16
—like every other act of devotion. If the pilgrimage is undertaken only for worldly gain and the compensation received, then his ḥajj is not an act of worship to Allah. Pure representation applies solely to a person whose aim is to benefit his Muslim brother—because of kinship, friendship, or the like—while he himself intends to perform the pilgrimage to the Sacred House of Allah and to visit those majestic rites. In that case his ḥajj is for Allah, and he takes the place of the one who caused it to be performed.
- The scholars have stated: It is recommended that a person perform ḥajj on behalf of his parents if they are deceased or incapable. This is supported by the ḥadith of Zayd ibn Arqam: “When a man performs ḥajj on behalf of his parents, it is accepted from him and from them; their souls rejoice in the heavens, and he is recorded with Allah as dutiful.” Narrated by al-Dāraqutnī (2/259). There is no disagreement that the reward reaches them.
كغيره من القرب، فإذا كان هذا العمل إنما يعمل للدنيا ولأجل العوض الذي أخذه، لم يكن حجه عبادة لله، وإنما تقع النيابة المحضة فيمن غرضه نفع أخيه المسلم، لرحمٍ بينهما، أو صداقةٍ، أو غير ذلك، وله قصد أن يحج بيت الله الحرام، ويزور تلك المشاعر العظام، فيكون حجه لله، فيقام مقام المتسبب.
٩ - قال العلماء: يستحب أن يحج عن أبويه إن كانا ميتين، أو عاجزين؛ لحديث زيد بن أرقم: "إذا حجَّ الرجل عن والديه تقبل عنه وعنهما، واستبشرت أرواحهما في السماء، وكتب عند الله برًّا". أرواه الدارقطني (٢/ ٢٥٩)، ولا نزاع في وصول ثوابه إليهما.
***