The Rites of Hajj 2026

INTRODUCTION The Merits and Significance of Hajj

INTRODUCTION The Merits and Significance of Hajj Print ; PDF

INTRODUCTION
The Merits and Significance of Hajj

Hajj (the pilgrimage to Mecca (Makkah al-Mukarramah)), in the terminology of the Sacred Law (Sharīʿah), consists of a series of specific rites regarded as one of the foundational pillars of Islam. As narrated from Imam al-Bāqir (peace be upon him):
"Islam is founded on five [pillars]: prayer (daily ṣalāt), zakāt, fasting (sawm), pilgrimage [to Makkah al-Mukarramah] (Hajj), and guardianship (wilāyah)."[1]
Whether obligatory (wājib) or recommended (mustaḥabb), Hajj carries immense merit and abundant reward. Numerous narrations from the Holy Prophet and his purified Household (peace be upon them) emphasize the merits of Hajj. Imam al-Ṣādiq (peace be upon him) states:
"The Hajj and ‘Umrah pilgrims are the guests of Allah. If they ask Him, He grants; if they call upon Him, He responds; if they intercede, He accepts their intercession; and if they remain silent, He bestows upon them Himself. For each dirham they spend [in the path of Hajj], Allah rewards them with one million dirhams."[2]
The Hajj is one of the most important religious obligations and a fundamental pillar of Islamic Shariʿah. It is a unique farīḍah (obligatory act), as if all significant aspects of the individual and social, earthly and heavenly, as well as historical and universal dimensions of the religion are to be reviewed within it. Spirituality is embedded within it, but it is without isolation, seclusion, or solitary retreat. It embodies congregation and unity, yet is free from conflict, slander, or malevolence. On the one hand, it offers the spiritual delight of supplication, invocation, and remembrance of Allah; on the other hand, it fosters human connection, intimacy, and social interaction. With one eye, the Hajj pilgrim witnesses his ancient bond with history—with Abraham, Ishmael, and Hagar, with the Holy Prophet during his triumphant entry into the Sacred Mosque (al-Masjid al-Ḥarām), and with the multitude of believers from the early era of Islam. With the other eye, he beholds the vast assembly of contemporary believers, each potentially extending a hand for collective solidarity and unity, holding fast to Allah’s cord.
Reflecting upon the phenomenon of Hajj leads the Hajj pilgrim to a firm conviction: many of the aspirations and ideals of religion for humanity cannot be realized without the faithful community’s synergy, empathy, and cooperation. Moreover, when such solidarity and collaboration emerge, the schemes and enmity of adversaries pose no significant obstacle along this path.

[1]. Wasā’il al-Shī‘a, vol. 1, p. 13, chapter 1, ḥadīth 1.
[2]. Al-Kāfī, Vol. 4, "Bāb Faḍl al-Ḥajj wa al-‘Umrah wa Thawābihimā" (The Chapter on the Merit of Hajj and ‘Umrah and Their Reward), p. 255, Ḥadīth 14.
CHAPTER ONE General Rulings
CHAPTER TWO The Obligatory Hajj (the Ḥajjat ul-Islam)
- The Conditions for the Obligation of the Ḥajjat ul-Islam
  - Sanity and Adulthood
    
    Sanity and Adulthood Print ; PDF
    
    Sanity and Adulthood
    
    Ruling 28: The first condition of the Ḥajjat ul-Islam is sanity: Hajj is not obligatory upon an insane person.
    Ruling 29: The second condition of the Ḥajjat ul-Islam is puberty (maturity): Hajj is not obligatory upon one who has not yet reached legal (shar‘ī) maturity (bulūgh), even if he is close to it. If a non-pubescent child performs Hajj, although it is valid, it does not suffice for his obligatory Hajj (the Ḥajjat ul-Islam (i.e., he is obligated to perform it again after attaining maturity).
    If a non-pubescent child who is mustaṭī‘ puts on iḥrām and then reaches puberty before the wuqūf at al-Mash‘ar al-Ḥarām (Muzdalifah), his Hajj will suffice as the Ḥajjat ul-Islam.
    Ruling 30: If a non-pubescent child commits a forbidden (ḥarām) act of iḥrām—and if that ḥarām act is hunting—then the guardian is responsible for paying the kaffārah (expiation). However, for other forbidden (ḥarām) acts, there is no obligation to pay kaffārah, neither upon the child nor the guardian.
    Ruling 31: The cost of the sacrificial animal for a non-pubescent child’s Hajj falls upon his guardian.
    Ruling 32: In the case of obligatory Hajj, a woman does not depend on her husband’s permission, nor does a child need his parents’ consent; even if the husband or parents disapprove, it remains obligatory for them to perform the Hajj.
  - Istiṭā‘ah (Capability to Perform Hajj)
    
    A. Financial Capability (Istiṭā‘ah al-Mālīyah)
    
    A. Financial Capability (Istiṭā‘ah al-Mālīyah) Print ; PDF
    
    A. Financial Capability (Istiṭā‘ah al-Mālīyah)
    
    Ruling 34: For Financial Capability (Istiṭā‘ah al-Mālīyah) to be realized, the following must be secured:
    (1) The expenses associated with the journey to and from the pilgrimage, as well as the necessary provisions during the journey;
    (2) The living expenses of dependents throughout the journey;
    (3) The life’s essentials and necessities;
    (4) The adequate means to maintain his customary standard of living after returning. (Rujū‘ ilā l-Kifāyah[1]).
    
    1. The Expenses and Provisions for the Journey
    Ruling 35: "The Provisions for Journey" refers to all necessities required during a journey, including food, drink, and other supplies and essentials.
    Ruling 36: Hajj is not obligatory upon individuals who lack the essential provisions and financial means for the journey and return, nor for those who possess no wealth to acquire such provisions, even if they are capable of earning the requisite expenses through business.
    Ruling 37: Possessing the requisite journey provisions is not a prerequisite for financial capability (istiṭā‘ah); rather, if a mukallaf has money or wealth that can be used to cover journey expenses, such resources suffice, thereby qualifying him as capable (mustaṭī‘).
    Ruling 38: If a person is owed an amount sufficient for Hajj expenses and is able to collect it—meaning that the due date for payment has arrived or the debtor is willing to pay earlier—then he must collect the debt and perform Hajj.
    Ruling 39: If a woman’s mahr (dower) is sufficient to cover her Hajj expenses and is due from her husband:
    If her husband is unable to pay, she cannot demand it, and is not considered financially capable (mustaṭī‘) for Hajj.
    If the husband has the means to pay and claiming the mahr would not lead to harm [such as serious marital discord], she must demand it and perform Hajj.
    If demanding the mahr would cause harm—for example, leading to conflict—it is not obligatory for her to claim it, and she is not considered mustaṭī.
    Ruling 40: If a person lacks the financial means for Hajj but can easily obtain a loan and repay it later, he is not obligated to take a loan to become mustaṭī. However, if he does take the loan, Hajj becomes obligatory upon him.
    Ruling 41: If a debtor does not possess any additional wealth beyond the amount needed for Hajj expenses and has outstanding debt:
    If there is a specified due date for the debt, and he is confident that he can repay it accordingly, Hajj is obligatory; otherwise, it is not obligatory upon him.
    If the debt is due but the creditor consents to a delay and the debtor is confident that he will be able to fulfill repayment at the designated time, Hajj’s performance becomes obligatory; otherwise, it is not obligatory.
    Ruling 42: If a person experiences an urgent necessity to enter into marriage to the extent that refraining from marriage would result in excessive hardship (ḥaraj), he possesses the financial capability to marry, then the Hajj is only obligatory upon him if he maintains adequate funds to cover both his marriage expenses and the costs associated with Hajj.
    Ruling 43: If the cost of transportation in the year of financial capability (istiṭā‘ah) exceeds the usual rate, and if a mukallaf can afford the additional expense without excessive hardship (ḥaraj) and severe difficulty (mashaqqah), it is obligatory for him to pay it and perform Hajj. A mere increase in price does not negate istiṭā‘ah. However, if they cannot afford the extra cost or if paying it would be overly burdensome, it is not obligatory for him to pay and is not considered mustaṭi‘. The same ruling applies to purchasing or renting other essential items for the Hajj journey. Likewise, if selling his assets at a significantly lower price than the market value would result in excessive difficulty, he is not obligated to sell them.
    Ruling 44: The criterion for financial capability (istiṭā‘ah) for Hajj is the ability to perform it in a manner that is conventionally deemed feasible for people. If a person believes he does not meet this criterion but suspects that, through investigation and effort, he might find a way to become financially capable (mustaṭi‘), he is not obligated to investigate. However, if he is uncertain about his financial capability (istiṭā‘ah), it is obligatory to assess his financial situation.
    
    2. The Life Expenses for Dependents During the Hajj Journey
    Ruling 45: Financial capability (istiṭā‘ah) for Hajj necessitates that the Hajj pilgrim possesses adequate funds to cover the life necessary expenses of his dependents until his return from Hajj.
    Ruling 46: Dependents (‘ā’ilah) refers to those regarded as part of one’s family customarily, even if providing for them is not legally obligatory.
    
    3. Essential Life Necessities
    Ruling 47: A prerequisite for the obligation of Hajj for a mukallaf is the possession of essential life necessities and items that are customarily deemed appropriate for his social status and requirements. However, it is not obligatory to possess these items precisely; rather, if he has financial resources or assets that can be used to acquire these necessities, he is considered financially capable (mustaṭi‘).
    Ruling 48: The customary status of individuals [regarding financial capability] differs among individuals. For instance, if homeownership is considered a necessity of life for someone or his social status necessitates having a home, or if residing in a rented, institutional, or endowed property would cause excessive hardship (ḥaraj) and severe difficulty (mashaqqah) or humiliation, then owning a private home or the means to cover its costs is a condition for his financial ability (istiṭā‘ah) to perform Hajj.
    Ruling 49: If a person possesses financial resources adequate for the performance of Hajj but requires those resources for essential needs, such as securing housing, obtaining medical treatment, or providing for basic life necessities, then that individual is not considered mustaṭi‘, and the performance of Hajj is not obligatory upon him.
    Ruling 50: If a person possesses assets that exceed what is customary for his social status regarding essential life necessities, such as housing, furniture, vehicles, work tools, and the like, and if the sale of the excess would not cause hardship (ḥaraj) or humiliation, and the proceeds from such a sale are adequate to cover the expenses for Hajj (or contribute to these expenses), then he obliged to sell the excess and perform Hajj.
    Ruling 51: If a mukallaf sells a piece of land, for example, to purchase a residential house, and if the house is considered an essential or customary need for him, then simply obtaining the money from the sale of that land does not make him capable (mustaṭī‘), even if the amount equals or supplements the expenses required for Hajj.
    Ruling 52: If a person possesses assets that have become unnecessary, such as an old vehicle that is no longer needed after purchasing a new one, and the proceeds from selling it are sufficient for his financial ability (istiṭā‘ah), or supplement the expenses required for Hajj, then Hajj is obligatory upon them provided that other conditions are met.
    
    4. Enjoying the Adequate Means to Maintain His Customary Standard of Living after Returning. (Return to [financial] Sufficiency)
    Ruling 53: One of the conditions for financial capability (istiṭā‘ah) is returning to financial sufficiency (rujū‘ ilā al-kifāyah). This means that, upon returning from Hajj, the mukallaf is obligated to possess wealth or a source of income—such as trade, agriculture, industry, rental properties, etc.—, so that these sources are sufficient to maintain an appropriate standard of living in accordance with his customary social status and that of his family.
    Ruling 54: If a mukallaf lacks a financial income upon returning from Hajj but can sustain himself through religious funds such as Khums, zakāt, or similar means, Hajj remains obligatory upon him.
    Ruling 55: Returning to financial sufficiency (Rujūʿ ilā l-kifāyah) is also a condition for a woman’s financial capability (istiṭā‘ah). If a married woman attains financial capability while her husband is alive, the maintenance (nafaqa) provided by her husband is sufficient for her financial capability (istiṭā‘ah). However, upon returning from Hajj, a woman without a husband must have adequate wealth or income to maintain a standard of living appropriate to her customary social status; otherwise, she is not considered capable (mustaṭī‘).
    Ruling 56: If a person lacks the financial means and travel provisions for Hajj but another person offers to cover his expenses—for instance, by stating, “[If you] go to Hajj, I will bear its costs”—then Hajj becomes obligatory upon him, and he must accept it. This is known as Hajj al-Badhlīyya (Hajj by Bestowal). In Hajj al-Badhlīyya (Hajj by Bestowal), returning to financial sufficiency (return to competence) is not a condition, nor is it necessary for the benefactor to provide the exact provisions for the journey; rather, it is sufficient if the benefactor pays its monetary value. However, accepting the gift is not obligatory if the benefactor does not give the funds specifically for Hajj but merely constitutes an amount sufficient for it. However, if the gift is received and the recipient meets the condition of returning to financial sufficiency, Hajj becomes obligatory upon him.
    Ruling 57: Hajj al-Badhlīyya (Hajj by Bestowal) suffices as the obligatory Hajj (the Ḥajjat ul-Islam). Thus, if the mukallaf becomes capable (mustaṭī‘) in subsequent years, it is not obligatory for him to perform Hajj again.
    Ruling 58: If a person is invited to perform Hajj by an institution or another person to carry out a specific task, and if he is obligated to fulfill that task as a condition of the invitation, then his Hajj is not considered Hajj al-Badhlīyya (Hajj by Bestowal).
    
    Miscellaneous Rulings Regarding Financial Capability (Istiṭā‘ah al-Māliyah)
    Ruling 59: If a person is financially capable (mustaṭī‘) to perform Hajj, he is not permitted to disqualify himself from financial capability(istiṭā‘ah) for Hajj after the time when he must spend his wealth to perform Hajj arrives. The obligatory caution (al‑iḥtiyāṭ al‑wājib) is that he must also not intentionally disqualify himself from the requisite financial capability (istiṭā‘ah) for Hajj even before this time.
    Ruling 60: It is not a prerequisite for financial capability (istiṭā‘ah) to be established in Mukalla’s residence; consequently, when a mukallaf achieves financial capability (istiṭā‘ah), even at the mīqāt, the performance of Hajj becomes obligatory for him. Thus, if he attains financial capability (istiṭā‘ah) upon arriving at the mīqāt, it is obligatory for him to perform Hajj, and this Hajj suffices as his obligatory Hajj (Ḥajjat ul-Islam).
    Ruling 61: If a person attains financial capability (istiṭā‘ah) upon arriving at the mīqāt, he is considered financially capable (mustaṭī‘), making Hajj obligatory upon him, provided he meets all other conditions of financial capability (istiṭā‘ah). Thus, if individuals such as caravan staff possess the means to cover the expenses of their dependents, necessities, provisions for a conventional standard of living, and rujū‘ilā l-kifāyah (return to sufficiency), Hajj is obligatory upon them, and this Hajj suffices as their obligatory Hajj (Ḥajjat ul-Islam). Otherwise, their Hajj is considered recommended (mustaḥabb), and if they later achieve financial capability(istiṭā‘ah), they are obligated to perform the obligatory Hajj (the Ḥajjat ul-Islam).
    Ruling 62: If a person is hired to provide services during Hajj and receives payment sufficient for his financial capability (istiṭā‘ah, it is not obligatory for him to be hired to achieve that capability. However, once he accepts the hiring contract (ijārah), Hajj becomes obligatory, as long as performing the rites does not interfere with his contracted services. Otherwise, despite his financial capability (istiṭā‘ah) from the received payment(wage), he would not be considered financially capable (mustaṭī‘) in that year.
    Ruling 63: If a financially incapable person is hired as a proxy (niyābah) to perform Hajj on behalf of another and subsequently attains financial capability (istiṭā‘ah) through funds other than the payment for the Proxy Hajj, he is obligated to perform Hajj for himself in that year and fulfill the Proxy Hajj in the following year. However, the contract becomes void if it specifies that the Proxy Hajj must be performed in the same year.
    Ruling 64: If a financially capable person, either due to negligence or on purpose, intends to perform a recommended (mustaḥabb) Hajj—whether to practice the rites for better performance in a subsequent year or under the mistaken belief that he is not financially capable (mustaṭī‘)—and later comes to know that he has indeed been financially capable (mustaṭī‘), then whether his Hajj suffices for his obligatory Hajj (Ḥajjat ul-Islam) is a matter of objection. The obligatory caution (al‑iḥtiyāṭ al‑wājib) is that he is obligated to perform his obligatory Hajj (Ḥajjat ul-Islam) in the following year unless he had intended to fulfill his current religious duty and merely assumed it to be mustahabb [at that time]; in such a case, this Hajj suffices as his obligatory Hajj (Ḥajjat ul-Islam).
    
    21. Return to Sufficiency is another prerequisite for the obligation of Hajj. This means that when a mukallaf returns home from Hajj, he should be capable of managing himself and his dependents, both practically and potentially.
    
    B. Physical Capability (Istiṭā‘ah al-Badaniyyah)
    
    B. Physical Capability (Istiṭā‘ah al-Badaniyyah) Print ; PDF
    
    B. Physical Capability (Istiṭā‘ah al-Badaniyyah)
    
    Ruling 65: Physical Capability (Istiṭā‘ah al-Badaniyyah) refers to the bodily health and strength necessary to perform Hajj. Therefore, Hajj is not obligatory upon an ill or elderly person who lacks the strength to go for the journey of Hajj, or performing Hajj would cause him excessive hardship (ḥaraj) or severe difficulty (mashaqqah).
    Ruling 66: Until entering the state of iḥrām, a mukallaf must have physical capability. Therefore, if he travels with the intention (nīyyah) of performing Hajj, and if, before entering the state of iḥrām, due to his illness, he is unable to continue the journey, then it is clear that he has not possessed physical capability. Nor is Hajj obligatory upon him, nor is he obligated to appoint a proxy (niyābah) for Hajj. However, if Hajj has already become obligatory (wājib) upon him and neglected to perform it, and if he has no hope of recovering the capability to perform Hajj without excessive hardship (ḥaraj) and severe difficulty (mashaqqah), even in future years, he is obligated to appoint a proxy for Hajj. But if there remains hope for recovery and the ability to perform Hajj, he is obligated to perform his Hajj himself in the first possible year. However, if he falls ill after entering the state of iḥrām, specific jurisprudential rulings apply to the situation.
    
    C. The Capability of an Open and Safe Route for Hajj
    
    C. The Capability of an Open and Safe Route for Hajj Print ; PDF
    
    C. The Capability of an Open and Safe Route for Hajj (al-Istiṭā‘ah al-Amniyyah/al-Istiṭā‘ah al-Ṭarīqiyyah)
    
    Ruling 67: Al-Istiṭā‘ah al-Amniyyah/al-Istiṭā‘ah al-Ṭarīqiyyah means that the route for performing Hajj is both open and safe. Therefore, a mukallaf for whom the route is blocked in such a way that he is unable to reach the mīqāt or complete the rites of Hajj, as well as a mukallaf for whom the route is open but unsafe—such as being threatened with harm to his life, body, reputation, or wealth—is not obligated to perform Hajj.
    Ruling 68: If a mukallaf is financially capable (mustaṭī‘), but his Hajj depends on registration in a draw, and he believes there is a possibility that his name will be drawn in that same year, then the obligatory caution (al‑iḥtiyāṭ al‑wājib) is that he is obligated to register. If not selected, he is not considered financially capable (mustaṭī‘), and Hajj is not obligatory upon him. However, if performing Hajj in future years depends on maintaining his place on a waiting list, then the obligatory caution (al‑iḥtiyāṭ al‑wājib) is that he is obligated to preserve his financial capability and remain on the list until he can perform Hajj.
    Ruling 69: If a mukallaf has registered for Hajj and his turn is scheduled for future years, it is obligatory to advance his position in the queue, as long as doing so does not infringe on the rights of others or violate the regulations of the Islamic government.
    Ruling 70: A woman’s journey to perform obligatory (wājib) Hajj does not depend on her husband’s permission, and her husband may not prevent her from performing the obligatory Hajj.
    
    D. Temporal Capability (al‑Istiṭāʿah al‑Zamāniyyah) for Hajj
    
    D. Temporal Capability (al‑Istiṭāʿah al‑Zamāniyyah) for Hajj Print ; PDF
    
    D. Temporal Capability (al‑Istiṭāʿah al‑Zamāniyyah) for Hajj
    
    Ruling 71: Temporal Capability (al-Istiṭā‘ah al-Zamānīyyah) refers to acquiring financial capability (istiṭā‘ah) at a time when the mukallaf has sufficient opportunity to perform the rites of Hajj during their appointed days. Therefore, if he attains financial capability (istiṭā‘ah) at a time when it is too late to reach Hajj due to time constraints or if doing so would entail severe hardship (mashaqqah) or excessive difficulty (ḥaraj), Hajj is not obligatory upon him in that year.
    
    The Istiftā’āt (Juristic Inquiries) on Being Mustaṭī‘
    
    The Istiftā’āt (Juristic Inquiries) on Being Mustaṭī‘ Print ; PDF
    
    The Istiftā’āt (Juristic Inquiries) on Being Mustaṭī‘
    
    Ruling 72: If a person earns his livelihood from religious dues such as Khums and zakāt, and there remains an amount from these dues sufficient to cover the expenses associated with Hajj, is this person regarded as financially capable (mustaṭī‘), provided that all other conditions are met?
    Answer: If the person has been entitled to receive such dues [by religious Law (Shar‘)], he is considered financially capable (mustaṭī‘).
    
    Ruling 73, Question: Before dispatching pilgrims to the Hajj, medical examinations are conducted, and those who lack physical ability are not accepted. Are those who fail the medical examinations—and have not yet been granted permission to go to Hajj—no longer considered capable (mustaṭī‘)?
    Answer: In such a case, they are not considered to be capable (mustaṭīʿ). Nevertheless, if there should be hope for their recovery, the obligatory caution (al‑iḥtiyāṭ al‑wājib) is that they should not disqualify their financial capability (istiṭā‘ah).
    
    Ruling 74, Question: If a wife does not demand her deferred mahr (dowry/marriage portion), which her husband is obligated to pay when financially capable (mustaṭī‘), and assuming he possesses the financial capability (istiṭā‘ah) to perform Hajj, does the husband meet the condition of financially capable (mustaṭī‘) for Hajj, or does the obligation to pay the mahr take precedence over the performance of his obligatory Hajj?
    Answer: The husband is not obligated to pay the mahr unless the wife demands it. If he can afford to pay the mahr without difficulty whenever demanded, fulfilling the obligation of Hajj takes precedence over the payment of the mahr.
    
    Ruling 75, Question: If a person saves money over several months, does he meet the condition of being financially capable (mustaṭīʿ), especially knowing he will not achieve financial capability (istiṭā‘ah) through any other means?
    Answer: It is not obligatory for him to establish financial capability (istiṭā‘ah) by this means. However, if he should manage to save a sum adequate for the expenses related to the obligatory Hajj (the Ḥajjat ul-Islam), and provided that the remaining conditions for financial capability are met, he will be considered financially capable (mustaṭīʿ).
    
    Ruling 76, Question: Is visiting one’s parents considered a social, religious, or personal necessity? If so, is it permissible for a person financially capable (mustaṭīʿ) to defer the performance of his obligatory Hajj and allocate his funds for such a visit, assuming that the visit entails travel and similar arrangements?
    Answer: If he is financially capable (mustaṭīʿ), it is obligatory for him to perform Hajj; therefore, it is impermissible to disqualify his financial capability even for the sake of maintaining connections with relatives (ṣilat al-raḥim). The obligation of such connections is not limited to in-person visits; this duty can also be fulfilled through letters or phone calls. If visiting parents in another city is deemed necessary due to their circumstances or his own, if such a visit is recognized as a customary necessity, and if he lacks sufficient funds for both the visit and Hajj, then in this case, he is not considered financially capable (mustaṭīʿ).
    
    Ruling 77, Question: If a nursing mother becomes financially capable (mustaṭīʿ) of performing Hajj, and if her journey to Hajj would harm her nursing infant, is she permitted to refrain from performing Hajj?
    Answer: If the harm is such that the nursing mother must remain with her child, or if her journey to Hajj would impose significant hardship and extreme difficulty (al-ʿusr wa-l-ḥaraj) upon herself, then Hajj is not obligatory.
    
    Ruling 78, Question: If the value of a woman’s jewelry is sufficient for financial capability (istiṭā‘ah) to perform Hajj, is she obligated to sell it and perform Hajj?
    Answer: If the jewelry is essential for her and does not exceed her customary social status, she is not considered financially capable (mustaṭīʿ) and is not obligated to sell it to cover Hajj expenses.
    
    Ruling 79, Question: A woman is considered financially capable (mustaṭīʿ) to perform her obligatory Hajj, but her husband does not permit her; what is her religious duty?
    Answer: The husband’s permission for his wife is not a condition for performing the obligatory Hajj (Ḥajjat ul-Islam). However, if the woman’s journey without his permission leads to distress and hardship (ʿusr wa ḥaraj) for her, she is not considered financially capable (mustaṭī‘); therefore, Hajj is not obligatory upon her.
    
    Ruling 80, Question: My husband promised me at the time of our marriage to take me for the obligatory Hajj. Does this promise make Hajj obligatory upon me?
    Answer: A mere promise or verbal commitment does not make Hajj obligatory.
    
    Ruling 81, Question: Is it permissible for a person to impose hardship on himself regarding essential living needs [to accumulate the means] to attain financial capability (istiṭāʿah) for Hajj?
    Answer: It is permissible (ja’iz), but it is not religiously obligatory (wājib) according to Sharia Law. However, this permissibility applies only to the individual himself. It is not permissible to impose excessive hardship beyond what is customary (ʿurf) on one’s family, for whom the provision of maintenance (nafqa) is obligatory.
    
    Ruling 82, Question: In the past, I was not very observant of religious obligations and possessed sufficient wealth to perform Hajj; in other words, I was considered financially capable (mustaṭīʿ). However, I did not perform my obligatory Hajj due to certain circumstances at that time. What is my duty now? I should note that I currently lack sufficient funds to perform Hajj. There are two choices available for me to perform my Hajj: registering with the Hajj and Pilgrimage Organization or paying a higher cost. Does registration with the Hajj and Pilgrimage Organization suffice?
    Answer: If you previously met all the conditions necessary for religious financial capability (shar‘ī istiṭā‘ah) of Hajj, it remains an obligation upon you, and you must perform it by any permissible and lawful means, provided it does not lead to distress and hardship (ʿusr wa ḥaraj). However, if you did not fully meet the conditions for financial capability (istiṭā‘ah) in the past, then Hajj is not obligatory upon you in the described scenario.
    
    Ruling 83, Question: Does a fear of life-threatening danger prevent the attainment of financial capability (istiṭā‘ah)?
    Answer: If the fear of danger to one’s life is not considered rationally justified (i.e., not based on reasonable grounds), it does not prevent the attainment of financial capability (istiṭā‘ah).
    
    Ruling 84, Question: If a person can perform Hajj using a deceased person’s Hajj voucher, with the heirs’ permission, is obtaining such permission considered a necessary preliminary step for performing this obligation, like registration with the Hajj and Pilgrimage Organization? If he performs Hajj using a deceased person’s Hajj voucher, without the heirs’ permission, and provided that all other conditions of financial capability (istiṭā‘ah) are met, is the Hajj considered valid, and does it suffice for the obligatory Hajj (the Ḥajjat ul-Islam)?
    Answer: It is not obligatory (wājib) to obtain the heirs’ permission, but their permission is obligatory for him to use the deceased’s voucher. If he uses the voucher without the heirs’ permission, and if his financial capability (istiṭā‘ah) from the point of mīqāt onward depends on the voucher, then the Hajj performed will not be considered the obligatory Hajj (the Ḥajjat ul-Islam). However, if the conditions for his financial capability (istiṭā‘ah) are met independently, without regard to the voucher, from the point of mīqāt onward, his Hajj is considered valid and suffices for the obligatory Hajj (the Ḥajjat ul-Islam).
CHAPTER THREE The Proxy (Niyābah) in Hajj
CHAPTER FOUR The Rites of the ‘Umrah al-Tamattu‘
CHAPTER FIVE The Rituals of the Hajj al-Tamattu‘
CHAPTER SIX The ‘Umrah al-Mufradah
Miscellaneous Istiftā’āt (Juristic Inquiries)

Miscellaneous Istiftā’āt (Juristic Inquiries) Print ; PDF

Miscellaneous Istiftā’āt (Juristic Inquiries)

Ruling 602, Question: Recently, under an agreement between the Hajj and Pilgrimage Organization and Bank Melli Iran, applicants for the Hajj al-Tamattu‘ deposit one million tomans into a personal account at the bank under a written muḍārabah contract (a profit-sharing contract whereby one party provides the capital for another to trade with for an agreed share of the profit). The funds remain in the depositor’s account until the time of the pilgrimage, and annual profits are paid to him according to the contract. When the turn for pilgrimage arrives (usually after three years), the depositor withdraws the funds and pays the Hajj fees. Since the contract is written and there is no verbal exchange between the depositor and the bank, what is the ruling on the percentage of profit that the depositor receives from the muḍārabah contract?
Answer: The banking transaction conducted via a written muḍārabah contract in the described manner is valid, and the profit earned is permissible (ḥalāl) for the depositor. The principal amount, if derived from income Khums (one-fifth religious tax) has not been paid, is liable for Khums. The profit, if not accessible before the year of pilgrimage, is considered income for the year in which it is received. If the profit is spent on Hajj expenses within the same year, it is exempt from Khums.

Ruling 603, Question: The stone flooring of al-Masjid al-Ḥarām (the Holy Mosque) is sometimes ritually purified with qalīl (or “little amount of”) water, poured directly onto impure (najis) areas in a way that may not fully remove the impurity (najāsah). Is prostration (sujūd) on such flooring valid?
Answer: Since the impurity (najāsah) of all areas of al-Masjid al-Ḥarām (the Holy Mosque) is not usually established with certainty, and investigation is not obligatory, prostration (sujūd) on its stone flooring is valid.

Ruling 604, Question: When al-Masjid al-Ḥarām (the Holy Mosque) becomes impure (najis) due to blood, urine, or other impurities (najāsat), workers may use a purification method that, in our view, may not affect the purification (taṭhīr). What is the ruling on prayers performed on the ground of al-Masjid al-Ḥarām (the Holy Mosque)—whether moist or dry?
Answer: As long as you do not have certainty (yaqīn) regarding the impurity (najāsah) of the place of prostration (sujūd), the prayer is valid.

Ruling 605, Question: Is it valid and sufficient to perform congregational prayer in a circular formation around the Holy Ka‘bah, assuming all other conditions are met?
Answer: The prayer of those standing behind the imam, or to either side of him, is valid. However, the recommended precaution (al-iḥtīyāṭ al-mustaḥab) is that those standing at the imam’s side should observe the distance between the imam and the Holy Ka‘bah and should not be closer to the Ka‘bah than the imam. As for those standing on the opposite side of the Ka‘bah, facing the imam, their prayer is not valid.

Ruling 606, Question: Is it valid to follow a Sunni imam for a missed prayer (Ṣalāt al-Qaḍā’)?
Answer: It is not valid to follow a Sunni imam for a missed (Ṣalāt al-Qaḍā’) prayer.

Ruling 607, Question: What is the ruling on leaving al-Masjid al-Ḥarām (the Holy Mosque) or Masjid an-Nabawi (the Prophet’s Mosque) during the adhān and iqāmah (two formulas for calling to prayer), especially when Sunnis enter at that time and criticize us for leaving?
Answer: If others regard such an action as belittling the prayer at its earliest time, especially if it results in discrediting Shi‘ism, it is not permissible.

Ruling 608, Question: If a Hajj pilgrim has the intention (nīyyah) of staying in Makkah al-Mukarramah for ten days, what is the ruling on the prayers in ‘Arafāt, Mash‘ar al-Ḥarām, Minā, and the areas in between?
Answer: If the intention (nīyyah) to stay in Makkah al-Mukarramah for ten days is made before traveling to ‘Arafāt, then after completing the ten-day stay, the ruling of residence (staying) remains in effect. The journey to ‘Arafāt, Mash‘ar al-Ḥarām, Minā is not regarded as a new journey, so prayers should be performed in full (tamām).

Ruling 609, Question: Does the ruling of takhyīr (the free choice between full (tamām) and shortened (qaṣr) prayer) apply to the entire cities of Makkah al-Mukarramah and al-Madīnah al-Munawwarah, or is it limited to al-Masjid al-Ḥarām (the Holy Mosque) and Masjid an-Nabawi (the Prophet’s Mosque)? Is there a difference between old and new neighborhoods?
Answer: The ruling of takhyīr applies throughout both Holy cities, and there is no difference between old and new neighborhoods. However, the recommended precaution (al-iḥtīyāṭ al-mustaḥab) is that a Hajj pilgrim should perform shortened (qaṣr) prayers outside the two Holy Mosques unless he makes the intention for a ten-day stay.

Ruling 610, Question: Is it permissible for a traveler to perform the supererogatory prayers (nawāfil) of Ẓuhr and ‘Aṣr prayers in places where takhyīr (the free choice between full (tamām) and shortened (qaṣr) prayer) applies?
Answer: If he chooses to perform full (tamām) prayers in places of takhyīr, it is permissible for him also to perform the daily supererogatory prayers (nawāfil).

Ruling 611, Question: What is the ruling on the Hajj performed by a pilgrim who refrains from participating in the ritual of the “Disavowal of the Polytheists” (Barā’ah min al-Mushrikīn)?
Answer: His Hajj is valid. However, such a pilgrim deprives himself of the merits of participating in the ritual of the declaration of the disavowal of Allah’s enemies.

Ruling 612, Question: Is it permissible for a woman in a state of menstruation (ḥayḍ) or puerperium (nifās) to sit on the wall shared between the portico (or pillared hall) of al-Masjid al-Ḥarām (the Holy Mosque) and the Mas‘ā (the area between Marwah and Ṣafā)?
Answer: There is no objection to sitting there unless it is established that the wall is part of al-Masjid al-Ḥarām (the Holy Mosque).

Ruling 613, Question: What is the defined age of menopause (being yā’isah) for women who are Sayyidah and for those who are not?
Answer: The precise determination of the menopause age is a matter of deliberation and precaution. Women may refer to another fully qualified authority (mujtahid) for a ruling in this matter.

Ruling 614, Question: What is the ruling on a pilgrim’s Hajj if he doubts the timing of the wuqūfs (staying) and the day of ʽĪd al-Aḍḥā due to differing opinions on moon sighting? Is he obligated to perform his Hajj again?
Answer: If the pilgrim acts according to the ruling of a Sunni muftī who confirms the sighting of the crescent of Dhū al-Ḥijjah, that suffices. Thus, if he performs the wuqūfs along with the other pilgrims, his Hajj is valid.

Ruling 615, Question: Is it permissible to recite Qur’an, supplications, or perform recommended (mustaḥabb) prayers behind Maqām Ibrāhīm (Abraham’s Station) in a way that restricts space for those performing the obligatory (wājib) ṭawāf prayer?
Answer: It is preferable—and indeed the recommended precaution (al-iḥtīyāṭ al-mustaḥab)—that he should not perform such acts of worship behind Maqām Ibrāhīm (Abraham’s Station) during busy times when others are performing the obligatory (wājib) ṭawāf prayer.

Ruling 616, Question: Is prostration (sujūd) valid on a carpet in Masjid an-Nabawi (the Prophet’s Mosque), considering that using permissible items for prostration—such as paper or a straw mat—draws attention, subjects the worshipper to hostile looks, and gives opponents an excuse to mock?
Answer: In situations where taqiyyah (precautionary dissimulation) is necessary, prostration (sujūd) on a carpet or similar surface is valid, and it is not obligatory to move elsewhere for prayer. However, if a pilgrim can prostrate on straw mats, stones, or similar valid surfaces without severe difficulty (mashaqqah), the obligatory precaution (al-iḥtiyāṭ al-wājib) is that he should do so.

Ruling 617, Question: Is it permissible to prostrate on the stone flooring of al-Masjid al-Ḥarām (the Holy Mosque) and Masjid an-Nabawi (the Prophet’s Mosque)? In general, on what types of stones is prostration (sujūd) permissible? What is the ruling on prostrating on bricks and pottery?
Answer: It is permissible to prostrate on marble and stones used in construction or decoration, as well as on bricks, pottery, plaster, lime, and cement. Although prostrating on agate (‘aqīq), turquoise (fīrūzah), and pearl (durr), and similar stones, is also valid, the recommended precaution (al-iḥtīyāṭ al-mustaḥab) is that such items should not be used for prostration.

Ruling 618, Question: What is the ruling on performing wuḍū’ (minor ritual ablution) with water that has been allocated only for drinking?
Answer: If the permissibility (ibāḥah) of using the water is doubtful, then wuḍū’ performed with it is invalid.

Ruling 619, Question: If the most knowledgeable marja‘ al-taqlīd (great Muslim religious authority for following) has not issued a ruling but only an obligatory precaution (al-iḥtiyāṭ al-wājib), and a less knowledgeable marja‘ al-taqlīd has issued a clear ruling without an obligatory precaution, is it necessary for the follower of the most knowledgeable marja‘ to be aware of the obligatory precaution and intend to refer to the less knowledgeable marja‘? Or is it sufficient that he, in performing his religious duty, follows the ruling of the latter?
Answer: If, at the time of acting, the action was performed based on the ruling of the marja‘ whom he was religiously permitted to follow, and he intends to follow that marja‘ in that ruling, then his action is valid.

Ruling 620, Question: Hajj pilgrims or other travelers sometimes find the time for prayers while on an airplane. Considering that prayer on an airplane usually does not prevent stability (istiqrār) or composure (ṭuma’nīnah), if the other conditions—such as standing, facing the qiblah, bowing, and prostration—can be observed, is it permissible for them to pray on the plane even if they know or suspect they will arrive before the prayer time ends and they can pray on the ground? If they pray on the plane and arrive before the time ends, are they obligated to repeat the prayer?
Answer: If stability and facing the qiblah are possible, the prayers performed on the airplane are valid and sufficient. In fact, praying at the beginning of its time (awwal al-waqt) is even more preferable to attaining its merit.

Ruling 621, Question: A Hajj pilgrim has completed the recommended ‘Umrah al-Tamattu‘, but he is unable to perform the Hajj al-Tamattuʿ, for example, due to being assigned to serve pilgrims during Ayyām al-Tashrīq (the Days of Tashrīq) in Makkah al-Mukarramah. What is his obligation?
Answer: He may abandon the recommended ‘Umrah al-Tamattu‘. However, the recommended precaution (al-iḥtīyāṭ al-mustaḥab) is that he should perform Ṭawāf al-Nisā’.

Ruling 622, Question: If a person becomes insane after the obligation of Hajj has been established, what is the duty of his guardian with regard to the Hajj?
Answer: The guardian of a person who is insane has no obligation to perform his Hajj. If he later regains sanity, he is obligated to perform the Hajj himself. Otherwise, after his death, a proxy (nā’ib) should be appointed from their estate to perform the Hajj on his behalf.

Ruling 623, Question: In Iran, we have received funds to donate to the Prophet’s Holy Shrine or the graves in Baqī‘. Since fulfilling this request is not possible, may we give it to needy Shi‘a instead?
Answer: If the owners of the funds consent, it is permissible to distribute them to needy Shi‘a.

Ruling 624, Question: Many Hajj pilgrims are eager to perform i‘tikāf (Islamic spiritual retreat) at al-Masjid al-Ḥarām (the Holy Mosque). Since fasting is a condition for i‘tikāf, is it permissible for them to make a vow (nadhr) to fast and perform i‘tikāf while they are in Makkah al-Mukarramah?
Answer: The obligatory precaution (al-iḥtiyāṭ al-wājib) is that the vow should be made in a pilgrim’s homeland or place of residence.

Ruling 625, Question: If a Hajj pilgrim intends to perform i‘tikāf (Islamic spiritual retreat; religious seclusion) in al-Masjid al-Ḥarām (the Holy Mosque)—considering that the area of sa‘y (walking or jogging fast between the hills of Safā and Marwah) is not part of al-Masjid al-Ḥarām—is it permissible for him to enter iḥrām from Masjid al-Tan‘īm before the call to morning prayers and complete the remaining rituals while in i‘tikāf?
Answer: It is permissible for him to enter iḥrām, and there is no objection to leaving al-Masjid al-Ḥarām (the Holy Mosque) to perform sa‘y.

Ruling 626, Question: Is the recommendation (istiḥbāb) to fast three days in al-Madīnah al-Munawwarah for fulfilling one’s needs exclusive to travelers, or does it also apply to residents of al-Madīnah al-Munawwarah and those who have the intention (nīyyah) to stay there for ten days?
Answer: The recommendation (istihbāb) to fast three days in al-Madīnah al-Munawwarah for fulfilling one’s needs is not exclusive to travelers. The mention of the word travelers [in the related ruling] is due to the general exemption from fasting when they are on a journey.
Grand Ayatollah Khamenei’s Selected Messages and Statements on the Ritual of Hajj

Grand Ayatollah Khamenei’s Selected Messages and Statements on the Ritual of Hajj Print ; PDF

Grand Ayatollah Khamenei’s Selected Messages and Statements on the Ritual of Hajj

“Pray as much as you can. Supplicate as much as you can. In Masjid al-Haram and in Medina [Masjid al-Nabawi], repeat and increase those deeds that the Almighty God loves, which are sincere action, sincere view, and beseeching God.… the supplications that have been narrated. Or there are the supplications that are not specific to those places [Masjid al-Haram and Masjid al-Nabawi], such as the Kumayl Supplication. It is very good to read the Kumayl Supplication together in a group.”[1]
“For the individual Muslim, Hajj is an opportunity to enter the vast world of spirituality, to get rid of the imperfections of daily life, and to enter a sincere, spiritual atmosphere. It is an opportunity to get closer to Allah and to practice voluntary asceticism. From the very beginning of the Hajj rituals, pilgrims avoid the ordinary things that are permissible in daily life. Iḥrām is to consider as ḥarām the things that are ordinarily permissible in everyday life. Some of these things that have been declared halal prepare the ground for a lack of vigilance, and some others bring about decadence.
During the Hajj rituals, all the means of material and superficial pride are taken away from us. First, we lose our ordinary clothes. All pilgrims relinquish their ordinary clothes and social status and wear the same uniform. During iḥrām, pilgrims are not allowed to look at themselves in a mirror because this is indicative of a tendency towards narcissism. They are also not allowed to use perfume because it is a means of attracting attention. Pilgrims are not allowed to escape from the sun and rain. Also, they are not allowed to take shelter under a roof because all these acts signify a tendency towards laziness and luxury. Pilgrims are advised against pinching their nostrils when they go through a stinky place. These acts, as well as all the other acts related to iḥrām, strip us of all means of material and superficial pride. Iḥrām is to consider as ḥarām the ordinary things that bring about luxury and sensual desires and give rise to arrogance and discrimination. During iḥrām, all these acts are avoided.
Then pilgrims enter Masjid al-Haram and feel its glory with their hands, eyes, and all their being. The glory of Masjid al-Haram is not because of its material attractions. Its glory cannot even be described by ordinary human beings. Afterwards, pilgrims go around the Ka‘aba along with many other people while they are involved in dhikr and duā. Then the pilgrims go through the other rituals of hajj. The same spiritual intensity permeates the sa‘y between Ṣafā and Marwah, the wuqūf at ‘Arafāt and al-Mash‘ar al-Ḥarām, and the ritual of the days of Minā. This is [an image of] Hajj.”[2]
“Those who travel to Mecca should not sacrifice the sanctity of Mecca for mere shopping or wandering through the markets. Mecca is far above such trivial matters. They can certainly make another trip later for business and visit wherever they wish. However, during Hajj, they should reserve these ‘Appointed Days’ (Ayyam al-Maʽlūmāt) for themselves—for pilgrimage, reflection, and remembrance—and not waste them on worthless activities. Participate in congregational prayers and attend gatherings. Make sure to perform the prayers on time and in congregation, especially within the sacred precincts. Let your presence be one of sincere faith and piety, as is expected from the people of Iran.”[3]
“In Hajj, one of the most important issues is coexistence. People who do not know each other at all – people from different cultures, countries, ethnicities and languages – must live together here.”[4]
“As far as the political aspect of the hajj is concerned, the main objective pursued by this pilgrimage is to display the unified identity of the Islamic Ummah. The separation of Muslim brethren from each other paves the way for those with malevolent intentions and helps the seeds of discord grow among Muslims.
The Islamic Ummah comprises various nations and races and followers of different Islamic schools of thought. This diversity, which is accompanied by geographical dispersion in a volatile and important region of the planet Earth, may be regarded as a strong point of this great community which makes its common heritage and culture and history more efficient in a vast expanse of land and puts a multiplicity of human and natural capabilities and potentials at its disposal.”[5]
“Hajj is a manoeuvre to show off one’s power in the face of the arrogant people who are the center of corruption, oppression, the destruction of the weak, and plunder. Today, the body and soul of the Islamic Ummah are covered with blood due to their oppression and their malevolence. Hajj is a manifestation of the hard and soft powers of the Islamic Ummah. This runs in the nature of Hajj. It is the soul of Hajj, and it incorporates some of the most important goals of Hajj. This definition is one that our late Imam – the great Khomeini – described as Ibrāhīmī (Abrahamic) Hajj.”[6]
“Abrahamic Hajj, which Islam has presented to Muslims as a gift, is the manifestation of pride, spirituality, unity and glory. It demonstrates to ill-wishers and enemies the greatness of the Islamic Ummah and its reliance on God’s eternal power. It highlights the distance between Muslims and the cesspool of corruption, humiliation and tyranny that international oppressors and bullies impose on human communities. The Islamic and monotheistic hajj is the manifestation of being “firm against the unbelievers, compassionate among themselves[7]”. It is the stronghold of renouncing unbelievers and promoting friendship and unity among believers.”[8]

[1]. In the meeting with Hajj officials (on May 17, 2023)
[2]. In the Meeting with Hajj administrators and officials (on November 5, 2008(.
[3]. In the meeting with Hajj officials (on April 20, 1994).
[4]. In the meeting with Hajj officials (on June 8, 2022).
[5]. Message to the Great Hajj Congress (on December 29, 2006).
[6]. Message on the Occasion of Time of Hajj (on July 28, 2020).
[7]. The Holy Qur’an, 48:29.
[8]. Message to Muslims Worldwide on the Occasion of Time of Hajj (on September 5, 2016).

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INTRODUCTION The Merits and Significance of Hajj

INTRODUCTION The Merits and Significance of Hajj Print ; PDF

INTRODUCTION

The Merits and Significance of Hajj

Hajj (the pilgrimage to Mecca (Makkah al-Mukarramah)), in the terminology of the Sacred Law (Sharīʿah), consists of a series of specific rites regarded as one of the foundational pillars of Islam. As narrated from Imam al-Bāqir (peace be upon him):

"Islam is founded on five [pillars]: prayer (daily ṣalāt), zakāt, fasting (sawm), pilgrimage [to Makkah al-Mukarramah] (Hajj), and guardianship (wilāyah)."[1]

Whether obligatory (wājib) or recommended (mustaḥabb), Hajj carries immense merit and abundant reward. Numerous narrations from the Holy Prophet and his purified Household (peace be upon them) emphasize the merits of Hajj. Imam al-Ṣādiq (peace be upon him) states:

[1]. Wasā’il al-Shī‘a, vol. 1, p. 13, chapter 1, ḥadīth 1.

[2]. Al-Kāfī, Vol. 4, "Bāb Faḍl al-Ḥajj wa al-‘Umrah wa Thawābihimā" (The Chapter on the Merit of Hajj and ‘Umrah and Their Reward), p. 255, Ḥadīth 14.

CHAPTER ONE General Rulings

CHAPTER TWO The Obligatory Hajj (the Ḥajjat ul-Islam)

The Conditions for the Obligation of the Ḥajjat ul-Islam

Sanity and Adulthood

Sanity and Adulthood Print ; PDF

Sanity and Adulthood

Ruling 28: The first condition of the Ḥajjat ul-Islam is sanity: Hajj is not obligatory upon an insane person.

If a non-pubescent child who is mustaṭī‘ puts on iḥrām and then reaches puberty before the wuqūf at al-Mash‘ar al-Ḥarām (Muzdalifah), his Hajj will suffice as the Ḥajjat ul-Islam.

Ruling 31: The cost of the sacrificial animal for a non-pubescent child’s Hajj falls upon his guardian.

Ruling 32: In the case of obligatory Hajj, a woman does not depend on her husband’s permission, nor does a child need his parents’ consent; even if the husband or parents disapprove, it remains obligatory for them to perform the Hajj.

Istiṭā‘ah (Capability to Perform Hajj)

A. Financial Capability (Istiṭā‘ah al-Mālīyah)

A. Financial Capability (Istiṭā‘ah al-Mālīyah) Print ; PDF

A. Financial Capability (Istiṭā‘ah al-Mālīyah)

Ruling 34: For Financial Capability (Istiṭā‘ah al-Mālīyah) to be realized, the following must be secured:

(1) The expenses associated with the journey to and from the pilgrimage, as well as the necessary provisions during the journey;

(2) The living expenses of dependents throughout the journey;

(3) The life’s essentials and necessities;

(4) The adequate means to maintain his customary standard of living after returning. (Rujū‘ ilā l-Kifāyah[1]).

1. The Expenses and Provisions for the Journey

Ruling 35: "The Provisions for Journey" refers to all necessities required during a journey, including food, drink, and other supplies and essentials.

Ruling 36: Hajj is not obligatory upon individuals who lack the essential provisions and financial means for the journey and return, nor for those who possess no wealth to acquire such provisions, even if they are capable of earning the requisite expenses through business.

Ruling 37: Possessing the requisite journey provisions is not a prerequisite for financial capability (istiṭā‘ah); rather, if a mukallaf has money or wealth that can be used to cover journey expenses, such resources suffice, thereby qualifying him as capable (mustaṭī‘).

Ruling 38: If a person is owed an amount sufficient for Hajj expenses and is able to collect it—meaning that the due date for payment has arrived or the debtor is willing to pay earlier—then he must collect the debt and perform Hajj.

Ruling 39: If a woman’s mahr (dower) is sufficient to cover her Hajj expenses and is due from her husband:

If her husband is unable to pay, she cannot demand it, and is not considered financially capable (mustaṭī‘) for Hajj.

If the husband has the means to pay and claiming the mahr would not lead to harm [such as serious marital discord], she must demand it and perform Hajj.

If demanding the mahr would cause harm—for example, leading to conflict—it is not obligatory for her to claim it, and she is not considered mustaṭī.

Ruling 40: If a person lacks the financial means for Hajj but can easily obtain a loan and repay it later, he is not obligated to take a loan to become mustaṭī. However, if he does take the loan, Hajj becomes obligatory upon him.

Ruling 41: If a debtor does not possess any additional wealth beyond the amount needed for Hajj expenses and has outstanding debt:

If there is a specified due date for the debt, and he is confident that he can repay it accordingly, Hajj is obligatory; otherwise, it is not obligatory upon him.