– A person is obliged to obey his parents in everything that is not sinful, even if the parents themselves are sinning. This is the clear, unqualified wording of Aḥmad. The ruling applies whenever the matter benefits them and does not harm him; if it is merely difficult for him yet causes no harm, obedience is still required, otherwise it is not. Abū ʿAbd Allāh left the matter unrestricted because religious duties lapse when genuine harm is involved, and because obedience is forbidden in what is sinful: “No obedience to any created being when it involves disobedience to the Creator.” Accordingly, parents may not prevent their child from performing the obligatory ḥajj, though he should seek to win their approval; if they agree, well and good, and if not, he proceeds with the pilgrimage. ⦗al-Furūʿ 5/229; Ikhtiyārāt al-Baʿlī, p. 170⦘

– Likewise, a husband has no right to stop his wife from the obligatory ḥajj so long as she is accompanied by a maḥram from her kin. The duty remains upon her even without his permission, and many—indeed most—scholars hold that he must cover her expenses for the entire period of her pilgrimage. ⦗Ikhtiyārāt al-Baʿlī, p. 170⦘

– If someone on whom ḥajj was obligatory dies before performing it and leaves an estate, the pilgrimage must be carried out on his behalf from that estate, according to the more prominent of the two opinions related from al-Shāfiʿī. ⦗Ikhtiyārāt al-Baʿlī, p. 171⦘

– Trade itself is not prohibited, but a person may not occupy himself with anything that causes him to neglect ḥajj. ⦗Ikhtiyārāt al-Baʿlī, p. 171⦘

– Whoever intends to take a route in which the chances of safety and destruction are equal must refrain from doing so; if he refuses, he will have assisted in