Taysir al-Latif al-Mannan fi Khulasat Tafsir al-Quran - Abd al-Rahman al-Sadi’ - (الكتاب/118)

Taysir al-Latif al-Mannan fi Khulasat Tafsir al-QuranAbd al-Rahman al-Sadi’

Section on the Pilgrimage and its Corollaries

Allah the Exalted says, “Pilgrimage to the House is a duty Allah requires of all people—upon everyone who is able to find a way to it. But whoever disbelieves, Allah is Self-Sufficient, independent of all creation” (Āl ʿImrān 3:97). He also says, “Complete the pilgrimage and the minor pilgrimage for Allah” (al-Baqarah 2:196), along with the other verses that deal with the Hajj.

• After Allah said, “The first House established for mankind was indeed the one at Bakkah, blessed and a guidance for all peoples. In it are clear signs—the Station of Abraham—and whoever enters it is safe” (Āl ʿImrān 3:96–97), He thereby drew attention to the rulings, hidden wisdoms, benefits, and manifold blessings that this magnificent House contains. That in turn calls for it to be venerated to the utmost. Accordingly, Allah made it obligatory for His servants to perform the pilgrimage to it and to travel there in order to carry out the rites that the Messenger of Allah ﷺ performed, taught to his community, and commanded them to take from him (1).

• Thus He obligated it upon “whoever is able to find a way to it,” meaning anyone who can reach it by whatever conveyance is available and who possesses the provisions that will see him through the journey. This is the greatest prerequisite for the obligation of Hajj.

• The verse is explicit in declaring the pilgrimage obligatory: a person’s Islam and faith are not complete, when he is able, until he performs it. Moreover, Allah has only enjoined it upon His servants as a mercy from Him toward them and as a means of conveying them to the loftiest—

(1) As reported in the Prophet’s hadith: “Learn your rites from me, for I do not know—perhaps I will not perform Hajj after this one.” Muslim, no. 1297.

فصل في الحج وتوابعه ١ - قال الله تعالى: ﴿وَلِلَّهِ عَلَى النَّاسِ حِجُّ الْبَيْتِ مَنِ اسْتَطَاعَ إِلَيْهِ سَبِيلًا وَمَنْ كَفَرَ فَإِنَّ اللَّهَ غَنِيٌّ عَنِ الْعَالَمِينَ﴾ [آل عمران: ٩٧]، وقال: ﴿وَأَتِمُّوا الْحَجَّ وَالْعُمْرَةَ لِلَّهِ﴾ [البقرة: ١٩٦] إلى آخرِ الآياتِ المتعلقةِ بالحجِّ. * لما قال الله تعالى: ﴿إِنَّ أَوَّلَ بَيْتٍ وُضِعَ لِلنَّاسِ لَلَّذِي بِبَكَّةَ مُبَارَكًا وَهُدًى لِلْعَالَمِينَ (٩٦) فِيهِ آيَاتٌ بَيِّنَاتٌ مَقَامُ إِبْرَاهِيمَ وَمَنْ دَخَلَهُ كَانَ آمِنًا﴾ [آل عمران: ٩٦ - ٩٧]، وكان في ذلكَ تنبيهٌ على الحكمِ والأسرارِ والمصالحِ والبركاتِ المتنوعةِ المحتوِي هذا البيتُ العظيمُ عليها، وكان ذلكَ داعيًا إلى تعظيمهِ بغايةِ ما يمكنُ من التعظيمِ - أوجَبَ اللهُ على العبادِ حَجَّهُ وقصدَهُ لأداءِ المناسكِ التي فعلَها رسولُ اللهِ ﷺ، وعلَّمَها أمتَهُ، وأمرَهم أنْ يأخذُوا عنهُ مناسكَهم (١). * فأوجبَهُ على ﴿مَنِ اسْتَطَاعَ إِلَيْهِ سَبِيلًا﴾ بأنْ قدِرَ على الوصولِ إليهِ بأيِّ مركوبٍ متيسرٍ، وبزادٍ يتزوَّدُهُ ويَتِمُّ بهِ السبيلُ، وهذا هوَ الشرطُ الأعظمُ لوجوبِ الحجِّ. * وهذهِ الآيةُ صريحةٌ في فرضيةِ الحجِّ، وأنهُ لا يتمُّ للعبدِ إسلامٌ ولا إيمانٌ وهوَ مستطيعٌ إلا بحجِّهِ، وأنَّ اللهَ إنما أمرَ بهِ العبادَ رحمةً منهُ بهم، وإيصالًا لهم إلى أجلِّ

(١) كما جاء في حديث النبي ﷺ: «لتأخذوا مناسككم؛ فإني لا أدري لعلي لا أحج بعد حجتي هذه». مسلم (١٢٩٧).