claim is made against him by the Real. If he transgresses by exceeding retaliation, or transgresses in the first instance, he is held accountable for it. Yet he transgresses only insofar as he is human: he has passed beyond his animality to his humanity.
The origin of this transgression comes from the origin, for the origin possesses independence. How different its ruling is from the ruling of “I created jinn and humankind only to worship Me” [al-Dhariyat 51:56]! This command comes from the Creator, I mean from the name the Creator, not from the name the Independent. “If you are prevented,” from your Hajj or your ʿumrah, “then whatever sacrificial offering is readily available” [al-Baqara 2:196].
Section on Being Prevented
With reference to this verse, the scholars disagree concerning the ruling on someone prevented by illness or an enemy. Is the person prevented in this verse prevented by an enemy or by illness? One group says that here he is prevented by an enemy. Another group says that here he is prevented by illness. Others say that the prevented person (is) anyone kept from Hajj or ʿumrah by any kind of impediment, whether illness, an enemy, or something else. This is the apparent sense and my position, taking account of the intention.
The disagreement arose only from their understanding of the language, for the verse uses the four-letter verbal form. It has been transmitted that one says, “Illness confined him [ḥaṣarahu],” and “The enemy prevented him [aḥṣarahu][38].”
As for someone prevented by an enemy, the majority agree that he leaves the consecration of his ʿumrah
Notes
[38]
(This distinction occurs here, while later in the same passage it occurs in reverse: “Illness prevented him [aḥṣarahu],” and “The enemy confined him [ḥaṣarahu].” Both passages have been preserved as in the copy.)
Translator’s note TN3119-1: “The origin” is not further identified in this sentence; the following contrast between the names the Creator and the Independent supplies its immediate context. The distinction between ḥaṣara and aḥṣara is retained exactly here and in the reversed formulation on ID 3121, as the original note requires.
