Some
people cannot perform Hajj due to
physical disability. Each case has its
exclusive verdict.
1. If someone
has the financial ability to perform
Hajj but is unable to perform it due to
sickness or old age, there is consensus
among scholars that he must arrange for
someone else to perform obligatory Hajj
on his behalf.
2. Abu Hanifa,
Ash-Shaf'i, and Ahmad stated
that the physical disabled must arrange
for someone to perform the prescribed
Hajj on their behalf even if they can
afford it. Malik was of the opinion that
they are not obligated to perform Hajj
due to their disability. The Hanafi
school agreed with his verdict.
3. If the
physically disabled Muslims can afford
the expenses of arranging for a
substitute to perform `Umrah or Hajj for
the fulfillment of a vow but they cannot
find anyone to do it on their behalf,
they are absolved of such arrangement. A
substitute is forbidden to use the money
given to him by the disabled to meet the
expenses of Hajj extravagantly or
miserly. He should follow a middle
course of action in spending it unless
he is given a free hand to a sum of
money. In such case he is
allowed to spend this sum of money,
which the disabled gave him saying:
Perform Hajj on my behalf using this sum
of money, in the way that you think
best. If the disabled hires a substitute
to perform Hajj on his behalf for a
certain fees, he is free to spend it the
way he likes, for thus the money becomes
his own property. Malik, Ash-Shaf'i, Ibn
Al Monzer and Ahmad held the view that
it is allowed to hire a substitute to
perform Hajj on people's behalf, Ash-Shaf'i
and Ahmad were of the opinion that a
person must perform his own Hajj while
he can before performing it on behalf of
others. The Hanafi and Maliki schools
held that it is allowed for a person to
perform Hajj on behalf of others before
they perform their own prescribed Hajj.
The verdict on the Muslim who does not
perform Hajj not withstanding his
ability to do so until he finally dies:
If the Muslim is capable of performing
Hajj yet he does not do it out of
negligence or for any other reason until
he finally dies, his heirs must take the
expenses of hiring a substitute to
perform Hajj and Umrah on his behalf out
of the patient's wealth. Al Hasan, Tawos,
Ash-Shaf'i and Ahmad held this view. Abu
Hanifa and Malik held that the heirs
must assign this task to a substitute
only if the sick person leaves a will to
that effect. If the Sick Person makes a
request in his will regarding it, then
Hajj may be performed, meeting all its
costs from one third of the share of his
heritage. Al-Shu'aby and Al-Nakh'y hold
the same view. Scholars differed as to
the place where the substitute pilgrim
must declare his intention
to visit Mecca for Hajj and Umrah on
behalf of the dead person.
The
Hanbali School stipulated declaring this
intention at the dead person's home land
or a nearby country. If his heritage
does not cover the ensuing expenses, the
substitute must start his pilgrimage
from where the dead person's wealth can
easily cover the expenses - Al Hasan and
Ishaq held the same opinion. Ash-Shafi'i
was of the opinion that it is lawful for
the heirs of the sick person to hire a
substitute to perform Hajj on his behalf
at the Miqat (the specific place where
the pilgrim's intention to visit Mecca
for Umrah or Hajj must be declared and
he must put on Ihram garb). He held this
view because a person does not enter the
state of Ihram until he reaches the
Miqat. If the person dies on his way to
perform the prescribed Hajj, his
substitute should declare
his intention at the place where he
died. It is preferred that the son
should be the substitute of his parents.
If both parents died before performing
their obligatory Hajj, their son should
substitute them starting with his
mother. If only one of them died before
performing his/her obligatory Hajj he
should first substitute him/her then
proceed for supererogatory Hajj on
behalf of the one who had performed the
prescribed Hajj.
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