The expenses cover
22. One of the conditions of the obligation of the Hajj, is the availability of the expenses to cover for the journey [to the Hajj], and back – both for the trip and living expenses – according to his social status, even by the minimum amount.
22. One of the conditions of the obligation of the Hajj, is the availability of the expenses to cover for the journey [to the Hajj], and back – both for the trip and living expenses – according to his social status, even by the minimum amount. If he does not have both, the Hajj is not obligatory upon him.
23. The criteria for the amount of the expenses are that he should have available to him from the place where he wants to depart from. For example if one went on business trip to Medina or Jeddah and it coincided with the Hajj season, and he was able to provide for the expenses from there, the Hajj would be obligatory for him, even if he would not be able to cover the expenses if it were from his hometown.
24. If providing the expenses means selling something he owns at a less-than-normal price, and selling it would not put him in difficulty, it would be obligatory for him to sell and perform the Hajj with the proceed. However, if selling the item(s) would put him in difficulty, the Hajj would not be obligatory upon him.
25. If the costs of the Hajj expenses temporarily increased in one of the years, such that they would go back to normal afterwards, if paying the extra cost does not put him in difficulty, it is not permitted for him to delay the Hajj, and the Hajj becomes obligatory upon him in the same year.
26. The ability to provide for the expenses is conditional on covering the cost of the trip there and back, and during his stay in Makkah, but if he wanted to reside in Makkah permanently, providing the cost of the journey back is not conditional for him.
Return to Sufficiency
27. Return to Sufficiency is another prerequisite in the obligation of the Hajj, which means that when he returns back home from Hajj he should have [or be in] a position to manage himself and his family, actually and potentially. Thus if he does not have [a surplus sum] other than the capital with which he runs his and his family’s affairs, such that if he spends that capital for the Hajj, he would come back with no sufficient [funds to manage his family], the Hajj would not be obligatory for him.
28. It is not obligatory to sell the basic essentials of life, such as the house, furniture or clothing that fit his status, even books in the case of students, to use the proceeds to go to Hajj. However, if he had things superfluous to his need, such as having two houses, for one of which he has no need, it is obligatory for him to sell the [second] house in order to go to Hajj. The same is applicable to other superfluous stuff.
29. If something is no longer considered as essential, such as jewellery for a woman who either no longer wears them and it is not befitting for her status to keep them, or if she has grown old and it is not customary for her to wear them, if the proceeds of the sale would be sufficient for the Hajj, it would be obligatory for her to sell them and go to Hajj.
30. If he owned a house, and also had a house under his control such that he would be able to live in the latter house with his family without any difficulty or finding himself morally obliged to the owner of the house, it is not obligatory for him to sell the house he owns to go to Hajj. However, if he and his family were living in the house under his control, such that normally he is not considered to need the house he owns, it would be obligatory for him to sell his house to go to Hajj. The same ruling apply to other things too if the sale proceeds cover the Hajj expenses.
31. If he had sufficient funds for the Hajj expenses, but he was not married yet, or he did not have a house to live in, or does not have the furniture for the house, the obligation of the Hajj has a higher priority. Unless his remaining unmarried, or without a house to live in, or without furniture constitutes such difficulty that he would not normally bear, in which case the Hajj is not obligatory for him.
23. The criteria for the amount of the expenses are that he should have available to him from the place where he wants to depart from. For example if one went on business trip to Medina or Jeddah and it coincided with the Hajj season, and he was able to provide for the expenses from there, the Hajj would be obligatory for him, even if he would not be able to cover the expenses if it were from his hometown.
24. If providing the expenses means selling something he owns at a less-than-normal price, and selling it would not put him in difficulty, it would be obligatory for him to sell and perform the Hajj with the proceed. However, if selling the item(s) would put him in difficulty, the Hajj would not be obligatory upon him.
25. If the costs of the Hajj expenses temporarily increased in one of the years, such that they would go back to normal afterwards, if paying the extra cost does not put him in difficulty, it is not permitted for him to delay the Hajj, and the Hajj becomes obligatory upon him in the same year.
26. The ability to provide for the expenses is conditional on covering the cost of the trip there and back, and during his stay in Makkah, but if he wanted to reside in Makkah permanently, providing the cost of the journey back is not conditional for him.
Return to Sufficiency
27. Return to Sufficiency is another prerequisite in the obligation of the Hajj, which means that when he returns back home from Hajj he should have [or be in] a position to manage himself and his family, actually and potentially. Thus if he does not have [a surplus sum] other than the capital with which he runs his and his family’s affairs, such that if he spends that capital for the Hajj, he would come back with no sufficient [funds to manage his family], the Hajj would not be obligatory for him.
28. It is not obligatory to sell the basic essentials of life, such as the house, furniture or clothing that fit his status, even books in the case of students, to use the proceeds to go to Hajj. However, if he had things superfluous to his need, such as having two houses, for one of which he has no need, it is obligatory for him to sell the [second] house in order to go to Hajj. The same is applicable to other superfluous stuff.
29. If something is no longer considered as essential, such as jewellery for a woman who either no longer wears them and it is not befitting for her status to keep them, or if she has grown old and it is not customary for her to wear them, if the proceeds of the sale would be sufficient for the Hajj, it would be obligatory for her to sell them and go to Hajj.
30. If he owned a house, and also had a house under his control such that he would be able to live in the latter house with his family without any difficulty or finding himself morally obliged to the owner of the house, it is not obligatory for him to sell the house he owns to go to Hajj. However, if he and his family were living in the house under his control, such that normally he is not considered to need the house he owns, it would be obligatory for him to sell his house to go to Hajj. The same ruling apply to other things too if the sale proceeds cover the Hajj expenses.
31. If he had sufficient funds for the Hajj expenses, but he was not married yet, or he did not have a house to live in, or does not have the furniture for the house, the obligation of the Hajj has a higher priority. Unless his remaining unmarried, or without a house to live in, or without furniture constitutes such difficulty that he would not normally bear, in which case the Hajj is not obligatory for him.