The fatwá of the greatest (scholar) contradicting al-dalīl (ie: the evidence) has no value for me,
فتوى أكبر واحد عندي تُخالف الدليل لا قيمة لها،

While the fatwá of the smallest (or youngest) of you supported by dalīl, I place it on my head.
وفتوى أصغر واحد منكم ومعه دليل على العين وعلى الرأس،

So do not try to frighten me with the fatwá of so-and-so (scholar).
حتى لا تُخوِِّفوني بفتوى فلان أو فلان

Muqbil b. Hādī al-Wādiʿī, Ġaratu ʿl-Ashriṭah 1/43
مقبل بن هادي الوادعي، غارة الأشرطة ١/٤٣
https://archive.org/details/warisansalafcom_gmail_2/غارة%20الأشرطة%20على%20أهل%20الجهل%20والسفسطة%201/page/n43

@ilmtest [https://news.1rj.ru/str/ilmtest]

Q3: “What is the ruling on Sujūd al-Tilāwah (Prostration of Recitation)? Should taslīm (salutation of peace ending the Prayer) be made when Sujūd al-Tilāwah is performed during recitation of the Qurʾān outside Ṣalāh (Prayer)? What is the duʿāʾ (ie: supplication) that should be said in Sujūd al-Tilāwah? If someone is offering Ṣalāh and one of Āyāt-ul-Sujūd (Qurʾānic verses of Prostration) is recited at the end of the Sūrah (Qurʾānic chapter), should they start to recite the next Sūrah after rising up from Sujūd (prostration) or just proceed directly to Rukuʿ (bowing)?”
س3: ما حكم سجدة التلاوة، وهل لها تسليم أم لا، إذا كان المرء تاليا وليس مصليا، وما دعاؤها، وهل إذا كان المرء مصليا وكانت سجدة التلاوة في نهاية السورة هل عليه بعد السجدة أن يقرأ ما تيسر من السورة التي بعدها أم يركع مباشرة؟

A3: Sujūd-ul-Tilāwah is an act of Sunnah. There is no naṣṣ (ie: Islāmic text from the Qurʾān or the Sunnah) to support that taslīm should be made after performing it; therefore, no taslīm should follow Sujūd. It is not obligatory for someone who offers Ṣalāh and performs Sujūd al-Tilāwah at the end of Sūrahs such as al-Aʿraf, al-Najm, and al-ʿAlaq, to recite more Qurʾān after rising from Sujūd al-Tilāwah and before bending for Rukuʿ; but there is nothing wrong if they do. The duʿāʾ that should be said is the same as that said in Sujūd during Ṣalāh.
ج3: سجدة التلاوة سنة، ولم يرد نص في السلام منها، فليس على من سجدها سلام منها، وليس على من سجد لتلاوة آية سجدة في آخر سورة كـ: (الأعراف) و (النجم) و (اقرأ) وهو في الصلاة أن يقرأ قرآنا بعدها وقبل الركوع، وإن قرأ فلا بأس، ويقول في سجوده للتلاوة ما يقوله في سجوده للصلاة.

May Allah grant us success. May peace and blessings be upon our Prophet Muḥammad, his family, and Companions.
وبالله التوفيق وصلى الله على نبينا محمد وآله وصحبه وسلم.

al-Lajnah ʾl-Dāʾimah, Fatāwá al-Lajnah al-Dāʾimah - 1 7/262 #7900
اللجنة الدائمة للبحوث العلمية والإفتاء، فتاوى اللجنة الدائمة - 1 ٧/٢٦٢ #٧٩٠٠
https://shamela.ws/book/8381/5110

@ilmtest [https://news.1rj.ru/str/ilmtest]

تَقَبَّلَ اللَّهُ مِنَّا وَمِنْكُمْ

Taqabbal Allāhu minnā wa minkum (may Allāh accept from us and you [our fasts and deeds]).

Salamah b. Saʿīd reported: A man asked al-Ḥasan (al-Baṣrī): “I have a daughter who received a proposal. Who should I marry her to?”
حَدَّثَنَا زَكَرِيَّا بْنُ يَحْيَى، حَدَّثَنَا عُبَيْدُ اللَّهِ بْنُ عَائِشَةَ، حَدَّثَنَا سَلَمَةُ بْنُ سَعِيدٍ، قَالَ: قَالَ رَجُلٌ لِلْحَسَنِ: إِنَّ عِنْدِي ابْنَةً لِي وَقَدْ خُطِبَتْ إِلَيَّ فَمَنْ أُزَوِّجُهَا؟

He replied: “Marry your daughter to one who fears Allah.
قَالَ: «زَوِّجْهَا مَنْ يَخَافُ اللَّهَ

If he loves her, he will honour her.
فَإِنْ أَحَبَّهَا أَكْرَمَهَا

If he hates her, he will not oppress her.”
وَإِنْ أَبْغَضَهَا لَمْ يَظْلِمْهَا»

Ibn Abī ʾl-Dunyā, al-Nafaqah ʿalá ʾl-ʿIyāl 1/273 #125
ابن أبي الدنيا، النفقة على العيال ١/٢٧٣ #١٢٥
https://shamela.ws/book/13075/126

@ilmtest [https://news.1rj.ru/str/ilmtest]

As for what follows:
أما بعد:

This is an old speech has come from one of al-mubtadiʿah (ie: the innovators).
فهذا الكلام قديم من بعض المبتدعة؛

al-Ṣanʿānī mentioned in his book, Irshād al-Nuqqaad ilá Tayseer ʿl-Ijtihād,
فقد ذكر الصنعاني في كتابه؛ إرشاد النقاد إلى تيسير الإجتهاد؛

He mentioned that some people of bidʿah (ie: innovation in his time) say:
وذكر أن من المبتدعة من يقول:

“You prohibit from al-taqlīd (ie: blind-following) while you (yourself) blind-follow Yaḥyá b. Maʿīn,
أنتم تنهون عن التقليد وأنتم تقلدون يحيى بن معين

If Yaḥyá says a man is thiqqah (ie: reliable),
فإذا قال يحيى: في الرجل ثقه

Then you say he is thiqqah.
قلتم: ثقه،

And if al-Bukhārī says this ḥadīth is Ṣaḥīḥ (ie: authentic),
وإذا قال البخاري: حديث صحيح

Then you say it is Ṣaḥīḥ.
قلتم: صحيح،

In that case you are muqallidūn (ie: blind-followers)!”
فأنتم إذن مقلدون،

al-Ṣanʿānī responded in his great valuable book “Irshād al-Nuqqaad ilá Tayseer ʿl-Ijtihād”;
وأجاب الصنعاني في كتابه القيم العظيم؛ إرشاد النقاد إلى تيسير الإجتهاد؛

He answered: This does not come under the heading of al-taqlīd,
أجاب: أن هذا ليس من باب التقليد

This comes under the heading of qabūl khabar al-thiqqah (ie: accepting the accounts of reliable narrators).
وإنما هو من باب قبول خبر الثقة،

And Allah, The Glorious and Majestic, said in His honourable Book {O you who believe! If a rebellious evil person comes to you with a news, verify it lest you should harm people in ignorance, and afterwards you become regretful for what you have done} [49:6]
والله عزوجل يقول في كتابه الكريم: " يَا أَيُّهَا الَّذِينَ آمَنُوا إِن جَاءَكُمْ فَاسِقٌ بِنَبَإٍ فَتَبَيَّنُوا أَن تُصِيبُوا قَوْمًا بِجَهَالَةٍ فَتُصْبِحُوا عَلَىٰ مَا فَعَلْتُمْ نَادِمِينَ " [الحجرات: 6]

Therefore this āyah, through inference, points to the fact when al-ʿadl (ie: an upright person) comes to us, we accept his account."
فهذه الآية تدل بمفهومها أنه إذا جاءنا العدل فإننا نقبل خبره.

Muqbil b. Hādī al-Wādiʿī / مقبل بن هادي الوادعي
http://muqbel.net/fatwa.php?fatwa_id=4858

@ilmtest [https://news.1rj.ru/str/ilmtest]

It is not valid to sell that which is intended for ḥarām purposes, such as juice that will be used to make khamr (ie: wine), if that is known,
وَلَا يَصِحُّ بَيْعُ مَا قَصْدُهُ بِهِ الْحَرَامَ كَعَصِيرٍ يَتَّخِذُهُ خَمْرًا إذَا عَلِمَ ذَلِكَ

as is the view of (Imām) Aḥmad and others,
كَمَذْهَبِ أَحْمَدَ وَغَيْرِهِ،

or if it is thought most likely, as is one of the two opinions (of Aḥmad).
أَوْ ظَنَّ وَهُوَ أَحَدُ الْقَوْلَيْنِ يُؤَيِّدُهُ

This is supported by the fact that our companions said: “If the landlord thinks it most likely that the renter is renting the property for sinful purposes, such as selling al-khamr and the like,
أَنَّ الْأَصْحَابَ قَالُوا لَوْ ظَنَّ الْآجِرُ أَنَّ الْمُسْتَأْجِرَ يَسْتَأْجِرُ الدَّارَ لِمَعْصِيَةٍ كَبَيْعِ الْخَمْرِ وَنَحْوِهَا

then it is not permissible for him to rent that property to him,
لَمْ يَجُزْ لَهُ أَنْ يُؤَجِّرَهُ تِلْكَ الدَّارَ،

and the rental contract is not valid.”
وَلَمْ تَصِحَّ الْإِجَارَةُ،

Sales and rentals are the same.
وَالْبَيْعُ وَالْإِجَارَةُ سَوَاءٌ.

Ibn Taymiyyah, al-Fatāwá al-Kubrá 5/387
ابن تيمية، الفتاوى الكبرى ٥/٣٨٧
https://shamela.ws/book/9690/2292

@ilmtest [https://news.1rj.ru/str/ilmtest]

All clothing which it is thought most likely will be used for maʿṣiyyah (ie: sinful purposes), it is not permissible to sell it or sew it for one who will use it for al-maʿṣiyyah wa ʿl-dhulm (ie: wrongdoing).

وكل لباس يغلب على الظن ان يستعان بلبسه على معصية فلا يجوز بيعه وخياطته لمن يستعين به على المعصية والظلم

Ibn Taymiyyah, Sharḥ ʿUmdah al-Fiqh 3/318
ابن تيمية، شرح عمدة الفقه ٣/٣١٨
https://news.1rj.ru/str/Goldenshamela/80

@ilmtest [https://news.1rj.ru/str/ilmtest]

Anas (may Allah be pleased with him) reported: The Messenger was from aḥsan al-nās khuluqā (ie: the best people in manners).
قَالَ أَنَسٌ - رضي الله عنه - قال كَانَ رَسُولُ اللَّهِ - صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ - مِنْ أَحْسَنِ النَّاسِ خُلُقًا

One day he sent me to do an errand for him.
فَأَرْسَلَنِي يَوْمًا لِحَاجَةٍ

I (ie: Anas, said to myself): “By Allah I will not go (and do it).”
فَقُلْتُ وَاللَّهِ لَا أَذْهَبُ

Even though I had within myself that I was going to go (do) what the Prophet ﷺ commanded me to do [ie: perhaps he had some whispering from the Shayṭān and thus had mixed feelings about it].
وَفِي نَفْسِي أَنْ أَذْهَبَ لِمَا أَمَرَنِي بِهِ نَبِيُّ اللَّهِ - صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ -

fa kharajtu ḥattá amurra ʿalá ʿl-ṣibyān (ie: so I set out to the direction of doing what I am supposed to do, and I came across some young boys),
فَخَرَجْتُ حَتَّى أَمُرَّ عَلَى الصِبْيَان

wa-hum yalʿabūna fī ʿl-sūq (ie: and they were playing in the marketplace).
وَهُمْ يَلْعَبُونَ فِي السُّوقِ

Then the Messenger ﷺ (who suddenly was behind me playfully) pulled (my shirt) from behind me.
فَإِذَا رَسُولُ اللَّهِ - صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ - قَدْ قَبَضَ بِقَفَايَ مِنْ وَرَائِي

I looked at him and I saw him laughing.
قَالَ فَنَظَرْتُ إِلَيْهِ وَهُوَ يَضْحَكُ

He ﷺ said: “O Unays (ie: little Anas), have you gone off to where I told you to go?”
فَقَالَ يَا أُنَيْسُ أَذَهَبْتَ حَيْثُ أَمَرْتُكَ

I said: “Yes I am on my way right now O Messenger of Allah.”
قَالَ قُلْتُ نَعَمْ أَنَا أَذْهَبُ يَا رَسُولَ اللَّهِ

Anas said: By Allah, I served him for nine years, and I do not know that he ever said to me about anything that I did (wrong): “Why did you do such-and-such?”
قَالَ أَنَسٌ وَاللَّهِ لَقَدْ خَدَمْتُهُ تِسْعَ سِنِينَ مَا عَلِمْتُهُ قَالَ لِشَيْءٍ صَنَعْتُهُ لِمَ فَعَلْتَ كَذَا وَكَذَا

or about anything that I did not do (that I was supposed to): “Why did you not do such and such?”
أَوْ لِشَيْءٍ تَرَكْتُهُ هَلَّا فَعَلْتَ كَذَا وَكَذَا.

ʿAbd al-ʿAdhīm al-Munḏirī, Mukhtaṣar Ṣaḥīḥ Muslim 2/419 #1582
عبد العظيم المنذري، مختصر صحيح مسلم ٢/٤١٩ #١٥٨٢
https://shamela.ws/book/17616/435

@ilmtest [https://news.1rj.ru/str/ilmtest]

Issue: And it is obligatory on every mother,
مَسْأَلَةٌ: وَالْوَاجِبُ عَلَى كُلِّ وَالِدَةٍ -

Whether she is free or servant,
حُرَّةً كَانَتْ أَوْ أَمَةً -

In the care of a husband or possession of a master,
فِي عِصْمَةِ زَوْجٍ أَوْ فِي مِلْكِ سَيِّدٍ،

Or is not with either of them,
أَوْ كَانَتْ خُلُوًّا مِنْهُمَا -

Whether her child met the one whose water he came from or did not meet him,
لَحِقَ وَلَدُهَا بِاَلَّذِي تَوَلَّدَ مِنْ مَائِهِ أَوْ لَمْ يَلْحَقْ -:

That she breastfeeds her child, whether she wants to or does not want to,
أَنْ تُرْضِعَ وَلَدَهَا - أَحَبَّتْ أَمْ كَرِهَتْ،

Even if she is the daughter of al-khalīfah (ie: the Caliph),
وَلَوْ أَنَّهَا بِنْتُ الْخَلِيفَةِ -

And she is to be forced to do that, unless she is divorced.
وَتُجْبَرُ عَلَى ذَلِكَ إلَّا أَنْ تَكُونَ مُطَلَّقَةً -.

If she is divorced then she is not to be forced to breastfeed her child from the one who divorced her unless she wants to herself,
فَإِنْ كَانَتْ مُطَلَّقَةً لَمْ تُجْبَرْ عَلَى إرْضَاعِ وَلَدِهَا مِنْ الَّذِي طَلَّقَهَا إلَّا أَنْ تَشَاءَ هِيَ ذَلِكَ،

Then she can do that, whether his father likes it or not,
فَلَهَا ذَلِكَ - أَحَبَّ أَبُوهُ أَمْ كَرِهَ،

And whether the one she married after him likes it or not.
أَحَبَّ الَّذِي تَزَوَّجَهَا بَعْدَهُ أَمْ كَرِهَ.

If it became difficult to please her and the father of the suckling child, the father is to be ordered to find another woman who can breastfeed his child, unless the child does not accept a breast other than hers, then she is to be forced to breastfeed him, whether she wants to or not,
فَإِنْ تَعَاسَرَتْ هِيَ وَأَبُو الرَّضِيعِ: أُمِرَ الْوَالِدُ بِأَنْ يَسْتَرْضِعَ لِوَلَدِهِ امْرَأَةً أُخْرَى وَلَا بُدَّ إلَّا أَنْ لَا يَقْبَلَ الْوَلَدُ غَيْرَ ثَدْيِهَا، فَتُجْبَرُ حِينَئِذٍ - أَحَبَّتْ أَمْ كَرِهَتْ،

And whether her husband likes it for her or not.
أَحَبَّ زَوْجُهَا إنْ كَانَ لَهَا أَمْ كَرِهَ -.

If the father of the child dies,
فَإِنْ مَاتَ أَبُو الرَّضِيعِ،

or goes bankrupt,
أَوْ أَفْلَسَ،

or goes absent in such a way that he cannot be got hold of, the mother is to be forced to breastfeed the child,
أَوْ غَابَ بِحَيْثُ لَا يُقْدَرُ عَلَيْهِ: أُجْبِرَتْ الْأُمُّ عَلَى إرْضَاعِهِ،

unless she does not have breast-milk,
إلَّا أَنْ لَا يَكُونَ لَهَا لَبَنٌ،

or has breastmilk which harms him,
أَوْ كَانَ لَهَا لَبَنٌ يُضِرُّ بِهِ:

Then another woman is to be found to breastfeed him,
فَإِنَّهُ يَسْتَرْضِعُ لَهُ غَيْرَهَا،

And the father is to be followed with that if he is alive and has wealth.
وَيُتْبَعُ الْأَبُ بِذَلِكَ إنْ كَانَ حَيًّا وَلَهُ مَالٌ.

Ibn Ḥazm, al-Muḥallá bi ʾl-Āthār 10/165
ابن حزم، المحلى بالآثار ١٠/١٦٥
https://shamela.ws/book/767/4420

@ilmtest [https://news.1rj.ru/str/ilmtest]

And this daʿwah (of Tawḥīd) that appeared in Najd, Allah enabled it to be established in the lands and the people became receptive to it,
فإن هذه الدعوة التي ظهرت بنجد، ومكنها الله بالجزيرة، قد قبلها أناس،

As has reached us from al-Afġānistan, and al-Ṣūmālia,
كما بلغنا عن الأفغان، والصومال،

In each of those (lands) there was a ṭāʿifah (ie: group of people familiar with the daʿwah and were) apparent upon Tawḥīd.
أن في كل منهما طائفة تدين بالتوحيد، وتظهره

al-Durar al-Sanīyyah fī ʾl-Ajwibah al-Najdīyyah 9/254
الدرر السنية في الأجوبة النجدية ٩/٢٥٤
https://shamela.ws/book/3055/3978

@ilmtest [https://news.1rj.ru/str/ilmtest]

Issue: If they (ie: the women), pray in jamāʿah (ie: as a congregation),
مَسْأَلَةٌ: فَإِنْ صَلَّيْنَ جَمَاعَةً،

And a woman among them leads them, then that is good,
وَأَمَّتْهُنَّ امْرَأَةٌ مِنْهُنَّ فَحَسَنٌ؛

Because no naṣṣ (ie: text) has come forbidding them from that,
لِأَنَّهُ لَمْ يَأْتِ نَصٌّ يَمْنَعُهُنَّ مِنْ ذَلِكَ،

And they do not invalidate the prayer of each other,
وَلَا يَقْطَعُ بَعْضُهُنَّ صَلَاةَ بَعْضٍ؛

Because of the statement of Allah’s messenger ﷺ: “The best of the women’s rows are the last of them.”
لِقَوْلِ رَسُولِ اللَّهِ - صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ -: «خَيْرُ صُفُوفِ النِّسَاءِ آخِرُهَا».

Ibn Ḥazm, al-Muḥallá bi ʾl-Āthār 2/167 #319
ابن حزم، المحلى بالآثار ٢/١٦٧ #٣١٩
https://shamela.ws/book/767/570

@ilmtest [https://news.1rj.ru/str/ilmtest]

And (ʿAlī) Ibn al-Madīnī said: “(As for) ʿAffān and Abū Nuʿaym, I do not accept their statements (of criticism) on al-rijāl (ie: narrators). They have not left anyone except that they warned against them.”

وَقَالَ ابْنُ المَدِيْنِيِّ: عَفَّانُ وَأَبُو نُعَيْمٍ، لاَ أَقْبَلُ قَوْلَهُمَا فِي الرِّجَالِ، لاَ يَدَعُوْنَ أَحَداً إِلاَّ وَقَعُوا فِيْهِ.

al-Ḏahabī, Siyar Aʿlām al-Nubalāʾ 10/250
الذهبي، سير أعلام النبلاء ١٠/٢٥٠
https://shamela.ws/book/10906/6735

@ilmtest [https://news.1rj.ru/str/ilmtest]

al-Qāḍī mentioned that whoever is breastfed from a stupid woman, the child too will come out being an aḥmaq (ie: stupid).
وحكى القاضي، أن من ارتضع من امرأة حمقاء خرج الولد أحمق،

And whoever is breastfed from a woman with bad manners, it will pass onto him.
ومن ارتضع من سيئة الخلق تعدى إليه،

And whoever is breastfed from an animal, he will come out senseless, like an animal.
ومن ارتضع من بهيمة كان بليدا كالبهيمة.

ʿAbd al-Raḥmān b. Qāsim, Ḥāshiyyah al-Rawḍ 7/106
عبد الرحمن بن قاسم، حاشية الروض المربع ٧/١٠٦
https://shamela.ws/book/12216/3554

@ilmtest [https://news.1rj.ru/str/ilmtest]

It is undesirable to breastfeed a child with the breastmilk of a stupid woman, so that the child does not become like her in stupidity.
وَيُكْرَهُ الِارْتِضَاعُ بِلَبَنِ الْحَمْقَاءِ، كَيْلًا يُشْبِهَهَا الْوَلَدُ فِي الْحُمْقِ،

It is said: “Breastfeeding changes personalities.”
فَإِنَّهُ يُقَالُ: إنَّ الرَّضَاعَ يُغَيِّرُ الطِّبَاعَ.

And Allah the Exalted knows best.
وَاَللَّهُ تَعَالَى أَعْلَمُ.

Ibn al-Qūdāmah al-Maqdisī, al-Muġnī 8/194
ابن قدامة المقدسي، المغني ٨/١٩٤
https://shamela.ws/book/8463/3570

@ilmtest [https://news.1rj.ru/str/ilmtest]

However in these times we see that (many) mothers no longer breastfeed (their babies).
ولكن الآن، صارت الأمهات لا تُرضع،

Instead they feed them milk from cattle:
وإنما يُعطى الطفل من لبن البهائم

cow's milk,
لبن البقر

sheep's milk
ولبن الأغنام

or buffalo milk.
ولبن الجواميس،

There is no doubt that this is harmful to children.
فلا شك أن في هذا ضرراً على الأطفال،

Physicians state that the mother's breastmilk should not be exchanged or replaced with other types of milk.
والأطباء يقولون: لا عوض ولا بديل عن لبن الأم.

Ṣāliḥ b. Fawzān al-Fawzān, Tashīl al-Illmām 5/94
صالح الفوزان، تسهيل الإلمام ٥/٩٤
https://archive.org/details/ilm0005/page/n96

@ilmtest [https://news.1rj.ru/str/ilmtest]

It was narrated from ʿAbd Allah b. Buraydah that his father (may Allah be pleased with him) said: Whilst I was sitting with the Messenger of Allah (ﷺ), a woman came to him and said: “I gave a slave woman in charity to my mother, then she died.”
عن بُرَيْدَةَ رَضِيَ اللهُ عَنْهُ قَالَ بَيْنَا أَنَا جَالِسٌ عِنْدَ رَسُولِ اللهِ - صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ - إِذْ أَتَتْهُ امْرَأَةٌ فَقَالَتْ إِنِّي تَصَدَّقْتُ عَلَى أُمِّي بِجَارِيَةٍ وَإِنَّهَا مَاتَتْ قَالَ

He ﷺ said: “Your reward is assured, and she (the slave woman) has been returned to you as an inheritance.”
فَقَالَ وَجَبَ أَجْرُكِ وَرَدَّهَا عَلَيْكِ الْمِيرَاثُ

She said: “O Messenger of Allah, she owed one month's fasting, should I fast on her behalf?”
قَالَتْ يَا رَسُولَ اللهِ إِنَّهُ كَانَ عَلَيْهَا صَوْمُ شَهْرٍ أَفَأَصُومُ عَنْهَا

He said: “Fast on her behalf.”
قَالَ صُومِي عَنْهَا

She said: “She never went for Ḥajj, should I perform Ḥajj on her behalf?”
قَالَتْ إِنَّهَا لَمْ تَحُجَّ قَطُّ أَفَأَحُجُّ عَنْهَا

He said: “Perform Ḥajj on her behalf.”
قَالَ حُجِّي عَنْهَا. (م 3/156)

ʿAbd al-ʿAdhīm al-Munḏirī, Mukhtaṣar Ṣaḥīḥ Muslim 1/162 #606
عبد العظيم المنذري، مختصر صحيح مسلم ١/١٦٢ #٦٠٦
https://shamela.ws/book/17616/177

@ilmtest [https://news.1rj.ru/str/ilmtest]

Those who regard it as permissible to appoint a proxy for Ḥajj were unanimously agreed that it is not acceptable for the obligatory Ḥajj except when it is done on behalf of one who has passed away or who is paralysed.
وَاتَّفَقَ مَنْ أَجَازَ النِّيَابَةَ فِي الْحَجِّ عَلَى أَنَّهَا لَا تُجْزِئُ فِي الْفَرْضِ إِلَّا عَنْ مَوْتٍ أَوْ عَضْبٍ

That does not include al-marīḍ (ie: the one who is sick),
فَلَا يَدْخُلُ الْمَرِيضُ

because there is the hope that he may recover;
لِأَنَّهُ يُرْجَى بُرْؤُهُ

or the one who is majnūn (ie: insane),
وَلَا الْمَجْنُونُ

because there is the hope that he may come back to his senses;
لِأَنَّهُ تُرْجَى إِفَاقَتُهُ

or the one who is maḥbūs (ie: imprisoned),
وَلَا الْمَحْبُوسُ

because there is the hope that he may be released;
لِأَنَّهُ يُرْجَى خَلَاصُهُ

or for the one who is faqīr (ie: poor),
وَلَا الْفَقِيرُ

because there is the hope that he may become independent of means.
لِأَنَّهُ يُمْكِنُ اسْتِغْنَاؤُهُ

And Allah knows best.
وَاللَّهُ أَعْلَمُ

Ibn Ḥajar al-ʿAsqalānī, Fatḥ al-Bārī 4/70
ابن حجر العسقلاني، فتح الباري ٤/٧٠
https://shamela.ws/book/1673/2348

@ilmtest [https://news.1rj.ru/str/ilmtest]

Q1: Is it permissible for a Muslim who has performed the obligatory Ḥajj to perform Ḥajj on behalf of one of his relatives in China, because he is not able to travel in order to perform the obligatory Ḥajj?
س1: هل يجوز للمسلم الذي أدى فرضه أن يحج عن أحد أقاربه في بلاد الصين لعدم تمكنه من الوصول لأداء فريضة الحج؟

A1: It is permissible for the Muslim who has performed the obligatory Ḥajj on his own behalf to perform Ḥajj on behalf of someone else, if the other person is not able to perform Ḥajj himself because he is elderly, or sick with an illness from which there is no hope of recovery, or because he has died.
ج1: يجوز للمسلم الذي قد أدى حج الفريضة عن نفسه أن يحج عن غيره إذا كان ذلك الغير لا يستطيع الحج بنفسه لكبر سنه أو مرض لا يرجى برؤه أو لكونه ميتا؛

This is because of the ṣaḥīḥ aḥādīth that speak of that.
للأحاديث الصحيحة الواردة في ذلك،

But if the person on whose behalf he wants to perform Ḥajj is not able to perform Ḥajj because of some temporary reason which it is hoped will pass, such as illness from which there is the hope that he will recover,
أما إن كان من يراد الحج عنه لا يستطيع الحج لأمر عارض يرجى زواله كالمرض الذي يرجى برؤه،

or because of the political situation,
وكالعذر السياسي،

or if the route is not safe and so on,
وكعدم أمن الطريق ونحو ذلك؛

then it is not acceptable to perform Ḥajj on his behalf.
فإنه لا يجزئ الحج عنه.

And success is with Allah. May Allah raise the rank and grant peace to our Prophet Muḥammad and his Companions.
وبالله التوفيق وصلى الله على نبينا محمد وآله وصحبه وسلم.

al-Lajnah ʾl-Dāʾimah, Fatāwá al-Lajnah al-Dāʾimah - 1 11/51 #2200
اللجنة الدائمة للبحوث العلمية والإفتاء، فتاوى اللجنة الدائمة - 1 ١١/٥١ #٢٢٠٠
https://shamela.ws/book/8381/7731

@ilmtest [https://news.1rj.ru/str/ilmtest]

He answered: Performing Ḥajj on behalf of another person is something that is mentioned in the Sunnah.
فأجاب فضيلته بقوله: النيابة في الحج جاءت بها السنة،

A woman asked the Messenger (ﷺ): “The command from Allah to His slaves to perform Ḥajj has come when my father is a Shaykh (ie: an old man) and cannot sit firmly in the saddle; can I perform Ḥajj on his behalf?”
فإن الرسول عليه الصلاة والسلام سألته امرأة قالت: إن فريضة الله على عباده في الحج أدركت أبي شيخًا كبيرًا لا يثبت على الراحلة أفأحج عنه؟

He said: “Yes.”
قال: "نعم "

In the case of performing Ḥajj on behalf of another in return for payment, if one's aim is the payment,
والاستنابة في الحج بعوض إن كان الإنسان قصده العوض

Shaykh al-Islām (Ibn Taymiyah, may Allah have mercy on him) said: “The one who performs Ḥajj in order earn a living will have no share in the Hereafter;
فقد قال شيخ الإسلام ابن تيمية- رحمه الله-: من حج ليأخذ فليس له في الآخرة من خلاق يعني ليس له نصيب من الآخرة.

as for the one who takes payment in order to perform Ḥajj, there is nothing wrong with that.
وأما من أخذ ليحج فلا بأس،

But the one who takes payment in order to perform Ḥajj on behalf of another should have the intention of using the money he takes to help him to perform Ḥajj,
فينبغي لمن أخذ مالاً ليحج به نيابة أن ينوي الاستعانة بهذا الذي أخذه على الحج،

and he should also have the intention of meeting his companion’s need,
وأن ينوي أيضاً قضاء غرض صاحبه،

because the one who has asked him to do it on his behalf is in need and is happy to find someone who can do it in his stead.
لأن الذي استنابه محتاج ويفرح إذا وجد أحداً يقوم مقامه،

So he should have the intention of doing an act of kindness towards him in performing Ḥajj on his behalf. Then his intention will be ṭayyibah (ie: good).”
فينوي بذلك إحسانا إليه بقضائه وتكون نيته طيبة.

Muḥammad b. Ṣāliḥ al-ʿUthaymīn, Majmūʿ al-Fatāwá wa Rasāʿil 21/151
ابن عثيمين، مجموع فتاوى ورسائل ٢١/١٥١
https://shamela.ws/book/12293/8352

@ilmtest [https://news.1rj.ru/str/ilmtest]

Q: “My mother died when I was young,
س: توفيت والدتي وأنا صغير السن،

and she hired a trustworthy person to perform Ḥajj on her behalf.
وقد أجرت على حجتها شخصا موثوقا به،

My father has also died, and I heard from some of my relatives that he performed Ḥajj.
وأيضا والدي توفي وأنا لا أعرف منهما أحدا، وقد سمعت من أحد أقاربي أنه حج.

Is it permissible to hire someone to perform Ḥajj on behalf of my mother, or must I perform Ḥajj on her behalf myself?
هل يجوز أن أؤجر على حجة والدتي أم يلزمني أن أحج عنها أنا بنفسي،

Also, should I perform Ḥajj on behalf of my father when I heard that he had performed Ḥajj?
وأيضا والدي هل أقوم بحجة له وأنا سمعت أنه حج؟

Please let me know, thank you.”
أرجو إفادتي وشكرا.

A: If you perform Ḥajj on their behalf yourself, and strive hard to complete Ḥajj in the manner prescribed in Islām, that is al-afḍal (ie: preferable).
ج: إن حججت عنهما بنفسك، واجتهدت في إكمال حجك على الوجه الشرعي فهو الأفضل،

But if you hire a person who is religiously committed and trustworthy to perform Ḥajj on their behalf, there is nothing wrong with that.
وإن استأجرت من يحج عنهما من أهل الدين والأمانة فلا بأس.

The best is for you to perform Ḥajj and ʿUmrah on their behalf.
والأفضل أن تؤدي عنهما حجا وعمرة،

You may also hire someone to perform Ḥajj and ʿUmrah on their behalf.
وهكذا من تستنيبه في ذلك، يشرع لك أن تأمره أن يحج عنهما ويعتمر،

This is part of your honouring them and treating them kindly.
وهذا من برك لهما وإحسانك إليهما،

Taqabbal Allāhu minnā wa minkum (ie: may Allah accept good deeds from us and from you).
تقبل الله منا ومنك.

ʿAbd al-ʿAzīz b. ʿAbd Allah b. Bāz, Majmūʿ al-Fatāwá 16/407
عبد العزيز ابن باز، مجموع فتاوى ١٦/٤٠٧
https://shamela.ws/book/21537/8687

@ilmtest [https://news.1rj.ru/str/ilmtest]

Section: It is not permissible for one who is able to perform Ḥajj himself to appoint someone else to perform the obligatory Ḥajj on his behalf, according to ijmāʿ (ie: scholarly consensus).
فَصْلٌ: وَلَا يَجُوزُ أَنْ يَسْتَنِيبَ مَنْ يَقْدِرُ عَلَى الْحَجِّ بِنَفْسِهِ فِي الْحَجِّ الْوَاجِبِ إجْمَاعًا.

Ibn al-Munḏir said: Ahl al-ʿilm (ie: the people of knowledge) have ijmāʿ that if a person is required to perform the obligatory Ḥajj and he is able to perform Ḥajj, it is not acceptable for someone else to perform Ḥajj on his behalf.
قَالَ ابْنُ الْمُنْذِرِ: أَجْمَعَ أَهْلُ الْعِلْمِ عَلَى أَنَّ مَنْ عَلَيْهِ حَجَّةُ الْإِسْلَامِ، وَهُوَ قَادِرٌ عَلَى أَنْ يَحُجَّ، لَا يُجْزِئُ عَنْهُ أَنْ يَحُجَّ غَيْرُهُ عَنْهُ

Ibn al-Qūdāmah al-Maqdisī, al-Muġnī 3/223 #2219
ابن قدامة المقدسي، المغني ٣/٢٢٣ #٢٢١٩
https://shamela.ws/book/8463/1182

@ilmtest [https://news.1rj.ru/str/ilmtest]