The argument of the condition of freedom and puberty for hajj

وَإِنَّمَا شُرِطَ الْحُرِّيَّةُ وَالْبُلُوعُ لِقَوْلِهِ عَلَيْهِ السَّلَامُ أَيُّمَا عَبْدٍ حَجَّ عَشْرَ حِحَجَ ثُمَّ أُعْتِقَ فَعَلَيْهِ حَجَّةُ الْإِسْلَام وأَيُّمَا صَبِيّ حَجَّ عَشْرَ حِجَجٍ ثُمَّ بَلَغَ فَعَلَيْهِ حَجَّةُ الْإِسْلَامِ وَلَانَّهُ عِبَادَةٌ وَالْعِبَادَاتُ بِاَسَرِهَا مَوْضُوعَةً عَنْ الصِّبْيَانِ وَالْعَقْلُ شَرْطٌ لِصِحَّةِ التَّكْلِيفِ وَكَذَا صِحَّة الْجَوَارِحِ لِاَنَّ الْعِجْزَ دُونَهَا لَازِمٌ

Translation: And the condition of freedom and puberty has been imposed because the Prophet, peace and blessings be upon him, has said that if a slave performs ten Hajjs and then becomes free, the Hajj of Islam is obligatory on him, and a child who performs ten Hajjs and then becomes an adult. If it is done, the Hajj of Islam is obligatory on him and because Hajj is an act of worship and all acts of worship are performed by children

The argument of the condition of freedom and puberty for hajj

have been raised and the intellect is a condition of health and suffering and so is the health of the soul, because without health the soul must be humble. Commentary Imam Qaduri has put the first condition of being freed. His proof is this hadith, Imam Abd ٍ Hajj 10th Hajj. He will leave for the obligatory Hajj. The second argument is that Hajj cannot be achieved without wealth. Because for hajj to be obligatory, it is a condition of having a father and a son and a slave is not capable of owning a son and a son, so he will not be eligible for the obligatory Hajj. The third argument is that in the long period of Hajj, the right of the teacher will be lost, although the right of the servant is superior to the right of Allah, so even in view of the protection of the right of the servant, Hajj has not been made obligatory on this occasion. The condition of being has been imposed because it is in the hadith, and on the day of Hajj, the tenth Hajj, and then it reaches the end of Hajjah al-Islam. That is, the child who has reached the age of 10, then the obligation of Hajj is obligatory on him. The second argument is that Hajj is an act of worship and all acts of worship are performed by children, so Hajj is not obligatory on children and the condition of intellect has been imposed because it is not correct to perform the obligation without intellect and the condition of being healthy is this. It has been established that without good health and good health, help is necessary and the humble person is not obliged to perform any worship. Therefore, Hajj will not be obligatory on him.

Shariah status of Hajj for the blind

وَالأعْمَى إِذَا وَجَدَ مَنْ يَكْفِيهِ مَؤُنَةَ سَفَرِهِ وَوَجَدَ زَادًا وَرَاحِلَةً لَا يَجِبُ عَلَيْهِ الْحَجُّ عِنْدَ أَبِي حَنِيفَةَ خِلَافًا لَهُمَا

وَ قَدْ مَرَّ فِي كِتَابِ الصَّلوة

Translation: And if a blind person finds a person who will meet the hardships of his journey and also find a father and mother, then according to Imam Abu Hanifah, Hajj will not be obligatory on him.

And if there is a leader, then according to Imam Abu Hanifa, Hajj is not obligatory even in this case, as even if a leader is present on a blind person, Friday is not obligatory. Had he not been able to perform the functions of Hajj, by agreement, Hajj would not have been obligatory on this blind person. And according to the Sahibs, it will be obligatory. The basis of the disagreement is that the ability that is obtained from the power of others is not a measure according to Imam Abu Hanifah, and according to the Sahibs, it is now valid that if a blind person does not have a leader, and he is born late. But if you are able, is it wajib or not wajib to perform Hajj by giving wealth to someone else, then its ruling is that it is not wajib according to Hazrat Imam Sahib and it is wajib according to the Sahabeen. Its description has been given in Kitab al-Salawat.

Shariah Status of Hajj for Apa Nach

وَأَمَّا الْمَقْعَدُ فَعَنْ أَبِي حَنِيفَةَ أَنَّهُ يَجِبُ لِأَنَّهُ مُسْتَطِيعَ بِغَيْرِهِ فَاشْبَهَ الْمُسْتَطِيعَ بِالرَّاحِلَةِ وَعَنْ مُحَمَّدٍ أَنَّهُ لَا يَجِبُ لأَنَّهُ غَيْرَ قَادِرٍ عَلَى الْآدَاءِ بِنَفْسِهِ بِخِلَافِ الْأَعْمَى لِأَنَّهُ لَوْهُدَى يُؤَدِى بِنَفْسِهِ فَأَشْبَهَ الضَّالَ عَنْهُ

Translation: It is narrated on the authority of Abu Hanifa that it is obligatory because he is one who can afford with others, so he has become similar to one who can afford with Rahalah. He is not able to pay on his own, unlike the blind, because if he is arrested, he can pay on his own, so he has become like the one who strays from the place of Hajj. Explanation: It is narrated on the authority of Hazrat Imam Abu Hanifah that Hajj is not obligatory on a person who is paralyzed and has both feet amputated, even if he is able to walk, even if he is able to perform Hajj, it is not obligatory on him to perform Hajj on someone else from his wealth. Because when the original is not wajib, then the change will not be wajib, and Hasan bin Ziyad has narrated from Abu Hanifa that Hajj will be wajib on Apanch etc. Sahib Hudaya has mentioned this tradition. The argument is that because of the other man, you are able and powerful, so how did this Rahila become similar to the one who has power, and Hajj is obligatory on the person who has power with her. It was narrated from Imam Muhammad that Hajj is not obligatory on the crippled person because he is not able to perform Hajj with his hands and feet on his own. He can do it, so the blind man has become like a person who has lost his way, and if a guide is available to him, Hajj becomes obligatory on him, so if a blind person goes astray, then Hajj is also obligatory on him.

Power is a condition for birth and departure

وَلَا بُدَّ مِنَ الْقُدْرَةِ عَلَى الزَّادِ وَالرَّاحِلَةِ وَ هُوَ قَدْرُ مَا يَكْتَرِى بِهِ شِقَّ مَحْمَلٍ أَوْرَأْسِ زَامِلَةٍ وَ قَدْرُ النَّفَقَةِ ذَا هِبًا وَ جَائِيًا لِأَنَّهُ عَلَيْهِ السَّلَامُ سُئِلَ عَنِ السَّبِيلِ إِلَيْهِ فَقَالَ الزَّادَ وَالرَّاحِلَةُ وَإِنْ أَمْكَنَهُ أَنْ يَكْتَرِى عَقَبَةٌ فَلَا شَيْ عَلَيْهِ لَأَنَّهُمَا إِذَا كَانَا يَتَعَاقَبَان لَمْ تُوْجَدِ الرَّاحِلَةُ فِي جَمِيعِ السَّفَرِ

Translation: And it is necessary to have power over the father and mother, and that is to be able to have so much wealth that he can rent a part of the pregnancy or a ras-zamla. And Be able to pay for transportation. Because the Holy Prophet (peace and blessings of Allah be upon him) was asked about Sabeel al-Ij, the Prophet (peace and blessings of Allah be upon him) said that he is a Zaad and Rahalah, and if he has the power to rent the Uqbah (field), then nothing is obligatory on him. Because when these two men took turns riding, they did not find a way in the whole journey. The interpretation in this text is the statement of إضا قدرو واعلى الزَّادِوَ الرَّحِيلَةِ i.e., for the obligation of Hajj, the power is a condition on the father and the deceased. If he is rich, he can hire one side of the action, because the load has two sides and one side is enough for one rider, or he can hire a Ras Zamla. The description of this is that if a man is weak, he should have the power to hire a side of the load to carry himself, and if he is strong, he should have the power to hire a woman to carry the goods. And there should also be power over the expenses of transportation because when the Holy Prophet, peace and blessings of God be upon him, was asked about Man Ista’a’ Allah Sabila, he said that she was born and gone, and if a person hires a riding animal for the entire journey. He does not have the power to rent a camel, but he has the power to take turns for hire. It will not be wajib because when these two men will ride alternately, they will not ride in the entire journey, although the order of riding in the entire journey is conditional for the obligation of Hajj.

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