for the kind of work that befits it and that it can bear. In this lie tremendous benefits, among them:
– The distribution of tasks among His creatures, so each undertakes a particular share of work.
– When one group specializes in a given task, it masters and perfects it, so the outcome meets the desired goal.
– Each class is then answerable only for what concerns it and for the duties for which it was prepared.
– Through this equitable apportionment the universe is cultivated, affairs proceed smoothly, and undertakings succeed.

7 – The excellence of the Prophet’s ﷺ instruction and the beauty of his reply: he did not quash ʿĀʾishah’s eagerness for the merit of jihad in Allah’s cause; instead, he guided her to another form of jihad that satisfied her aspiration and put her heart at ease.

8 – The Hanbalis and others infer from this hadith that zakat may be given to a poor person who wishes to perform the obligatory hajj, for he falls under Allah’s words: “and in the cause of Allah” ⦗9:60⦘.

Al-Rawḍ and its marginal commentary state: “It is permissible to give part of the zakat to a needy person for his obligatory hajj or ʿumrah,” because Ahmad (26026) and others relate that the Prophet said, “Hajj and ʿumrah are in the cause of Allah,” and because Abu Dawud (1698) reports that a man dedicated his she-camel fi sabil Allah; when his wife wanted to perform hajj, the Prophet ﷺ told her, “Ride it, for the hajj is in the cause of Allah.”

9 – The same commentary concludes: Whatever is obligatory for ʿumrah is obligatory for hajj, and whatever is recommended for one is recommended for the other. Thus ʿumrah resembles hajj with respect to entering the state of ihram, its pillars, duties, sunnahs, prohibitions, disliked acts, invalidators, the ruling of being prevented, and so forth. It differs, however, in that it has no fixed season, it never lapses, there is no standing at ʿArafah, no stay at Muzdalifah, no stoning of the jamarāt, and no sermon.