Al-Sharḥ al-Mumtiʿ - Ibn al-'Uthaymin - (7/413)

Al-Sharḥ al-MumtiʿIbn al-'Uthaymin

The apparent meaning of the author’s words is that he must make it up whether the Hajj was obligatory or voluntary. If it was obligatory, then the obligation to make it up is evident—whether it was obligatory by the original ruling of the Sacred Law, in that it was the obligatory Hajj of Islam, or obligatory due to a vow. But if it was voluntary, must it be made up?

We say: Yes, it must be made up. This is because once a person begins a rite, it becomes obligatory. One of the distinctive rulings of Hajj and umrah is that voluntary Hajj and umrah must be completed once begun, unlike other acts of worship. Thus, once he has begun and entered ihram for Hajj or umrah, it becomes obligatory upon him, as though he had made a vow to perform it. This is indicated by Allah’s saying:

“Then let them end their untidiness, fulfil their vows, and circumambulate the Ancient House.” [al-Hajj]

Accordingly, it must be made up whether it was voluntary, obligatory by the original ruling of the Sacred Law—that is, the prescribed obligation—or obligatory due to a vow, based on the Prophet’s saying: “Whoever vows to obey Allah, let him obey Him.” (1) He must also offer a sacrificial animal in the year in which he makes it up.

His statement, “if he had not made a stipulation,” means that if he had made such a stipulation, then he is not required to make it up, nor is he required to offer a sacrificial animal—except where the Hajj was obligatory by the original ruling of the Sacred Law, or was obligatory due to a vow; in that case, he must make it up even if he had stipulated a condition. Thus, his statement, “if he had not made a stipulation,” applies where the Hajj was voluntary. According to the established school, making it up is obligatory.

The second view is that he is not required to make it up, because the Prophet ﷺ did not require the people to make up the umrah. Moreover, if we were to require him to make it up, we would be making Hajj or umrah obligatory upon him more than once. Based on this reasoning, it should be said:

(1) Its source has been cited previously on p. 12.

وظاهر كلام المؤلف أنه يقضي سواء كان الحج واجباً أم تطوعاً؛ لأنه إن كان واجباً فوجوب القضاء ظاهر، وسواء كان واجباً بأصل الشرع ـ بأن يكون هذا فريضة الإسلام ـ أو واجباً بالنذر، ولكن إذا كان تطوعاً فهل يجب القضاء؟ نقول: نعم، يجب القضاء؛ وذلك لأن الإنسان إذا شرع في النسك صار واجباً، وهذا من خصائص الحج والعمرة أنَّ نفلهما يجب المضي فيه، بخلاف غيرهما فهو لما شرع وأحرم بالحج أو بالعمرة صار ذلك واجباً كأنما نذره نذراً، وإلى هذا يشير قوله تعالى: ﴿ثُمَّ لْيَقْضُوا تَفَثَهُمْ وَلْيُوفُوا نُذُورَهُمْ وَلْيَطَّوَّفُوا بِالْبَيْتِ الْعَتِيقِ *﴾ [الحج]، وعلى هذا فيجب القضاء سواء كان ذلك تطوعاً أو واجباً بأصل الشرع وهو الفريضة، أو بالنذر؛ لقول النبي ﷺ: «من نذر أن يطيع الله فليطعه» (١)، وعليه هدي في عام القضاء. وقوله: «إن لم يكن اشترط» أي: إن كان اشترط فلا قضاء عليه، ولا هدي عليه، إلا إذا كان الحج واجباً بأصل الشرع، أو واجباً بالنذر فإنه يلزمه القضاء ولو اشترط، وعلى هذا فيكون قوله: «إن لم يكن اشترط» فيما إذا كان الحج نفلاً، فالمذهب وجوب القضاء. والقول الثاني: لا قضاء عليه لأن النبي ﷺ لم يلزم الناس بقضاء العمرة؛ ولأننا لو ألزمناه بالقضاء لأوجبنا عليه الحج أو العمرة أكثر من مرة وبناء على هذا التعليل ينبغي أن يقال:

(١) سبق تخريجه ص (١٢).