The natives are free from housing and the necessities of life

وَيُشْتَرَطُ أنْ يَكُونَ فَاضِلا عَنِ الْمَسْكَنِ وَعَمَّا لَا بُدَّ مِنْهُ كَالْخَادِمِ وَأَثَاتِ الْبَيْتِ وَ ثِيَابِهِ لِاَنَّ هَذِهِ اللَا هذِهِ الْأَشْيَاء مَشْعُوْلَةٌ بِالْحَاجَةِ الْأصْلِيّةِ وَيُشْتَرِطُ أنْ يَكُونَ فَاضِلًا عَنْ نَفْقَةِ عَيَالِهِ إِلى حِيْنَ عَوْدِهِ لاتَ النَّفْقَةَ حَقٌّ مُسْتَحَقٌّ لِلْمَرْأَةِ وَحَقُّ الْعَبْدِ مُقَدَّمَ عَلَى حَقِّ الشَّرْعِ بِأَمْرِهِ

Translation: It is a condition that this wealth is surplus to his residence and necessities of life such as servants, property and clothes because these things are involved with Hajit Rilah and it is a condition that it is surplus to the maintenance of his family until his return. Because alimony is an obligatory right for a woman and according to Sharia law

Rahla is not a condition for those who live in Makkah and nearby
Haq Abd Haq precedes Sharia.

It is explained in the previous section that for the obligation of Hajj, it is a condition for the father and the deceased, but there is also a condition that the property from which the deceased will get is surplus to his living house and necessary goods, such as servants’ houses. Yellow goods such as bed, floor, food and cooking equipment and clothes for its use, riding horse and weapons, etc., because all these things are involved with Hajit Rilah and anything that is engaged with Hajit Rilah is like a non-existence, and it is The wealth should be surplus to the maintenance of the spouses, because the maintenance of the wife is obligatory and the right of the slave comes first, as the Qur’an says.

قَدْ فَصَّلَ لَكُمْ مَا حَرَّمَ عَلَيْكُمْ إِلَّا مَا اضْطُورَ تُم إِلَيْهِ ( الانعام: 119)

That is, explain in detail before you all the things that have been forbidden to you, except that you are forced towards them. has given priority to his right.

Rahla is not a condition for those who live in Makkah and nearby

وَلَيْسَ مِنْ شَرْطِ الْوُجُوبِ عَلَى أهْلِ مَكَّةَ وَمَنْ حَوْلَهُمُ الرَّاحِلَةُ لأَنَّهُ لَا تَلْحَقُهُمْ مُشَقَّةٌ زَائِدَةٌ فِي الْآدَاءِ فَاشْبَهَ السَّعَى إِلَى الْجُمْعَةِ وَلَا بُدَّ مِنْ أمَنِ الطَّرِيقِ لِأَنَّ الْاِسْتِطَاعَةَ لَا يَثْبُتُ دُونَهُ ثُمَّ قِيْلَ هُوَ شَرْطُ الْوُجُوبِ حَتَّى لَا فَسَّرَ الْاِسْتِطَاعَةَ بِالزَّادِ وَالرَّاحِلَةِ لَا غَيْرَ يجَبْ عَلَيْهِ الإِيصَاءُ وَهُوَ مَروِى عَن أبِي حَنِيفَةَ وَ قِيْلَ هُوَ شَرْطُ الإِدَاءِ دُونَ الْوُجُوبِ لأنَّ النَّبِيِّ عَلَيْهِ السَّلَامُ

Translation: And for Hajj to be wajib on the people of Ahl al-Kah and the people around them, there is a prerequisite that these people will not have any excess in AJ, so it has also become similar to Al-Jamaa and it is also necessary to have a peaceful journey because without Peace on the way is proved to be a possibility, not a condition, because the Holy Prophet (peace and blessings of Allah be upon him) explained the interpretation of the possibility only with Zadur Rahalah. Then it was said that the path must be peaceful, even though it is not obligatory to make a will on it, and this was narrated from Imam Abu Haifa, and it was said that evil is paid.

The argument of the condition of freedom and puberty for hajj

It has already been explained that one of the conditions for the obligation of Hajj is the presence of power over one’s birth and departure, but for the residents of Mukta-ul-Makar Mah and its suburbs, there is no requirement for departure to be obligatory for Hajj, so if any of the residents here If a person does not have enough food during his journey, Hajj will be obligatory on him, provided that he is able to walk, yes, this is a condition that there is enough food for his family from the time of his departure to the time of his return. What is meant is that there are two sayings in it.

One is that those who live between Mukta al-Mukarmah and Miqat are all called the residents of Hawali Makkah. Secondly, the distance between them and Makkah is less than three days. The reason for not having Rahlah as a condition for those people is that these people will not have much time to perform Hajj without Rahlah. Going for Sa’i-ul-Juma’a has become similar to going on Friday, and going on Friday is not a condition for leaving, even if it is difficult, so similarly, leaving is not a condition for making Hajj obligatory on Makkah and around Makkah. Sahib Hudaya says that for obligatory Hajj, the path must be peaceful, that is, there should be peace and security in this path. Because power cannot be proven without a peaceful path, then there is a difference in whether the path is peaceful is a condition for obligatory Hajj or performing Hajj is a condition for performing Hajj.

This is the tradition of Nawadar from Hazrat Imam Sahib and this is the view of Imam Karkhi and Imam Shafi’i and some scholars have said that performing Hajj is a condition of Imam Ahmad’s view of Umrah. . And if all the conditions are present, but due to the lack of peace on the way, he could not perform Hajj until he was near death, then according to the believers of the first sentence, it is not obligatory for him to bequeath Hajj because the condition of peace on the way is not found. Because of this, when Hajj has not become wajib on him, then what question arises of making a will for Hajj? Because of this, he could not pay it, so it is necessary and necessary to make a will to someone to perform Hajj from his wealth in order to abrogate the obligation of Hajj from his own responsibility.

Explaining the argument of the second opinion, Sahib Hidayah said that the Messenger of Allah, may Allah bless him and grant him peace, did not only Zadura Hala with Sabila, but if the peaceful path was a condition, then the Messenger of Allah also performed the peaceful way with Zadura Hala. If he had mentioned, then he would not have mentioned the peaceful way with Zad and Rahlah. This is the argument that like the peaceful way of Zad and Rahlah, it is not a condition for obligatory Hajj, but it is a condition for performing Hajj.

It is necessary for a woman to have a Mahram or a husband.

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