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Draft:Deputyship in Hajj

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Deputyship in Hajj (Arabic: النيابة في الحج) or Vicarious Hajj refers to performing Hajj on behalf of another person, which, upon correct completion, lifts the obligation from that person. Deputyship in an Obligatory (wشjib) Hajj on behalf of a living person is valid only if the person is physically incapable of performing it.

If a person passes away with an unfulfilled obligatory Hajj or has made a will (wasiyya) for it, the heirs must hire a proxy (na'ib) to perform Hajj on their behalf, unless the estate is insufficient to cover the cost.

In Vicarious Hajj, both parties must be Muslim. The proxy must be sane and free from any personal Hajj obligation. There is a difference of opinion among jurists regarding the validity of deputyship by a person who has never performed Hajj.

If the proxy dies after assuming Ihram and entering the Haram, the Hajj is accepted and the obligation is lifted from both the proxy and the person represented (manub 'anh). While it is valid for several people to act as proxies for one person, one proxy acting for multiple people is valid only in Recommended (mustahabb) Hajj. The proxy must perform the Hajj according to the rulings of their own Marja' al-taqlid.

Concept and Status

Vicarious Hajj is a type of "Deputyship in Worship", meaning a person performs the act of Hajj on behalf of another.[1] Chapters on Deputyship in Hajj are found in books of Hadith[2] and Fiqh (jurisprudence).[3] Narrations state that the person who acts as a proxy in Hajj receives the reward of nine or ten Hajj pilgrimages, while the person for whom the Hajj is performed receives the reward of one Hajj.[4] In addition to deputyship for the entire Hajj, jurisprudential texts also discuss deputyship for specific acts, such as Tawaf, the prayer of tawaf, and sa'y between Safa and Marwa.[5]

Ruling

According to Muhammad Hasan al-Najafi, a 13th/19th-century Shi'a jurist, there is no disagreement among Muslims regarding the legitimacy and permissibility of Vicarious Hajj.[6] Performing Hajj by proxy is recommended, whether initiated voluntarily or upon request.[7] However, once the deputyship is accepted and the wage is received, performing the Vicarious Hajj becomes obligatory for the proxy.[8]

Deputyship is unconditionally valid for:

  • Obligatory Hajj and recommended Hajj al-Tamattu' on behalf of a deceased person.
  • Recommended Hajj on behalf of a living person.

However, the validity of deputyship for obligatory Hajj on behalf of a living person is conditional upon their inability to perform it themselves.[9]

According to Shi'a jurists, hiring a proxy is obligatory in the following cases:

  • Incapacitated Living Person: A living person upon whom Hajj has become established (mustaqarr)—meaning they met the conditions but did not perform it[10]—and who knows they can no longer perform it due to an excuse, must hire a proxy for themselves.[11]
  • Deceased with Established Hajj: If a person upon whom Hajj was established dies and no one performs it voluntarily (tabarru'an) on their behalf, it is obligatory for the heirs to hire a proxy from the deceased's estate, unless the entire estate is insufficient to cover the cost.[12]
  • Deceased with a Will: If a person upon whom Hajj was not established dies but has made a will for Hajj to be performed, and the cost does not exceed one-third of the estate, it is obligatory for the heirs to hire a proxy.[13]

Conditions

The Proxy (Na'ib)

Muhammad Hasan al-Najafi lists the conditions for the proxy as being Muslim, sane, and not having an obligatory Hajj of their own pending.[14] A group of jurists also include puberty (bulugh), faith (iman), knowledge of Hajj rulings, and not being excused from performing certain acts of Hajj as conditions.[15] Jurists agree that men and women can act as proxies for one another.[16]

The Represented (Manub 'anh)

The person on whose behalf Hajj is performed must either be deceased or, if alive, physically incapable of performing Hajj.[17] According to some jurists, puberty and sanity are not conditions for the person being represented.[18]

Deputyship of a Sarura

In jurisprudential terminology, a person who has never performed Hajj is called a ṣarūra.[19] There is a difference of opinion regarding the validity of a sarura acting as a proxy if they are not personally capable (mustati'):

  • Some, like al-Shaykh al-Tusi (5th/11th century), consider the deputyship of a female sarura to be invalid entirely[20] or invalid if representing a man.[21]
  • Others consider it valid.[22]
  • Some jurists rule that for a living man who hires a proxy due to incapacity, only a male sarura can act as the proxy.[23]

Laws

Some rulings regarding Vicarious Hajj, according to the famous opinion of jurists, are as follows:

  • Deputyship can be performed voluntarily, through a lease contract (ijara), or through a reward contract (ju'ala).[24]
  • The obligation is lifted from the represented person (manub 'anh) only upon the correct completion of the Hajj, not merely by concluding the contract.[25]
  • If the proxy dies after assuming ihram and entering the Haram, the Hajj is accepted, and the obligation is lifted from both the proxy and the represented person.[26]
  • If a living person hires a proxy due to incapacity but later recovers, the majority of jurists rule that they must perform Hajj themselves. However, some consider the proxy's Hajj sufficient.[27]
  • One person acting as a proxy for multiple people is valid only in recommended Hajj, not obligatory Hajj.[28] However, multiple people acting as proxies for one person is possible in both obligatory and recommended Hajj, subject to certain conditions.[29]
  • Donating the reward of an obligatory or recommended Hajj to one or more people, before or after the act, is permissible.[30]
  • Specifying the represented person in the intention (niyya) is necessary, but verbally naming them is not obligatory in all situations, though it is recommended.[31]
  • If the Marja' of the proxy differs from that of the represented person, the proxy must perform the Hajj according to the rulings of their own Marja'.[32]
  • Any Kaffara (expiation) for potential violations committed by the proxy during the Hajj falls upon the proxy.[33]

Notes

  1. ↑ Shubayrī Zanjānī, Manāsik al-ḥajj, p. 25.
  2. ↑ See: Ḥurr al-ʿĀmilī, Tafṣīl wasāʾil al-Shīʿa, vol. 11, pp. 163–210; Majlisī, Biḥār al-anwār, vol. 96, pp. 115–119; Nūrī, Mustadrak al-wasāʾil, vol. 8, pp. 63–75.
  3. ↑ See: Ḥalabī, Al-Kāfī fī l-fiqh, pp. 219–220; Muḥaqqiq al-Ḥillī, Al-Muʿtabar, vol. 2, pp. 765–779; Najafī, Jawāhir al-kalām, vol. 17, pp. 356–410; Ḥurr al-ʿĀmilī, Hidāyat al-umma, vol. 5, pp. 37–52; Khwānsārī, Jāmiʿ al-madārik, vol. 2, pp. 303–328; Madanī Kāshānī, Barāhīn al-ḥajj, vol. 1, pp. 191–211.
  4. ↑ Ḥurr al-ʿĀmilī, Tafṣīl wasāʾil al-Shīʿa, vol. 11, p. 163.
  5. ↑ For example, see: Yazdī, Al-ʿUrwa al-wuthqā, vol. 4, p. 591.
  6. ↑ Najafī, Jawāhir al-kalām, vol. 17, p. 356.
  7. ↑ Ḥurr al-ʿĀmilī, Hidāyat al-umma, vol. 5, p. 37.
  8. ↑ Muʾassisa-yi Dāʾirat al-Maʿārif-i Fiqh-i Islāmī, Farhang-i fiqh, vol. 3, p. 241.
  9. ↑ Iftikhārī Gulpāyigānī, Ārāʾ al-marājiʿ fī l-ḥajj, vol. 1, p. 111.
  10. ↑ Najafī, Jawāhir al-kalām, vol. 17, p. 298.
  11. ↑ Mūsawī Shāhrūdī, Jāmiʿ al-fatāwā, pp. 50, 53; Muʾassisa-yi Dāʾirat al-Maʿārif-i Fiqh-i Islāmī, Farhang-i fiqh, vol. 3, p. 239.
  12. ↑ Mūsawī Shāhrūdī, Jāmiʿ al-fatāwā, p. 50; Muʾassisa-yi Dāʾirat al-Maʿārif-i Fiqh-i Islāmī, Farhang-i fiqh, vol. 3, p. 238.
  13. ↑ Yazdī, Al-ʿUrwa al-wuthqā, vol. 4, p. 571; Iftikhārī Gulpāyigānī, Ārāʾ al-marājiʿ fī l-ḥajj, vol. 1, p. 134.
  14. ↑ Najafī, Jawāhir al-kalām, vol. 17, p. 356.
  15. ↑ Mūsawī Shāhrūdī, Jāmiʿ al-fatāwā, p. 45; Iftikhārī Gulpāyigānī, Ārāʾ al-marājiʿ fī l-ḥajj, vol. 1, p. 134.
  16. ↑ Iftikhārī Gulpāyigānī, Ārāʾ al-marājiʿ fī l-ḥajj, vol. 1, p. 117.
  17. ↑ Yazdī, Al-ʿUrwa al-wuthqā, vol. 4, p. 537; Mūsawī Shāhrūdī, Jāmiʿ al-fatāwā, p. 46; Iftikhārī Gulpāyigānī, Ārāʾ al-marājiʿ fī l-ḥajj, vol. 1, p. 114.
  18. ↑ Yazdī, Al-ʿUrwa al-wuthqā, vol. 4, p. 537; Mūsawī Shāhrūdī, Jāmiʿ al-fatāwā, p. 46; Iftikhārī Gulpāyigānī, Ārāʾ al-marājiʿ fī l-ḥajj, vol. 1, p. 114.
  19. ↑ Ṭarīḥī, Majmaʿ al-baḥrayn, vol. 3, p. 365; ʿAbd al-Munʿim, Muʿjam al-muṣṭalaḥāt, vol. 2, p. 367.
  20. ↑ Ṭūsī, Al-Nihāya, p. 280.
  21. ↑ Ṭūsī, Al-Istibṣār, vol. 2, p. 322.
  22. ↑ Muḥaqqiq al-Ḥillī, Al-Muʿtabar, vol. 2, p. 767; Ḥurr al-ʿĀmilī, Hidāyat al-umma, vol. 5, p. 41.
  23. ↑ Yazdī, Al-ʿUrwa al-wuthqā, vol. 4, p. 538; Iftikhārī Gulpāyigānī, Ārāʾ al-marājiʿ fī l-ḥajj, vol. 1, p. 119; Maḥmūdī, Manāsik-i ḥajj, p. 89.
  24. ↑ Yazdī, Al-ʿUrwa al-wuthqā, vol. 4, p. 538.
  25. ↑ Yazdī, Al-ʿUrwa al-wuthqā, vol. 4, p. 538; Iftikhārī Gulpāyigānī, Ārāʾ al-marājiʿ fī l-ḥajj, vol. 1, p. 123.
  26. ↑ Yazdī, Al-ʿUrwa al-wuthqā, vol. 4, p. 539; Iftikhārī Gulpāyigānī, Ārāʾ al-marājiʿ fī l-ḥajj, vol. 1, p. 124.
  27. ↑ Yazdī, Al-ʿUrwa al-wuthqā, vol. 4, p. 436.
  28. ↑ Yazdī, Al-ʿUrwa al-wuthqā, vol. 4, pp. 568–569; Iftikhārī Gulpāyigānī, Ārāʾ al-marājiʿ fī l-ḥajj, vol. 1, p. 130; Mūsawī Shāhrūdī, Jāmiʿ al-fatāwā, p. 51.
  29. ↑ Yazdī, Al-ʿUrwa al-wuthqā, vol. 4, pp. 569–570.
  30. ↑ Yazdī, Al-ʿUrwa al-wuthqā, vol. 4, pp. 569, 597; Mūsawī Shāhrūdī, Jāmiʿ al-fatāwā, p. 55.
  31. ↑ Yazdī, Al-ʿUrwa al-wuthqā, vol. 4, p. 538.
  32. ↑ Iftikhārī Gulpāyigānī, Ārāʾ al-marājiʿ fī l-ḥajj, vol. 1, p. 131; Mūsawī Shāhrūdī, Jāmiʿ al-fatāwā, p. 52.
  33. ↑ Yazdī, Al-ʿUrwa al-wuthqā, vol. 4, p. 558; Iftikhārī Gulpāyigānī, Ārāʾ al-marājiʿ fī l-ḥajj, vol. 1, p. 127.

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