أقام عنه غنياً لم يؤد الفرض عن نفسه فإنه لا يجزئه. والدليل على ذلك: حديث ابن عباس ﵄ أن النبي ﷺ: «سمع رجلاً يلبي يقول لبيك عن شبرمة، فقال له النبي ﷺ: أحججت عن نفسك؟ قال: لا، قال: حج عن نفسك ثم حج عن شبرمة» (١).

(١) أخرجه أبو داود في المناسك/ باب الرجل يحج عن غيره (١٨١١)؛ وابن ماجه في المناسك/ باب الرجل يحج عن غيره (٢٩٠٣)؛ وابن خزيمة (٣٠٣٩)؛ وابن حبان (٩٦٢) إحسان؛ والدارقطني (٢/ ٢٦٧)؛ والبيهقي (٤/ ٣٣٦). ينظر كلام أهل العلم على هذا الحديث في «نصب الراية» (٣/ ١٥٥)، «التلخيص» (٩٥٨).