Tawḍīḥ al-Aḥkām - Abd Allah al-Bassam - (4/18)

Tawḍīḥ al-AḥkāmAbd Allah al-Bassam

until it is removed; once it has been removed, he should hasten to perform the obligation, provided he is still able.

This passage proves that the Companions, may Allah be pleased with them, understood from the Book of Allah the meanings of His Names and Attributes. They did not consign them as bare words devoid of meaning, for the Qur’an was revealed in their own tongue. Thus they knew what istiwāʾ (establishment over the Throne) and nuzūl (descent) denote; they understood mercy, anger, amazement, love, and every attribute that pertains to His Essence or His actions. They also knew that knowledge of how those attributes are (the modality) belongs to Allah alone, so they remained silent about it.

Had they been ignorant of the meanings, they would not have kept silent. Indeed, they questioned the Prophet ﷺ about matters of far less importance in the religion—such as the meaning of “the way” in His statement: “Pilgrimage to the House is a duty owed to Allah by those who are able to find a way to it.” This is therefore a refutation of the Muʿtazila, the Jahmiyya, and their ilk.

Allah ﷻ has made Hajj obligatory only upon “whoever is able to find a way to it.” A poor person should not impose hardship upon himself; he might use for his pilgrimage money that he is obliged to spend elsewhere—maintenance he owes or a debt he must repay—thus preferring a non-obligatory act over what is obligatory. Allah, exalted is He, says: “There is no blame on those who cannot find anything to spend” (al-Tawbah 9:91).
The jurists state that one is deemed able when, after settling all current and deferred debts, zakat, expiations, vows, and the necessary lawful expenses for himself and his dependents until his return, he has sufficient provision and suitable transport for someone of his standing, and can make the journey without fear.

Benefit:
Shaykh al-Islām said: Whoever seizes a mount by force, or buys one with stolen wealth, and then performs Hajj on it must compensate the owner if he can; otherwise, he should give in charity an amount equal to its value. His Hajj remains valid. A pilgrim should prepare for his Hajj and ʿumrah with pure, lawful funds, for the Prophet ﷺ said: “Allah is Good and accepts only that which is good.” Reported by Muslim, 1686.

حتى يزول، ثم إذا زال بادر بأداء الفريضة، إذا كان لا يزال مستطيعًا. ٨ - فيه دليل على أنَّ الصحابة ﵃ فهموا من كتاب الله معاني أسماء الله وصفاته، وأنهم لم يمروها ألفاظًا كما نزلت من دون معرفة لها، لأنَّها نزلت بلسانهم، فعرفوا معنى الاستواء والنزول، وفهموا معنى الرحمة، والغضب، والعجب، والمحبة، وجميع الصفات الذاتية والفعلية، ومما علموا أنَّ مَرَدَّ علمه إلى الله تعالى -وهو كيفية الصفة- فقد سكتوا عنه. ولو كانوا لم يعلموا ذلك ما سكتوا عن السؤال عنه، وهم يسألون النبي ﷺ عما هو أقل أهمية في الدين من ذلك، وهو معنى السبيل في قوله تعالى: ﴿وَلِلَّهِ عَلَى النَّاسِ حِجُّ الْبَيْتِ مَنِ اسْتَطَاعَ إِلَيْهِ سَبِيلًا﴾ ففي هذا رد على طوائف المعتزلة والجهمية، وأضرابهم. ١٠ - أنَّ الله ﵎ جعل الحج على: ﴿مَنِ اسْتَطَاعَ إِلَيْهِ سَبِيلًا﴾ فالفقير لا ينبغي أن يكلف نفسه ويشق عليها، وربَّما ضرَّ بحجه نفقة واجبة عليه، أو دينًا واجبًا عليه أداؤه، فيقدم ما لم يجب عليه على الواجب عليه، والله تعالى يقول: ﴿وَلَا عَلَى الَّذِينَ لَا يَجِدُونَ مَا يُنْفِقُونَ حَرَجٌ﴾ [التوبة: ٩١]. ١١ - قال الفقهاء: والقادر مَنْ وجد زادًا وراحلة صالحين لمثله بعد قضاء الواجبات من الديون الحالَّة والمؤجلة، والزكوات، والكفارات، والنذور، وبعض النفقات الشرعية له ولأهله، إلى أن يعود بلا خوف. * فائدة: قال شيخ الإسلام: من اغتصب مركوبًا، أو اشتراه بمال مغصوب، وحج عليه فإنَّه يجب عليه أن يعوض صاحبه إذا أمكن، وإلاَّ تصدَّق بقدر قيمة الثمن عنه، وقد طاب حجه، وينبغي أن يعد لحجه وعمرته نفقة طيبة من حلال، لما صحَّ عنه ﷺ أنَّه قال: "إنَّ الله طيبب لا يقبل إلاَّ طيباً" [رَوَاهُ مُسْلِمٌ (١٦٨٦)].