was asked: "What makes Hajj incumbent?" He said: "Provisions and a mount." Al-Tirmidhi (7) said: This is a hasan (good) hadith. This one has provisions and a mount. Furthermore, this is an excuse that prevents the performance itself, yet it does not prevent the obligation, just like weakness (8). Moreover, the possibility of performance is not a condition for the obligation of acts of worship, evidenced by the case of a menstruating woman who becomes pure, or a child who reaches puberty, or an insane person who recovers, when there does not remain enough time in the prayer period to perform it. Ability is interpreted as provisions and a mount, so it is necessary to proceed to its interpretation. The difference between them and the provisions and a mount is that with their absence, performance is hindered, but not the qada (making up of the missed act), whereas with the absence of provisions and a mount, everything is hindered; thus, they differ.
Section: The possibility of traveling is considered according to what is customary. If it is possible for him to travel by burdening himself and traveling in a way that exceeds custom, or if he is unable to obtain the means of travel, it does not become incumbent upon him to set out. The clearing of the road means that it is traveled and free of obstacles, whether it is far or near, by land or by sea, provided that safety is the norm. If safety is not the norm, it is not incumbent upon him to traverse it. If there is an enemy on the road who demands protection money, the Qadi said: It is not incumbent upon him to set out, even if it is a small amount, because it is a bribe, and one is not required to pay it for an act of worship, similar to a major sin. Ibn Hamid said: If it is something that does not cause hardship to his wealth, Hajj becomes incumbent upon him, because it is a fine upon which the possibility of Hajj depends; thus, it does not prevent the obligation, given the possibility of paying it, just like the price of water and fodder for animals.
Section: The ability that is stipulated is the ownership of the provisions and the mount. This is the view of al-Hasan, Mujahid, Sa'id ibn Jubayr, al-Shafi'i, and Ishaq. Al-Tirmidhi said: The practice among the people of knowledge is in accordance with this. Ikrimah said: It is health. Al-Dahhak said: If he is a young man
(7) In: The Chapter on what has been reported regarding the obligation of Hajj through provisions and a mount, from the Chapters on Hajj. Aridat al-Ahwadhi 4/27. Also reported by Ibn Majah, in: The Chapter on what makes Hajj incumbent, from the Book of Manasik (Rituals). Sunan Ibn Majah 2/967. (8) Al-'adab: Weakness and chronic illness.
سُئِلَ: ما يُوجِبُ الحَجَّ؟ . قال: "الزَّادُ والرَّاحِلَةُ". قال التِّرْمِذِىُّ (٧): هذا حَدِيثٌ حَسَنٌ. وهذا له زَادٌ ورَاحِلَةٌ، ولأنَّ هذا عُذْرٌ يَمْنَعُ نَفْسَ الأداءِ، فلم يَمْنَع الوُجُوبَ كالعَضْبِ (٨)، ولأنَّ إمْكانَ الأداءِ ليس بِشَرْطٍ فى وُجُوبِ العِباداتِ، بِدَلِيلِ ما لو طَهُرَتِ الحَائِضُ، أو بَلَغَ الصَّبِىُّ، أو أفاقَ المَجْنُونُ، ولم يَبْقَ من وَقْتِ الصلاةِ ما يُمْكِنُ أداؤُها فيه، والاسْتِطَاعَةُ مُفَسَّرَةٌ بالزَّادِ والرَّاحِلَةِ، فيَجِبُ المَصِيرُ إلى تَفْسِيرِه، والفَرْقُ بينهما وبين الزَّادِ والرَّاحِلَةِ، أنَّه يَتَعذَّرُ مع فَقْدِهِما الأداءُ دون القَضاءِ، وفَقْدُ الزَّادِ والرَّاحِلَةِ يَتَعَذَّرُ معه الجَمِيعُ، فافْتَرَقَا.
فصل: وإمْكانُ المَسِيرِ مُعْتَبَرٌ بما جَرَتْ به العادَةُ، فلو أَمْكَنَهُ المَسِيرُ بأن يَحْمِلَ على نَفْسِه وَيسِيرَ سَيْرًا يُجاوِزُ العادَةَ، أو يَعْجِزَ عن تَحْصِيلِ آلةِ السَّفَرِ، لم يَلْزَمْهُ السَّعْىُ. وتَخْلِيَةُ الطَّرِيقِ هو أن تكونَ مَسْلُوكةً، لا مانِعَ فيها، بَعِيدَةً كانتْ أو قَرِيبَةً، بَرًّا كان أو بَحْرًا، إذا كان الغالِبُ السَّلامَةَ، فإن لم يَكُنِ الغالِبُ السَّلامَةَ، لم يَلْزَمْهُ سُلُوكُهُ، فإنْ كان فى الطَّرِيقِ عَدُوٌّ يَطْلُبُ خَفارَةً، فقال القاضى: لا يَلْزَمُهُ السَّعْىُ، وإن كانتْ يَسِيرَةً؛ لأنَّها رِشْوَةٌ، فلا يَلْزَمُ بَذْلُهَا فى العِبادَةِ، كالكَبِيرَةِ. وقال ابنُ حامِدٍ: إن كان ذلك مِمَّا لا يُجْحِفُ بمَالِه، لَزِمَهُ الحَجُّ؛ لأنَّها غَرَامَةٌ يَقِفُ إمْكانُ الحَجِّ على بَذْلِها، فلم يَمْنَع الوُجُوبَ مع إمْكَانِ بَذْلِها، كثَمَنِ الماءِ وعَلَفِ البَهائِمِ.
فصل: والاسْتِطاعَةُ المُشْتَرَطَةُ مِلْكُ الزَّادِ والرَّاحِلَةِ. وبه قال الحسنُ، ومُجَاهِدٌ، وسَعِيدُ بن جُبَيْرٍ، والشَّافِعِىُّ، وإسحاقُ. قال التِّرْمِذِىُّ: والعَمَلُ عليه عندَ أهْلِ العِلْمِ. وقال عِكْرِمَةُ: هى الصِّحَّةُ. وقال الضَّحَّاكُ: إن كان شَابًّا
(٧) فى: باب ما جاء فى إيجاب الحج بالزاد والراحلة، من أبواب الحج. عارضة الأحوذى ٤/ ٢٧.كما أخرجه ابن ماجه، فى: باب ما يوجب الحج، من كتاب المناسك. سنن ابن ماجه ٢/ ٩٦٧.(٨) العضب: الضعف والزمانة.
