Wannan rukuni ya ƙunshi abubuwa biyu: gano wajibai da sharuɗɗa, da kuma mutumin da ya wajaba a kansa da lokacin da ya wajaba.

This category comprises two things: the identification of the obligations and the conditions, and the person for whom it is obligatory and when.

Babu wata jayayya game da wajibcinsa, saboda faɗin Maɗaukaki: "Kuma aikin Hajji zuwa Ɗakin Ka'aba wajibi ne ga mutane ga Allah, ga wanda ya sami hanyar zuwa can."236 Sharuɗɗan wajibcin nau'i biyu ne: sharuɗɗan ingancin aikin da sharuɗɗan wajabcinsa. Babu jayayya tsakanin malaman fiqhu cewa sharuɗɗan ingancin sun haɗa da (shiga) Musulunci, domin aikin Hajji na wanda ba Musulmi ba ba ya inganta. Sun yi sabani game da ingancinsa idan ƙaramin yaro ne ya yi shi. Malik da al-Shafi'i sun ce halal ne (kuma yana inganta), yayin da Abu Hanifa ya hana shi.

There is no dispute about its obligation, because of the words of the Exalted, “And pilgrimage to the House is a duty unto Allah for mankind, for him who can find a way thither”.236 The conditions of the obligation are of two kinds: conditions of validity and the conditions of obligation. There is no dispute among the jurists that the conditions of validity include (professing the faith of) Islam, as pilgrimage by a person who is not a Muslim is not valid. They disagreed about its validity when performed by a minor (sabt). Malik and al-ShafiT maintained that it is permissible (and valid), while Abu HanTfa prohibited it.

Dalilin sabani ya samo asali ne daga karon da hadisi ya yi da ka'idoji. Wadanda suka halatta hakan sun yi aiki ne bisa ingantaccen hadisin Ibn Abbas, wanda al-Bukhari da Muslim suka ruwaito, kuma cikinsa akwai kalmomin: "Wata mace ta ɗaga wani yaro karami zuwa ga Annabi ﷺ, sai ta ce: 'Shin akwai aikin Hajji gare shi, ya Manzon Allah?' Ya ce: 'Eh, kuma akwai lada a gare ki.'" Su kuwa wadanda suka hana wannan sun dogara ne da ka'idar cewa ibada ba ta ingantuwa idan wanda ya yi ta ba shi da hankali na nuna bambanci.

The reason for the disagreement stems from the conflict of a tradition with the principles. Those who permitted it acted on the basis of the well known tradition of Ibn <Abbas, which is recorded by al-Bukhan and Muslim, and it contains the words, “A woman raised a young boy toward the Prophet (God’s peace and blessings be upon him) and said, ‘Is there hajj for him, O Messenger of Allah?’ He said, ‘Yes, and there is reward for you’”. Those who disallowed this relied on the principle that worship is not valid if performed by one lacking discretion.

Almajiran Malik suma sun sabawa game da ingancin yin shi a madadin jariri. Babu wata takaddama game da ingancinsa idan wanda yake yin sa sallarsa ta inganta, wanda hakan ya yi daidai da abin da Annabi (ﷺ) ya ce: "Daga shekara bakwai zuwa goma."

Malik’s disciples also differed about the validity of its performance on behalf of an infant. There is no dispute about the validity of its performance by one whose performance of prayer is valid, which corresponds to what the Prophet (God’s peace and blessings be upon him) said, “From seven to ten”.

Sharuɗɗan wajibcin Hajji sun haɗa da kasancewa Musulmi, bisa ga ra'ayin cewa kafirai ana yi musu magana da dokokin Musulunci.237 Babu sabani a kan sharadin iya aiki (na jiki da na kuɗi) saboda, maganar Maɗaukaki: "Ga wanda yake iya samun hanyar zuwa can."238 Ko da yake akwai sabani a kan cikakkun bayanansa, ana ɗaukar iya aiki gabaɗaya a matsayin nau'i biyu: iya aiki kai tsaye da iya aiki ta wakilci. A iya aiki kai tsaye babu sabani a tsakanin malamai cewa sharuɗɗansa su ne ƙarfin jiki, ƙarfin kuɗi, da tsaro. Sun yi sabani a kan cikakkun bayanan ƙarfin jiki da na kuɗi. Al-Shafi'i, Abu Hanifa, da Ahmad, wannan kuma shi ne ra'ayin Ibn Abbas da Umar ibn al-Khattab, sun ce sharuɗɗan waɗannan su ne abincin tafiya da samuwar hanyar sufuri. Malik ya ce ga wanda yake iya tafiya a ƙafa, samuwar dabbar hawa (hanyar sufuri) ba sharaɗi ba ne na wajibci, kuma Hajji yana wajaba a kansa. Haka kuma, a ra'ayinsa, rarar kuɗi ba sharaɗi ba ne na iya aiki, idan mutum yana iya samun abin rayuwa a hanya koda kuwa dole ne ya roƙa.

The conditions of obligation include being a Muslim, in accordance with the opinion that the disbelievers are addressed by the laws of Islam.237 There is no dispute about the stipulation of ability (both physical and financial) for this, because of the words of the Exalted, “For him who can find a way thither”.238 Though there is a disagreement over the details of this (ability) it is generally considered to be of two kinds: direct and by delegation. In direct ability there is no disagreement among the jurists that its conditions are bodily ability, financial ability, and security. They disagreed about the details of bodily and financial ability. Al-Shafi T, Abu Hamfa, and Ahmad, and this was c the view of Ibn Abbas c and ^mar ibn al-Khattab, held that the conditions for these are food provisions and the availability of transportation. Malik said that for the person who is able to walk the availability of a riding animal (a means of transportation) is not a condition of obligation and pilgrimage is obligatory for him. Likewise, surplus is not a condition for ability, in his view, if the person is able to earn a living on the way even if he has to beg.

Dalilin wannan sabani yana tasowa ne daga karo tsakanin hadisin da aka kafa don bayyana iyawa (wajen aikin hajji) da kuma ma'anar gaba ɗaya ta kalmominsa. Wannan ya faru ne saboda an kafa hadisi daga Annabi (tsira da amincin Allah su tabbata a gare shi ﷺ) cewa "an tambaye shi, 'Menene iyawa (wajen yin aikin hajji)?' Sai ya ce, 'Abinci da abin hawa.'" Abu Hanifa da al-Shafi'i sun fassara wannan don ya shafi kowa, yayin da Malik ya fassara shi don ya shafi mutumin da ba zai iya tafiya ba kuma ba shi da ƙarfin neman abin rayuwa a hanya. Al-Shafi'i ya samar da wannan ra'ayi saboda hanyarsa ita ce: idan an sami kalma mai ma'ana gabaɗaya a cikin Alƙur'ani, sannan kuma aka kafa sunna don bayyana wannan kalma, to ba zai yiwu a kauce wa wannan bayani ba.

The reason for this disagreement arises from the conflict between the tradition (which is) laid down for the elaboration of ability and the general implication of its words. This is so as a tradition from the Prophet (God’s peace and blessings be upon him) is laid down that “he was asked, ‘What is the ability (to perform the pilgrimage)?’ He said, ‘Food provisions and a riding animal’”. Abu HanTfa and al-ShaficT interpreted this to apply to everybody, while Malik interpreted it to apply to a person who was not able to walk and also did not have the strength to eke out a living on the way. Al-Shafi<T formed this opinion as it is his method that if an unelaborated text occurs in the Qurian and then a sunna is laid as an elaboration of this unelaborated word it is not possible to avert the elaboration.

Game da wajibcin Hajji ta hanyar iko ta wakilci, Malik da Abu Hanifa sun tabbatar da cewa wakilci ba wajibi ba ne, ko da ana da iko, idan akwai rashin iya aikata Hajjin da kai. Al-Shafi'i kuwa ya tabbatar da cewa wajibi ne. Saboda haka, mutumin da yake da dukiya isasshiya da za a iya yin Hajji da ita ta hannun wani wanda ba shi ba, idan shi kansa ba zai iya yin ta da jikinsa ba, to dole ne ya yi mata wakili ya yi mata a madadinsa. Amma idan aka sami wanda zai yi Hajjin a madadinsa da dukiyarsa da kuma karfin jikinsa, kamar dan'uwa ko dangi na kusa, to an sauke masa wajibcin. Wannan ita ce matsalar da suka kira ma'dub (wanda ba zai iya zama a kan dabbar hawa ba). A ra'ayinsa, idan mutum ya mutu ba tare da ya yi Hajji ba, to ya wajaba magada su ware wani abu daga dukiyarsa da za a yi Hajji da shi a madadinsa.

With respect to its obligation through ability by delegation, Malik and Abu Hanifa maintain that delegation is not binding, even when that ability is there, if the inability for direct performance exists. Al-ShafiT maintains that it is binding, thus, for a person who possesses sufficient wealth with which someone other than he can perform the pilgrimage, if he himself cannot perform it physically, then that person must perform it on his behalf. But if someone is found who can perform it on his behalf with his own wealth and physical ability, like a brother or next of kin, his liability is dropped. This is an issue that they termed ma^dub (incapacitated person), who is a person who cannot be seated on the riding animal. In his view, if a person dies without performing the pilgrimage, it is binding upon his heirs to set something from his estate with which some person can perform the pilgrimage on his behalf.

Dalilin rashin jituwa a kan wannan ya samo asali ne daga karo tsakanin qiyasi da wani hadisi. Qiyasi yana nuna cewa ba za a iya yin ibada a madadin wani ta hanyar wakilci ba; saboda haka, babu wanda yake sallah a madadin wani, kuma babu wanda yake biyan zakka a madadin wani. Hadisin da ya saba wannan shi ne sanannen hadisin Ibn ‘Abbas wanda malamai biyu, al-Bukhari da Muslim, suka ruwaito, inda ya ce: "Wata mace daga Khath‘am ta ce wa Manzon Allah ﷺ: 'Ya Manzon Allah, aikin Hajji wajibi ne da Allah ya wajabta wa bayinsa, amma mahaifina tsoho ne, ba zai iya zama daidai a kan abin hawa ba. Shin in yi Hajji a madadinsa?' Ya ce: 'Eh.'" Wannan shi ne lamarin mutum mai rai. Amma a game da mamaci kuwa, akwai hadisin da al-Bukhari ya ruwaito shi ma daga Ibn ‘Abbas, wanda ya ce: "Wata mace daga Juhayna ta zo wurin Annabi ﷺ ta ce: 'Ya Manzon Allah, mahaifiyata ta yi alkawarin yin Hajji, amma ta mutu, to shin in yi masa a madadinta?' Ya ce: 'Ka yi Hajji a madadinta. Ko ba ka ga cewa idan tana da bashi, da za ka biya ta ba? Bashin Allah shi ne mafi cancanta a biya.'" Babu sabani tsakanin malaman fiqhu na Musulunci cewa yin Hajji a madadin wani nafila ce, abin da suka sabawa a kai shi ne ko zai iya zama wajibi.

The reason for disagreement over this arises from the conflict of analogy with a tradition. Analogy dictates that acts of worship cannot be performed by one person on behalf of another by delegation, thus, no one prays on behalf of another nor does one pay zakat in another’s place. The tradition opposing this is the well-known tradition of Ibn ‘Abbas recorded by the two shaykhs (al- BukharT and Muslim), and it reads “that a woman from Khath^m said to the Messenger of Allah (God’s peace and blessings be upon him), CO Messenger of Allah, hajj is an obligation prescribed for His servants, but I find my father an old man who cannot sit firmly on a riding animal. Should I then perform the hajj for him?’ He said, ‘Yes’”. This was the case of a living person. In the case of a dead person there is a tradition that was recorded by al-BukharT, which is also from Ibn ‘Abbas, who said, “A woman from Juhayna came up to the Prophet (God’s peace and blessings be upon him) and said, ‘O Messenger of Allah, my mother made a vow to perform hajj. but she died, so should I perform it on her behalf?’ He said, ‘Perform the pilgrimage for her. Do you think that if she had a debt would you not pay it off? The debt of Allah has a prior claim for satisfaction’”. There is no dispute among the Muslim jurists that it is voluntary when performed for another, the disagreement is about its performance as an obligation.

Ta wannan maudu'i, malamai sun sami sabani game da wanda yake yin aikin Hajji a madadin wani, ko wanda yake raye ko wanda ya rasu, a kan ko ya zama sharadi a gare shi ya kasance ya riga ya yi Hajji da kansa. Wasu daga cikin masana shari'a sun ce wannan ba sharadi ba ne, amma idan ya riga ya sauke farillar Hajji a kansa, hakan ya fi kyau. Wannan ita ce ra'ayin Malik game da wanda ya yi Hajji a madadin wanda ya rasu, domin a ra'ayinsa Hajji a madadin wanda yake raye ba ya inganta. Sauran malamai sun ce sharadi ne ya kasance ya sauke farillar a kan kansa. Wannan ita ce ra'ayin al-Shafi'i da wasu malamai banda shi, kuma idan wanda bai yi Hajji a kan kansa ba ya yi Hajji a madadin wani, za a mayar da shi aikin Hajji na kansa. Dogaron wadannan malamai yana kan hadisin Ibn 'Abbas cewa: "Manzon Allah ﷺ ya ji wani mutum yana yin talbiyya a madadin wani mai suna Shubrama. Ya ce: 'Wane ne Shubrama?' Mutumin ya amsa cewa shi ɗan'uwansa ne ko kuma na kusa da shi. Ya ce: 'Ka riga ka yi Hajji a kan kanka?' Mutumin ya ce: 'A'a.' Ya ce: 'Ka yi Hajji a kan kanka tukuna, sannan ka yi wa Shubrama.'" Malaman rukunin farko sun ki amincewa da wannan hadisi saboda an ruwaito shi a matsayin mawquf zuwa ga Ibn 'Abbas, wato sanadinsa bai ƙunshi sunan almajirin sahabin ba.

In this topic, they disagreed about the person who performs hajj for someone else, who may be living or dead, as to whether it is a condition for him that he should have performed hajj himself. Some of the jurists held that this is not a condition, but if he has performed the obligation for himself that would be better. This was Malik’s opinion for the person who performed hajj on behalf of a dead person, for in his view hajj for a person who is living is not valid. The other jurists held that it is a condition that he should have performed the obligation for himself. This was the opinion of al-Shafi‘T and others besides him, and if a person, who had not performed hajj for himself, did perform hajj for another it would be converted to a personal performance. The reliance of these jurists is upon the tradition of Ibn ‘Abbas “that the Prophet (God’s peace and blessings be upon him) heard a manJ pronouncing the talbiya on behalf of someone called Shubrama. He said, ‘And who is this Shubrama?’ The man replied that he was his brother or (he said) his close relative. He said, ‘Have you performed hajj for yourself?’ The man said, ‘No’. He said, ‘Perform hajj for yourself first and then for Shubrama’”. The first group of jurists objected to this tradition as it was narrated as mawquf up to Ibn cAbbas (i.e. the isnad (chain) did not contain1 the name of the Companion’s disciple).

Sun kuma sun yi sabani a cikin wannan batu game da wanda ya miƙa kansa don karɓar ijara domin yin hajji a madadin wani. Malik da al-Shafi'i sun ƙi wannan, amma sun ce idan ya faru to ya halatta. Abu Hanifa kuwa bai halatta shi ba. Ya dogara da hujjar cewa manufar aikin ita ce neman kusanci zuwa ga Allah, kuma ba a halatta karɓar ijara don hakan ba. Hujjar ƙungiyar farko kuwa ita ce ijma'in cewa halatta ne a karɓi ijara don rubuta mushafi da kuma gina masallatai, waɗanda suma hanya ce ta neman kusanci zuwa ga Allah. Hayar mutum a lokacin hajji, a ra'ayin Malik, nau'i biyu ne. Na farko shi ne abin da almajiransa suka kira al-balagh, wato mutum ya miƙa aikinsa don wata ijara da za ta isa ta samar da abin da ake buƙata na kayan tafiya da dabbar hawa. Idan ijarar ta yi ƙasa da balagh, za a biya shi abin da zai isa, idan kuma ta rage da yawa, sai ya mayar da abin da ya rage. Nau'i na biyu kuwa shi ne hayar bisa ga al'ada, inda duk abin da ya yi ƙasa dole ne shi ya cika shi, kuma idan ya rage, to nasa ne. Mafi yawan malamai sun ce hajji ba ya wajaba a kan bawa har sai an 'yantar da shi, amma wasu daga cikin Zāhiriyyah sun sanya shi wajibi a kansa.

They also differed, in this topic, about a person who offers himself for a wage to perform hajj on behalf of someone else. Malik and <al-Shafic7 disapproved of this, but said that if it happens it is permissible. Abu HanTfa did not permit it. He relied on the argument that the purpose was to seek nearness to Allah and wages are not allowed for that. The argument of the first group was the consensus about the permissibility of earning wages for writing the mushaf and for the construction of mosques, which are also one way of seeking nearness to Allah. Hiring during hajj, in Malik’s view, is of two kinds. The first is what his disciples called the balagh, whereby a person offers his services for a wage that would be enough to provide the (required) provision and a riding animal. If that wage falls short of the balagh he is to be paid what would be enough, and if an excess is left over he is to return it. The second is the customary hiring whereby something falling short is to be made up by him and if there is an excess it belongs to him. The majority maintain that hajj is not binding upon a slave until he is manumitted, but some of the Zahirites make it obligatory for him.

Wannan duka yana magana ne a kan wanda ibada ta wajaba a kansa, da kuma wanda aikinsa na ibada yake inganci.

This is all about the person on whom this worship is obligatory and about the person whose performance is valid.

Dangane da lokacin da umarni ke zama wajibi, malamai sun sabawa juna kan ko umarni yana bukatar a yi shi nan take ko kuwa a jinkirta. Dukkan ra'ayoyin biyu ana danganta su ga Malik da almajiransa. Ra'ayin da ya fi bayyana a wurin malamai na baya-bayan nan na makarantarsa shi ne cewa a jinkirta, amma almajiransa na Baghdad sun ce a yi nan take. Rahotanni daga Abu Hanifa da almajiransa sun bambanta, amma ra'ayin da suka fi so shi ne a yi nan take. Al-Shafi'i ya ce ana yaduwa a kan wani lokaci. Hujjar wadanda suka ce yana yaduwa a kan wani lokaci (ba nan take ba) ita ce, aikin Hajji ya zama wajibi shekaru kafin Annabi (ﷺ) ya yi Hajji. Da ya zama yana bukatar a yi nan take, da Annabi (ﷺ) ba zai jinkirta yin Hajjinsa ba. Da ya jinkirta saboda wani uzuri, da ya bayyana hakan. Hujjar sauran rukunin kuwa ita ce: idan an kayyade shi da wani lokaci, ka'ida ita ce a dora zunubi a kan wanda ya bar shi har lokacin ya wuce, kuma an dauki lokacin sallah a matsayin tushen wannan kiyasi. Bambanci tsakanin wannan da umarnin sallah, a ra'ayin rukuni na biyu, shi ne cewa wajibcinsa ba ya sabuntawa daga lokaci zuwa lokaci, alhali a sallah yana sabuntawa a kowane lokaci. A takaice, wadanda suka danganta lokacin farko na wajibcin Hajji da lokacin farko na sallah ga mutumin da yake da iko (na yin sa), sun ce a jinkirta yi, yayin da wadanda suka danganta shi da lokacin karshe na sallah suka ce a yi nan take. Dalilin danganta shi da kashi na karshe na lokacin sallah shi ne cewa yana karewa ne idan lokacin da aikinsa ba ya inganta ya zo, kamar yadda lokacin sallah ke karewa idan lokacin da mai ibada ba a dauke shi yana yin sallarsa ba ya zo. Waɗannan malamai suna kuma gabatar da hujja bisa haɗarin da ke tattare da jinkirta aikin Hajji zuwa wata shekara, saboda yuwuwar mutuwa ta fi yawa a cikin dogon lokaci. Suna ganin wannan ya bambanta da batun jinkirta sallah daga lokacinta na farko zuwa na ƙarshe, domin yuwuwar mutuwar mutum cikin ɗan gajeren lokacin nan ta fi ƙanƙanta sosai fiye da yadda take a cikin shekara guda. Watakila kuma su ƙara da cewa jinkirta sallah cikin lokacinta da aka ƙayyade ba ya raba mai bauta da damar yin sallar a matsayin ƙari, amma jinkirtawa a batun Hajji yana kaiwa ga ƙarewar lokacinsa da farawar wani doguwar lokaci wanda a cikinsa ba a karɓar yin wannan ibada. Wannan ba ya kama da batun umarni marar iyaka ba, domin a cikin umarni marar iyaka, bisa ra'ayin waɗanda suke ganin yana nuna 'yanci a jinkirta biyayya, jinkirta aiki ba ya kai ga zuwan lokacin da ibadar da aka umarta ba ta inganta ba, kamar yadda yake a Hajji idan lokacinsa ya zo mutum ya jinkirta shi zuwa gaba. Don haka rigimar da ke kan wannan batu ba ta cikin rukunin jayayyarsu ta ko umarni marar iyaka yana buƙatar biyayya nan take ko ta jinkiri, kamar yadda aka zato.

With respect to the time when it becomes obligatory, they disagreed whether the,command necessitates immediate or delayed compliance?239 Both opinions are attributed to Malik and his disciples. The apparent opinion of the later jurists of his school is that it is delayed, butrhis disciples from Baghdad said that it is immediate. Reports from Abu HanTfa and his disciples differ, but their preferred opinion is that it is immediate. Al-ShaficT said that it is spread out over a period of time. The reliance of those who say that it spreads over a span of time (is not immediate) is that hajj became obligatory years before the Prophet (God’s peace and blessings be upon him) performed the hajj. If it required immediate compliance the Prophet (God’s peace and blessings be upon him) would not have delayed the performance of his hajj. If he had done so because of an excuse he would have explained it. The argument of the other group is that if it is specific to a particular time, the principle would be to attribute sin to the person who relinquishes it till the time passes, the basis (for the analogy) being the time of prayer. The distinction between this and the command for prayer, in the view of the second group, is that its obligation is not renewed from moment to moment and in prayer it is renewed every moment. On the whole, those who held the initial time of obligation in hajj, as applicable to an individual who has the ability (for performance), to be similar to the initial time of prayer said that compliance is delayed, while those who held it to be similar to the last time of prayer said that compliance is immediate. The reason for holding it to be similar to the last portion of the time of prayer is that it is terminated with the advent of the time in which his act is not valid, just as the time of prayer is terminated with the advent of time in which the worshipper is not considered to be offering his prayer as W#. These jurists also argue on the basis of the risk that becomes associated with the postponement to another year because of the greater possibility of death occuring during a longer period. They maintain that this is different from the case of delay in prayer from its first time to its last, as the likelihood of the person’s death within that short time is far less than it is within a year. Perhaps they may add that delaying prayer within its fixed period does not separate the worshipper from the chance to perform the prayer as 'add*, but delay in this case of hajj leads to the expiry of its period and the start of a much longer period in which the performance of this worship is not valid. This is not similar to the case of the unqualified command, because in the unqualified command, in the view of those who maintain that it implies liberty of delayed compliance, a delay in performance does not lead to the advent of a time in which the required worship is not valid, as it does in the case of hajj when it is time for it and the subject postpones it to the future. The disagreement, then, on this issue does not belong, as has been assumed, to the category of their dispute whether an unqualified command necessitates immediate or delayed compliance.

Sun sabawa juna kan batun ko yana daga cikin sharuddan wajabcin Hajji ga mace cewa sai tana da miji ko kuma dhu mahram (dangi wanda aure ya haramta da shi) wanda ya yarda ya raka ta a tafiyar Hajji. Malik da al-Shafi'i sun ce wannan sharadi ne mai zabi biyu na wajabci. Zabi na biyu shi ne mace ta yi Hajji tare da amintacciyar mace abokiyar tafiya. Abu Hanifa, Ahmad, da wasu gungun malaman fikihu kuma sun ce samuwar miji ko mahram mai yarda sharadi ne na wajabci.

They disagreed, within the topic, whether it is a condition for the obligation of hajj on a woman that she must have a husband or a dhu mahram (a relative of the prohibited degree for marriage) who is willing to accompany her on the journey for hajj. Malik and al-Shaf?T said that this is one alternative condition for the obligation. The other alternative is for a woman to go for hajj with a trustworthy female companion. Abu HanTfa, Ahmad, and a group of jurists said that the availability of a willing husband or a mahram is a condition for the obligation.

Dalilin sabani ya samo asali ne daga karon umarnin aikin Hajji da kuma yin tafiya zuwa gare shi da haramcin da ake yi wa mace ta yi tafiyaita kadai ba tare da mijinta ko wani mahram ba. Wannan ya faru ne saboda an tabbatar daga Annabi ﷺ ta hanyar Abu Sa'id al-Khudri, Abu Hurayra, Ibn 'Abbas, da 'Umar, cewa ya ce: "Bai halatta ga mace mai imani da Allah da Ranar Lahira ta yi tafiya ba tare da dhu mahram ba." Wadanda suka fifita fadin umarnin Hajji gabaki daya sun ce ta iya yin tafiya zuwa Hajji ko da ba ta tare da dhu mahram (amma tare da rukuni amintacce na mata). Wadanda suka takaita ma'anar gabaki daya da wannan hadisi, ko suka dauka cewa hadisin bayani ne game da "iko", sun ce ba ta yin tafiyar Hajji sai tana tare da dhu mahram.

The reason for the disagreement arises from the conflict of the command for hajj and of taking up travel for it with the proscription about a woman’s travelling alone without her husband or a mahram. This is so as it is established from the Prophet (God’s peace and blessings be upon him) through Abu Sa Td al-Khudri, Abu Hurayra, Ibn <Abbas, and TJmar, that he said € “It is not permitted for a woman, who believes in Allah and the Last Day to travel without a dhu mahram”. Those who gave predominance to the generality of the command of hajj said that she may travel for hajj even when she is not accompanied by a dhu mahram (but with a trustworthy group of women). Those who restricted the general implication with this tradition, or held that it is an elaboration of “ability”, said that she is not to travel for hajjy unless she is accompanied by a dhu mahram.

Yanzu mun yi magana game da wannan ibada, wadda ake kira hajji, dangane da tushen da ya sa ta zama wajibi, da kuma ga wanene da yaushe. A wannan sashe ya rage tattaunawa game da ibadar da ake kira 'umra. Wata jama'a daga malaman fiqihu sun ce wajibi ne. Wannan ita ce ra'ayin al-Shafi'i, Ahmad, Abu Thawr, Abu 'Ubayd, al-Thawri, al-Awza'i, kuma haka ra'ayin Ibn 'Abbas da Ibn 'Umar daga cikin Sahabbai, da kuma wata jama'a daga cikin Tabi'ai. Malik da wata jama'a daga malaman fiqihu sun ce sunna ce. Abu Hanifa ya ce nafila ce, wannan ita ma ita ce ra'ayin Abu Thawr da Dawud. Waɗanda suka ce wajibi ne sun kafa hujja da maganar Maɗaukakin Sarki: "Ku cika aikin Hajji da 'Umra saboda Allah,"241

We have now spoken about this rite, which is called hajj,, regarding the basis due to which it becomes obligatory, and for who and when. In this section there remains the discussion of the rite known as 'umra. A group of jurists said that it is obligatory. This was the opinion of al-ShaficT, Ahmad, Abu Thawr, Abu °Ubayd, al-Thawri, al-Awza T, and c it was the opinion of Ibn c Abbas and Ibn TJmar from among the Companions, and also of a group of the Tabi un. Malik and a group of jurists c said that it is a sunna. Abu HanTfa said that it is voluntary, which was also the opinion of Abu Thawr240 and Dawud. Those who maintained that it is obligatory argued on the basis of the words of the Exalted, “Perform the pilgrimage and the himra for Allah,”241

kuma bisa ga ruwaito-ruwaito. Daya daga cikinsu shi ne rahoton da Ibn Umar ya bayar daga mahaifinsa, wanda ya ce: "Wani Balarabe, mai kyakkyawar fuska kuma sanye da fararen tufafi, ya zo wurin Manzon Allah ﷺ ya ce: 'Menene Musulunci, ya Manzon Allah?' Ya amsa: 'Ka shaida cewa babu abin bautawa da gaskiya sai Allah, cewa Muhammadu manzonsa ne, ka tsayar da salla, ka biya zakka, ka yi azumin watan Ramadan, ka yi aikin hajji da umura, kuma ka wanke kanka daga najasa.'" Abdur-Razzaq ya ambata cewa: "Ma'mar ya ba mu labari daga Qatada, wanda ya kasance yana ruwaitowa cewa lokacin da aka saukar da ayar: 'Kuma aikin hajji zuwa Dakin Allah wajibi ne ga mutane, ga wanda ya samu hanyar zuwa can,' Manzon Allah ﷺ ya ce: 'Hajji da umura, duk wanda ya yi su, ya cika wajibi.'" An ruwaito daga Zaid ibn Thabit daga Annabi ﷺ cewa ya ce: "Hajji da umura wajibi biyu ne, kuma babu laifi a gare ku da wanne daga cikinsu za ku fara da shi." An ruwaito daga Ibn Abbas cewa umura wajibi ce, kuma wasu sun danganta wannan magana ta hanyar isnadi zuwa ga Annabi ﷺ.

and also on the basis of the reported traditions. One of these is the report from Ibn TJmar from his father, who said, “A Bedouin, who had a fair countenance and was wearing white clothes came up to the Messenger of Allah (God’s peace and blessings be upon him) and said, ‘What is Islam, O Messenger of Allah?’ He replied, ‘That you testify that there is no god but Allah, that Muhammad is His messenger, and you establish prayer, pay the zakat, fast the month of Ramadan, perform the pilgrimage and the ^umra, and wash yourself free of impurities’”. cAbd al-Razzaq has mentioned that “Ma'mar informed us on the authority of Qatada, who used to relate that when the verse ‘And pilgrimage to the House is a duty unto Allah for mankind, for him who can find a way thither’,242 was revealed the Messenger of Allah (God’s peace and blessings be upon him) said, ‘The two, the hajj and the htmra, anyone who performs them has fulfilled the obligation’”. It is related from Zayd ibn Thabit from the Prophet (God’s peace and blessings be upon him) that he said, “The hajj and the ^umra are two obligations, and there is no harm for you with whichever you commence”. It is related from Ibn cAbbas that himra is obligatory, and some have attribute this statement through an isnad to the Prophet (God’s peace and blessings be upon him).

Hujjar jumhurin malamai wadanda suka ce ba wajibi ba ne ta dogara ne da hadisai ingantattu kuma sanannu da aka kafa game da adadin ayyukan wajibi a Musulunci, wadanda ba su ambaci umra ba. Misali shi ne hadisin Ibn Umar, "An gina Musulunci a kan abubuwa biyar", wanda a cikinsa ya ambaci aikin Hajji kadai. Akwai kuma hadisin wanda ya tambayi menene Musulunci, a wasu sigoginsa akwai kalmomin, "cewa ka yi aikin Hajji zuwa Dakin Allah". Watakila, wadannan malamai sun kuma ce umarni da ke nuna cika (kamar yadda ya bayyana a cikin ayar Alkur'ani 2:196 da aka ambata a sama) ba ya haifar da wajibi, domin yana nufin idan aka fara wani aiki na wajibi ko na sunna, ya kamata a cika shi, ba a katse shi ba. Malaman da suka ce sunna ce su ma sun yi hujja da hadisai. Daga cikinsu akwai hadisin al-Hajjaj ibn Arta daga Muhammad ibn al-Munkadir daga Jabir ibn Abdullah, wanda ya ce, "Wani mutum ya tambayi Manzon Allah ﷺ game da umra, shin wajibi ne? Sai ya ce, 'A'a, amma idan ka yi umra shi ne mafi alheri a gare ka'." Abu Umar ibn Abdul-Barr ya ce wannan ba shi da karfin hujja domin shi ne kadai mai ruwaito shi.

The argument of the other group of jurists, who hold that it is not obligatory, is based on authentic and well-known traditions that have been laid down about the number of the obligations in Islam and that do not mention the <-umra, An example is the tradition of Ibn TJmar, “Islam is structured upon five things”, in which he mentioned the pilgrimage alone. There is also the tradition of the one asking what Islam is, and in some of its versions are the words, “that you perform the pilgrimage to the House”. Perhaps, these jurists also said that a command implying completion (as it appeared in the Quranic verse 2 : 196 quoted above) does not give rise to an obligation, as it means that once an obligation or a sunna act is started, it should be completed and not cut off. The jurists who maintained that it is a sunna, also argued on the basis of traditions. These include the tradition of al-Hajjaj ibn cArta from Muhammad ibn al-Munkadir from Jabir ibn <Abd Allah, who said, “A man asked the Prophet (God’s peace and blessings be upon him) about the <umra, whether it was obligatory? He replied, ‘No, but if you perform the <umra it is better for you’ ”. Abu TJmar ibn Abd al-Barr c said that this is not persuasive insofar as he was the sole narrator.

Watakila, waɗanda suka tabbatar cewa yana da lada ne kawai (ba wajibi ba) sun dogara ne da abin da aka rawaito daga Abu Salih al-Hanafi, wanda ya ce: "Manzon Allah ﷺ ya ce: 'Hajji wajibi ne, kuma umra nafila ce.'" Sai dai wannan hadisi munqati' ne.

Perhaps, those who maintained that it was voluntary argued on the basis of what is related from Abu Salih al-HanafT, who said, “The Messenger of Allah (God’s peace and blessings be upon him) said, '‘Hajj is obligatory and <umra is voluntary’”. This, however, is a munqatf tradition.

Dalilin sabani ya samo asali ne daga sabanin hadisai game da wannan magana, da kuma rashin tabbas na umarnin cika (aikin) ko shin hakan yana sanya wajibi ne ko a'a.

The reason for the disagreement stems thus from the conflict of traditions on the subject, and the vacillation of the command requiring completion between whether or not if gives rise to an obligation.