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Hajj Rites 2015

  • Introduction
  • CAN HAJJ BE ABANDONED?
  • Types of Hajj and ‘umrah
  • General Structure of hajj tamattu‘ and its ‘umrah
  • hajj ifrād’ and ‘umrah mufradah
  • hajj qirān
  • General Rules for hajj tamattu‘
  • Part one ḥajjat ul-Islam and hajj on behalf
  • Part two Rites of ‘umrah
  • Part three Practices of hajj
  • Inquires about hajj and ‘umrah
    • being mustaṭī‘
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      Q1. A person uses religious tithe, like khums and zakat to pay one's expenses. Does he become mustaṭī‘ if he obtains an amount of khums and zakat enough to pay expenditure of hajj?

      Answer: If he had the right of receiving religious tithe and the remaining amount is sufficient for the expenditure of hajj while enjoying other requirements, he is mustaṭī‘.

      Q2. Taking into consideration the fact that before sending the pilgrims to hajj, they have to go through the medical checkup and some people are unable to pass the medical test due to physical weakness, are these people considered mustaṭī‘ to perform hajj, while they had no access to go to hajj before?

      Answer:Under such a condition, they are not mustaṭī‘.

      Q3. What is the rule of undue marriage portion that is obligatory for husband to pay but her wife has not demanded yet and she is not in need of it. Does paying it take precedence over obligatory hajj? Please describe your view!

      Answer:Paying marriage portion is not obligatory without wife’s demand. In the given case, performing hajj takes precedence over paying marriage portion.

      Q4. Can a person become mustaṭī‘ for hajj by saving money during a period of a few months? Particularly, when he knows that he will not become mustaṭī‘ except through this way.

      Answer: It is not obligatory to make oneself mustaṭī‘ for hajj by this way. However, if his saving is equal to expenditures of ḥajjat ul-Islam and he becomes mustaṭī‘, performing hajj is obligatory for him. The person who wants to perform ḥajjat ul-Islam, he may earn money through any legitimate way.

      Q5. Is visiting parents considered among social, religious or personal necessities? If yes, can a mustaṭī‘ postpone his hajj and spend his money for this purpose? (Supposing that they are far away and he should travel to visit them).

      Answer:It is obligatory for a mustaṭī‘ to perform hajj and he is not allowed to root out his state of being mustaṭī‘. Good relations with blood relatives does not depend only on visiting them; rather, one may keep contact via letters/telephone. However, he is not mustaṭī‘ for hajj if parents are living in another city and it is necessary to visit them (due to his/their conditions and state) and he does not have sufficient money for both visiting his parents and performing hajj.

      Q6. If a nursing mother becomes mustaṭī‘ for hajj and her performing hajj would be dangerous for the infant, can she perform hajj?

      Answer:If harm is of such a kind that it is necessary for the mother or caretaker to remain with infant or travelling for hajj brings about unbearable difficulty, hajj is not obligatory for her.

      Q7. If a woman has gold jewelry for beautification, and by selling it she becomes mustaṭī‘ for hajj while she has no other wealth, should she sell the jewelry to become mustaṭī‘ for hajj?

      Answer:If she is in need of them and it is not more than her financial status, she is not mustaṭī‘ for hajj, and it is not obligatory for her to sell them to perform hajj.

      Q8. If a woman is mustaṭī‘ for performing hajj but her husband does not allow her to perform hajj, what is her duty?

      Answer: Permission of husband is not a condition for obligatory hajj. However if performing hajj (without seeking permission) results in unbearable difficulty for her, she is not mustaṭī‘ for hajj and hajj is not obligatory for her.

      Q9. At the time of wedlock, my husband promised me for hajj, is hajj obligatory for me?

      Answer:With such a promise, hajj does not become obligatory for you.

      Q10. Is a man allowed to live hand to mouth so that he may save enough money to become mustaṭī‘?

      Answer: Yes, it is allowed but not obligatory (from shar‘īpoint of view). Although this deed is allowed as far as one's own affairs is concerned, it is not permitted to avoid supporting the family expenditures — which is obligatory — more than usual.

      Q11.In the past, I was not abiding by the religious duties and issues though I had ample wealth to perform hajj. I was mustaṭī‘ for hajj previously. However, I did not perform hajj due to certain conditions. At present, what is my duty? I would like to mention that I do not have sufficient amount for performing hajj. As there are two methods for this: first, getting registration through Hajj Organization and second, by spending more money. Is getting registration in Hajj Organization for hajj sufficient?

      Answer:If you had enjoyed all requirements for being mustaṭī‘, hajj is obligatory for you, and you have to perform hajj by any possible and legitimate way unless it causes unbearable hardship and difficulty. On the other hand, if you did not enjoy all requirements to be mustaṭī‘ in the past, in such a case hajj is not obligatory for you.

      Q12. Earlier, a contract has been signed between Hajj Organization and Bank Melli of Iran that those who want to perform hajj tamattu‘should deposit one million tomans in their muḍāribah account in the bank, in form of contract of muḍāribah for which they would receive a receipt. This amount will remain in the account of the person who deposits this amount until performing hajj. According to the written contract the profit will be transferred to the account holder at the end of every year.

      Hajj Organization gives priority to those who get registration first. After the passage of three years, the turn of person is announced and in case of inclination, they are sent for hajj. When the time of arrival approaches, account holder withdraws his amount, deposits it into the account of Hajj Organization and goes for hajj. Now, I would like to ask — as the mentioned contract is written and there is no spoken contract between the banker and account holder, what is the rule on what the account holder receives as profit for muḍāribah contract?

      Answer:Banking transactions as mentioned above in written form is no problem and the profit received through muḍāribah transaction is ḥalāl for the investor. If the capital is a part of one's income and is invested without paying its khums, it should be paid. If the profit is not receivable before the year of performing hajj, it is considered as the income of the receipt year and is not liable to khumsif it is spent on journey of hajj.

      Q13.A person may go to hajj using the turn/coupon of a dead if gets permission from all the heirs. Is it obligatory for him to do so? If he does not get the permission and use the coupon to go to hajj while enjoying all other requirements, is his hajj valid and considered as ḥajjat ul-Islam or not?

      Answer:While utilizing the coupon that belongs to the dead, it is obligatory to seek permission from the heirs. Otherwise, his hajj is not considered ḥajjat ul-Islam if his being mustaṭī‘ even after reaching mīqāt is dependent upon this coupon. However, if he has expenditures of hajj after reaching the place of mīqātand all the required conditions are fulfilled, his hajj will be sufficient and will be considered ḥajjat ul-Islam.

      Q14.If a person gets registered, receives the coupon and makes his will that his son should go to the holy city of Mecca to perform hajj on his behalf. After the death of the father, the son himself becomes financially mustaṭī‘ and at the same time gets the opportunity for performing hajj with the coupon/turn of his father. What would be his intention at mīqāt: should he perform hajj on behalf of his father or he should perform hajj on his own behalf?

      Answer:In the given case that the son gets the opportunity to go to hajj using the coupon of his father and the difference between the price of hajj from one's city and that of hajj from mīqāt does not exceed the one third of estate or the heirs consented to it, the son should perform hajj on the behalf of his father.

      Q15.In the previous issue, if there is not any will but the heirs give this coupon to one of the sons who is financialy able to go to hajj and they appoint him to perform hajj on the behalf of their father, after using this coupon and reaching mīqāt, should the son perform hajj on the behalf of his father or he becomes mustaṭī‘ and should perform hajj for himself?

      Answer:In the given case, hajj on behalf of the father takes precedence.

      Q16. In previous two issues, if his duty is to perform hajj on the behalf of his father and he performs hajj on his own behalf, his hajj is sufficient as ḥajjat ul-Islam or not?

      Answer: His ḥajjat al-Islam is objectionable.

      Q17. If a father passed away while he was mustaṭī‘ for hajj and his son leaves for hajj with the coupon of his father and upon reaching one of mīqāts becomes mustaṭī‘ at this point, what should he do? How can this situation be sorted out when there was no will of his father nor heirs asked him to perform hajj on behalf of the father? For example he is the only heir of his father and the way was not opened for him except this way.

      Answer:In this case, he should perform hajj on his own behalf and he should hire a representative for his father to perform hajj.

    • hajj on Behalf
    • hajj ifrād and ‘umrah Mufradah
    • Exit and entrance in the Holy city of Mecca
    • Mīqāts
    • iḥrām and its dress
    • Prohibitions of iḥrām
    • Ṭawāf and its Prayer
    • sa‘y
    • Mash‘ar (Muzdalifah)
    • ḥalq and taqsīr
    • Sacrifice and slaughtering the animal
    • Passing the night in Minā and Departing from Minā
    • Ramy (stoning) at Jamarāt
    • Miscellaneous Issues
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