The conditions for the obligation of Hajj and that it is not obligatory for the debtor.

The Shaykh : Hajj is an obligatory duty, but it is not obligatory except with certain conditions, the most important of which is the ability to perform it. A person must be able to afford it with his wealth and his body. He is not considered able to afford it with his wealth unless his wealth is in excess of his needs and the payment of his debts. Being in excess of his needs means what he needs for his home, such as food, drink, utensils, bedding, and other necessities that are essential. So, if a person has money but needs utensils for his home, should he buy the utensils and leave Hajj, or perform Hajj and leave the utensils? The first or the second? The first. We say: buy the utensils, because they are among the necessities that are essential. Then, if something remains, perform Hajj with it; otherwise, do not. The money he has must be in excess of his debts. A debt is anything that becomes due in the conscience, such as the price of a sold item, the price of land, rent, or anything else. A debt is not limited to the common borrowing known among the general public. No, in the Shari'ah, a debt is everything that is established in the conscience, even a loan that a person lends becomes a debt upon him, and even the rent for living in a house is a debt. Therefore, the money with which one performs Hajj must be in excess of debts. If you have a debt, Hajj is not obligatory upon you. It is not obligatory, not even the obligatory duty, is not obligatory upon him. So, if a person has one thousand riyals in his hand and has a debt of one thousand riyals, should he pay the debt with the thousand and leave Hajj, or perform Hajj and leave the debt in his conscience? The first. We say: pay the debt, then perform Hajj. Because if you die without having performed Hajj, having only paid the debt, you die free of debt. But if you perform Hajj and the debt remains in your conscience and you die, your soul is suspended by the debt after death. By this, we know the error of many people who perform Hajj while having debts. When I say, "My brother, the debt takes precedence," he says, "My debt is one hundred thousand, and Hajj is two thousand. The two thousand are nothing compared to the one hundred thousand." Is this correct logic? No. Two thousand out of one hundred thousand is ninety-eight percent. If a portion of the debt is dropped, and you are not sinful for not paying ninety-eight percent, but you are sinful if you perform Hajj with two thousand and leave the payment. This is a matter we must pay attention to and alert our brothers to, because many lovers of good who are eager to perform Hajj do so while drowning in debts, on the pretext that the money they have does not cover the debt. But he pays part of the debt, even if it is one riyal. If you have one hundred thousand and you pay one riyal, how much remains? One hundred thousand minus one riyal. This is a benefit; something has dropped from your conscience. Do not underestimate the debt. The debt is severe. Did you not know that the Messenger of Allah (peace and blessings be upon him), when a man was brought to him to pray over him, would ask, "Does he have a debt or not?" If they said he has a debt and no means to pay it, he would leave praying over him. He said: , even though the Messenger of Allah is merciful and compassionate to the believers, and he leaves praying over the dead person who needs the prayer over him because of the debt. جاء إليه يوم من الأيام برجل ميت فقدم إليه فلما خطا خطوات ليصلي عليه، قال هل عليه دين، قالوا لا، ما عاد ليس عليه إلا ديناران فقط، فقال : صلوا علي صاحبكم وترك الصلاة عليه، فقام أبو قتادة رضي الله عنه فقال : يا رسول الله الدينارين علي وألتزم بهما في ذمته، قال : حق الغريم وبرئت منهما الميت، قال : نعم حق الغريم وأوفيه أنا والميت بريء، فتقدم وصلي الشهادة في سبيل الله لا تكفر الدين، يقتل الرجل والشهادة لا تكفر دينه، سئل الرسول عليه الصلاة والسلام عن الشهادة هل تكفر الذنب ؟ قال نعم تكفر كل شيء فلما أدبر الرجل دعاه، وقال له إلا الدين أخبرني جبريل آنفا الدين حتى الشهادة لا تكفره، فإن كان الأمر كذلك فلماذا نتهاون بالدين؟!! وإني لأعجب من قوم مدينين عليهم ديون كثيرة ثم يذهب يتدين، يشتري من فلان أو فلان أثاثا للبيت زائدا عن الحاجة، قال أنا بشتري، لماذا ؟ قال لأن الدرج ما عليها كساء، الدرج ما عليها كساء!! ، أشتري كساء للدرج، ثم يفرش الدرج، وهو فقير عليه ديون، نصف مبنى الفيلا ...، يشترى لأجل إيش؟ يفرش الدرج، هذا سفه في العقل وضلال في الدين، فيه قصة وقعت في عهد الرسول عليه الصلاة والسلام، استمعوا لها جاءت امرأة للرسول عليه الصلاة والسلام فقالت إني وهبت نفسي لك والرسول عليه الصلاة والسلام يجوز له أن يتزوج بالهبة، أما نحن ما يجوز أن نتزوج بالهبة، لو جاءت امرأة تقول أني وهبت نفسي لك فقلت قبلت لا تصبح زوجة لك، لكن لو جاءت الرسول عليه الصلاة والسلام فقال قبلت، ماذا تكون أصبحت زوجته، قال الله تعالى : وَامْرَأَةً مُؤْمِنَةً إِنْ وَهَبَتْ نَفْسَهَا لِلنَّبِيِّ إِنْ أَرَادَ النَّبِيُّ أَنْ يَسْتَنْكِحَهَا خَالِصَةً لَكَ مِنْ دُونِ الْمُؤْمِنِينَ هذا خاص بالرسول، جاءت للرسول تقول وهبت نفسي لك فصعد بها النظر وصوبه نظر إلى أعلى بدنها وأسفل بدنها لم يرغب فيها فسكت فجلست المرأة فقام رجل قال يا رسول الله استمع إلى الأدب مع الرسول قال يا رسول الله إن لم يكن لك بها حاجة فزوجنيها ما عمل بالقرائن، وقال إن سكوت الرسول دليل علي أنه لا يريدها، ما عمل بهذا تأدب مع الرسول واحتياطا قال : إن لم يكن لك بها حاجة فزوجنيها فقال له الرسول عليه الصلاة والسلام، معك شيء يعني صداق قال نعم إزاري الرجل ما عليه إلا الإزار يعني أعلي بدنه مكشوف ما عليه رداء قال سبحان الله إزارك إن أعطيتها إياه، بقيت بلا إزار، وإن لبسته بقيت بلا مهر ما يصلح اذهب التمس ولو خاتما من حديد شوف، لو خاتما من حديد، تسمونه أنتم بالعامية فتخة لو فتخة خاتم من حديد فذهب الرجل يبحث فما وجد رجع قال ما وجدت شيء، فقال هل معك شيء من القرآن قال نعم معي سورة كذا وكذا قال اذهب زوجتكها بما معك من القرآن فزوجه بما معه من القرآن، سؤال الآن، هل قال اذهب تسلف تدين إيش ؟ لا، مع أن الرجل في حاجة، ومع ذلك ما قال اذهب فتدين أو تسلف واجعله مهرا، كل هذا تحاش للدين، الدين يقول العامة، الدين ذل في النهار وسهر في الليل، لكن هذا لمن كان قلبه حي، أما من كان قلبه ميت فالدين عنده شربة ماء، ما يهتم، يستدين من الرجل مائة ألف ويروح للثاني يستدين مائة ألف وهو ما عنده ولا قرش إيش هذا والله هذا سفه، سفه في العقول وضلال في الأديان، احم ذمتك، لا تجعل في ذمتك شيء إلا للضرورة، أقول هذا تفريع علي قولنا أنه لا يجب الحج علي من كان إيش عليه دين وأن الواجب أن يقضي دينه أولا ثم بعد ذلك يحج وليحمد الله علي تيسيره، يعني لو كان الله ألزمنا أن نحج ولو بالاستدانة أصبح صعب، أصبح صعبا علينا، فاحمد الله على التيسير . One day, a dead man was brought to him and presented to him. When he took a few steps to pray over him, he asked, "Does he have a debt?" They said, "No, he has nothing left except two dinars." He said, "Pray over your companion," and he left praying over him. Abu Qatadah (may Allah be pleased with him) stood up and said, "O Messenger of Allah, the two dinars are on me, and I undertake to pay them in his conscience." He said, "The right of the creditor is valid, and the dead man is free of them." He said, "Yes, the right of the creditor is valid, and I will pay it, and the dead man is free." He stepped forward and prayed. Martyrdom in the path of Allah does not expiate a debt. A man is killed, and martyrdom does not expiate his debt. The Messenger of Allah (peace and blessings be upon him) was asked about martyrdom: does it expiate sin? He said, "Yes, it expiates everything." When the man turned away, he called him back and said to him, "Except the debt. Jibril informed me just now that the debt, even martyrdom, does not expiate it." If that is the case, why do we be negligent about the debt?! And I am amazed at people who are in debt with many debts, then they go and borrow more, buying furniture for the house beyond their need. He says, "I will buy it." Why? He says, "Because the drawers do not have a cover. The drawers do not have a cover!!" I buy a cover for the drawers, then I cover the drawers, and he is poor with debts. Half of the villa is built... he buys it for what? To cover the drawers. This is foolishness in intellect and misguidance in religion. There is a story that happened in the time of the Messenger of Allah (peace and blessings be upon him). Listen to it. A woman came to the Messenger of Allah (peace and blessings be upon him) and said, "I have offered myself to you." The Messenger of Allah (peace and blessings be upon him) was permitted to marry by gift, but we are not permitted to marry by gift. If a woman came and said, "I have offered myself to you," and you said, "I accept," she would not become your wife. But if she came to the Messenger of Allah (peace and blessings be upon him) and he said, "I accept," what would she become? His wife. Allah the Exalted said: "And a believing woman, if she offers herself to the Prophet, if the Prophet wishes to take her in marriage, exclusively for you, other than the believers." This is specific to the Messenger. She came to the Messenger saying, "I have offered myself to you." He raised his gaze and looked at the upper and lower parts of her body. He was not interested in her, so he remained silent. The woman sat down, and a man stood up. Listen to the etiquette with the Messenger. He said, "O Messenger of Allah, if you have no need for her, marry me to her." He did not act on the indications. He said, "The silence of the Messenger is evidence that he does not want her." He did not act on this. He was polite with the Messenger and cautious, saying, "If you have no need for her, marry me to her." The Messenger of Allah (peace and blessings be upon him) said to him, "Do you have anything?" Meaning, a mahr. He said, "Yes, my izar." The man had nothing but the izar, meaning his upper body was exposed, and he had no rida'. He said, "Glory be to Allah. If you give her your izar, you will remain without an izar. And if you keep it, you will remain without a mahr. It is not suitable. Go and seek, even an iron ring. Look, even an iron ring. You call it in the common language a 'fatkha.' If it is a 'fatkha,' an iron ring. So the man went to search but found nothing. He returned and said, "I found nothing." He said, "Do you have anything from the Qur'an?" He said, "Yes, I have such and such a surah." He said, "Go and marry her with what you have of the Qur'an." So he married her with what he had of the Qur'an. Question now: Did he say, "Go and borrow, take on debt, what?" No. Even though the man was in need, he did not say, "Go and borrow or take on debt and make it a mahr." All this is to avoid debt. The common people say, "Debt is humiliation in the day and sleeplessness in the night." But this is for the one whose heart is alive. As for the one whose heart is dead, debt is a drink of water to him. He does not care. He borrows one hundred thousand from a man and goes to the second to borrow one hundred thousand, and he does not have a single qirsh. What is this? By Allah, this is foolishness. Foolishness in intellects and misguidance in religions. Protect your conscience. Do not put anything in your conscience except out of necessity. I say this as a branch of our statement that Hajj is not obligatory for the one who has what? A debt. And the obligatory thing is to pay his debt first, and then perform Hajj, and praise Allah for making it easy. Meaning, if Allah had obligated us to perform Hajj even by borrowing, it would have become difficult. It would have become difficult for us. So praise Allah for the ease.