for someone of his standing; the same applies to the mount. Thus, if a man of high rank and standing finds only a mount unsuitable for someone like him—such as a donkey—then Hajj is not obligatory upon him, because it is a means of transport unsuitable for someone of his standing, and he would suffer embarrassment and hardship thereby. The same applies to provisions that are unsuitable for someone like him.

One might object to the author’s words on the basis of the general import of Allah’s saying:

“Whoever is able to find a way to it.” [Āl ʿImrān 3:97]

For it includes one who is able to travel on a mount unsuitable for someone of his standing, with provisions likewise unsuitable for him.

When people travel for Hajj on such a mount or with such provisions, they do not gloat over one another or reproach one another. Thus, such a person cannot be described as incapable, whereas Allah, Exalted is He, says:

“Whoever is able to find a way to it.” [Āl ʿImrān 3:97]

For the provisions of a traveller are not like those of a resident.

For this reason, some scholars held that whoever finds provisions and a mount by which he can reach the sacred sites and return is obligated to perform Hajj. They did not stipulate that they must be suitable for someone of his standing. This view is closer to what is correct. No consideration is given to his having to forgo the customary standard of transport, food, or drink, for this is not deemed incapacity.

His statement, “after fulfilling his obligatory commitments”: there are three matters which must be fulfilled before a person can be considered able and capable:

First: fulfilling obligatory commitments.

Obligatory commitments are everything that a person is required to expend, such as debts owed to Allah or to another person, obligatory maintenance for one’s wife and relatives, expiations, and vows. He must fulfil these matters.