Al-Sharḥ al-Mumtiʿ - Ibn al-'Uthaymin - (7/35)

Al-Sharḥ al-MumtiʿIbn al-'Uthaymin

And if he recovers after the proxy has entered ihram. For Hajj to be obligatory upon a woman, it is also stipulated that she have a mahram: her husband, or someone whom she is permanently forbidden to marry by reason of blood relationship or a lawful relational tie. If someone upon whom Hajj and Umrah had become obligatory dies, they are to be performed from his estate.

His statement, “And if he recovers,” also refers to the person appointing the proxy.

His statement, “after entering ihram,” means after the proxy has entered ihram. Thus, if the person appointing the proxy had been ill and thought that recovery from his illness was not expected, but Allah granted him recovery after the proxy had entered ihram, then the Hajj counts as the appointor’s obligatory Hajj. This is because the appointor has done what he was commanded to do by appointing another to take his place; whoever does what he has been commanded to do is discharged of the obligation imposed upon him. This is clear.

It is understood from the author’s words that if he recovers before the proxy enters ihram, the Hajj does not suffice on behalf of the appointor, because the proxy has not yet begun the rite that was obligatory. Thus, the obligation of Hajj becomes binding upon the appointor himself before the proxy has begun the rite for which he was appointed, and so the appointor must perform Hajj himself (1).

Yet there remains an issue: this proxy has incurred expenses, travelled to Makkah, and reached the miqat, but has not yet performed Hajj. What, then, is his situation regarding the expenses of the outward and return journeys? Moreover, when entering ihram, this proxy will say: “Here I am, O Allah, on behalf of So-and-so.”

The answer to this issue is that if the proxy learns that the appointor has recovered before he enters ihram, whatever he does thereafter is at his own expense, because he knows that his Hajj will not count on behalf of the one who appointed him. As for the expenses he incurred before that, they are borne by the appointor.

For example, a man spends one thousand riyals from the time he leaves his town until he reaches the miqat, then the person who appointed him recovers before he enters ihram; then it is not valid

(1) This is the established position of the school of jurisprudence.

وَإِنْ عُوفِي بَعْدَ الإِحْرَامِ وَيُشْتَرَطُ لِوُجُوبِهِ عَلَى المَرْأةِ: وَجُودُ مَحْرَمِهَا وَهُوَ: زَوْجُها، أوْ مَنْ تَحْرُمُ عَلَيْهِ عَلَى التَّأبِيِد بِنَسَبٍ أَوْ سَببٍ مُباح وَإِنْ مَاتَ مَنْ لَزِمَاهُ أُخْرِجَا مِن تَرِكَتِهِ. قوله: «وإن عوفي» الضمير يعود على المنيب أيضاً. قوله: «بعد الإحرام» أي: بعد إحرام النائب، أي: لو أن المنيب، الذي كان مريضاً، وكان يظن أن مرضه لا يرجى برؤُه عافاه الله ﷿ بعد أن أحرم النائب، فإن الحج يجزئ عن المنيب فرضاً؛ لأن المنيب أتى بما أمر به من إقامة غيره مقامه، ومن أتى بما أمر به برئت ذمته مما أمر به، وهذا واضح. وفُهم من كلام المؤلف أنه إن عوفي قبل الإحرام فإنه لا يجزئ عن المنيب؛ لأنه لم يشرع في النسك الذي هو الواجب، فصار وجوب الحج على المنيب بنفسه قبل أن يشرع هذا في النسك الذي أنابه فيه فلزمه أن يحج بنفسه (١). ولكن يبقى عندنا إشكال وهو أن هذا النائب قد تكلف، وسافر إلى مكة ووصل إلى الميقات، ولكنه لم يحج بعد، فماذا تكون حاله بالنسبة إلى النفقة ذهاباً وإياباً؟ ثم إن هذا النائب، سوف يقول في إحرامه: لبيك عن فلان. وجواب هذا الإشكال: أنه إذا علم النائب بأن المنيب قد عوفي قبل أن يُحرم، فما فعله بعد ذلك فهو على نفقته؛ لأنه علم أنه لا يجزئه حجه عن منيبه، وأما ما أنفقه قبل ذلك من النفقات فإنه على المنيب. مثاله: رجل أنفق منذ سافر من البلد إلى أن وصل إلى الميقات ألف ريال، ثم عوفي صاحبه قبل أن يحرم، فلا يجزئ

(١) وهذا هو المذهب.