Al-Sharḥ al-Mumtiʿ - Ibn al-'Uthaymin - (9/342)

Al-Sharḥ al-MumtiʿIbn al-'Uthaymin

than the demand of a voluntary act. Thus, if appointing a proxy is permissible in the more demanding matter, it should be permissible in the less demanding one. But this line of reasoning is countered by the first argument: the one upon whom the obligatory duty is due must fulfil it, either personally or through his proxy.

Some scholars also broadened the matter further, saying that a proxy may be appointed for a voluntary Hajj even when the person himself is able. This is one of the strange opinions in scholarship, for it is unsound both in textual evidence and in reasoning. It is unsound in terms of textual evidence because no report has been transmitted from the Prophet, peace and blessings be upon him, that anyone performed a voluntary Hajj on behalf of another.

As for reasoning, if we were to draw an analogy with the obligatory Hajj, the allowance regarding the obligatory Hajj was only established in the case of one incapacitated by an incapacity from which recovery is not expected.

Some scholars went still further and said that a person may appoint a proxy for a voluntary Hajj even after he has begun it. According to this view, if a person went for umrah, performed tawaf, and then experienced hardship—while it was a voluntary umrah—and said to someone, “So-and-so, I appoint you to perform the sa'i on my behalf and shave my head on my behalf,” this would be permissible. In reality, this is among the weakest opinions: that a person should appoint someone else to complete a voluntary act of worship on his behalf. For once a person has commenced Hajj, it becomes an obligatory duty that he must complete; he cannot leave the state of ihram except by completing it, by being prevented from proceeding, or through an excuse if he had stipulated a condition.

Allah, Exalted is He, says:

“And complete the Hajj and umrah for Allah.” [al-Baqarah: 196]

Among all acts of worship, Hajj is such that, if you begin it as a voluntary act, you are required to complete it. Allah, Exalted is He, says:

“Hajj is during well-known months; so whoever undertakes Hajj therein...” [al-Baqarah: 197]

Thus, He made entering ihram for Hajj binding. And Allah, Exalted is He, says:

“Then let them end their untidiness and fulfil their vows.” [al-Hajj: 29]

That is, the pilgrims.

من طلب النافلة، فإذا جاز التوكيل في الأشد جاز التوكيل في الأخف، لكن هذا التعليل معارض بالتعليل الأول، وهو أن المطالب بالفريضة لا بد أن يأتي بها، إما بنفسه أو بنائبه. وبعضهم ـ أيضاً ـ توسع وقال: النفل يجوز التوكيل فيه ولو كان قادراً، وهذا من غرائب العلم؛ لأن هذا لا يصح أثراً ولا نظراً، فلا يصح أثراً؛ لأنه لم يرد عن النبي ﷺ أن أحداً حج عن أحد نافلة. وأما نظراً فلأننا إن قلنا بالقياس على الفريضة، فالفريضة لم ترد إلا في حال العجز عجزاً لا يرجى زواله. وبعضهم ـ أيضاً ـ توسع توسعاً ثالثاً، وقال: يجوز أن يوكل الإنسان في حج النفل ولو في أثنائه، وعلى هذا إذا ذهب إنسان للعمرة وطاف ووجد مشقة وهي نافلة، وقال لإنسان: يا فلان وكلتك تسعى عني وتحلق عني، جاز على هذا القول، وهذا في الحقيقة من أضعف الأقوال، أن يستنيب شخصاً في إكمال النافلة؛ لأن الحج إذا شرع فيه الإنسان، صار فرضاً واجباً عليه لا يمكن أن يتحلل منه إلا بإتمامه، أو بالإحصار عنه، أو بالعذر إن اشترط، لقول الله ـ تعالى ـ: ﴿وَأَتِمُّوا الْحَجَّ وَالَعُمْرَةَ لِلَّهِ﴾ [البقرة: ١٩٦]، فالحج من بين سائر الأعمال إذا شرعت فيه وهو نفل يلزمك أن تتمه، قال الله ﵎: ﴿الْحَجُّ أَشْهُرٌ مَعْلُومَاتٌ فَمَنْ فَرَضَ فِيهِنَّ الْحَجَّ﴾ [البقرة: ١٩٧]، فجعل الإحرام بالحج فرضاً، وقال ـ تعالى ـ: ﴿ثُمَّ لْيَقْضُوا تَفَثَهُمْ﴾ يعني الحُجاج ﴿وَلْيُوفُوا نُذُورَهُمْ﴾ [الحج: ٢٩].