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Ability after inability and Hajj badal

Fatwaa ID: 1169

Question:
asalamualaikum wrwb

Another general question regarding hajj badal

If someone’s Hajj Badal has been done when she was sick, but later Alhamdulillah her heath condition has improved. Does that Hajj Badal count has her fard Hajj? Does she need to do her hajj again?

_

As salamu alaikum Mufti Saab,

If someone is above 75 and physically unfit and her daughter and sons insist that she do the hajj on wheelchair assistance.

Though the person did hajj badal 10 years back when she was sick. But now they are saying that hajj badal isn’t valid as she can move around nowadays.

Physical conditions ( Asthmatic, heart beat disorder, can’t ride on 4 wheel drive ,hilly places and always need an assistant).

does she need to perform hajj again?

Jazak Allahu khairan for your help

Answer:
In the Name of Allaah, the Most Gracious, the Most Merciful.
As-salaamu ‘alaykum wa-rahmatullaahi wa-barakaatuh.

In principle, fardh Hajj on behalf of someone else, commonly referred to as Hajj badal, is permissible and valid on condition that the person on behalf of whom it is done is physically unable to perform the Hajj by himself and he remains unable to do so until his death, i.e., there is no hope of him getting cured or better and thereby regaining the physical ability. If Hajj badal is performed and thereafter the person regains the physical ability, then it will be necessary upon him to perform the Hajj by himself. The previous Hajj that was done on his behalf will count as nafl.

Physical ability refers to performing the complete Hajj by oneself without requiring the assistance of others. If assistance from others is required, then that will not count as physical ability.

We take note of the details of your query. We pray that Allaah Ta’aala makes it easy for the lady and her family. Based on the information provided, she has not yet regained the physical ability to perform Hajj by herself. She still requires assistance from others. Thus, it is not necessary upon her to perform Hajj now. The Hajj badal performed previously for her is valid until now. Should she regain complete physical ability in the future, then it will become necessary on her despite the Hajj badal.

And Allaah Ta’aala knows best.
Mufti Muajul I. Chowdhury
Darul Iftaa New York
https://askthemufti.us/

10/28/1444 AH – 05/18/2023 CE | AML1-7769

وصل اللهم وسلم وبارك على سيدنا محمد وعلى ءاله وصحبه أجمعين


الإختيار لتعليل المختار (1/170)
ﻗﺎﻝ: (ﻭﻻ ﻳﺠﻮﺯ ﺇﻻ ﻋﻦ اﻟﻤﻴﺖ، ﺃﻭ ﻋﻦ اﻟﻌﺎﺟﺰ ﺑﻨﻔﺴﻪ ﻋﺠﺰا ﻣﺴﺘﻤﺮا ﺇﻟﻰ اﻟﻤﻮﺕ) ﻭﻻ ﻳﺠﻮﺯ ﻋﻦ اﻟﻘﺎﺩﺭ؛ ﻷﻥ اﻟﺤﺞ ﻋﺒﺎﺩﺓ ﺑﺪﻧﻴﺔ ﻭﺟﺒﺖ ﻟﻻﺑﺘﻼء، ﻓﻼ ﺗﺠﺮﻱ ﻓﻴﻬﺎ اﻟﻨﻴﺎﺑﺔ؛ ﻷﻥ اﻻﺑﺘﻼء ﺑﺈﺗﻌﺎﺏ اﻟﺒﺪﻥ ﻭﺗﺤﻤﻞ اﻟﻤﺸﻘﺔ، ﻓﻴﻘﻊ اﻟﻔﻌﻞ ﻋﻦ اﻟﻔﺎﻋﻞ ﺇﻻ ﺃﻧﻪ ﻳﺴﻘﻂ اﻟﺤﺞ ﻋﻦ اﻵﻣﺮ ﻓﻴﻤﺎ ﺫﻛﺮﻧﺎ؛ ﻷﻧﻪ ﺳﺒﺐ ﻟﺤﺼﻮﻝ اﻟﺤﺞ ﺑﺎﻻﺗﻔﺎﻕ، ﻓﺄﻗﺎﻡ اﻟﺸﺮﻉ اﻟﺴﺒﺐ ﻣﻘﺎﻡ اﻟﻤﺒﺎﺷﺮﺓ ﻓﻲ ﺣﻖ اﻟﻤﺄﻳﻮﺱ ﻧﻈﺮا ﻟﻪ ﻛﺎﻟﻔﺪﻳﺔ ﻓﻲ ﺑﺎﺏ اﻟﺼﻮﻡ ﻓﻲ ﺣﻖ اﻟﺸﻴﺦ اﻟﻔﺎﻧﻲ، ﻭﻳﺸﺘﺮﻁ ﺩﻭاﻡ اﻟﻌﺠﺰ ﺇﻟﻰ اﻟﻤﻮﺕ ﻛﺎﻟﻔﺪﻳﺔ ﺃﻳﻀﺎ؛ ﻷﻧﻪ ﻣﺘﻰ ﻗﺪﺭ ﻭﺟﺐ ﻋﻠﻴﻪ ﺑﻨﻔﺴﻪ.

درر الحكام شرح غرر الحكام (1/259)
غرر: (ﻋﺠﺰ) ﻋﻦ اﻟﺤﺞ ﺑﻨﻔﺴﻪ (ﻓﺄﺣﺞ) ﺃﻱ ﺃﻣﺮ ﻏﻴﺮﻩ ﺑﺄﻥ ﻳﺤﺞ ﻋﻨﻪ (ﺻﺢ ﻋﻨﻪ ﺇﻥ ﻣﺎﺕ ﻣﺴﺘﻤﺮ اﻟﻌﺠﺰ ﻭﻧﻮاﻩ) ﺃﻱ اﻟﻤﺄﻣﻮﺭ اﻟﺤﺞ (ﻋﻦ اﻟﻌﺎﺟﺰ) ﻓﺈﺫا ﻭﺟﺪ اﻟﺸﺮﻃﺎﻥ ﺻﺢ اﻹﺣﺠﺎﺝ ﻭﺇﻻ ﻓﻼ ﻗﺎﻝ ﻗﺎﺿﻲ ﺧﺎﻥ ﻫﺬا ﺇﻥ ﻛﺎﻥ اﻵﻣﺮ ﻋﺎﺟﺰا ﻳﺮﺟﻰ ﺯﻭاﻟﻪ ﻛﺎﻟﻤﺮﺽ ﻭاﻟﺤﺒﺲ ﻭﻧﺤﻮ ﺫﻟﻚ ﻓﺈﻥ ﻛﺎﻥ ﻻ ﻳﺮﺟﻰ ﺯﻭاﻟﻪ ﻛﺎﻟﺰﻣﺎﻧﺔ ﻭاﻟﻌﻤﻰ ﺟﺎﺯ ﺃﻥ ﻳﺄﻣﺮ ﻏﻴﺮﻩ ﺑﺎﻟﺤﺞ

درر: (ﻗﻮﻟﻪ: ﻋﺠﺰ ﻋﻦ اﻟﺤﺞ) اﻟﻤﺮاﺩ ﺑﻪ ﺣﺞ اﻟﻔﺮﺽ ﻭﻛﺎﻥ ﻳﻨﺒﻐﻲ اﻟﺘﺼﺮﻳﺢ ﺑﻪ ﺇﺫ اﻟﻨﻔﻞ ﻻ ﻳﺸﺘﺮﻁ اﻟﻌﺠﺰ ﻟﺼﺤﺔ اﻷﻣﺮ ﺑﻪ ﻭﺃﺷﺎﺭ اﻟﻤﺼﻨﻒ ﺇﻟﻰ ﺃﻥ ﻭﺟﺪاﻥ اﻟﻌﺠﺰ ﻗﺒﻞ اﻷﻣﺮ ﺷﺮﻁ ﻓﻠﻮ ﺃﻣﺮ اﻟﺼﺤﻴﺢ ﺭﺟﻼ ﺑﺎﻟﺤﺞ ﻋﻨﻪ، ﺛﻢ ﻋﺠﺰ ﻟﻢ ﻳﺠﺰﻩ ﻭﺑﻪ ﺻﺮﺡ ﻗﺎﺿﻲ ﺧﺎﻥ ﻭﻣﻦ ﺷﺮاﺋﻂ اﻟﻨﻴﺎﺑﺔ اﻟﺮﻛﻮﺏ ﺇﺫا ﺃﻭﺻﻰ ﺑﺎﻟﺤﺞ ﺭاﻛﺒﺎ ﻓﻴﻀﻤﻦ اﻟﻤﺄﻣﻮﺭ اﻟﻨﻔﻘﺔ ﻟﻮ ﻣﺸﻰ ﻭﻣﻨﻬﺎ ﻛﻮﻥ ﺃﻛﺜﺮ اﻟﻨﻔﻘﺔ ﻣﻦ ﻣﺎﻝ اﻵﻣﺮ ﻭﻓﻴﻪ ﻭﻓﺎء ﺑﻤﺎ ﺃﻧﻔﻖ ﺇﺫ ﻗﺪ ﻳﺒﺘﻠﻰ ﺑﺎﻹﻧﻔﺎﻕ ﻣﻦ ﻏﻴﺮﻩ ﻛﺎﻟﻮﻛﻴﻞ ﻭﻣﻨﻬﺎ اﻷﻣﺮ ﺑﺎﻟﺤﺞ ﻓﻼ ﻳﺠﻮﺯ ﺣﺞ اﻟﻐﻴﺮ ﻋﻨﻪ ﺑﻐﻴﺮ ﺇﺫﻧﻪ ﺇﻻ اﻟﻮاﺭﺙ ﻳﺤﺞ ﻋﻦ ﻣﻮﺭﺛﻪ ﻓﺈﻧﻪ ﻳﺠﺰﻳﻪ ﺇﻥ ﺷﺎء اﻟﻠﻪ ﺗﻌﺎﻟﻰ ﻟﻮﺟﻮﺩ اﻷﻣﺮ ﺩﻻﻟﺔ ﻛﺬا ﻓﻲ اﻟﺒﺤﺮ ﻭﺑﺎﻗﻲ اﻟﺸﺮﻭﻁ ﻣﻌﻠﻮﻣﺔ ﻣﻦ ﻛﻼﻡ اﻟﻤﺼﻨﻒ (ﻗﻮﻟﻪ: ﻗﺎﻝ ﻗﺎﺿﻲ ﺧﺎﻥ ﻫﺬا ﺇﺫا ﻛﺎﻥ اﻵﻣﺮ ﻋﺎﺟﺰا. . . ﺇﻟﺦ) ﺃﻗﻮﻝ ﻇﺎﻫﺮﻩ ﻻ ﻳﻔﻴﺪ ﻏﻴﺮ ﻣﺎ ﺗﻘﺪﻡ ﻣﻦ ﺟﻮاﺯ اﻷﻣﺮ ﺑﺎﻟﺤﺞ ﻋﻦ اﻟﻐﻴﺮ، ﻭﻟﻜﻦ اﻟﻤﺮاﺩ ﺃﻥ اﺳﻢ اﻹﺷﺎﺭﺓ ﻓﻲ ﻗﻮﻝ ﻗﺎﺿﻲ ﺧﺎﻥ ﻫﺬا ﺭاﺟﻊ ﺇﻟﻰ ﺷﺮﻁ اﺳﺘﻤﺮاﺭ اﻟﻌﺠﺰ ﺇﻟﻰ اﻟﻤﻮﺕ ﻓﺨﺼﺼﻪ ﺑﻌﺠﺰ ﻳﺮﺟﻰ ﺯﻭاﻟﻪ ﻛﺎﻟﺤﺒﺲ، ﺃﻣﺎ ﻣﻦ ﺑﻪ ﻋﺬﺭ ﻻ ﻳﺮﺟﻰ ﺯﻭاﻟﻪ ﻳﻌﻨﻲ ﻋﺎﺩﺓ ﻛﺎﻟﻌﻤﻰ ﻭاﻟﺰﻣﺎﻧﺔ ﻓﺈﻧﻪ ﻳﺠﻮﺯ ﺃﻣﺮﻩ ﺑﺎﻟﺤﺞ ﺃﻱ ﻣﻦ ﻏﻴﺮ اﺷﺘﺮاﻁ ﺩﻭاﻡ ﻋﺠﺰﻩ ﺣﺘﻰ ﺇﺫا ﺯاﻝ ﻋﻤﺎﻩ ﻻ ﻳﺒﻄﻞ اﻟﺤﺞ ﻋﻨﻪ ﻭﺫﻟﻚ؛ ﻷﻥ ﻗﺎﺿﻲ ﺧﺎﻥ ﻗﺎﻝ ﻗﺒﻞ ﻫﺬا ﻻ ﻳﺼﺢ ﺃﻣﺮﻩ ﺑﺎﻟﺤﺞ ﺇﻻ ﺇﺫا ﻛﺎﻥ ﻋﺎﺟﺰا ﻋﻦ اﻟﺤﺞ ﺑﻨﻔﺴﻪ ﻋﺠﺰا ﻳﺪﻭﻡ ﺇﻟﻰ اﻟﻤﻮﺕ، ﺛﻢ ﻗﺎﻝ ﻫﺬا ﺇﺫا ﻛﺎﻥ. . . ﺇﻟﺦ ﻓﺒﻴﻦ اﻟﻌﺠﺰ اﻟﺬﻱ ﻳﺸﺘﺮﻁ ﺩﻭاﻡﻫ ﻓﺤﺎﺻﻞ اﻟﺤﻜﻢ ﺃﻥ اﻵﻣﺮ ﺇﺫا ﻛﺎﻥ ﻋﺬﺭﻩ ﻳﺮﺟﻰ ﺯﻭاﻟﻪ ﻓﺎﻷﻣﺮ ﻣﺮاﻋﻰ ﻓﺈﻥ اﺳﺘﻤﺮ اﻟﻌﺠﺰ ﺇﻟﻰ اﻟﻤﻮﺕ ﺳﻘﻂ اﻟﻔﺮﺽ ﻋﻦ اﻵﻣﺮ ﻭﺇﻻ ﻓﻼ ﻭﺇﻥ ﻛﺎﻥ ﻋﺬﺭﻩ ﻻ ﻳﺮﺟﻰ ﺯﻭاﻟﻪ ﻛﺎﻟﻌﻤﻰ ﻓﺄﺣﺞ ﻏﻴﺮﻩ ﺳﻘﻂ اﻟﻔﺮﺽ ﻋﻨﻪ ﺳﻮاء اﺳﺘﻤﺮ ﺫﻟﻚ ﺃﻭ ﺯاﻝ، ﺻﺮﺡ ﺑﻪ ﻓﻲ اﻟﺒﺤﺮ ﻋﻦ اﻟﻤﺤﻴﻂ ﻭاﻟﻤﺒﺴﻮﻁ ﻭﻣﻌﺮاﺝ اﻟﺪﺭاﻳﺔ اﻩـ.
ﻭﻗﺎﻝ اﻟﺒﺮﺟﻨﺪﻱ ﺇﻥ ﺩﻭاﻡ اﻟﻌﺠﺰ ﺇﻟﻰ اﻟﻤﻮﺕ ﺷﺮﻁ ﺳﻮاء ﻛﺎﻥ اﻟﻌﺠﺰ ﺑﻤﻌﻨﻰ ﻻ ﻳﺰﻭﻝ ﺃﺻﻼ ﻛﺎﻟﺰﻣﺎﻧﺔ ﺃﻭ ﺑﻌﺎﺭﺽ ﻳﺘﻮﻫﻢ ﺯﻭاﻟﻪ ﻓﺈﻥ اﺳﺘﻤﺮ ﺑﻪ ﺇﻟﻰ اﻟﻤﻮﺕ ﻭﻗﻊ ﺟﺎﺋﺰا ﻋﻦ اﻵﻣﺮ ﻭﺇﻻ ﻓﻌﻠﻴﻪ ﺣﺞ اﻹﺳﻼﻡ ﻭاﻟﻤﺆﺩﻱ ﻳﺼﻴﺮ ﺗﻄﻮﻋﺎ ﻟﻵﻣﺮ ﻛﺬا ﻓﻲ اﻟﻜﺎﻓﻲ اﻩـ ﻣﺎ ﻗﺎﻟﻪ اﻟﺒﺮﺟﻨﺪﻱ (ﻗﻠﺖ) ﺇﻥ ﺃﺭاﺩ ﻛﺎﻓﻲ اﻟﻨﺴﻔﻲ ﻓﻬﻮ ﻏﻠﻂ؛ ﻷﻥ ﻋﺒﺎﺭﺓ اﻟﻜﺎﻓﻲ اﻟﺸﺮﻁ اﻟﻌﺠﺰ اﻟﺪاﺋﻢ ﺇﻟﻰ ﻭﻗﺖ اﻟﻤﻮﺕ ﺇﻥ ﻛﺎﻥ اﻟﺤﺞ ﻓﺮﺿﺎ؛ ﻷﻧﻪ ﻓﺮﺽ اﻟﻌﻤﺮ ﻓﻴﻌﺘﺒﺮ ﻓﻴﻪ ﻋﺠﺰ ﻣﺴﺘﻮﻋﺐ ﻟﺒﻘﻴﺔ اﻟﻌﻤﺮ ﻟﻴﻘﻊ ﺑﻪ اﻟﻴﺄﺱ ﻋﻦ اﻷﺩاء ﺑﺎﻟﺒﺪﻥ ﻓﻘﻠﻨﺎ ﺇﻥ ﻋﺠﺰ ﻟﻤﻌﻨﻰ ﻻ ﻳﺰﻭﻝ ﻛﺎﻟﺰﻣﺎﻧﺔ ﺻﺢ اﻷﺩاء ﺑﺎﻟﻨﺎﺋﺐ ﻣﻄﻠﻘﺎ ﻭﺇﻥ ﻛﺎﻥ ﺑﻌﺎﺭﺽ ﻳﺘﻮﻫﻢ ﺯﻭاﻟﻪ ﺑﺄﻥ ﻛﺎﻥ ﻣﺮﻳﻀﺎ ﺃﻭ ﻣﺴﺠﻮﻧﺎ ﻛﺎﻥ اﻷﺩاء ﺑﺎﻟﻨﺎﺋﺐ ﻣﺮاﻋﻰ ﻓﺈﻥ اﺳﺘﻤﺮ ﺑﻪ اﻟﻌﺬﺭ ﺇﻟﻰ اﻟﻤﻮﺕ ﺗﺤﻘﻖ اﻟﻴﺄﺱ ﻋﻦ اﻷﺩاء ﺑﺎﻟﺒﺪﻥ ﻓﻮﻗﻊ اﻟﻤﺆﺩﻱ ﺟﺎﺋﺰا ﻭﺇﻻ ﺗﺒﻴﻦ ﺃﻥ اﻟﻴﺄﺱ ﻟﻢ ﻳﺘﺤﻘﻖ ﻋﻦ اﻷﺩاء ﺑﺎﻟﺒﺪﻥ ﻓﻌﻠﻴﻪ ﺣﺠﺔ اﻹﺳﻼﻡ ﻭاﻟﻤﺆﺩﻱ ﺗﻄﻮﻉ ﻟﻪ. اﻩـ.

تبيين الحقائق شرح كنز الدقائق (2/85)
ﻗﺎﻝ – ﺭﺣﻤﻪ اﻟﻠﻪ – (اﻟﻨﻴﺎﺑﺔ ﺗﺠﺰﻱ ﻓﻲ اﻟﻌﺒﺎﺩﺓ اﻟﻤﺎﻟﻴﺔ ﻋﻨﺪ اﻟﻌﺠﺰ ﻭاﻟﻘﺪﺭﺓ) ؛ ﻷﻥ اﻟﻤﻘﺼﻮﺩ ﻓﻴﻬﺎ ﺳﺪ ﺧﻠﺔ اﻟﻤﺤﺘﺎﺝ، ﻭﺫﻟﻚ ﻳﺤﺼﻞ ﺑﻔﻌﻞ اﻟﻨﺎﺋﺐ ﻛﻤﺎ ﻳﺤﺼﻞ ﺑﻔﻌﻠﻪ، ﻭﻳﺤﺼﻞ ﺑﻪ ﺗﺤﻤﻞ اﻟﻤﺸﻘﺔ ﺑﺈﺧﺮاﺝ اﻟﻤﺎﻝ ﻛﻤﺎ ﻳﺤﺼﻞ ﺑﻔﻌﻞ ﻧﻔﺴﻪ ﻓﻴﺘﺤﻘﻖ ﻣﻌﻨﻰ اﻻﺑﺘﻼء ﻓﻴﺴﺘﻮﻱ ﻓﻴﻪ اﻟﺤﺎﻟﺘﺎﻥ ﻗﺎﻝ – ﺭﺣﻤﻪ اﻟﻠﻪ – (ﻭﻟﻢ ﺗﺠﺰ ﻓﻲ اﻟﺒﺪﻧﻴﺔ ﺑﺤﺎﻝ) ﺃﻱ ﻻ ﺗﺠﺰﻱ اﻟﻨﻴﺎﺑﺔ ﻓﻲ اﻟﻌﺒﺎﺩﺓ اﻟﺒﺪﻧﻴﺔ ﺑﺤﺎﻝ ﻣﻦ اﻷﺣﻮاﻝ؛ ﻷﻥ اﻟﻤﻘﺼﻮﺩ ﻓﻴﻬﺎ ﺇﺗﻌﺎﺏ اﻟﻨﻔﺲ اﻷﻣﺎﺭﺓ ﺑﺎﻟﺴﻮء ﻃﻠﺒﺎ ﻟﻤﺮﺿﺎﺗﻪ – ﺗﻌﺎﻟﻰ؛ ﻷﻧﻬﺎ اﻧﺘﺼﺒﺖ ﻟﻤﻌﺎﺩاﺗﻪ – ﺗﻌﺎﻟﻰ – ﻓﻔﻲ اﻟﻮﺣﻲ ﻋﺎﺩ ﻧﻔﺴﻚ ﻓﺈﻧﻬﺎ اﻧﺘﺼﺒﺖ ﻟﻤﻌﺎﺩاﺗﻲ ﻭﺫﻟﻚ ﻻ ﻳﺤﺼﻞ ﺑﻔﻌﻞ اﻟﻨﺎﺋﺐ ﺃﺻﻼ ﻓﻼ ﺗﺠﺰﻱ ﻓﻴﻬﺎ اﻟﻨﻴﺎﺑﺔ ﻟﻌﺪﻡ اﻟﻔﺎﺋﺪﺓ ﻗﺎﻝ – ﺭﺣﻤﻪ اﻟﻠﻪ – (ﻭﻓﻲ اﻟﻤﺮﻛﺐ ﻣﻨﻬﻤﺎ ﺗﺠﺰﻱ ﻋﻨﺪ اﻟﻌﺠﺰ ﻓﻘﻂ) ﺃﻱ ﻓﻲ اﻟﻤﺮﻛﺐ ﻣﻦ اﻟﻤﺎﻝ ﻭاﻟﺒﺪﻥ ﺗﺠﺰﻱ اﻟﻨﻴﺎﺑﺔ ﻋﻨﺪ اﻟﻌﺠﺰ ﻟﺤﺼﻮﻝ اﻟﻤﺸﻘﺔ ﺑﺪﻓﻊ اﻟﻤﺎﻝ ﻭﻻ ﺗﺠﺰﻱ ﻋﻨﺪ اﻟﻘﺪﺭﺓ ﻟﻌﺪﻡ ﺇﺗﻌﺎﺏ اﻟﻨﻔﺲ ﻋﻤﻼ ﺑﺎﻟﺸﺒﻬﻴﻦ ﺑﺎﻟﻘﺪﺭ اﻟﻤﻤﻜﻦ ﻗﺎﻝ – ﺭﺣﻤﻪ اﻟﻠﻪ – (ﻭاﻟﺸﺮﻁ اﻟﻌﺠﺰ اﻟﺪاﺋﻢ ﺇﻟﻰ ﻭﻗﺖ اﻟﻤﻮﺕ) ﺃﻱ ﺷﺮﻁ ﺟﻮاﺯ اﻟﻨﻴﺎﺑﺔ ﺃﻥ ﻳﻜﻮﻥ اﻟﻌﺠﺰ ﺩاﺋﻤﺎ ﺇﻟﻰ اﻟﻤﻮﺕ ﺇﻥ ﻛﺎﻥ اﻟﺤﺞ ﻓﺮﺿﺎ ﺑﺄﻥ ﻭﺟﺐ ﻋﻠﻴﻪ ﻭﻫﻮ ﻗﺎﺩﺭ ﺛﻢ ﻋﺠﺰ ﺑﻌﺪ ﺫﻟﻚ، ﻭﻫﺬا ﻋﻨﺪ ﺃﺑﻲ ﺣﻨﻴﻔﺔ
ﻭﻋﻨﺪﻫﻤﺎ ﻳﺠﺐ اﻹﺣﺠﺎﺝ ﻋﻠﻰ اﻟﻌﺎﺟﺰ ﺇﻥ ﻛﺎﻥ ﻟﻪ ﻣﺎﻝ، ﻭﻻ ﻳﺸﺘﺮﻁ ﺃﻥ ﻳﺠﺐ ﻋﻠﻴﻪ، ﻭﻫﻮ ﺻﺤﻴﺢ، ﻭﺇﻧﻤﺎ اﺷﺘﺮﻁ ﺩﻭاﻡ اﻟﻌﺠﺰ؛ ﻷﻧﻪ ﻓﺮﺽ اﻟﻌﻤﺮ ﻓﻴﻌﺘﺒﺮ ﻋﺠﺰ ﻣﺴﺘﻮﻋﺐ ﻟﺒﻘﻴﺔ اﻟﻌﻤﺮ ﻟﻴﻘﻊ ﺑﻪ اﻟﻴﺄﺱ ﻋﻦ اﻷﺩاء ﺑﺎﻟﺒﺪﻥ ﺣﺘﻰ ﻟﻮ ﺃﺣﺞ ﻋﻦ ﻧﻔﺴﻪ، ﻭﻫﻮ ﻣﺮﻳﺾ ﻳﻜﻮﻥ ﻣﺮاﻋﻰ، ﻓﺈﻥ ﻣﺎﺕ ﺑﻪ ﺃﺟﺰﺃﻩ، ﻭﺇﻥ ﺗﻌﺎﻓﻰ ﺑﻄﻞ، ﻭﻛﺬا ﻟﻮ ﺃﺣﺞ ﻋﻦ ﻧﻔﺴﻪ، ﻭﻫﻮ ﻣﺤﺒﻮﺱ

رد المحتار على الدر المختار (2/598)
الدر: (اﻟﻌﺒﺎﺩﺓ اﻟﻤﺎﻟﻴﺔ) ﻛﺰﻛﺎﺓ ﻭﻛﻔﺎﺭﺓ (ﺗﻘﺒﻞ اﻟﻨﻴﺎﺑﺔ) ﻋﻦ اﻟﻤﻜﻠﻒ (ﻣﻄﻠﻘﺎ) ﻋﻨﺪ اﻟﻘﺪﺭﺓ ﻭاﻟﻌﺠﺰ ﻭﻟﻮ اﻟﻨﺎﺋﺐ ﺫﻣﻴﺎ، ﻷﻥ اﻟﻌﺒﺮﺓ ﻟﻨﻴﺔ اﻟﻤﻮﻛﻞ ﻭﻟﻮ ﻋﻨﺪ ﺩﻓﻊ اﻟﻮﻛﻴﻞ (ﻭاﻟﺒﺪﻧﻴﺔ) ﻛﺼﻼﺓ ﻭﺻﻮﻡ (ﻻ) ﺗﻘﺒﻠﻬﺎ (ﻣﻄﻠﻘﺎ، ﻭاﻟﻤﺮﻛﺒﺔ ﻣﻨﻬﻤﺎ) ﻛﺤﺞ اﻟﻔﺮﺽ (ﺗﻘﺒﻞ اﻟﻨﻴﺎﺑﺔ ﻋﻨﺪ اﻟﻌﺠﺰ ﻓﻘﻂ) ﻟﻜﻦ (ﺑﺸﺮﻁ ﺩﻭاﻡ اﻟﻌﺠﺰ ﺇﻟﻰ اﻟﻤﻮﺕ) ﻷﻧﻪ ﻓﺮﺽ اﻟﻌﻤﺮ ﺣﺘﻰ ﺗﻠﺰﻡ اﻹﻋﺎﺩﺓ ﺑﺰﻭاﻝ اﻟﻌﺬﺭ

الرد: (ﻗﻮﻟﻪ ﻛﺤﺞ اﻟﻔﺮﺽ) ﺃﻃﻠﻘﻪ ﻓﺸﻤﻞ اﻟﺤﺠﺔ اﻟﻤﻨﺬﻭﺭﺓ ﻛﻤﺎ ﻓﻲ اﻟﺒﺤﺮ، ﻭﻗﻴﺪ ﺑﻪ ﻧﻈﺮ اﻟﺸﺮﻁ ﺩﻭاﻡ اﻟﻌﺠﺰ ﺇﻟﻰ اﻟﻤﻮﺕ ﻷﻥ اﻟﺤﺞ اﻟﻨﻔﻞ ﻳﻘﺒﻞ اﻟﻨﻴﺎﺑﺔ ﻣﻦ ﻏﻴﺮ اﺷﺘﺮاﻁ ﻋﺠﺰ ﻓﻀﻼ ﻋﻦ ﺩﻭاﻡﻫ ﻛﻤﺎ ﺳﺘﺄﺗﻲ ﺣ ﻭﻣﻦ ﻫﺬا اﻟﻘﺴﻢ اﻟﺠﻬﺎﺩ ﻻ ﻣﻦ ﻗﺴﻢ اﻟﺒﺪﻧﻴﺔ ﻓﻘﻂ ﻛﻤﺎ ﺗﻮﻫﻢ، ﺑﻞ ﻫﻮ ﺃﻭﻟﻰ ﻣﻦ اﻟﺤﺞ، ﺇﺫ ﻻ ﺑﺪ ﻟﻪ ﻣﻦ ﺁﻟﺔ اﻟﺤﺮﺏ؛ ﺃﻣﺎ اﻟﺤﺞ ﻓﻘﺪ ﻳﻜﻮﻥ ﺑﻼ ﻣﺎﻝ ﻛﺤﺞ اﻟﻤﻜﻲ، ﻭﺗﻤﺎﻡ ﺗﺤﻘﻴﻘﻪ ﻓﻲ ﺷﺮﺡ اﺑﻦ ﻛﻤﺎﻝ (ﻗﻮﻟﻪ ﻷﻧﻪ ﻓﺮﺽ اﻟﻌﻤﺮ) ﺗﻌﻠﻴﻞ ﻻﺷﺘﺮاﻁ ﺩﻭاﻡ اﻟﻌﺠﺰ ﺇﻟﻰ اﻟﻤﻮﺕ ﺃﻱ ﻓﻴﻌﺘﺒﺮ ﻓﻴﻪ ﻋﺠﺰ ﻣﺴﺘﻮﻋﺐ ﻟﺒﻘﻴﺔ اﻟﻌﻤﺮ ﻟﻴﻘﻊ ﺑﻪ اﻟﻴﺄﺱ ﻋﻦ اﻷﺩاء ﺑﺎﻟﺒﺪﻥ اﺑﻦ ﻛﻤﺎﻝ ﻋﻦ اﻟﻜﺎﻓﻲ ﻓﺎﻓﻬﻢ.
[ ﺗﻨﺒﻴﻪ] ﻣﺤﻞ ﻭﺟﻮﺏ اﻹﺣﺠﺎﺝ ﻋﻠﻰ اﻟﻌﺎﺟﺰ ﺇﺫا ﻗﺪﺭ ﻋﻠﻴﻪ ﺛﻢ ﻋﺠﺰ ﺑﻌﺪ ﺫﻟﻚ ﻋﻨﺪ اﻹﻣﺎﻡ. ﻭﻋﻨﺪﻫﻤﺎ ﻳﺠﺐ اﻹﺣﺠﺎﺝ ﻋﻠﻴﻪ ﺇﻥ ﻛﺎﻥ ﻟﻪ ﻣﺎﻝ، ﻭﻻ ﻳﺸﺘﺮﻁ ﺃﻥ ﻳﺠﺐ ﻋﻠﻴﻪ ﻭﻫﻮ ﺻﺤﻴﺢ ﺯﻳﻠﻌﻲ. ﻭاﻟﺤﺎﺻﻞ ﺃﻥ ﻣﻦ ﻗﺪﺭ ﻋﻠﻰ اﻟﺤﺞ ﻭﻫﻮ ﺻﺤﻴﺢ ﺛﻢ ﻋﺠﺰ ﻟﺰﻣﻪ اﻹﺣﺠﺎﺝ اﺗﻔﺎﻗﺎ، ﺃﻣﺎ ﻣﻦ ﻟﻢ ﻳﻤﻠﻚ ﻣﺎﻻ ﺣﺘﻰ ﻋﺠﺰ ﻋﻦ اﻷﺩاء ﺑﻨﻔﺴﻪ ﻓﻬﻮ ﻋﻠﻰ اﻟﺨﻼﻑ، ﻭﺃﺻﻠﻪ ﺃﻥ ﺻﺤﺔ اﻟﺒﺪﻥ ﺷﺮﻁ ﻟﻠﻮﺟﻮﺏ ﻋﻨﺪﻩ، ﻭﻟﻮﺟﻮﺏ اﻷﺩاء ﻋﻨﺪﻫﻤﺎ ﻭﻗﺪﻣﻨﺎ ﺃﻭﻝ اﻟﺤﺞ اﺧﺘﻼﻑ اﻟﺘﺼﺤﻴﺢ ﻭﺃﻥ ﻗﻮﻝ اﻹﻣﺎﻡ ﻫﻮ اﻟﻤﺬﻫﺐ (ﻗﻮﻟﻪ ﺣﺘﻰ ﺗﻠﺰﻡ اﻹﻋﺎﺩﺓ ﺑﺰﻭاﻝ اﻟﻌﺬﺭ) ﺃﻱ اﻟﻌﺬﺭ اﻟﺬﻱ ﻳﺮﺟﻰ ﺯﻭاﻟﻪ ﻛﺎﻟﺤﺒﺲ ﻭاﻟﻤﺮﺽ، ﺑﺨﻼﻑ ﻧﺤﻮ اﻟﻌﻤﻰ ﻓﻼ ﺇﻋﺎﺩﺓ ﻟﻮ ﺯاﻝ ﻋﻠﻰ ﻣﺎ ﻳﺄﺗﻲ

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