The Query

I owe someone £10,000 in August this year and have been saving up for the last six months to pay that off. Do I have to go for Hajj now if I have this money?

The Fatwa

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

The Reply

Note, the above is not applicable to every debt and every debtor[4]. One must enquire about their particular scenario. 

The Fiqh of the Reply

It is a prerequisite for the obligation of Ḥajj to own a balance equalling the standard cost of a Ḥajj package with a return flight after deducting the following expenses[5]:

1. Debt payables[6]
2. Potential household expenses payable until one’s returns
3. Expenses of maintaining one’s family until return
4. Reasonable expenses whilst in Saudi Arabia
5. Personal vehicle expenses that are payable in the period until one’s return flight

The above are typical expenses. Of course, if a person does not have a family and no household maintenance, then these would not apply to him or her.

Unlike Zakāt, Ḥajj does not have a fixed threshold; rather its obligation is dependent on a variable threshold that is linked to costs and expenses associated with going for Ḥajj and one’s typical expenditure. Classically, an all-in-one package would not be attainable for Ḥajj, rather people would take their personal transport or hire transport, and budget a reasonable amount for the journey to cover the costs of food, accommodation, animal needs and other necessities during travel in those times. As such, the Ḥajj threshold may have been less standardised than it is today.

The Fuqahā’ describe debt payables as among the al-Ḥawā’ij al-Aṣliyyah (existential needs). Although the connotations of al-Ḥawā’ij al-Aṣliyyah warrant an entire research, it suffices to say here that al-Ḥawā’ij al-Aṣliyyah broadly refers to: (1) all those things needed for survival, (2) all those things needed and used to operate day-to-day reasonably in one’s personal life and work.

The early 9^th Century jurist Ibn Malak in his commentary on Majma’ al-Baḥrain, divides al-Ḥawā’ij al-Aṣliyyah into two: al-Ḥawā’ij al-Aṣliyyah: Haqīqīyyah (tangible existential needs) and Taqdīriyyah (perceived existential needs)[7]. Haqīqīyyah refers to those supplies and needs without which a person’s existence would be at risk, such as food, clothing, shelter etc. This is needed by everyone and at all times. Taqdīriyyah matters are relative to people, time and space, and as Ibn Malak describes them, they are those things which are death for that person figuratively; life loses meaning. A person loses the ability to maintain themselves in their absence.

This division of al-Ḥawā’ij al-Aṣliyyah is further referenced by Ibn Nujaym (d.970  AH) in his magnum opus al-Baḥr al-Rā’iq, and by Ibn Abidin (d.1252 AH)in his super-commentary and gloss, Radd al-Muḥtār. In fact, this categorisation can be traced back much earlier to al-Kāsānī (d. 587 AH), who also cites a categorisation for al-Ḥawā’ij al-Aṣliyyah, where he describes some as ‘absolute essentials’ (mā lā budda minh) and ‘continuous needs’ (lāzimah)[8]. Al-‘Aynī (d. 855 AH) also describes varying types for al-Ḥawā’ij al-Aṣliyyah in his commentary, al-Bināyah[9]. Indeed, the idea of different forms of al-Ḥawā’ij al-Aṣliyyah originated from the Imams of the Madhhab themselves, where they considered debts to be deductible from Zakat payments[10]. This hints towards an acknowledgement that there are al-Ḥawā’ij al-Aṣliyyah which are non-existential.

The notion of Taqdīriyyah needs further unravelling. Mufti Radha al-Haqq (Hafiẓahullah) describes Taqdīriyyah as those matters which a person has a continuous concern for[11]. They are matters that are typically a means to uphold one’s existential needs, or that they ensure a smooth and reasonable functioning life, or as Ibn Malak describes, they are needs to prevent losing all meaning and substance in one’s life. The absence of these needs can impact the Haqīqiyyah matters; If Taqdīriyyah matters are not acquired, then it can impact the ability to acquire, benefit from, or potentially lose al-Ḥawā’ij al-Aṣliyyah Haqīqīyyah. Interestingly, the Majallah describes al-Ḥawā’ij al-Aṣliyyah as primary services and benefits for existence[12].

Considering the above, the Fuqahā’ state that the repayment of debts fall under al-Ḥawā’ij al-Aṣliyyah Taqdīriyyah. This is because a person’s survival is not at risk by not paying per se, but their life will be severely impacted by not repaying debt. Al-Zayla’ī (d.743 AH) states that debts are a barrier to entry into Paradise, and by honouring a payment, it absolves oneself[13]. Ibn ‘Ābidīn (d. 1252 AH) states that the repayment of debt protects a person from punitive measures and being pursued by the creditors. These are existential crises for the person in question.

The Rationale of the Reply

Being free from debt is an honourable attribute in society from an Islamic lens. Debt is a burden. By not paying debts, it causes discord in the community. It impacts the finances and earnings of others. It brings a disconnect among people, which ultimately hinders the project of Islam. On the other hand, Ḥajj is a right of Allah and a worship. The reality is, Allah is not in need of our worship, but humans are in need of wealth. As such, the repayment of debt to man takes precedence over Ḥajj, an act of worship[14].

By contemplating on al-Ḥawā’ij al-Aṣliyyah, it becomes clear that the Shari’ah recognises several means that are needed to preserve the essence and meaning to life. In fact, if we delve deeper, the al-Ḥawā’ij al-Aṣliyyah overlap – what other Madhhabs call – with the Maqāṣid al-Shari’ah (The Higher Objectives of Shari’ah). The Maqāṣid al-Shari’ah is a study of the higher intent and outcomes of the law (Fiqh) which preserve human interests in terms of faith, life, property, lineage, progeny, intellect and dignity. They are the positive and beneficial outcomes of practicing the Fiqh of a Madhhab. By contemplating on the al-Ḥawā’ij al-Aṣliyyah, it is as though the Fiqh is ensuring these objectives and intents for human interest. All of the following items and needs have been explicitly mentioned by the Fuqahā’ as al-Ḥawā’ij al-Aṣliyyah:

1. Food – this preserves life[15].
2. A shroud for the deceased – this preserves the dignity of the deceased[16].
3. Repayment of debts – this preserves honour and preserves faith, as it is a barrier to entering Paradise, and the ultimate abode of the Faithful is Paradise. Arguably, this can also be a means of preserving one’s intellect and sanity.
4. Nikah – this preserves lineage[17].
5. Tools for work – this preserves property and wealth.

To conclude, the Shari’ah is so comprehensive that it takes into consideration what we need to survive, live and maintain ourselves from multiple angles. The Shari’ah is designed to maintain what is in the interests of humans, so that they can be successful in the ultimate life, the Hereafter. The practicing of Shari’ah is conducive to eternal success. The repayment of debt supports this ultimate purpose as it allows us to live an honourable life, protect our dignity, maintain the rights of others, and more importantly, facilitates a clear balance in the court of Almighty Allah.

And Almighty Allah Alone Knows Best

Mufti Faraz Adam,
Darul Iftaa Muadh ibn Jabal
www.fatwa-centre.com | www.darulfiqh.com

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[1]  في البحر الرائق شرح كنز الدقائق ج 8 ص 95:

لِأَنَّ قَضَاءَ الدَّيْنِ فَرْضٌ عَلَيْهِ فَكَانَ أَوْلَى مِنْ التَّجَمُّلِ وَعَلَى هَذَا إذَا كَانَ لَهُ مَسْكَنٌ وَيُمْكِنُهُ أَنْ يَجْتَزِيَ بِدُونِ ذَلِكَ يَبِيعُ ذَلِكَ الْمَسْكَنَ وَيُوفِي بِبَعْضِ ثَمَنِهِ الدَّيْنَ وَيَشْتَرِي بِالْبَاقِي مَسْكَنًا يَسْكُنُ فِيهِ وَعَنْ هَذَا قَالَ مَشَايِخُنَا يَبِيعُ مَا لَا يَحْتَاجُ إلَيْهِ فِي الْحَالِ حَتَّى يَبِيعَ اللَّبَدَ فِي الصَّيْفِ، وَالنَّطْعَ فِي الشِّتَاءِ.

[2] Kitab al-Nawazil 7/307

[3]     وَقَضَاءِ دُيُونِهِ وَأَصْدِقَتِهِ وَلَوْ مُؤَجَّلَةً كَمَا فِي اللُّبَابِ وَغَيْرِهِ وَالْمُرَادُ قَضَاءُ دُيُونِ الْعِبَادِ وَلِذَا قَالَ فِي اللُّبَابِ أَيْضًا وَإِنْ وَجَدَ مَالًا وَعَلَيْهِ حَجٌّ وَزَكَاةٌ يَحُجُّ بِهِ قِيلَ إلَّا أَنْ يَكُونَ الْمَالُ مِنْ جِنْسِ مَا تَجِبُ فِيهِ الزَّكَاةُ فَيُصْرَفُ إلَيْهَا. اهـ. (حاشية ابن عابدين ج 2 ص 461 ط سعيد)

وفي حاشية إرشاد الساري للقاضي حسبن المكي (ت 1366 ه):

(وقضاء ديونه) أي المعجلة والمؤجلة

[4] Imdad al-Ahkam 2/156

[5]  قوله: “بنفقة وسط” أي من غير إسراف ولا تقتير (حاشية الطحطاوي على المراقي ص 727)

[6] وَالسَّابِع وجود الزَّاد وَالرَّاحِلَة وَخَمْسَة من الَّذين وجدوا الزَّاد وَالرَّاحِلَة لَيْسَ عَلَيْهِم ان يحجوا احدهم ان يكون لَهُ الزَّاد وَالرَّاحِلَة وَلَكِن لَا يكون لِعِيَالِهِ النَّفَقَة فَلَيْسَ عَلَيْهِ ان يحجّ وَالثَّانِي الَّذِي كَانَ لَهُ زَاد وراحلة وَعَلِيهِ دين بِقدر ذَلِك اَوْ اكثر أَو اقل فَلَيْسَ عَلَيْهِ الْحَج

وَالثَّالِث من وجد الزَّاد وَالرَّاحِلَة وَلم يخرج الى الْحَج حَتَّى ذهب زَاده وراحلته قبل ان يحجّ النَّاس فَلَيْسَ عَلَيْهِ الْحَج

وَالرَّابِع صَاحب الضَّيْعَة وَتَكون قيمَة الضَّيْعَة مثل الزَّاد وَالرَّاحِلَة أَو اكثر الا انه يحْتَاج الى غَلَّتهَا اَوْ يحْتَاج عِيَاله فَلَيْسَ عَلَيْهِ الْحَج

وَلَو ان غلَّة بعض الضَّيْعَة تكفيه وَعِيَاله وَقِيمَة بعض الْبَاقِي يَكْفِيهِ عَن الزَّاد وَالرَّاحِلَة فان عَلَيْهِ ان يحجّ وان فضل شَيْء من ذَلِك وَكَانَت قِيمَته زادا وراحلة فان عَلَيْهِ الْحَج (النتف في الفتاوى ص 203 ط دار الكتب)

[7]  وفي الدر المختار:

(عَنْ حَاجَتِهِ الْأَصْلِيَّةِ) لِأَنَّ الْمَشْغُولَ بِهَا كَالْمَعْدُومِ. وَفَسَّرَهُ ابْنُ مَلَكٍ بِمَا يَدْفَعُ عَنْهُ الْهَلَاكَ تَحْقِيقًا كَثِيَابِهِ أَوْ تَقْدِيرًا كَدَيْنِهِ

في البحر الرائق ج 2 ص 222:

وَشَرَطَ فَرَاغَهُ عَنْ الْحَاجَةِ الْأَصْلِيَّةِ؛ لِأَنَّ الْمَالَ الْمَشْغُولَ بِهَا كَالْمَعْدُومِ وَفَسَّرَهَا فِي شَرْحِ الْمَجْمَعِ لِابْنِ الْمَلِكِ بِمَا يَدْفَعُ الْهَلَاكَ عَنْ الْإِنْسَانِ تَحْقِيقًا أَوْ تَقْدِيرًا فَالثَّانِي كَالدَّيْنِ وَالْأَوَّلُ كَالنَّفَقَةِ وَدُورِ السُّكْنَى وَآلَاتِ الْحَرْبِ وَالثِّيَابِ الْمُحْتَاجِ إلَيْهَا لِدَفْعِ الْحَرِّ أَوْ الْبَرْدِ وَكَآلَاتِ الْحِرْفَةِ وَأَثَاثِ الْمَنْزِلِ وَدَوَابِّ الرُّكُوبِ وَكُتُبِ الْعِلْمِ لِأَهْلِهَا فَإِذَا كَانَ لَهُ دَرَاهِمُ مُسْتَحَقَّةٌ لِيَصْرِفَهَا إلَى تِلْكَ الْحَوَائِجِ صَارَتْ كَالْمَعْدُومَةِ كَمَا أَنَّ الْمَاءَ الْمُسْتَحَقَّ لِصَرْفِهِ إلَى الْعَطَشِ كَانَ كَالْمَعْدُومِ وَجَازَ عِنْدَهُ التَّيَمُّمُ اهـ.

وفي حاشية ابن عابدين ج 2 ص 262 ط سعيد:

(قَوْلُهُ وَفَسَّرَهُ ابْنُ مَلَكٍ) أَيْ فَسَّرَ الْمَشْغُولَ بِالْحَاجَةِ الْأَصْلِيَّةِ وَالْأَوْلَى فَسَّرَهَا، وَذَلِكَ حَيْثُ قَالَ: وَهِيَ مَا يَدْفَعُ الْهَلَاكَ عَنْ الْإِنْسَانِ تَحْقِيقًا كَالنَّفَقَةِ وَدُورِ السُّكْنَى وَآلَاتِ الْحَرْبِ وَالثِّيَابِ الْمُحْتَاجِ إلَيْهَا لِدَفْعِ الْحَرِّ أَوْ الْبَرْدِ أَوْ تَقْدِيرًا كَالدَّيْنِ، فَإِنَّ الْمَدْيُونَ مُحْتَاجٌ إلَى قَضَائِهِ بِمَا فِي يَدِهِ مِنْ النِّصَابِ دَفْعًا عَنْ نَفْسِهِ الْحَبْسَ الَّذِي هُوَ كَالْهَلَاكِ وَكَآلَاتِ الْحِرْفَةِ وَأَثَاثِ الْمَنْزِلِ وَدَوَابِّ الرُّكُوبِ وَكُتُبِ الْعِلْمِ لِأَهْلِهَا فَإِنَّ الْجَهْلَ عِنْدَهُمْ كَالْهَلَاكِ، فَإِذَا كَانَ لَهُ دَرَاهِمُ مُسْتَحَقَّةٌ بِصَرْفِهَا إلَى تِلْكَ الْحَوَائِجِ صَارَتْ كَالْمَعْدُومَةِ، كَمَا أَنَّ الْمَاءَ الْمُسْتَحَقَّ بِصَرْفِهِ إلَى الْعَطَشِ كَانَ كَالْمَعْدُومِ وَجَازَ عِنْدَهُ التَّيَمُّمُ. اهـ

وفي حاشية ابن عابدين ج 2 ص 261 ط سعيد:

قُلْت: لَا شَكَّ أَيْضًا عَلَى الْقَوْلِ بِأَنَّهَا فِي الْمُطَالَبَةِ يَكُونُ لِرَبِّ الْمَالِ أَخْذُ الدَّيْنِ مِنْ الْكَفِيلِ وَحَبْسُهُ إذَا امْتَنَعَ فَيَكُونُ الْكَفِيلُ مُحْتَاجًا إلَى مَا فِي يَدِهِ لِقَضَاءِ ذَلِكَ الدَّيْنِ وَإِنْ لَمْ يَكُنْ فِي ذِمَّتِهِ دَفْعًا لِلْمُلَازَمَةِ أَوْ الْحَبْسِ عَنْهُ، وَقَدْ عَلَّلُوا سُقُوطَ الزَّكَاةِ بِالدَّيْنِ بِأَنَّ الْمَدْيُونَ مُحْتَاجٌ إلَى هَذَا الْمَالِ حَاجَةً أَصْلِيَّةً لِأَنَّ قَضَاءَ الدَّيْنِ مِنْ الْحَوَائِجِ الْأَصْلِيَّةِ وَالْمَالُ الْمُحْتَاجُ إلَيْهِ حَاجَةً أَصْلِيَّةً لَا يَكُونُ مَالَ الزَّكَاةِ تَأَمَّلْ

[8]  وَإِنَّمَا اعْتَبَرْنَا الْفَضْلَ عَلَى مَا ذَكَرْنَا مِنْ الْحَوَائِجِ؛ لِأَنَّهَا مِنْ الْحَوَائِجِ اللَّازِمَةِ الَّتِي لَا بُدَّ مِنْهَا فَكَانَ الْمُسْتَحَقُّ بِهَا مُلْحَقًا بِالْعَدَمِ، (بدائع ج 2 ص 122 ط دار الكتب)

[9] ش: تحقيق هذا أن الحاجة إلى الوطء من الحوائج الأصلية إلا أنها ليست بلازمة كالطعام ولم تكن مستثناة من عقد الشركة بلا شرط بخلاف الحاجة إلى الطعام فإنها لازمة فكانت مستثناة بلا شرط ثم بالتصريح على الوطء التحق بحاجة الطعام، فوقع شراء الجارية لشركة المشتري خاصة. (البناية ج 7 ص 420)

[10] وفي الأصل ج 2 ص 30:

لت فَمن لم يكن لَهُ مِنْهُم مَال أتأخذ مِنْهُم شَيْئا قَالَ لَا قلت فَمن كَانَ مِنْهُم صَغِيرا أَو كَبِيرا لَهُ إبل وَعَلِيهِ دين كثير يُحِيط بِمَالِه أتأخذ مِنْهُ شَيْئا قَالَ لَا آخذ مِنْهُ شَيْئا

[11] Fatawa Darul Uloom Zakariyya 3/113

[12] الْمَادَّةُ (1198) مَا يَضُرُّ الْبِنَاءَ أَيْ يُوجِبُ وَيُسَبِّبُ انْهِدَامَهُ أَوْ يَمْنَعُ الْحَوَائِجَ الْأَصْلِيَّةَ أَيْ الْمَنْفَعَةَ الْأَصْلِيَّةَ الْمَقْصُودَةَ مِنْ الْبِنَاءِ كَالسُّكْنَى هُوَ ضَرَرٌ فَاحِشٌ. (المجلة ص 231)

[13] وفي تبيين الحقائق ج 5 ص 25:

 وَلِأَنَّ قَضَاءَ الدَّيْنِ مِنْ الْحَوَائِجِ الْأَصْلِيَّةِ؛ لِأَنَّ فِيهِ تَفْرِيغَ ذِمَّتِهِ وَرَفْعَ الْحَائِلِ بَيْنَهُ وَبَيْنَ الْجَنَّةِ فَيُقَدَّمُ عَلَى حَقِّ الْغُرَمَاءِ كَسَائِرِ حَوَائِجِهِ عَلَى مَا بَيَّنَّا؛ لِأَنَّ شَرْطَ تَعَلُّقِ حَقِّهِمْ الْفَرَاغُ عَنْ حَقِّهِ

[14]  وفي الاختيار ج 1 ص 140:

وَأَمَّا كَوْنُهُ فَاضِلًا عَنِ الْحَوَائِجِ الْأَصْلِيَّةِ فَلِأَنَّهَا مُقَدَّمَةٌ عَلَى حُقُوقِ اللَّهِ تَعَالَى، وَكَذَا عَنْ نَفَقَةِ عُمَّالِهِ لِأَنَّهَا مُسْتَحِقَّةٌ لَهُمْ، وَحُقُوقُهُمْ مُقَدَّمَةٌ عَلَى حُقُوقِ اللَّهِ تَعَالَى لِفَقْرِهِمْ وَغِنَاهُ، وَكَذَا فَاضِلًا عَنْ قَضَاءِ دُيُونِهِ لِمَا بَيَّنَّا.

[15] وفي الاختيار ج 5 ص 85:

لِأَنَّهُمَا أَحَقُّ بِذَلِكَ فِي حَالِ الْحَيَاةِ مِنَ الْحَوَائِجِ الْأَصْلِيَّةِ كَسَتْرِ الْعَوْرَةِ وَالطَّعَامِ وَالشَّرَابِ، 

وفي تبيين الحقائق ج 5 ص 24:

لَكِنَّ حَقَّهُ فِيهِ مِنْ الْحَوَائِجِ الْأَصْلِيَّةِ كَمَأْكَلِهِ وَمَلْبَسِهِ وَمَسْكَنِهِ وَثَمَنِ الْأَدْوِيَةِ وَأُجْرَةِ الطَّبِيبِ وَنَحْوِ ذَلِكَ

[16]  وفي بدائع الصنائع ج 5 ص 290::

لِأَنَّ الْكَفَنَ مِنْ الْحَوَائِجِ الْأَصْلِيَّةِ لِلْمَيِّتِ

[17] وفي بدائع الصنائع ج 7 ص 225:

وَالنِّكَاحُ مِنْ الْحَوَائِجِ الْأَصْلِيَّةِ لِلْإِنْسَانِ، فَكَذَلِكَ وُجُوبُ الْمَهْرِ الَّذِي هُوَ مِنْ لَوَازِمِهِ 

وفي العناية ج 8 ص 383:

 يَجُوزُ أَنْ يَكُونَ حَالًّا: يَعْنِي أَنَّ النِّكَاحَ مِنْ الْحَوَائِجِ الْأَصْلِيَّةِ حَالَ كَوْنِهِ بِمَهْرِ الْمِثْلِ، وَأَمَّا الزِّيَادَةُ عَلَى ذَلِكَ فَبَاطِلَةٌ وَالنِّكَاحُ جَائِزٌ.

فَإِنْ قِيلَ: لَوْ تَزَوَّجَ شَيْخٌ فَانٍ رَابِعَةً جَازَ وَلَيْسَ بِمُحْتَاجٍ إلَيْهَا فَلَمْ يَكُنْ مِنْ الْحَوَائِجِ الْأَصْلِيَّةِ.

أُجِيبَ بِأَنَّ النِّكَاحَ فِي أَصْلِ الْوَضْعِ مِنْ مَصَالِحِ الْمَعِيشَةِ وَالْعِبْرَةُ لِأَصْلِ الْوَضْعِ لَا لِلْحَالِ، فَإِنَّ الْحَالَ مِمَّا لَا يُوقَفُ عَلَيْهَا