Al-Sharḥ al-Mumtiʿ - Ibn al-'Uthaymin - (7/72)

of a mount, fear for his own safety, or the like, as well as one who does not fear any such thing. This is what the author’s words imply, because he did not distinguish between the two cases. He did not say that one should say, “If something prevents me, then my release will be wherever You prevent me,” only if he fears that something may prevent him.

The scholars differ concerning this issue:

The first view is that it is sunnah in all cases; that is, it is recommended for one to say, “If something prevents me, then my release will be wherever You prevent me,” regardless of one’s circumstances. (1)

The second view is that it is not sunnah in any case.

The third view is that it is sunnah for one who fears an impediment that may prevent him from completing the rite, but not sunnah for one who has no such fear. This view is correct, and it is the one by which the evidence is reconciled. The Messenger of Allah—may Allah’s blessings and peace be upon him—entered ihram for all of his Umrahs, including at al-Hudaybiyyah, yet he did not say, “If something prevents me,” although he was prevented. The same applies to the compensatory Umrah, the Umrah from al-Jiʿrānah, and the Farewell Pilgrimage. It has not been reported that he said, “If something prevents me,” nor did he command his Companions to do so without qualification. Rather, he instructed the woman who came to seek his ruling, because she was ill and feared that her illness would worsen and prevent her from completing the rite.

Thus, whoever fears an impediment that may prevent him from completing the rite, we say to him: stipulate this condition, following the guidance of the Messenger—may Allah’s blessings and peace be upon him. But whoever has no such fear, we say to him: the sunnah is not to stipulate it. This was the view preferred by Shaykh al-Islam Ibn Taymiyyah—may Allah have mercy on him.

If someone were to say: Accidents are now frequent. Collisions often occur, and overcrowding frequently results in people’s deaths. Does this not make such a stipulation legislated?

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

مركوب، أو خوف على نفسه، أو ما أشبه ذلك، ومن لم يخف ذلك، هذا كلام المؤلف؛ لأنه لم يفصل، فلم يقل: يقول: إن حبسني حابس إن خاف أن يحبسه حابس، وهذه المسألة فيها خلاف بين العلماء: القول الأول: أنه سنة مطلقاً (١)، أي: يستحب أن يقول: إن حبسني حابس فمحلي حيث حبستني على كل حال. القول الثاني: ليس بسنة مطلقاً. القول الثالث: أنه سنة لمن كان يخاف المانع من إتمام النسك، غير سنة لمن لم يخف، وهذا القول هو الصحيح، وهو الذي تجتمع به الأدلة، فإن الرسول ﷺ أحرم بعمره كلها، حتى في الحديبية أحرم، ولم يقل: إن حبسني حابس، وحبس، وكذلك في عمرة القضاء، وعمرة الجعرانة، وحجة الوداع، ولم ينقل عنه أنه قال: وإن حبسني حابس، ولا أمر به أصحابه أمراً مطلقاً، بل أمر به من جاءت تستفتي؛ لأنها مريضة تخشى أن يشتد بها المرض فلا تكمل النسك، فمن خاف من مانع يمنعه من إتمام النسك، قلنا له: اشترط استرشاداً بأمر الرسول ﷺ، ومن لم يخف قلنا له: السنة ألا تشترط، وهذا القول اختيار شيخ الإسلام ابن تيمية ﵀. فإن قال قائل: الحوادث الآن كثيرة، فكثيراً ما يحدث اصطدام وكثيراً ما يحصل زحام يموت به الإنسان، أفلا يكون هذا مما يقتضي مشروعية هذا الشرط؟

(١) وهو المذهب.