Chapter [On obstruction (iḥṣār) and missed rites; ḥajj on behalf of another and hady] — Tuḥfat al-Mulūk

Ruling690

2 notes

[For ḥajj on behalf of another and hady—] a muḥrim whom an enemy or illness blocks may perform taḥallūl (partial release); he sends a sheep to be slaughtered in the Sacred Precinct on a day he knows so that he performs taḥallūl after slaughter. The dam of iḥṣār is reckoned by [the sheep’s] reaching the ḥaram, not merely by the Day of Sacrifice—unlike the dam of tamattuʾ and qirān.

From the editors

1.

Because if they are unable to perform the wuquf but are able to perform ṭawāf, they are considered to have missed Hajj, so they exit iḥrām with an ʿUmrah. The dam (blood sacrifice) is a substitute for the ʿUmrah when exiting iḥrām, so there is no need for the hady (sacrificial animal) in this case.As for the case where they are prevented after the wuquf, it is because the ruling of iḥṣār (prevention) is established when there is fear of missing the ritual, but after the wuquf, there is no fear of missing it. However, they remain in iḥrām until they perform Ṭawāf al-Ziyārah and shave their head. See: Sharḥ Ibn Mālik q. 90/B.

2.

ʿUmrah cannot be missed because its time is the entire year, except that it is prohibitively disliked (makrūh taḥrīman) to initiate its iḥrām during the five days of Hajj. However, if one performs it with a prior iḥrām, there is no problem. See: al-Jāmiʾ p. 267.

Ruling691

1 note

One blocked from ḥajj who performs taḥallūl owes [making up] a ḥajj and an ʿumrah; one blocked from ʿumrah owes qaḍāʾ of ʿumrah; on the qirān pilgrim [fall] a ḥajj and two ʿumrahs.

Ruling692

1 note

If the obstruction lifts before slaughter, [then] if he can catch up with the hady and ḥajj he must head [for them]; otherwise not.

Ruling693

1 note

وَمن قَدَرَ على الوقوف والطواف أو منِعَ بعد الوقوف فليس بمحصر.

Whoever was able [to accomplish] standing [at ʿArafah ]and ṭawāf, or was barred only after standing, is not termed muḥṣar.

Ruling694

ومَن فاتَه الوقوف حتى طَلَعَ فجر يوم النحر فقد فاته الحجّ فيتحلَّل بعمرةٍ، ويقضي الحجّ، ولا دم عليه.

Whoever misses standing [at ʿArafah ]until dawn breaks on the Day of Sacrifice has missed ḥajj outright; he performs taḥallūl as for an ʿumrah, owes qaḍāʾ ḥajj, and no dam falls due upon him.

Ruling695

1 note

والعمرة لا تفوت، وهي جائزةٌ في كلِّ وقتٍ، إلاّ يوم عرفة، ويوم النحر، وأيام التَّشريق، وهي سنّة.

ʿUmrah does not lapse [irrecoverably] as ḥajj does; it is permissible at every time except the Day of ʿArafah, the Day of Sacrifice, and the days of tashrīq—it is recommended (sunnah).

Ruling696

2 notes

وتجزئ النيابة في نفل الحَجّ مطلقاً، وفي فرضه عند العجز الدائم إلى الموت.

Representation (niyābah) fully suffices for voluntary ḥajj [anytime ]; for obligatory ḥajj [representation works ]only [under ]permanent incapacity lasting until death.

Ruling697

1 note

ودم القران على المأمور.

The qirān dam falls on the proxy [the one commissioned].

Ruling698

ودم الإحصار على الآمر.

The iḥṣār dam is upon the one who commissioned [the ḥajj].

Ruling699

والهَدي من الإبل والبقر والغنم، والعيب مانعٌ كالأضحية.

Hady is from camels, cattle, and sheep; defect bars [acceptance], as with the uḍḥiyyah.

Ruling700

ويجوز الأكل من هدي التطوّع والمتعة والقران خاصّة.

It is permissible specifically to eat from voluntary-offering, tamattuʾ, and qirān hady.

Ruling701

3 notes

وَيَتَوقَّت دم المتعةِ والقرانِ خاصَّة بيوم النحر.

The tamattuʾ and qirān dam becomes due specifically by the Day of Sacrifice.

Ruling702

ويجوز التصدق بها على مساكين الحرم وغيرهم.

Giving them out in charity to the poor of the ḥaram and others is permissible.

فصل [في الإحصار والفوات