This is what is meant. It does not mean that he must possess cash or property sufficient for him permanently and forever. If that were stipulated, Hajj would not be obligatory upon anyone, even the wealthiest of people, since wages may rise, living costs may increase, and one’s life may be prolonged. Moreover, this cannot be precisely determined.

Some scholars said: What is sufficient for him and his dependants until he returns from Hajj. Thus, if he has sufficient maintenance for his dependants until he returns from Hajj, along with an additional amount sufficient for him to perform Hajj, then Hajj is obligatory upon him, because he is able to do so. When he returns to his family, provision is with Allah, Exalted is He.

If someone were to say, “We should assess maintenance on the basis of one year, just as they assessed it in the chapter on zakat: the poor person is one who does not possess enough to suffice him for a year,” this would not be far-fetched. Thus, if he has enough money to suffice himself and his dependants for one year, with something additional beyond that, then he is required to perform Hajj. If he has less than that, then he is not required to do so, because he does not cease to be considered poor if he possesses no more than what will suffice him for a year.

Third: his statement, “and basic needs,” means that what he possesses must be in excess of his basic needs—those things which a person frequently needs. For there are basic needs and secondary needs.

Examples of basic needs include books, pens, a car, and the like. They are not strictly indispensable, but a person cannot do without them in life. A student of knowledge may have books that he needs for review and reading, so we do not say to him, “Sell your books and perform Hajj.” However, if he has two copies, we say to him, “Sell one of the two copies.” If the copies differ, we say, “Choose whichever you consider more suitable for yourself, and sell the other,” because having more than one copy is not regarded as among such needs.