Issue 27: The first condition is sanity. Therefore, hajj is not obligatory upon an insane person.
Issue 28: Thesecond condition is 'maturity'. Hajj is not obligatory for a person before the age of shar‘ī puberty (even in case they are going to be 'mature' in the near future) and if they perform hajj during this period, it will not be sufficient to remove the obligation of ḥajjat ul-Islamand replace it, although it is valid.
Issue 29: If a boy becomes muḥrim and then becomes religiously mature during/before the wuqūf at Muzdalifah (Mash‘ar ul-Ḥarām) while he is mustaṭī‘, then his hajj replaces ḥajjat ul-Islam.
Issue 30: If a child commits a prohibited act of iḥrām, his guardian is responsible for paying his kaffārah (in case of hunting) while in other types of kaffārahs neither the guardian is responsible to pay them nor it should be paid from the non-adult child’s property.
Issue 31: The guardian of non-adult is responsible for paying the cost to slaughter an animal.
Issue 32: For obligatory hajj, it is not necessary for a woman to seek permission from her husband. Even in state of disagreement of her husband, hajj is obligatory for her.
Issue 33: For validity of hajjat ul-Islam, it is not obligatory for a qualified person to seek the permission of his parents.
Issue 35: The term financial ability is classified into four categories:
1- Provisions for travelling and transportation; 2- Provision for the family while he is in journey; 3- Basic necessities of life during the pilgrimage; and 4- Ability to sustain normal life after pilgrimage.
1- Provisions for travelling and Transportation
Issue 36: Provisions mean everything that one needs during his travel such as food, water, clothing and other basic necessities of traveling along with a means of transportation, like a car.
Issue 37: Hajj is not obligatory for a person who does not have provisions and means of transportation or the means to procure them. Though he can achieve the ability for hajj by working and trading, until he achieves that status hajj is not obligatory for him.
Issue 38: Obligation of hajj is conditional upon having enough money to return to their own city or the place they want to go.
Issue 39: If a person does not have money to spend on hajj but he has given some amount of money as loan, he must claim that amount from the debtor if the loan is due, the debtor holds the capacity to return it, it is not unbearably hard for him to ask it back, and by receiving the money he will be financialy able to go to hajj and return.
Issue 40: If a woman’s marriage portion is adequate for hajj expenses, and she demands his marriage portion from her husband but her husband does not have enough wealth to pay her, she cannot demand it from him and she is not considered mustaṭī‘.
If the husband is financially stable, and her claim does not lead to a vile consequence, it is obligatory that she demands her marriage portion from her husband and perform hajj with it. However, if her claim results in divorce or dispute, demanding the marriage portion is not obligatory for her and she is not considered mustaṭī‘.
Issue 41: If a person is unable to bear the expenses for performing hajj but it is possible for him to take loan — which he can repay it easily — to meet its expenses, it is not obligatory for him to get the loan and become mustaṭī‘. However, if he does so, he will become mustaṭī‘.
Issue 42: For a person who has to pay his debt and he has not the money except his hajj expenses to repay the debt, hajj is obligatory for him only if he has enough time to pay back the debt and he is confident that he can repay the debt on time. Similarly, if the date for payment of the debt has approached but the creditor agrees to defer his debt and the loaner is confident that he can repay it when creditor demands, the person is obligated to perform hajj. Apart from these two cases, hajj is not regarded as obligatory for such a person.
Issue 43: If a person needs to marry, avoiding marriage brings about difficulty and problem and he can marry, he will be considered mustaṭī‘ when he has enough money for hajj as well as for marriage.
Issue 44: Regarding the transportation expenditures such as a car, airplane etc., if the cost is higher in the year in which he becomes mustaṭī‘ but he is able to pay the expenses without unbearable hardship, hajj is obligatory for him. A mere high price of things does not prejudice the state of being mustaṭī‘.
But, if he is unable to pay extra cost or it amounts to oppression, it is not obligatory to pay it and he is not mustaṭī‘. The same rules apply if he is to pay higher for hiring/buying what he needs during hajj journey or he should sell his property for a price less than its market price to provide for his hajj expenses.
Issue 45: The criterion for being mustaṭī‘ is normal method of going to hajj. If he believes that he does not have enough money to perform hajj in a normal way but thinks there may be a cheaper way compatible with his current financial status, it is not obligatory for him to investigate and hajj is not obligatory for him. On the other hand, if a person doubts his being mustaṭī‘ as he does not know how much money/wealth he has, it is obligatory for him to scrutinize his situation.
2- Provision for one’s Family while he is in journey
Issue 46: Meeting the financial needs of the family members during the journey is one of the conditions of financial ability.
Issue 47: By family members whose provisions are considered a condition in determining financial ability for hajj are meant one's dependents as per common view, although providing their maintenance is not obligatory in Islamic law.
Issue 48: Meeting the basic necessities of life as per a person’s social status is a condition for hajj to be obligatory. It is not necessary that the very basic necessities of life exist; it suffices that one has the money or property to spend for this purpose.
Issue 49: As social status varies from person to person, if a person considers possessing his own home as a need and essential for his social position, and a borrowed or endowed house may cause hardship or disgrace to him, then possessing a house will be one of the conditions to be mustaṭī‘.
Issue 50: If one possesses a sum of money/property that is adequate to meet hajj requirements but the amount is needed for a necessary deed such as buying a house, treatment of illness or running the routine expenses, the person is not mustaṭī‘, and hence hajj is not obligatory for him.
Issue 51: Keeping the provision itself and sources of travelling itself is not a condition for a person to be mustaṭī‘ for hajj. But, if he has a property or money for purchasing provisions of travelling, it is sufficient to be considered as mustaṭī‘.
Issue 52: If a person has all the basic necessities of life in surplus, can spend the extra to meet the hajj requirements, and this does not cause any hardship, he is mustaṭī‘for the hajj.
Issue 53: Fora person who sells a piece of land or something else to buy a house, if having a house is necessary for him or having a house is appropriate to his social position, he will not be mustaṭī‘ for hajj by getting the land, even though the proceeds are equal to the expenditures of hajj.
Issue 54: If a person does not need a property any more – even if it is some books – and by gaining money through selling them he will have an amount sufficient to fulfill needs for hajj, he is mustaṭī‘ for hajj.
4- Returning with Competence (of earning livelihood)
Issue 55: Returning from hajj in state of capability to earn one’s livelihood is one of the conditions for financial ability for hajj. (However, this is not a condition in hajj on gift as it will be described in details)[1]. It means that after returning from hajj one should have a sufficient source of income for him and his family in accordance with their social status — as per common view — for instance trade, agriculture, industrial activity, job or profit from property such as a garden or a shop as a source of income). As for students of an Islamic seminary, if the stipends maintain their life after return from hajj, they will be mustaṭī‘ for hajj.
Issue 56: Returning a woman from hajj in state of capability to have her livelihood is one of the conditions for her to be mustaṭī‘ as well. Therfore, if she is married and becomes mustaṭī‘ while her husband is alive, her husband's providing her after hajj fulfills this condition. If she is single, she should have a sourse to earn money and leads a life compatible with her social status. Otherwise, she is not mustaṭī‘.
Issue 57: If a person with limited income is assured by a person that he will pay for his hajj expenditures, and takes full responsibility for it, hajj is obligatory for him.
This type of hajj is called hajj on gift, and in this type of hajj competence of source of income is not a condition. It is not necessary that the contributor gives food, transportation, etc.; rather, his paying enough money has the same rule.
However, if the contributor gives him money as a gift enough to cover hajj expenditure without specifying it for hajj, then if the latter accept the gift, hajj is obligatory for him. Yet, it is not obligatory to accept the gift and he may reject it and as a result he will not become mustaṭī‘.
Issue 58: Hajj on gift is a valid substitute for hajjat ul-Islam and it is not obligatory to perform hajj again if the person who performed hajj becomes mustaṭī‘ later.
Issue 59: If a person is invited by an institution or a person to go for hajj but in compensation for some work, this does not classify as hajj on gift.
Issue 60: A person who becomes mustaṭī‘ for hajj cannot disqualify himself for hajj by spending money when it is the time for spending money on hajj. Moreover, on the basis of obligatory caution, he should not disqualify himself before this time.
Issue 61: Being mustaṭī‘ orhaving financial ability for hajj is not confined to one’s native country. This implies that if a person gains financial ability even at mīqāt, hajj becomes obligatory for him and this hajj replaces ḥajjat ul-Islam.
Issue 62: If a person becomes mustaṭī‘ for hajj at mīqāt like the servants in the caravans and other assistants, and all the provisions of the family as per their social status as well as the amount to sustain life after hajj are adequate, then hajj becomes obligatory for them and this hajj replaces ḥajjat ul-Islam; otherwise his hajj is mustaḥabb, and later, if he becomes mustaṭī‘ for hajj, hajjah ul-Islam will be obligatory for him.
Issue 63: If a person is hired to serve others during the occasion of hajj and he becomes mustaṭī‘ for hajj by receiving the wage, he has become mustaṭī‘ for hajj after concluding the hire deed provided that his services as an assistant do not hinder the rites of hajj. Otherwise, he will not become mustaṭī‘ for hajj. Nevertheless, it is not obligatory for him to accept such a contract.
Issue 64: For a person who is not financially able to go to hajj and is hired for hajj on behalf of another person, if he becomes able for hajj by earning an amount of money other than that of being hired for hajj, it is obligatory for him to perform ḥajjat ul-Islam first. If the hiring contract specify the time of hajj on behalf for this year, this contract is invalid; otherwise he must perform hajj on behalf of the other person in the next year.
Issue 65: If a person, due to negligence or on purpose, intends mustaḥabb hajj — though his purpose is performing the rites of hajj as rehearsal and he wants to perform the rites of hajj the next year with greater perfection or thinks that hajj is not obligatory for him – but he comes to know later that he was mustaṭī‘, his hajj does not replace hajjatul-Islam. By caution, he should perform obligatory hajj the next year. That said unless thinking his duty was mustaḥabb hajj, intended performing his actual duty. In this case, his hajj replaces the ḥajjat ul-Islam.
B) Physical Ability
Issue 66: Physical ability refers to power and strength to perform the rites of hajj. Hajj is not obligatory for the sick and aged who cannot go to hajj or it is unbearably hard and difficult for them to do so.
Issue 67: Stable physical ability is a condition for being mustaṭī‘. Thus, if a person travels with an intention to perform hajj but contracts a disease that prevents him from traveling during his journey, or before wearing iḥrām and it becomes clear that he cannot fulfill the rites of hajj, it shows that he was not mustaṭī‘. Therefore, it is not obligatory for him to hire someone to perform hajj on his behalf.
In case, he became mustaṭī‘ years ago and hajj was established to be obligatory for him, now that he contracts the disease as mentioned above and does not hope that he may recover and perform hajj himself even in the future, he should hire someone to perform hajj on his behalf.
However, if he is hopeful that he would recover and would be able to perform hajj next year or later, it is obligatory for him to perform hajj himself. However, if one becomes sick after wearing iḥrām, he is subject to its special rulings and commandments.
C) Ability of road safty
Issue 68: This refers to safety along the route to hajj. Hajj is not obligatory for a person for whom the route is closed in such a way that he cannot reach the point of mīqāt or he cannot complete his rites of hajj. Likewise, if the route is open for a person but it is unsafe for hajj and there is danger for his life, honor, or wealth, hajj is not obligatory for him.
Issue 69: If a person has enough money for hajj and he gets registered for performing hajj without delay but his name does not appear in the draw and he cannot go for hajj the same year, he is not qualified for hajj and hajj is not obligatory for him. However, if going to hajj involves registration process and payment of a sum so that he may perform hajj the next year, as an obligatory caution, he should make efforts for it.
D) Time Ability
Issue 70: Time adequacy refers to having enough time to perform the rites of hajj during the specific days of hajj. So if a person becomes mustaṭī‘ for hajj when he cannot perform rites of hajj due to lack of time or huge trouble and difficulty, hajj is not obligatory for him that year.
