Al-Sharḥ al-Mumtiʿ - Ibn al-'Uthaymin - (7/417)

Al-Sharḥ al-MumtiʿIbn al-'Uthaymin

Allah the Exalted says: “And if you are prevented, then offer whatever sacrificial animal is available with ease. And do not shave your heads until the sacrificial animal reaches its place of slaughter.” [al-Baqarah 2:196] This indicates that shaving the head is necessary, due to His words: “And do not shave your heads until the sacrificial animal reaches its place of slaughter.” However, the sunnah explicitly states that shaving the head or shortening the hair is required.

Issue: The well-known position of the madhhab is that prevention applies specifically to being barred by an enemy. As for anything other than an enemy, there is no ruling of prevention, such as loss of one’s provisions, illness, and the like.

If someone is wrongfully detained, is he like one prevented by an enemy?

They say that he is like one prevented by an enemy, because the person who unjustly detained him has transgressed against him and is thus like one whom an enemy has prevented.

His statement, “If he is prevented from reaching Arafah, he exits ihram through an umrah”: the earlier discussion concerned one prevented from reaching the Sacred House, for one who is prevented from reaching the House cannot exit ihram through an umrah, since an umrah necessarily requires circumambulation. But if he is prevented only from reaching Arafah—for example, if there is an enemy at Arafah preventing people from reaching it—then he says: “He exits ihram through an umrah.” Thus, he exits ihram through an umrah, and nothing is due from him if this occurs before the time for standing at Arafah has elapsed. If it occurs afterward, however, he must make it up, because he has missed the Hajj. In the first case, when he is prevented from reaching Arafah and realizes that he cannot stand there, he converts his ihram into an umrah, and nothing is due from him.

They justified this by saying that one who entered ihram for Hajj may convert it into an umrah, even without being prevented, so long as he has not stood at Arafah or brought along a sacrificial animal, as was discussed earlier regarding tamattuʿ. Thus they—may Allah have mercy on them—said that if he is prevented from reaching Arafah, he exits ihram through an umrah before the time for standing has elapsed. If he does not exit ihram until afterward, he is like one who missed the standing at Arafah: he exits ihram through an umrah and makes it up the following year.

وقوله تعالى: ﴿فَإِنْ أُحْصِرْتُمْ فَمَا اسْتَيْسَرَ مِنَ الْهَدْيِ وَلَا تَحْلِقُوا رُؤُوسَكُمْ حَتَّى يَبْلُغَ الْهَدْيُ مَحِلَّهُ﴾ [البقرة: ١٩٦]، فيه إشارة إلى أنه لا بد من الحلق؛ لقوله: ﴿وَلَا تَحْلِقُوا رُؤُوسَكُمْ حَتَّى يَبْلُغَ الْهَدْيُ مَحِلَّهُ﴾، لكن السنة صرحت بذلك بأنه لا بد من الحلق أو التقصير. مسألة: المشهور من المذهب أن الحصر خاص بمنع العدو، وأما غير العدو فإنه لا إحصار فيه كضياع النفقة والمرض ونحو ذلك. ومن حبس بغير حق، فهل هو كمن حصر بعدو؟ يقولون: إنه كمن حصر بالعدو؛ وذلك لأن هذا الذي حبسه بغير حق اعتدى عليه فيكون كالذي منعه العدو. قوله: «وإن صد عن عرفة تحلل بعمرة»، الكلام في الأول فيمن صد عن البيت؛ لأن من صد عن البيت لا يمكن أن يتحلل بعمرة؛ لأن العمرة لا بد لها من طواف، ولكن من صد عن عرفة فقط بأن يكون في عرفة عدو يمنع الناس من الوصول إليها، فهنا يقول: «تحلل بعمرة» فيتحلل بعمرة، ولا شيء عليه إن كان قبل فوات وقت الوقوف، وإن كان بعده فإنه يقضي؛ لأنه فاته الحج، والأول الذي أحصر عن عرفة، ثم لما رأى أنه لا يمكن أن يقف جعل إحرامه عمرة فلا شيء عليه. وعللوا ذلك بأنه يجوز لمن أحرم بالحج أن يجعله عمرة ولو بلا حصر ما لم يقف بعرفة، أو يسق الهدي كما مر بنا في التمتع، هكذا قالوا ﵏: بأنه إذا صد عن عرفة تحلل بعمرة قبل فوات الوقوف، فإن لم يتحلل إلا بعده صار كمن فاته الوقوف يتحلل بعمرة ويقضي من العام القادم.