Question:
Asalaamualaikum shaykh. I had a question to ask please. My parents want me and my wife to go to Hajj this year and they said they will pay for it. I have already been to Hajj in 2018 but my wife has not. We have a 2 year old daughter and are not comfortable leaving her behind this year and would like to go in a few years time InshaAllah when she is a bit older.
I wanted to ask if we decide not to go this year would we be sinful?
P.s. Personally i cannot afford to go hajj this year with my own money and my parents have savings which they will use for us to go
JazakAllahu khairun [Published as received]
The Fatwa
In the Name of Allah, the Most Gracious, the Most Merciful
The Answer
The Fiqh of the Answer
Imam al-Qudūrī (d.428 AH) states that a prerequisite for embarking on the Ḥajj pilgrimage is having the ability to travel as well as possessing provisions for oneself, beyond what is necessary to sustain one’s family during their absence. Imam Ibn al-Humām (d.861 AH) explains that even if a person were to be offered money as a gift to cover the expenses for the pilgrimage, this can be accepted or rejected, and would not make it incumbent for the person to set off for Ḥajj. He writes that it is only the ownership of the funds that is considered, and not the offer itself. Qudrah is not considered by having an offer to do something, it is ownership that is considered as Qudrah. This is further corroborated by Imam Shaikhī Zādah (d.1078 AH) and in the Hindīyyah.
And Almighty Allah Alone Knows Best
Maulana Mohammed Aneesur Rahman
Trainee Mufti
Reviewed and approved by
Mufti Faraz Adam
Darul Iftaa Muadh ibn Jabal
www.darulfiqh.com
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واجب على الأحرار البالغين العقلاء الأصحاء إذا قدروا على الزاد والراحلة فاضلا عن مسكنه وما لا بد منه. وعن نفقة عياله إلى حين عوده وكان الطريق آمنا. (مختصر القدوري)
(قوله إذا قدروا على الزاد) بنفقة وسط لا إسراف فيها ولا تقتير (والراحلة) أي بطريق الملك أو الإجارة دون الإعارة، والإباحة في الوقت الذي قدمنا ذكره. ولو وهب له مال ليحج به لا يجب عليه قبوله سواء كان الواهب ممن تعتبر منته كالأجانب، أو لا تعتبر كالأبوين والمولودين، وأصله أن القدرة بالملك هي الأصل في توجيه الخطاب فقبل الملك لما به الاستطاعة لا يتعلق به. (فتح القديرلابن الهمام)
وَقَالَ فِي الْفَتْحِ إنَّ الْقُدْرَةَ عَلَى الزَّادِ وَالرَّاحِلَةِ شَرْطُ الْوُجُوبِ لَا نَعْلَمُ عَنْ أَحَدٍ خِلَافَهُ وَمُرَادُهُ عَنْ أَحَدٍ مِنْ الْفُقَهَاءِ؛ لِأَنَّ أَهْلَ الْأُصُولِ قَالُوا هُمَا مِنْ شُرُوطِ وُجُوبِ الْأَدَاءِ لَا مِنْ شُرُوطِ الْوُجُوبِ كَمَا حُقِّقَ فِي مَوْضِعِهِ. الْقُدْرَةُ عَلَى الزَّادِ أَنْ يَمْلِكَ مَا يَفِيَ النَّفَقَةَ وَحَوَائِجَ السَّفَرِ ذَاهِبًا وَجَائِيًا وَالْقُدْرَةُ عَلَى الرَّاحِلَةِ أَنْ يَكُونَ لَهُ مَا يَفِي تَمَلُّكَهَا أَوْ إجَارَتَهَا وَفِي صُورَةِ الْإِبَاحَةِ لَا قُدْرَةَ إذْ لِلْمُبِيحِ أَنْ يَمْنَعَهُ عَنْ التَّصَرُّفِ فِيهِ فَيَزُولُ التَّمَكُّنُ وَلَوْ كَانَ الْمُبِيحُ مَنْ لَا مِنَّةَ عَلَيْهِ كَالْقَرِيبِ. (مجمع الأنهر لشيخي زاده)
(ومنها القدرة على الزاد والراحلة) بطريق الملك أو الإجارة دون الإعارة والإباحة سواء كانت الإباحة من جهة من لا منة له عليه كالوالدين والمولودين أو من غيرهم كالأجانب كذا في السراج الوهاج، ولو وهب له مال ليحج به لا يجب عليه قبوله سواء كان الواهب ممن تعتبر منته كالأجانب أو لا تعتبر كالأبوين والمولودين كذا في فتح القدير وتفسير ملك الزاد والراحلة أن يكون له مال فاضل عن حاجته، وهو ما سوى مسكنه ولبسه وخدمه، وأثاث بيته قدر ما يبلغه إلى مكة ذاهبا وجائيا راكبا لا ماشيا وسوى ما يقضي به ديونه ويمسك لنفقة عياله، ومرمة مسكنه ونحوه إلى وقت انصرافه كذا في محيط السرخسي ويعتبر في نفقته ونفقة عياله الوسط من غير تبذير، ولا تقتير كذا في التبيين والعيال من تلزمه نفقته كذا في البحر الرائق ولا يترك نفقة لما بعد إيابه في ظاهر الرواية كذا في التبيين. (الفتاوى العالمكيرية)