The ruling on one who asks people for money to perform Hajj
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Also, regarding a person who wants to perform Hajj, but the cost of his Hajj came from asking people?
Answer: Yes, his Hajj is valid, his Hajj is valid. As for his asking people, there is a distinction: if he asked people out of need and poverty and he was truthful, then there is no blame on him, and praise be to Allah.
But if he asked them to accumulate wealth and without truthfulness, then he is sinful and he must repent to Allah for that. It is authentic from the Messenger of Allah (peace and blessings be upon him) that Qubaysah asked him to help him, so he said to him (peace and blessings be upon him): This indicates that asking people, if it is not for the three categories, is forbidden. And from this is what is established from him (peace and blessings be upon him) in Sahih Muslim that he said (peace and blessings be upon him): Sahih Muslim 1041 This is a great warning. So if a person has one of these matters, there is no harm in his asking: either he has taken on a burden, or he has been struck by a calamity, or he has been struck by destitution. The meaning of "burden" is that he has taken on a debt for the need of his children and family, or he has taken it on to reconcile between people. He is given from the zakah what covers this burden, and he may ask if he is unable, until this burden is covered.
The apparent meaning of the text is that even if he is not unable, if the burden is for the benefit of the Muslims, not for his own need. But if it is for his own need and Allah has made him wealthy, then there is no need for him to ask. But if he has taken on a burden for the Muslims for the benefit of the Muslims, then this is given to him, even if... because Qubaysah took on a burden for reconciliation. So if a person takes on money to reconcile between two tribes or between the people of two villages or the like, he is to be thanked and he has done a good deed. He should be helped from the zakah so that the elders, leaders, and notables do not become lazy about reconciliation. He is given from the zakah that burden as thanks for his good work, and to encourage him and those like him to return to such work from the zakah or from the public treasury.
The second is the one who has been struck by a calamity that swept away his wealth, such as a flood or a fire or the like of that which causes the wealth to disappear. So this person is given from the zakah or otherwise what achieves the settling of his affairs, meaning: the settling of his condition, the sustenance of his condition. "Sadaad" (with a kasrah) and "qawam" is what covers the need, meaning: he is given from the public treasury or from the zakah what covers the need until a job is sought for him... until a means is sought for him that sustains his condition.
The third is the one who was in well-being and then was struck by destitution, meaning: he was struck by severe need, either due to the stagnation of the merchandise he trades in, or for other reasons that caused him destitution other than a calamity. He was struck by destitution for many reasons, either the cheapening of prices, or his illness and his inability to work, or otherwise. So this person is given a settlement of living, he is given from the zakah and otherwise what sustains his condition and covers his need monthly or annually, so that he becomes self-sufficient thereby from asking. Yes.
The presenter: May Allah bless you. So: starting the Hajj while a person does not have its cost, this is not permissible?
The Shaykh: It is not permissible for him, except if someone volunteers for him by saying: "Perform Hajj with us, so-and-so," or "We will give you the cost," then there is no harm. But he does not perform Hajj by asking people. Allah, Glorified and Exalted is He, only obligated Hajj upon the one who is able. So the one who only performs Hajj by asking people, he does not ask people. If he has what covers his need, praise be to Allah, he does not ask people. And Hajj is not obligatory until one is able. But if he performed Hajj with money obtained through blameworthy asking, or through a forbidden way such as theft or betrayal of trust or usury or the like of that, the Hajj is valid; because the pillars of Hajj and its obligations are all physical acts. And he must repent to Allah for what he did, and return the money to its owners if it was through theft or the like. Yes.
Answer: Yes, his Hajj is valid, his Hajj is valid. As for his asking people, there is a distinction: if he asked people out of need and poverty and he was truthful, then there is no blame on him, and praise be to Allah.
But if he asked them to accumulate wealth and without truthfulness, then he is sinful and he must repent to Allah for that. It is authentic from the Messenger of Allah (peace and blessings be upon him) that Qubaysah asked him to help him, so he said to him (peace and blessings be upon him):
Sit until the charity of the Banu So-and-so comes to us, so we will order it for you. Then he said: O Qubaysah! Asking people is not permissible except for one of three: a man who has taken on a burden, so asking is permissible for him until he obtains it, then he stops; and a man who has been struck by a calamity that swept away his wealth, so asking is permissible for him until he obtains a sustenance of living - or he said: a settlement of living -; and a man who has been struck by destitution until three men of understanding from his people say: So-and-so has been struck by destitution, so asking is permissible for him until he obtains a sustenance of living - or he said: a settlement of living -. He said: And what is other than that - O Qubaysah - is corruption, which its owner eats as corruption.
اجلس حتى تأتينا صدقة بني فلان فنأمر لك بها، ثم قال: يا قبيصة! إن المسألة لا تحل إلا لأحد ثلاثة: رجل تحمل حمالة فحلت له المسألة حتى يصيبها ثم يمسك، ورجل أصابته جائحة اجتاحت ماله فحلت له المسألة حتى يصيب قوامًا من عيش -أو قال: سدادًا من عيش- ورجل أصابته فاقة حتى يقوم ثلاثة من ذوي الحجا من قومه يقولون: لقد أصابت فلان فاقة، فحلت له المسألة حتى يصيب قوامًا من عيش -أو قال: سدادًا من عيش-قال: وما سوى ذلك -يا قبيصة- سحت يأكلها صاحبها سحتًاHe who begs the riches of others to increase his own is asking only for live coals, so let him ask a little or much.
من سأل الناس أموالهم تكثرًا فإنما يسأل الجمر فليستقل أو ليستكثرThe apparent meaning of the text is that even if he is not unable, if the burden is for the benefit of the Muslims, not for his own need. But if it is for his own need and Allah has made him wealthy, then there is no need for him to ask. But if he has taken on a burden for the Muslims for the benefit of the Muslims, then this is given to him, even if... because Qubaysah took on a burden for reconciliation. So if a person takes on money to reconcile between two tribes or between the people of two villages or the like, he is to be thanked and he has done a good deed. He should be helped from the zakah so that the elders, leaders, and notables do not become lazy about reconciliation. He is given from the zakah that burden as thanks for his good work, and to encourage him and those like him to return to such work from the zakah or from the public treasury.
The second is the one who has been struck by a calamity that swept away his wealth, such as a flood or a fire or the like of that which causes the wealth to disappear. So this person is given from the zakah or otherwise what achieves the settling of his affairs, meaning: the settling of his condition, the sustenance of his condition. "Sadaad" (with a kasrah) and "qawam" is what covers the need, meaning: he is given from the public treasury or from the zakah what covers the need until a job is sought for him... until a means is sought for him that sustains his condition.
The third is the one who was in well-being and then was struck by destitution, meaning: he was struck by severe need, either due to the stagnation of the merchandise he trades in, or for other reasons that caused him destitution other than a calamity. He was struck by destitution for many reasons, either the cheapening of prices, or his illness and his inability to work, or otherwise. So this person is given a settlement of living, he is given from the zakah and otherwise what sustains his condition and covers his need monthly or annually, so that he becomes self-sufficient thereby from asking. Yes.
The presenter: May Allah bless you. So: starting the Hajj while a person does not have its cost, this is not permissible?
The Shaykh: It is not permissible for him, except if someone volunteers for him by saying: "Perform Hajj with us, so-and-so," or "We will give you the cost," then there is no harm. But he does not perform Hajj by asking people. Allah, Glorified and Exalted is He, only obligated Hajj upon the one who is able. So the one who only performs Hajj by asking people, he does not ask people. If he has what covers his need, praise be to Allah, he does not ask people. And Hajj is not obligatory until one is able. But if he performed Hajj with money obtained through blameworthy asking, or through a forbidden way such as theft or betrayal of trust or usury or the like of that, the Hajj is valid; because the pillars of Hajj and its obligations are all physical acts. And he must repent to Allah for what he did, and return the money to its owners if it was through theft or the like. Yes.
Source
binbaz.org.sa
The Arabic text is copied verbatim from the original source, without any edits.