“In the year four hundred and thirty, the pilgrimage was suspended from all the provinces, so no one from Egypt, nor from the Levant, nor from Iraq, nor from Khorasan.”

This text - which was mentioned by Imam Al-Suyuti (d. 911 AH / 1506 AD) in his book 'Hassan Al-Mahazar'- reminds us of what the Hajj season witnessed in the past and current years (1441-1442 AH / 2020-2021 AD) from a palace to participate in it for "very limited numbers" of pilgrims Fearing the spread of the Corona Virus (Covid 19) pandemic among their masses.

This precedent represents an ideal opportunity to study the history of the failure of Hajj - in whole or in part - in the various eras of Islamic history.

It appears from the broad extrapolation of this history that the majority of cases of this disruption - which has repeatedly stopped the movement around the Kaaba - was taking place for political reasons or for security conditions that resulted from them.

Those circumstances - of different nature - cast a shadow on the ritual of Hajj and its performance was affected by the frequent clash between political motives and ascetic impulses in that ritual, in an effort to achieve sovereignty over the Two Holy Mosques in order to achieve religious legitimacy for power in the hearts of the masses, which greatly increased - with other circumstantial reasons - from Cases of preventing Hajj and disrupting its seasons over the centuries.

This article seeks to stop at this phenomenon, observing its facts and revealing its causes and contexts.

The


Game of

Thrones

Perhaps the first and most important reason that led to the disruption of the Hajj ritual - in whole or in part - is the occurrence of political conflicts, whether in the Hijaz region and its heart is Makkah Al-Mukarramah or in other regions of the Islamic world, and the accompanying fighting prevented pilgrims from reaching the area of ​​the holy sites of Hajj.

The first of these conflicts was historically what occurred between the Umayyads and the Zubayrs in the seventies of the first century AH.

Because of this conflict, the people of Mecca - led by Abdullah bin Al-Zubayr (d. 73 AH / 693 AD) - were unable to perform the pilgrimage in 73 AH / 693 AD, as al-Tabari (d. 310 AH / 923 AD) says in his history: “The pilgrims (Al-Thaqafi (d. 95 AH / 714 AD) made the pilgrimage to the people) In this year, Ibn al-Zubayr is confined... [in] Mecca... and neither did the pilgrimage that year nor his companions because they did not stop at Arafat."

And when the Alawites revolted - in the Hijaz and Basra - under the leadership of Muhammad bin Abdullah bin Al-Hassan, known as “the pure soul” (d. 145 AH / 763 AD) and his brother Ibrahim (d. 145 AH / 763 AD);

Their revolution reached Egypt and the Levant and the rest of the horizons of the Islamic world, so what was the governor of Abbasid Egypt, Yazid bin Hatim Al-Muhallabi Al-Azdi (d. 170 AH / 786 AD) except that “people were prevented from performing Hajj in the year one hundred and forty-five, and no one from Egypt or the Levant performed Hajj in that year.” When the Hijaz was in turmoil from the affair of Banu al-Hasan” in their revolt against the Abbasids

As mentioned by Ibn Taghri Bardi (d. 874 AH / 1470 AD) in 'An-Nujum al-Zahira'.

Ibn al-Jawzi (d. 597 AH/1200 AD) - in his 'regular' history - provides us with a series of incidents of the interruption of Hajj from the side of Iraq and beyond from the regions of Khorasan and Central Asia, which continued for several years due to the deteriorating conditions in Iraq, the center of the Abbasid Caliphate and its Buyid and then Seljuk sultanates.

In the year 401 AH / 1011 AD, “no one from Iraq made the pilgrimage” for two reasons: The first was the disruption of the deteriorating security situation as a result of the rebellion against the Abbasids from the governor of Mosul, Qarwash bin Muqlid al-Aqili (d. 444 AH / 1053 AD) and his pledge of allegiance to the Fatimid Caliph Al-Hakim Bi-Amr Allah (d. 411 AH/1021 AD) ), which was expressed by Afif al-Din al-Yafei (d. 768 AH / 1367 AD) - in 'Mirat al-Jinan' - by saying: "He did not make the pilgrimage to Iraq because of the corruption of time."

The second reason is the occurrence of a great flood in the Tigris River;

where "the pits (= river holes) blew and villages and fortresses sank";

As mentioned by Ibn al-Jawzi in al-Muntazim, and confirmed by his contemporary historian Ibn al-Atheer (d. 630 AH / 1233 AD) - in his book 'Al-Kamil' - by saying: "The Tigris increased twenty-one cubits, many of Baghdad and Iraq drowned, and the spouts exploded, and this year he did not perform Hajj from Iraq is one.

It is noteworthy that in 401 AH / 1011 AD itself, the pilgrims of Egypt were unable to perform their duties due to the deteriorating security conditions, and the internal conflict between the Fatimid forces and the Emir of Palestine, Hassan bin Al-Jarrah (d. after 415 AH / 1025 AD), who deposed the Fatimids’ obedience and pledged allegiance to the nobles of Hijaz, whose political allegiance ranged between The Abbasids in Baghdad and the Fatimids in Cairo, “No one from Egypt made the pilgrimage this year”;

According to al-Maqrizi in 'Ita'az al-Hanafa'.

And in the year 407 AH / 1017 AD, “people did not perform Hajj… from Khurasan or Iraq,” and this was - as it appears from Ibn al-Jawzi’s words - due to a struggle over the Buyid throne that took place “between Sultan Abu Shuja’ (d. 415 AH/1025 AD) and his brother [Qawam al-Dawla] Abi Al-Fawares (died 419 AH/1029 AD)".

The Seljuk/Ghaznawi conflict to control the regions of Central Asia and Iran - as well as the internal disturbances in Egypt and the Levant due to the dispute of ministers over the Fatimid administration - also caused the pilgrimage to be interrupted 430 AH / 1039 AD as well. Therefore, Ibn al-Jawzi says that "people did not perform pilgrimage in this year from Khorasan and Iraq." Egypt and the Levant.” These are the countries that represented the overwhelming majority of pilgrims at that time.

A renewed game and


when the emirs of the Seljuk House renewed their dispute over the throne after the death of Sultan Malikshah in the year 485 AH/1093 AD;

This was one of the strongest reasons why their subjects refrained from performing Hajj at the time, and those who did Hajj from others were a victim of the unstable security conditions and the prolongation of thieves of princes and bandits on travelers.

In the year 486 AH/1094 AD, “the pilgrims of Iraq did not perform the pilgrimage, and they did the pilgrimage to the Levant, so the owner of Mecca, Muhammad bin Abi Hashem, plundered them, and the Arabs plundered them ten times, and those who delivered [of them] arrived in a strange situation”;

According to al-Dhahabi (d. 748 AH / 1348 AD) in 'The Lessons'.

Just as the conflicts between the political regimes hindered their subjects from witnessing the pilgrimage seasons;

The Sunni/Shiite sectarian strife in Iraq was an additional reason for people’s fear of undertaking the Hajj. Ibn Katheer (d. 774 AH / 1373 AD) mentions - in 'The Beginning and the End' - that in 441 AH/1050 AD "Rafidah (= Shiites) and Sunnis fought and took place in Baghdad Tribulations are long to be mentioned, and none of the people of Iraq performed Hajj!

As a result of the loosening of the central Abbasid grip on Iraq;

Arab tribes were able to unilaterally rule over areas in its north and south, such as the Mazeedi emirate (388-558 AH / 998-1163 AD), whose most famous prince was Dubays bin Ali al-Asadi (d. 474 AH/1082), who is accused by the tribe of Ibn al-Jawzi (d. 654 AH / 1256 AD) - in ' Mira’at al-Zaman’ - loyal to the Fatimids, because he “was seeing the opinion of the esotericism.” His power was that in 447 AH/1046 AD, he “destroyed places and burned others…, and none of the people of Iraq performed pilgrimage there” because of his harassment of people;

According to Ibn Kathir.

In light of the Ayyubid / Fatimid conflict and the attempts of Asad al-Din Shirkuh (d. 564 AH / 1169 AD) and his nephew Salah al-Din al-Ayyubi (d. 589 AH / 1193 AD) to control Egypt in favor of Nur al-Din Zangi (d. 569 AH / 1173 AD);

The Egyptians were not able to perform the Hajj for two consecutive years. In 562 AH / 1167 AD, "the merchants in Mecca did not sell anything as they used to, because the pilgrims of Egypt did not come to work because of the fighting that happened to them";

According to Abd al-Qadir al-Jazari (d. 977 AH / 1570 AD) in 'Al-Durar Al-Farayed Al-Organized in Akhbar Al-Hajj and the Great Makkah Path'.

He means here the battles that took place in Egypt between the Fatimids and the Zangid forces.

In the following year, the Hajj was disrupted due to the continuing battles between the two sides.

Al-Dhahabi tells us - in 'History of Islam' - that in 563 AH / 1170 AD, "the Egyptians did not make the pilgrimage because of the woe of their king and the preoccupation with the war of Asad al-Din" Shirkuh.

The Levant witnessed several major events, such as the Crusaders’ takeover of the coastal areas and Palestine since 492 AH / 1099 AD, and then the control of the Zangids and Ayyubids over the Levant. In the era of the Ayyubid weakness after the death of Sultan Salah al-Din and his brother nicknamed al-Adil (d. 615 AH / 1219 AD), and in light of the entry of the sons of al-Adil into the power struggle between 624-627 AH / 1228-1231 AD; The Hajj of the Levantines was disrupted due to the people’s fear of going out to it. Ibn Kathir says in the events of the year 627 AH / 1231 AD: “No one from the people of the Levant performed the pilgrimage in this year, nor in the one before it, as well as in the previous one as well. "!!

And when the star of the Mamluks shined in Egypt after their defeat of the Crusaders in Damietta in the year 647 AH / 1250 AD, and their struggle began - since 648 AH / 1251 AD - with their Ayyubid masters in the Levant led by Nasser II, the Ayyubid;

This Mamluk / Ayyubid conflict affected the security situation in the Levant and Egypt, especially in 648 AH / 1251 AD. "No one from the Levant nor Egypt performed Hajj this year";

As confirmed by Ibn Taghri Bardi in Al-Najm Al-Zahirah.

The same phenomenon is evident in the Mamluk civil war between the deposed Sultan Al-Nasir Muhammad bin Qalawun (d. 741 AH / 1341 AD) and Sultan Al-Muzaffar Baybars Al-Jashankir (d. 709 AH / 1310 AD), when Nasser resolved to return from the Levant, the seat of his exile to Egypt, and the struggle against Al-Muzaffar began in 709 AH / 1310 AD. “No one from the Levant made the pilgrimage due to the state’s turmoil.”

According to Ibn Taghri Bardi.

Attractive legitimacy


when the matter was established for the Abbasids throughout the Islamic world after their elimination of the Umayyad state in the year 132 AH / 750 AD; They became dependent on the Two Holy Mosques under the rule of rulers who often belong to the same family of Bani al-Abbas, and when their central rule was disrupted at the end of the third century AH, their Alawi cousins ​​took advantage of that, and they regularly assumed - starting from the beginning of the fourth century - the administration of Mecca and Medina without leaving - mostly - on the legitimacy of the Abbasids Then their administration was further strengthened with the control of the Buyids - who are originally a Zaydi Shiite - over the capital of the Caliphate, Baghdad, in the year 334 AH / 945 AD.

This control of the Buyids strengthened the tendency of independence from Baghdad in the Ikhshidid Egypt, led by Kafur (d. 356 AH / 967 AD), the guardian of its emir, Onujour al-Ikhshidi (d. 349 AH / 960 AD), who even aspired to compete with Baghdad in the command of Hajj;

Ibn Khaldun (d. 808 AH / 1406 AD) says - in his history - that "the pilgrim (= pilgrims) came to Mecca in the year forty-two [three hundred] with a prince from Iraq and a prince from Egypt, and the war broke out between them over the engagement of Ibn Buwayh, King of Iraq, or Ibn al-Ikhshid. The Companion of Egypt, so the Egyptians were defeated, and he was engaged to Ibn Buwayh, and the arrivals of the pilgrim began to call from that day.”

Since the Fatimids - who are Ismaili Shiites - took control of Egypt in the year 358 AH / 969 AD - and then Bilad al-Sham in the following two years - a public struggle began between Cairo and Baghdad over the Two Holy Mosques, considering that sovereignty over them is the greatest title of religious legitimacy for the "caliphate" of each in the eyes of each. Muslims.

Hence, the Abbasids were keen to push the Fatimids with all force to prevent their control of these holy places, but the Fatimids were militarily and economically stronger in that era in which the rule of their Abbasid rivals faltered, and the Buyids - who shared with them in the general Shiite trend - tightened their control over the reins of real power in Iraq. .

Because of this conflict - which turned into a military confrontation - the pilgrimage was often championed;

Which was noted by Al-Fassi (d. 832 AH / 1429 AD) - in 'The Healing of Love with the News of the Sacred Country' - by saying that the Iraqis performed Hajj in 380 AH / 991 AD, although "from the year seventy-one (= 371 AH / 982 AD) no one from Iraq made the pilgrimage, because of sedition and backlash. (= the difference) between the Iraqis and the Egyptians,” that is, between the Abbasids and the Fatimids.

It seems that the peak of the conflict between the two states reached its strength in 401 AH / 1011 AD, when the groups of pilgrims were cut off from the pilgrimage, especially from its three main axes: the East, the West, and the North.

In this regard, Ibn Adhari al-Marrakchi (d. after 712 AH / 1312 AD) - in 'Al-Bayan al-Mughrib' - says that "No one performed Hajj this year (= 401 AH / 1011 CE) from the Levant, Iraq, Khorasan, or other horizons, except for the people of Yemen and a small group of those who were nearby Mecca.

Ibn al-Jawzi states - in 'Al-Muntazam' - that in 411 AH/1021 AD, "a war took place between the sultans at Wasit [in southern Iraq], and their famine intensified..., and the pilgrimage was invalidated in this year."

Imam Al-Suyuti records - in 'Hassan al-Mahazar' - seven consecutive Hajj seasons (between the years 417-423 AH/1027-1033 AD), six of which Iraqis did not attend due to the conditions in their country, and in some of them, "None of the people of the East nor the people of the Egyptian lands did Hajj either "!

A quest for independence


In the year 430 AH / 1040 AD, the fierce conflict between the Abbasids and the Fatimids renewed, hampering the performance of the Hajj pilgrimage from all parts of the Islamic world.

“In the year four hundred and thirty, the pilgrimage was suspended from all the provinces, so no one did Hajj, neither from Egypt, nor from Levant, nor from Iraq, nor from Khorasan.”

According to Al-Suyuti’s expression, mentioning several pilgrimage seasons, “[in which] the people of Egypt were unique in performing Hajj” during the years 430-445 AH/1040-1054AD.

The Hashemite rulers of the Two Holy Mosques worked to prepare an armed military force to ensure the stability of their king in the face of these raging political fluctuations between the two great countries, and they often took advantage of moments of weakness to search for their own gains, and this exploitation had its effects on preventing and canceling the Hajj.

Al-Jazari informs us that in 512 AH / 1118 AD, the “Prince of Mecca, Qasim bin Abi Hashim al-Hasani [Q], built warships, shipped them with fighters, and drove them to Aydhab (= an Egyptian port that was on the Red Sea), so they plundered the merchants’ boats and killed a group of them. Al-Afdal Ibn Abi Al-Juyoush (d. 515 AH / 1121 AD) was the Minister of the Egyptian Homes, and they complained [to him] what was taken from them.”

The Minister of the Fatimids, Afzal al-Jamali, did not stand up to the attacks of the rulers of Mecca on the most important Egyptian port. He issued his retaliatory decision in 514 AH / 1120 AD, which “forbid… people to perform Hajj and cut off al-Mira from the Hijaz”;

According to Al-Jazari.

In view of the banning of the better minister of the Egyptians from the pilgrimage, which seems to have included with them also the passengers of Moroccans, Africans and others who were joining them at the time;

The nobles of Mecca were forced to submit to Cairo's demands, so "Sharif Qasim wrote to the better, by returning what he had taken from the merchants to their owners, and whoever was killed from the merchants, he returned his money to his heirs, and returned the money in the following year."

Ibn al-Jawzi - in al-Muntazam - tells us that the pilgrims in 557 AH / 1162 AD "reached Mecca, but most of them did not enter [it] because of the temptations that took place, but a group of people entered on the day of Eid and performed Hajj, and most of them returned to their countries and did not perform the pilgrimage!"

In Makkah Al-Mukarramah itself;

The decade of the fifties of the seventh century was full of conflict over its emirate between its nobles and the Sultan of Yemen Al-Muzaffar Al-Rasouli (d. 694 AH / 1295 AD), and this was reflected in the pilgrimage seasons with disruption several times.

The historian of Mecca Abd al-Malik al-Asami (d. 1111 AH / 1700 AD) records - in 'Samt al-Nujoum al-Awali' - that the soldiers of these two parties in the year 653 AH / 1255 AD "fight in the middle of Mecca... and blood was shed in the Noble Sanctuary, and the country was filled with terror so that no one prayed in the sanctuary." And a sedition occurred between them during the days of Hajj and the Iraqi emir of Hajj, a fitnah that God Almighty averted with reconciliation, so the Muslims embraced peace.”

Then he adds that during the Hajj season 655 AH / 1257 AD, "No one from the people of the Hijaz did the pilgrimage, nor was one of the banners of kings hoisted to anyone in Mecca!!"

Dangerous precedents


The esoteric Qarmatians (278-398 AH/892-1008 AD) appeared in the last quarter of the third century AH in southern Iraq, and soon they established a political entity for them, making its capital the town of Hajar, which was in the Al-Ahsa region in eastern Saudi Arabia today, and they used to attack the areas under the control of the Abbasids in southern Saudi Arabia. Iraq and others.

And in the year 313 AH / 926 AD, they wanted to take over Basra and Ahwaz, so “[their army] left from Hajar, wanting [the pilgrim] who came from the direction of Kufa, and was able to defeat the Abbasid forces, so the defeated entered Baghdad…, the people of Baghdad were afraid and the people moved to the eastern side [of it]. ], and not one of the people performed Hajj in this year.”

According to Ibn al-Atheer in al-Kamil.

Al-Dhahabi tells - in 'The Lessons' - that in 314 AH / 927 AD, "No one from Iraq made the pilgrimage for fear of the Qarmatians, [rather] and the people of Mecca fled from it for fear of them."

As for Taqi al-Din al-Fassi, he confirms - in “Shifa al-Gharam” - that this prohibition was extended in the following two years;

"No one from Iraq made the pilgrimage to Mecca... these three years for fear of Qarmati."

In the year 317 AH / 930 AD;

The Qarmatians - under the leadership of Abu Taher al-Janabi (d. 332 AH / 944 AD) - were able to attack Mecca itself, so they inflicted with it one of the most horrific massacres of the Haram in the history of Islam, to the extent that al-Dhahabi narrates - in 'Lessons' - that their army "was killed in the midst of Mecca and its appearance was about thirty." Alpha, and captivity of women and boys!!

About this, Al-Masudi (d. 346 AH / 957 AD) says in 'Al-Tanbah and Supervision': "And among them is that the Hajj was invalid, so he did not perform Hajj in 317 AH / 930 AD because Abu Taher.. Al-Janabi al-Qarmati.. Mecca, and his entry was on Monday for the seven months of Dhul-Hijjah, and he did not Hajj invalidates - since Islam was - other than that year!!

Then the Qarmatians completed their crimes in the sanctuary by uprooting the door of the Kaaba and the Black Stone, which they took with them to Hajar, and they did not return it to it until 339 AH / 950 AD with the intervention of the Fatimids in Tunisia.

Ibn Khaldun says - in his history - that in 317 AH / 930 AD, "the pilgrim was disrupted because of the Qarmatians, and they returned the Black Stone in the year thirty-nine [three hundred] by the order of [the Fatimid Caliph] Al-Mansur Al-Alawi (d. 341 AH / 953 AD), the owner of Ifriqiya, and his speech on that was to their ruler Ahmed bin Abi Saeed (died 359 AH / 970 AD).

The horrific crimes of the Qarmatians in the Haram al-Sharif had the greatest impact on the interruption of Hajj for many years throughout the fourth century AH.

Here is the tribe of Ibn al-Jawzi saying: “It appears that no one performed the pilgrimage [from] the year three hundred seventeen to the year three hundred and twenty-six for fear of al-Qarmati.”

Indeed, Ibn Taghri Bardi assures us - in the 'Brilliant Stars' - that the Qarmati danger remained until the end of the fourth decade of this century;

It is mentioned that in 335 AH, "no one from Iraq made the pilgrimage for fear of the Qarmatians", and in 338 AH "the Qarmatians moved and no one performed the pilgrimage from Iraq this year."

It is understood from Ibn Khaldun’s words that the Qarmatians never abandoned the ban on Hajj except through a second mediation, and in return for taking another historically unprecedented step like their previous actions, which is to take fees on pilgrims to allow them to cross.

Ibn Khaldun said - in his history - that the captain of the Alawites in Kufa, Abu Ali Omar bin Yahya (d. 350 AH/864 AD) wrote in 327 AH / 939 AD to the leader of the Qarmatians, Abu Taher al-Janabi, suggesting to him “that the way for pilgrims should be released to the money (= tax) to take from them, Abu Taher used to venerate him for his religion and hope for him, so he answered him and took the money from the pilgrims, and the like of him is not known in Islam!!

But we find the danger of their banning the pilgrimage returning again at the end of the century;

In 384 AH / 995 AD, "the pilgrim returned to Baghdad and no one from Iraq made the pilgrimage for fear of the Qarmatians";

According to Ibn Taghri Bardi in 'An-Nujum al-Zahirah'.

A priority for the resistance, and


just as the bloody political conflict - around and over the area of ​​the Two Holy Mosques - has disrupted the pilgrimage throughout the centuries;

The foreign invasions of the region had a large share of that.

In the year 615 AH / 1218 AD, the Mongols began leaving their country in Mongolia and northern China to eliminate the neighboring Khwarizm state in Turkestan and Central Asia, in preparation for their occupation of all regions of Iran and their attack on the center of the Abbasid Caliphate in Iraq.

This exodus was a fundamental reason for the interruption of the pilgrims’ rides coming from the regions of Khorasan and beyond for a number of years.

In 617 AH / 1220 AD, the results of this invasion began to appear successively, to the extent that - as Abu Shama al-Maqdisi (d. 665 AH / 1277 AD) says in 'The Tail on the Two Gardens' - in that year, "No one from the Persians performed Hajj because of the Tatars."

And in the next Hajj season in 618 AH / 1221 AD, “No one from the countries of the non-Arabs, nor from Hamadan, nor from Isfahan, because of the fear of the road from the spread of infidels in the country and beyond”

As reported by Al-Jazari.

Throughout the following years (615-628 AH / 1218-1231 AD), the pilgrimage remained elusive to millions of people in those regions.

Rather, Imam Ibn Kathir tells us that “people did not perform Hajj after this year (= 628 AH / 1231 AD) also because of the many wars, and the fear of the Tatars and the Franks”!

Then the year 630 AH / 1233 AD and what followed was the beginning of the destructive attacks of the Tatars on Iraq, which forced the authorities to prevent the Iraqis from going out for Hajj. Therefore, "the pilgrimage to Iraq in these years did not take care of the matter of the Tatars";

According to al-Dhahabi in the 'History of Islam'.

Al-Fassi says that in 634 AH / 1237 AD, "he did not perform the pilgrimage... he rode Iraq, and the Iraqis also did not perform the pilgrimage for five consecutive years after this year, from the year thirty-five to the year forty [six hundred]."

This is confirmed by al-Dhahabi by saying that “no one also performed Hajj in [this] year (= 635 AH / 1238 AD) from Iraq because of the Tatars breaking the Caliph’s army, and he took Erbil last year.”

The decision of the Abbasid Caliph Al-Mustansir Billah (d. 640 AH / 1243 AD) in the face of the Mongol attacks was to prioritize the jihadist resistance, which required the participation of all in the defense of Iraq and the capital Baghdad, even if the mobilization for jihad was at the expense of the pilgrimage to Hajj.

Hence, in “the year six hundred and thirty-four, the Iraqi [caravan] did not perform the pilgrimage because the Tatars entered Baghdad, so [Caliph Al-Mustansir] gathered the scholars and asked them to leave the pilgrimage for jihad, so they gave him a fatwa.”

As reported by Al-Jazari in Al-Durar Al-Farayed.

Despite the death of Al-Mustansir in the year 640 AH / 1243 AD, the Iraqi pilgrimage continued to be disrupted until the year 650 AH / 1252 AD, according to what the contemporary tribe of Ibn al-Jawzi mentions of those events, by saying that in 650 AH / 1252 AD, “People from Baghdad made the pilgrimage after ten years, the pilgrimage was invalidated, since al-Mustansir died. And to this year!

A new arrival


In the end, the Mongols overthrew the Abbasid Caliphate at the beginning of the year 656 AH / 1258 AD, so they took control of the rest of Iraq and then the Levant in the following year, and they tried to expand to the west. The Mamelukes - coming from Egypt - turned them back on their heels to Iraq. In the meantime, the rides of Iraq remained suspended from performing the pilgrimage rite due to the Mongol occupation of their country for a full ten years; In “the year six and six [six hundred] the Iraqi [caravan] pilgrimage from Baghdad, which is the first pilgrimage in which they performed after the victory of the Tatars over Baghdad” in the year 656 AH / 1258 AD; As Al-Jazari mentions.

Despite the Mongols’ seizure of the stable of the Abbasid Caliphate, the founders of the Mongol Ilkhanate state, and their conversion to Islam since the beginning of the eighth century AH;

The struggle of their princes over the throne after the death of Sultan Abu Said Khudabanda (or Kharbanda) in the year 736 AH / 1336 AD again led to the invalidation of the organization of Iraqi rides to Hajj, which is what Al-Fassi records by saying that in “the year seven hundred and thirty-six did not perform the pilgrimage of the Iraqi ride.., due to the death of Sultan Abi Said bin Kharbanda, the king of the Iraqis, and the difference in word after him, and the interruption of Hajj from the Iraqis lasted for many years.

From the womb of the Ilkhanids, the Mongol Timurids - in Central Asia and their capital Samarkand - came out under the leadership of the Uzbek leader Tamerlane (d. 807 AH / 1405 AD), that lame butcher who invaded the Levant in the year 802 AH / 1399 AD and Iraq 803 AH / 1400 AD and then invaded Anatolia 805 AH / 1402 AD;

He destroyed a lot of urbanization and committed the biggest massacres at that time.

The most famous of these massacres was the Damascus massacre and fire;

“In the year eight hundred and three, no one from the Levant performed the pilgrimage on the usual route, and the reason for this was that Tamerlane went to the Levantine countries in this year and seized them and destroyed them, and the destruction that happened in Damascus was more than in other Levantine countries because of the Tatars burning it when they took over it”;

As mentioned by Al-Fassi.

And in those same years;

Al-Maqrizi (d. 845 AH / 1441 AD) tells us - in his book 'Al-Suluk' - that in 804 AH / 1401 AD, "no one from the Levant, Iraq, or Yemen performed Hajj in this year", without specifying a reason for that, perhaps it was related to the wars and attacks of the Timurids that continued in the past. After, so that the Iraqis had to cancel their pilgrimage in some years, so “the Iraqis did not make the pilgrimage from Baghdad in the year eight hundred and twenty-one, and perhaps the reason for this was what was said that King Shah Rukh bin Tamerlane (d. 851 AH / 1447 AD) took Tabriz from Kara Sanqur [the Turkmen], father of the owner of Baghdad";

According to El Fassi.

Shah Rukh's threat continued for years thereafter; In 824 AH / 1421 AD, “No one from Iraq or Yemen performed Hajj”; As Ibn Fahd Al-Makki (d. 885 AH / 1480 AD) says in 'Ithaf Al-Wura Bi-Akhbar Umm Al-Qura'. The partial interruption of the Hajj season continued two centuries later. This self-made Makki tells us about his observations during the Hajj season of the year 1078 AH / 1668 AD, he says that on the 5th of Dhu al-Hijjah, “Al-Mahmal Al-Masry (= the official delegation of pilgrims) and the pilgrims were few in this year.., and on the eighth day the Levantine, Yemeni and Madani pilgrims entered.. And as for the people of Iraq, the people of Najd, the people of Hijaz and the rest of the Arabs [then] they did not perform the pilgrimage, due to what happened to them from fatigue, hunger and fear of starvation (= sleep)!!

Unfair royalties


The factors hindering the pilgrimage - in whole or in part - were not limited to the dangerous security conditions generated by the great power game conflicts between the owners of armies and thrones;

Rather, it was often accompanied or contested by another social security factor, albeit less important, which is the chronic imbalance in road security with the appearance of Arabs greedy for pilgrims’ money at times of loosening the grip of the authorities in the central capitals.

Therefore, these thieves were among the most prominent factors in the interruption of the Hajj, whether for those coming from Central Asia to Baghdad to join the Iraqi race, or those coming from Anatolia and its surroundings to join the Levant race, or those coming from Andalusia, Morocco and African countries to accompany the Egyptian race, and even those coming from the south axis where To whom.

Because of the severity of what the pilgrims suffered from the Arabs cutting off their paths and their assault on their lives and property;

The success of governments in confronting this sector was one of the reasons for the consolidation of satisfaction with them among the subjects.

Among the examples of this is what was narrated by Imam Ibn Asaker (d. 571 AH / 1175 AD) - in the 'History of Damascus' - that in 272 AH / 886 AD, the Emir of Egypt assigned Khamarweh Ibn Tulun (d. 282 AH / 896 AD) to the Turkish leader Saad al-Asar (d. 273 AH / 887 AD). The Wilayat of Damascus, and one of his greatest achievements was that he “opened the Levant road to the pilgrim because the Bedouins had overcome the route before the state of Saad, and he had invalidated the pilgrimage from the Levant route for three years, so Saad went out to the Bedouins and their reality and killed them with a great character, and opened the way for the pilgrim.. so he loved him. The people of Damascus” for that, until Al-Dhahabi described him - in the “History of Islam” - as “he was venerable, just and endearing to the people of Damascus”!

Despite the attempts of the central authorities to which the Hijaz region belongs - whether they are in Iraq, Egypt or others - to eliminate by military force the Arabs' tampering with the pilgrims' passengers; This did not deter the aggressors from the bandits and others, whether inside the Arabian Peninsula or on the road before reaching it. Ibn al-Jawzi says that in 361 AH / 972 AD, "the books of Hajj came that the Banu Hilal had intercepted them, so they killed many people, and the Hajj was disrupted, and only those who went with Sharif Abu Ahmed al-Mousawi (d. 400 AH / 1010 AD) on the road to Medina and their pilgrimage were completed."

Al-Maqrizi informs us - in 'Ita'az al-Hanafa' - that in Dhul-Qa'dah 415 AH / 1025 AD, the Moroccan pilgrims arrived, as usual, to Egypt, then "the Moroccan pilgrims went to Mecca, but no one from the people of Egypt accompanied them. Caesarea soldiers and slaves, and there was an incident between them..., [Then] those who left the Moroccan pilgrimage returned after they were looted, wounded and robbed, so no one made the pilgrimage this year from Egypt.” Ibn al-Jawzi said - in his mention of the events of the year 422 AH / 1032 AD - that "people did not perform Hajj in this year from Khurasan and Iraq because of the interruption of roads and the increase in turmoil"!

Faced with these recurring annual calamities, the Abbasids and others found nothing but yielding to the demands of the bandits. They used to give them known money as a royalty to secure the pilgrims’ path instead of assault, theft and murder, but the delay or damage of this money - before it reached the leaders of these sector - was one of the major excuses by which they prevent the Hajj. Among the famous leaders of the Arabs is Al-Asafer Al-Muntafiqi (d. 410 AH/1020 AD) or Al-Asafer / Al-Asfar Al-Arabi, whom the historian Ibn Al-Atheer describes as “he used to harm the pilgrims on their way”!

ويذكر هذا المؤرخ أنه في 384هـ/995م "عاد الحُجّاج من الثّعلبية (= بدع خضراء الواقعة اليوم بمنطقة حائل شمالي السعودية) ولم يحُجّ من العراق والشام أحدٌ، وسبب عودهم أن الأُصَيْفِر أمير العرب اعترضهم، وقال: إن الدراهم التي أرسلها السلطان عامَ أولَ كانت نُقْرة (= سبيكة) مَطْليّة (= مغشوشة)، وأُريد العوض، فطالت المخاطبة (= المفاوضات) والمراسلة، وضاق الوقتُ على الحُجّاج فرَجعوا" إلى بلادهم ولم يحجوا!!

وفي السنة الموالية، وحتى يتجنب العراقيون منعهم من الحج؛ اضطر أحد نبلاء الأمراء إلى تحمل ما فرضه عليهم هذا الأعرابي من مكوس جائرة؛ فقد ذكر ابن بن تَغْرْي بَرْدي أنه في سنة 385هـ/996م "حج بالناس أحمد بن محمد بن عبد الله العلوي (ت 389هـ/1000م) من العراق، وبعث بدر بن حَسْنَوَيْهِ الكردي (ت 405هـ/1015م) خمسة آلاف دينار (= اليوم 840 ألف دولار أميركي تقريبا) إلى الأصفر الأعرابي -الذي كان يقطع الطريق على الحاج- عوضاً عما كان يأخذه من الحاج، وجعل ذلك رسماً عليه (= الكردي) في كل سنة من ماله؛ رحمه الله"!!

لصوصية "نبيلة"
ولئن كان إيذاء الحجاج هو العادة المألوفة لهذا الأمير الأعرابي؛ فقد سجل له التاريخ موقفا "نبيلا" مع الحجاج العراقيين في أحد المواسم بعد أن وجدت عاطفته الدينية ما يستثيرها.

فقد روى ابن الجوزي -في ‘المنتظم‘- أنه في 394هـ/1004م "كان في جملة الحاج [قارئان شابان هما] أبو الحسين بن الرفاء وأبو عبد الله بن الزجاجي، وكانا من أحسن الناس قراءة [للقرآن]؛ فاعترض [طريقَ] الحاجِّ الأُصَيْفِرُ المُنْتَفِقي وحاصرهم.. وعوَّل على نهبهم، فقالوا: من يمضي إليه ويقرر معه شيئا نعطيه [إياه]؟ فندبوا (= اختاروا) أبا الحسين [بن] الرفاء وأبا عبد الله الزجاجي، فدخلا إليه وقرآ [القرآن] بين يديه؛ فقال [لهما]: كيف عيشكما ببغداد؟ فقالا: نعم العيش..! فقال: هل وهبوا لكما ألف ألف دينار في صُرَّة؟ فقالا: لا، ولا ألف دينار في موضع [واحد]! فقال: قد وهبتُ لكما الحاجَّ وأموالَهم، [فـ]ـذلك يزيد على ألف ألف دينار (= اليوم 167 مليون دولار أميركي تقريبا)؛ فشكروه وانصرفوا، ووَفَى للحاج بذلك"!!

وكان زعيم العربان في بادية شمال الجزيرة العربية ومناطق فلسطين والأردن مفرج بن دغفل بن الجراح الطائي (ت 404هـ/1014م) من أشهر المتمردين في أواخر القرن الرابع الهجري؛ فكان يقطع الطرق ويساوم الجميع على المال وإلا فالقتل بلا رحمة. فمما يرويه ابن الجوزي -في ‘المنتظم‘- أنه في 379هـ/990م "ورد الخبر في المحرّم بأن ابن الجراح الطائي خرج على الحاج بين سُمَيراء وفَيْد (تقعان اليوم في حائل السعودية) ونازلَهم، ثم صالحهم على ثلاثمئة ألف درهم وشيء من الثياب المصرية والأمتعة اليمنية، فأخذه وانصرف"!!

وقد تكررت اعتداءات الطائي هذا الذي أصبح مجرد ذكر اسمه لقوافل الحجيج القادمة من العرق والشام ومصر يمثل رُعبًا لهم لفترة طويلة؛ ففي سنة 397هـ/1007م "هبّت على الحُجّاج ريحٌ سوداء بالثعلبية أظلمت لها الأرضُ ولم يرَ الناسُ بعضهم بعضا، وأصابهم عطشٌ شديد، ومنعهم ابن الجراح الطائي من المسير ليأخذ منهم مالاً، فضاق الوقتُ عليهم فعادوا ولم يحجوا"؛ وفقا لابن الأثير.

وفي سنة 409هـ/1019م خرج حجيج العراق "فاعترضتهم العرب (= الأعراب) فيما بين القصر والحاجر (= اليوم بلدة البعائث بحائل السعودية)، والتمسوا منهم زيادة على رسومهم، فرجعوا من القصر وبطل الحج في هذه السنة"؛ حسبما يذكره الفاسي في ‘شفاء الغرام‘. وينقل الذهبي -في ‘تاريخ الإسلام‘- أنه في 424هـ/1034م "لم يحجّ العراقيّون ولا المصريّون أيضًا خوفًا من [أعراب] البادية، وحج أهلُ البصرة -مع من يخفرهم (= يحرسهم)- فغدروا بهم ونهبوهم"!!

وهكذا ظل هجوم بعض أمراء العرب على قوافل الحجيج أكبر هاجس -منذ بداية العصور الإسلامية الوسيطة وحتى أوائل العصر الحديث- يؤرق الحجيج ويقض مضاجعهم، وكان عاملا أساسيًا في إبطال الشعيرة لركاب حجاجِ بلدانٍ عديدة.

وكان من اللافت اشتراك عدد من أمراء مدن الحجاز -مثل ينبع ومكة- في الاعتداء على الحجيج ونهب قوافلهم، وخاصة في لحظات ضعف السلطات المركزية في بغداد أو دمشق أو القاهرة؛ فقد سبق ذكرُنا لما وقع في أوْج الخلافات الفاطمية/العباسية من انتهاب أمير مكّة محمد بن أبي هاشم لركب الحج الشامي سنة 486هـ/1093م.

وحسب ما يورده الجزري فإن اعتراض أمراء العرب لقوافل الحجيج تكرر سنة 631هـ/1234م، حيث "رجع حج العراق وأميرهم شمس الدين أصلان تكين (ت بعد 638هـ/1241م) من منزلة لِينة -بكسر اللام- لعدم الماء، وقاسَوْا مشقة عظيمة؛ فإن العرب الأجاودة طَمُّوا (= غَطَّوْا) الآبار.. في طريق الحجاز، وتحاوروا هم وإياهم على البذل (= دفع الإتاوة) إلى أن ضاق الوقت وعادوا" إلى العراق. وفي ظل ضعف قبضة سلاطين مصر المماليك على الحجاز؛ يذكر ابن شاهين المَلَطي (ت 920هـ/1515م) -في ‘نيل الأمل‘- أنه انقضت سنة 828هـ/1425م فـ"لم يحجّ من العراق أحد، وأخبِروا أن سبب تعويقهم [كان] خوفا على أنفسهم من مُقبل أمير الينبع، فإنه كان تحوّل إلى طريق الحاجّ لفساد يفعله"!

كروب الدروب
ظلت ندرة المياه في طريق الحج من أبرز أسباب إلغاء أدائه طوال قرون تفاقمت في معظمها أزمات العطش، ولا سيما في صحاري جزيرة العرب. وفي خبر ذي دلالة كبيرة هنا نظرا لوقوعه في أوْج ازدهار وقوة الدولة العباسية؛ يروي ابن سعد (ت 230هـ/845م) -في ‘الطبقات الكبرى‘- أنه في 168هــ/785م "خرج [الخليفة العباسي] المهدي (ت 169هـ/786م) يريدُ الحج… فكان الماء في الطريق قليلا، فخشي المهدي على من معه العطش، فرجع من الطريق ولم يحُجّ تلك السنة"!!

ويحدث هذا مع أن المؤرخ ابن الأثير يخبرنا بأنه كان للخلفاء آنذاك موظف يسمى "متولي المنازل"، ويوضح الفاسي طبيعة وظيفته بقوله إنه "كانت الخلفاء يُبنى لهم -في كل منزلة ينزلونها بطريق مكة- دار، ويُعدّ لهم فيها سائر ما يُحتاج إليه من الستور والفُرُش والأواني وغير ذلك"، فكانت مسؤولية "متولي المنازل" هي الإشراف على هذه الاستراحات، وحمايتها فـ"كان لا يدخل المنازلَ أحدٌ من الناس" العاديين!!

وعن أثر ندرة المياه على إكمال الحجاج العاديين رحلتهم المقدسة؛ يفيدنا الذهبي -في ‘العِـبـَر‘- بأنه في 363هـ/974م "لم يحجّ ركب العراق لأنهم وصلوا إلى سُمَيراء، فرأوا هلال ذي الحجة وعلموا أن لا ماء في الطريق فعدلوا إلى مدينة النبي صلى الله عليه وسلم" ولم يحجوا.

ويذكر الذهبي أيضا -في ‘تاريخ الإسلام‘- أنه في 406هـ/1016م "وردَ الخبر إلى بغداد -بعد تأخّره- بهلاك الكثير من الحاجّ، وكانوا عشرين ألفا فسَلِم منهم ستة آلاف، وأن الأمر اشتد بهم والعطش حتى شربوا أبوال الجِمال، ولم يحجّ أحد في هذه السنة". وفي سنة 504هـ/1110م "وصل إلى بغداد حاجّ خراسان، ثم رحلوا إلى الكوفة فقيل لهم: إن الطريق ليس بها ماء، فعادوا ولم يحج منهم أحد"؛ طبقا لابن الجوزي في ‘المنتظم‘.

وفي بعض السنين اجتمع على الحجاج الموتُ عطشاً والقتلُ معًا؛ فالإمام الذهبي يعرض -في ‘تاريخ الإسلام‘- لأخبار موسم حج سنة 357هـ/968م قائلا: "كان الحجّ في العام صعبًا إلى الغاية لِما لَحِقهم من العطش والقتل، مات من حُجّاج خراسان فوق الخمسة آلاف.. بالعطش، فلما حصلوا بمكة خرج عليهم الطلحيّون والبكريّون [من القرشيين] فوضعوا في الحجيج السيف، وأخذوا الرَّكْبَ بما حوى، ولم يحجّ من مصر ولا الشام أحد! وكان حُجّاج المغرب خلقًا فرجع معهم خلق من التُّجّار فأُخِذوا، فيُقال: إنّه أُخِذ لتاجرٍ فيها متاع بنحو مئتيْ ألف دينار (= اليوم 33 مليون دولار أميركي تقريبا)؛ فإنّا لله وإنا إليه راجعون"!!

لقد ظلت ظروف درب الحجيج شرقًا وغربًا مأساة بالغة تتناقلها الأجيال والركبان؛ فها هو الجزري يتحدث -في ‘الدرر الفرائد المنظّمة في أخبار الحاج وطريق مكة المعظّمة‘- عن معاناة ركب الحج المصري والركاب الأفريقية اللاحقة به سنة 966هـ/1559م، فيقول إنهم حين خرجوا من القاهرة "هبّت عليهم [رِيحٌ] سَمومٌ حارة، وكان الماء بالأبيار قليلاً ومتغيرًا، فأوجب [ذلك] موتَ جماعات من الفقراء والمُشاة، ومن أثّر فيه ذلك"!

ومن أثر تلك المعاناة أنه كثيرا ما ضُرب المَثل بقذارة مياه "درب الحج" التي لا يجد الحجاج مندوحة عن شربها؛ فها هو أبو إسحق الوطواط (ت 718هـ/1319م) يورد -في ‘غرر الخصائص الواضحة‘- قول أحد الشعراء "يَذمّ صديقا له نمّاماً"، مشبها حاجته إلى صحبته -رغم صفاته الذميمة- بماء طريق الحج:
وصاحبِ سُوءٍ وجْهُه ليَ أوْجُـــــهٌ ** وفي فمه طبلٌ بسِرّيَ يــــضربُ
كماء بـ‘درب الحاج‘ في كل مَنْهَلٍ ** يُــذَمُّ على ما كان منه ويُــشربُ!

وإننا لنرى استمرار تلك المأساة في أزمنة لاحقة ووصف الأدباء لها، حتى إن الرحالة المغربي أبا سالم العياشي (ت 1090هـ/1679م) كان مع ركب حجاج المغاربة المرافق للركب المصري سنة 1064هـ/1654م، فصادفوا يوما معتدلا وماء عذبًا في أثناء سيرهم بمنطقة سيناء، ولم يفوت العياشي تسجيل انطباعه عن ذلك فكتب متندرا في رحلته ‘ماء الموائد‘: "وكان الهواء باردًا، والماء عذبًا، والناس ماشون على مَهَل، منبسطون غاية البسط، وكنتُ أقول لأصحابنا ممازحًا: مَن عدّ هذا اليوم من أيام الدرب فقد ظلمه؛ لأنه خالفَ الدربَ في سائر أوصافه، فإن طريق الدرب معروفة بالماء القبيح والحرّ والخوف، وهذا اليوم بخلاف ذلك"!

ضرورات معطِّلة
كانت مُنغّصاتُ الطريق -من اشتداد عطشٍ واضطرابِ أمنٍ وطولِ مسافاتٍ وزمنٍ- وأثرها على الحجاج القادمين من فجاج الأرض، وخاصة من أقاصي العالم الإسلامي شرقًا وغربًا حيث يسود المذهب الحنفي في الأولى والمالكي في الثانية؛ من أهم الأسباب التي جعلت الفقهاء -وخاصة من هذين المذهبين- يتطرقون لمسألة "أمن الطريق" وضرورته لأداء الفريضة.

فقد رأى الحنفية -على الصحيح من أقوالهم حسب الإمام الكاساني (ت 587هـ/1191م) في ‘بدائع الصنائع‘- أن "أمن الطريق من شرائط الوجوب.. [فهو] بمنزلة الزاد والرّاحلة..، لأن الله تعالى شرط الاستطاعة [لوجوب الحج]، ولا استطاعة بدون أمن الطريق كما لا استطاعة بدون الزّاد والرّاحلة".

وأما أهل المغرب والأندلس فإن بُعد الطريق ووعورته في البر والبحر المتوسط، وكثرة حوادث فقدان الحجيج وموتهم في الطريق والصحاري، إما عطشا أو جوعًا وإما لوجود قُطاع الطرق؛ دفع علماءهم من المالكية إلى إصدار فتاوى عدة تتناول مسألة "إسقاط الحج" عن المغاربة.

ومن ذلك فتوى شهيرة للشيخ زروق الفاسي المالكي (ت 899هـ/1495م) نقلها الحطاب الرُّعيني (ت 954هـ/1548م) في ‘مواهب الجليل‘، ويقول فيها: "إن أمن الطريق الذي هو من أحكام الاستطاعة مفقود..، [ونقل] عن المازِري (ت 536هـ/1141م) أن الشيخ أبا الوليد (ابن رشد الجَدّ ت 520هـ/1126م) أفتى بسقوط الحج عن أهل الأندلس، وأن الطُّرطوشي (ت 520هـ/1126م) أفتى بأنه حرام على أهل المغرب..، [وبعضهم] قال: لقيتُ في الطريق ما اعتقدتُ أن الحجّ معه ساقطٌ عن أهل المغرب، بل حرام"!!

ولعل رحلات المغاربة والأندلسيين -التي بين أيدينا اليوم- تبين جسامة ما كانوا يلقونه في المسالك والممالك أثناء رحلتهم إلى الحرمين؛ فقد دأبوا على الالتقاء في مدينة قوص بصعيد مصر باعتبارها -كما يقول ابن جبير الأندلسي (ت 588هـ/1193م) في رحلته- هي "ملتقى الحجاج المغاربة والمصريين والإسكندريين ومن يتصل بهم، ومنها يفوّزون (= يدخلون المَفازة) بصحراء عَيْذاب، وإليها انقلابهم في صَدَرِهم (= عودتهم) من الحج".

ويضيف هذا الرحالة الفقيه أنه "ربما كان من الحجاج من يتعسف تلك المجهلَة (= الصحراء) على قدميه فيضلّ ويهلك عطشا، والذي يَسْلَم منهم يصل إلى عَيْذاب كأنه مُنْشَرٌ مِن كَفَن، شاهدنا منهم مدة مقامنا أقواما قد وصلوا على هذه الصفة"!

ولقد ظلت مسألة "أمن الطريق" تؤرِّق الحجيج والفقهاء على السواء حتى مطلع القرن العشرين، فكانت تتمّ استثارتها بين الحين والآخر؛ فبسبب قيام الحرب العالمية الأولى (1914-1918م)، وظهور أمراض وطواعين وما قد يلحقه ذلك من ضرر بالحُجاج؛ ورد سؤال من وزارة الداخلية المصرية -بتاريخ 29/06/1915- إلى مفتي مصر آنذاك الشيخ محمـد بخيت المطيعي (ت 1354هـ/1935م)، جاء فيه: "نحيط علم فضيلتكم أنه لما قامت الحرب الأوروبية في العام الماضي صار السفر إلى الحجاز صعبًا وطريقه غير مأمون للأسباب الآتية"، وذكرت الرسالة تلك الصعوبات مثل عدم توفر البواخر، وعدم قدرة الحكومة على توفير الرعاية الصحية والمالية وغيرها.

فكان جواب الشيخ المطيعي -وفقا للفتوى المسجلة بدار الإفتاء المصرية بـ"الرقم المسلسل: 276" والمنشورة على موقعها الإلكتروني بعنوان: "الحج مع وجود خطر على الحجاج"- أنه "يجوز للحكومة والحالة هذه إعطاء النصائح الكافية للحجاج المصريين بتأجيل حجهم للعام المقبل مثلًا، حتى تزول الأخطار ويتوفر أمن الطريق الذي لا بد منه في وجوب الحج"، وقد اتّكأ المطيعي في فتواه تلك على ما سبق لنا ذكره من اشتراط مذهب الحنفية توفر "أمن الطريق وقت خروج أهل البلد" إلى الحج.