Is Hajj obligatory on me if I owe a debt soon?
The question, as received
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 answer
The repayment of debt is an obligation[1]. If after deducting the debt due in August from your total wealth you do not have sufficient wealth to cover the costs associated with Ḥajj, then Ḥajj is not obligatory upon you at present[2]. The payment of this debt takes precedence over Ḥajj, and you should endeavour to pay the debt off as soon as possible[3].
Condition: Hajj is not obligatory if, after deducting the debt, you cannot cover its costs.
Explanation
Note, the above is not applicable to every debt and every debtor4. One must enquire about their particular scenario.
Fiqh basis
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 expenses5:
- Debt payables6
- Potential household expenses payable until one’s returns
- Expenses of maintaining one’s family until return
- Reasonable expenses whilst in Saudi Arabia
- 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-Aṣliyyahbroadly 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 9th Century jurist Ibn Malak in his commentary on Majma’ al-Baḥrain, divides al-Ḥawā’ij al-Aṣliyyahinto 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-Aṣliyyahis 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-Aṣliyyahin his commentary, al-Bināyah9. Indeed, the idea of different forms of al-Ḥawā’ij al-Aṣliyyahoriginated from the Imams of the Madhhab themselves, where they considered debts to be deductible from Zakat payments10. This hints towards an acknowledgement that there are al-Ḥawā’ij al-Aṣliyyahwhich 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 for11. 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-Aṣliyyahas primary services and benefits for existence12.
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 oneself13. 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
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 worship14.
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-Aṣliyyahoverlap – 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:
- Food – this preserves life15.
- A shroud for the deceased – this preserves the dignity of the deceased16.
- 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.
- Nikah – this preserves lineage17.
- 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 Allah knows best.
Mufti Faraz Adam
References
1في 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.
2Kitab al-Nawazil 7/307
3وَقَضَاءِ 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
4Imdad al-Ahkam 2/156
5قوله: “بنفقة وسط” أي من غير إسراف ولا تقتير (حاشية الطحطاوي على المراقي ص 727)
6وَالسَّابِع 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)
7وفي 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
8وَإِنَّمَا 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)
9ش: 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)
10وفي 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
11Fatawa Darul Uloom Zakariyya 3/113
12الْمَادَّةُ (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)
13وفي 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
14وفي 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.
15وفي 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
16وفي بدائع الصنائع ج 5 ص 290::
لِأَنَّ الْكَفَنَ مِنْ الْحَوَائِجِ الْأَصْلِيَّةِ لِلْمَيِّتِ
17وفي 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
Based on the Hanafi school and on the question as it was asked. Another mufti may reach a different conclusion. Read the disclaimer.