Category: Jurisprudence and Rulings (Fiqh)
Fatwa#: 40367
Asked Country: Moldova

Answered Date: Apr 12,2018

Title: Taking loan for Hajj

Question

Assalamoalaikum,

I am from Mumbai(India). First I appreciate for your services and dawah.
  One week back i offered Jumah Namaz in Mosque where Ahle Sunnat al Jamat(Brelvi) Maslak is authority. Even though i do not associated to Any Maslak but my back ground is so called Deobandi. The Question is.
In Jumah the Imam of mosque was delivering speech in which he told if a person who was wealthier on which Haj became Fardh, but due to some reason he did not perform haj, later he became poor. Now he is not capable to perform Haj. In this scenario he should take loan and perform Haj. Because Haj is already fard on him.

I wold like to ask whether above statement is correct, if not then what is the solution.
Jzakallah Khair.

Answer

In the Name of Allah, the Most Gracious, the Most Merciful.

As-salāmu ‘alaykum wa-rahmatullāhi wa-barakātuh.

If hajj becomes fardh upon an individual and he did not perform hajj, hajj will remain fardh on him. The obligation of hajj does not fall off. Such a person should endeavour to fulfil his hajj. [1]

If he can take a loan and pay off the loan, he should do so.[2]

If he cannot take a loan, then he should record his delayed hajj in his will and make Wasiyyat (bequest) to perform Hajj-e-badal. [3]

And Allah Ta’āla Knows Best

M. Mahmood Baig

Student Darul Iftaa

Jeddah, KSA

Checked and Approved by,
Mufti Ebrahim Desai.



[1]  حج کی فرضیت علی الفور ہے۔ لہذا  تاخیر کرنےسے گنہگار ہوگا۔ اشہر حج میں مال دار ہوا تو حج فرض ہو گیا، اگر حج نہیں کیا تو قضاء لازم ہوگی۔. . . ..(احسن الفتاوى: 4/ 538، سعيد)

 

 

 

بدائع الصنائع في ترتيب الشرائع (4/ 346)

وَاخْتُلِفَ فِي وُجُوبِهِ عَلَى الْفَوْرِ ، وَالتَّرَاخِي ، ذَكَرَ الْكَرْخِيُّ : أَنَّهُ عَلَى الْفَوْرِ حَتَّى يَأْثَمَ بِالتَّأْخِيرِ عَنْ أَوَّلِ أَوْقَاتِ الْإِمْكَانِ ، وَهِيَ السَّنَةُ الْأُولَى عِنْدَ اسْتِجْمَاعِ شَرَائِطِ الْوُجُوبِ ، وَذَكَرَ أَبُو سَهْلٍ الزَّجَّاجِيُّ الْخِلَافَ فِي الْمَسْأَلَةِ بَيْنَ أَبِي يُوسُفَ ، وَمُحَمَّدٍ فَقَالَ فِي قَوْلِ أَبِي يُوسُفَ : يَجِبُ عَلَى الْفَوْرِ ، وَفِي قَوْلِ مُحَمَّدٍ : عَلَى التَّرَاخِي ، وَهُوَ قَوْلُ الشَّافِعِيِّ . وَرُوِيَ عَنْ أَبِي حَنِيفَةَ مِثْلُ قَوْلِ أَبِي يُوسُفَ. . . . . . . . ..

لِأَنَّ أَثَرَ الْوُجُوبِ عَلَى الْفَوْرِ عَمَلًا فِي احْتِمَالِ الْإِثْمِ بِالتَّأْخِيرِ عَنْ أَوَّلِ الْوَقْتِ فِي الْإِمْكَانِ لَا فِي إخْرَاجِ السَّنَةِ الثَّانِيَةِ ، وَالثَّالِثَةِ مِنْ أَنْ يَكُونَ ، وَقْتًا لِلْوَاجِبِ....

 

 

 

 

[2]  أنه لا يقدر على الوفاء في الحال، وغلب على ظنه أنه لو اجتهد بقضاء دَينه، قدر على الوفاء به في المآل، أما إن كان أكبر رأيه أنه لو استقرض لا يقدر على قضائه كان الأفضل له عدمه.......رد المحتار (6/ 461، 478). 

 

 

والحديث في البيهقي ...... قال سمعت ابن أبي أوفى يسأل عن الرجل يستقرض ويحج؟ قال يسترزق الله ولا يستقرض، قال: وكنا نقول لا يستقرض إلا أن يكون له وفاء. السنن الكبرى 4/333......(حاشية البحر العميق: 1/386، مؤسسة الريان)

 

 

[3]  كل من قدر على شرائط الوجوب ولم يحج فعليه الإيصاء به. . . . .. . (حاشية ارشاد الساري: 89، مؤسسة الريان) 

 

 

 

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