Allah the Almighty said: {Allah does not burden a soul beyond that it can bear} (2).

Section: These five conditions are divided into three categories: among them is that which is a condition for both obligation and validity, namely Islam and sanity, [so it is not incumbent] (3) upon a disbeliever or an insane person, nor is it valid from them, because they are not among the people of acts of worship. Among them is that which is a condition for obligation [and sufficiency, namely puberty and freedom, and it is not a condition for validity. So if a child or a slave performs Hajj, their Hajj is valid, but it does not suffice them as the Hajj of Islam. Among them is that which is a condition for obligation] (5) only, and that is ability. So if one who is not able endures hardship and travels (6) without provisions and a mount, and performs Hajj, his Hajj is valid and sufficient, just as if one for whom standing in prayer or fasting is waived were to burden himself with them, it would suffice him.

Section: There is a difference of opinion regarding two conditions: they are the clearing of the road, meaning there is no obstacle on the road such as an enemy or the like, and the possibility of traveling, meaning that these conditions and the time are complete in it and it is possible for him to set out to it. It has been narrated that they are conditions of obligation, so Hajj is not incumbent without them, because Allah the Almighty has only ordained Hajj for the one who is able, and this one is not able, and because with this, the performance of Hajj is hindered, so it is a condition, like the provisions and the mount. This is the school of Abu Hanifah and al-Shafi'i. It is also narrated that they are not conditions of obligation; rather, they are conditioned for the necessity of setting out. So if these five conditions are complete, then he dies before the existence of these two conditions, Hajj is performed on his behalf after his death, and if he becomes insolvent before their existence, it remains as an obligation on his conscience. This is the apparent meaning of the words of al-Khiraqi, for he did not mention them; this is because when the Prophet (peace and blessings of Allah be upon him)