Clarification that performing Hajj on behalf of another is not prescribed for the excessively lenient, but is only prescribed within the limits of the transmitted texts.

The Shaykh : Also, I would like to remind you of another matter related to Hajj on behalf of another.
That is, the expansion of Hajj on behalf of another, to the point where it has become a type of trade in this era, has no basis in the Shari'ah.
We must know that every act of worship that Allah (Mighty and Majestic) has obligated upon His servants, He intends by it the well-being of their souls and hearts. So if someone performs one of these obligations on behalf of another, that other person, if the expression is correct, does not benefit at all from that person's action. This is due to many verses,
the most famous of which is the saying of our Lord (Blessed and Exalted is He) and His saying (Mighty and Majestic) . This is exactly the case with the origin of all these acts of worship, whose origin is faith, because these acts of worship do not benefit their doer at all if they are not accompanied by correct faith. This is known to everyone, as Allah (Mighty and Majestic) said . So if a person believes, if the son believes and his father remains in shirk (associating partners with Allah), the son's faith does not benefit his father at all, because this faith that purified his heart from the filth of shirk and misguidance is specific to him, so his father does not benefit at all from his son's faith. Likewise, if there is a father and a son, both of whom are Muslim, but one is righteous and the other is wicked; the righteous one prays, for example, and the wicked one does not pray. If the one who prays, whether he is the son or the father, prays, the other one who does not pray does not benefit from his prayer. And so on and so forth with all acts of worship. The rule is , just as it is in that case, and just as it is in material matters that strengthen a person's body and give it life. If there is a father and a son, one of whom eats what maintains his health, body, and strength, and the other does not eat, then the one who eats benefits himself, and the one who does not eat does not benefit at all from the eating of the other, whether it is a little or a lot.
This is exactly the case with acts of worship and obedience. Therefore, it is authentically reported from some of the Salaf (the earliest generations), and I think it was 'Abdullah ibn 'Umar ibn al-Khattab (may Allah be pleased with them both), that he said "No one prays on behalf of another, and no one performs Hajj on behalf of another" ... Ibn 'Umar said "No one performs Hajj on behalf of another, and no one prays on behalf of another". So this Hajj on behalf of another has no basis at all. This may seem so from our previous words, but we want to narrow the scope of Hajj on behalf of another to the limits of the texts that came with this Hajj. However, I wanted to mention the rule "No one prays on behalf of another, and no one performs Hajj on behalf of another" except what has come in the text.
So let us look at what type or category of people the texts indicate that Hajj on behalf of another is prescribed for them. The first thing we find in the texts regarding this is the hadith of al-Bukhari about that woman from Khath'am who This hadith cannot be understood in an absolute sense without the restriction that came in the context of the question and on the basis of which the answer was given. You have heard that the woman described the condition of her father with attributes, the first of which is that he is an old man, decrepit, and bedridden, as she said, unable to stay on the mount, meaning he cannot ride the camel and continue his journey to the Sacred House of Allah, for he would lean and fall to the ground and die. That is, the obligation of Hajj was established when he was an old man unable to stay on the mount, because the obligation of Hajj was established in the later part of his life (peace and blessings be upon him), according to the most likely of the opinions. And therefore, the Hajj of the Prophet (peace and blessings be upon him) was delayed until the last year of his life. So a man who reaches the age of Hajj in the prime of his youth, and finds money, leisure, and energy, and nothing prevents him from hastening to perform Hajj at all, except his preoccupation with his trade, his buying and selling, his family, and his children, and the like of the adornments of this worldly life, has no excuse for delaying Hajj. Then he dies in middle age, or rather as an old man, without having performed the Hajj of Islam at all, and he has no excuse, as we mentioned. And he may be one of those people who traveled to Europe, to the lands of disbelief and misguidance, repeatedly and repeatedly, for what? For the sake of his trade and for the sake of expanding his wealth. Then he dies and leaves behind a lot of wealth, and every one of his children became rich because of him after his death, and they inherited his wealth. They take out two or three thousand pounds with ease, just as if a poor person took out a dirham. This is a Hajj on behalf of our father. No one benefits at all from this Hajj, neither the one who performed the Hajj on behalf of another, nor the one for whom it was performed, who is the deceased father, a sinner and open sinner, if he did not die a disbeliever. Because Allah (Mighty and Majestic) indicated in the previously mentioned verse by saying . This one who did not perform Hajj, we can imagine that he did not turn away from Hajj out of disbelief in Hajj, a heart-based, belief-based disbelief. We can imagine this, just as we can imagine the same in the one who abandons prayer. And, may Allah protect us, he may be one who denies Hajj. I know some of the young Muslim people who claimed to have performed Hajj and then regretted his Hajj. So there is no doubt in his disbelief and his apostasy from his religion, because he found there manifestations of shirk, as the Orientalist books, the enemies of religion, interpret them as manifestations of polytheism, such as kissing the Black Stone, for example. And he saw the shortcoming of the Muslims due to their ignorance, due to their lack of upbringing, from the gathering of filth and dirt and flies, and so on. So he returned, may Allah protect us, regretting what he had performed Hajj for, the Sacred House of Allah. So this one who died rich and did not perform the Hajj of Islam, we can imagine that he is not a disbeliever regarding Hajj, but is lenient in it. So if someone else performs Hajj for him, what does this Hajj benefit him? He died, as we said, an open sinner. Hajj is like prayer; the first intended purpose of it is the trial of Allah for His servants, as He said , and the intended purpose is the purification of the soul of the one who performs obedience to Allah. So this one died and his soul was not purified by Hajj, because he did not perform Hajj, and his soul was not purified even if all people performed Hajj for him, because whoever does good, it is for himself.
So Hajj on behalf of another in this case is not prescribed at all, and it is not permissible for the pilgrim to take the cost of Hajj if he knows that he is performing Hajj for this type of people who are obligated to perform Hajj and were able to do so but did not, because they were preoccupied with the world. The woman from Khath'am described her husband with attributes.
The student: Her father.

The Shaykh : Yes
The student: Her father.

The Shaykh : And she described her father with attributes that excuse this father from not performing Hajj. So whoever is in this condition, it is possible to perform Hajj for him. This is one of the images of Hajj on behalf of another that is prescribed.