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Hajj al-Badhli refers to a Hajj whose expenses are paid by another person (the badhil). According to Shi'a jurisprudence, once the expenses are fully provided, the individual attains capability (istita'a), and by performing this Hajj, the obligation of Hajj al-Wajib is discharged.

Accepting Hajj al-Badhli is obligatory, except in cases such as the provider placing an obligation (minna), it causing disruption in the individual's life, or the provider not specifying the money is for Hajj. The existence of debt or lack of income after Hajj does not prevent its obligation. However, if the bestowed property is forbidden, the Hajj does not discharge the legal obligation. The cost of the sacrifice is the responsibility of the provider, while expiations are the responsibility of the obligated individual.

Concept and Status

Hajj al-Badhli is a Hajj whose cost is paid by another person.[1] The provision of Hajj expenses by the government, provided it is not conditional on performing a specific duty, is considered a form of Hajj al-Badhli.[2]

In hadith sources, sections are dedicated to Hajj al-Badhli,[3] and traditions from the Infallibles (a) have been narrated in this regard.[4] In jurisprudential texts, it is discussed within the topics of Hajj[5] under titles such as “istita'a badhli”[6] and “ihjaj”[7] (sending another for Hajj).

Realization of Istita'a via Hajj al-Badhli

According to the famous view[8] and the agreement of Shi'a jurists,[9] Hajj al-Badhli is considered one of the ways for legal capability to be realized for performing Hajj.[10] This means that if a person undertakes all or part of the expenses of another's Hajj, the obligation of Hajjat al-Islam is discharged from the individual by performing this Hajj.[11] Even if financial capability is gained in the future, there is no need to perform Hajj again.[12]

In Shi'a jurisprudence, if other conditions for the obligation of Hajj are present, such as physical health, accepting Hajj al-Badhli is obligatory.[13] This ruling applies even in cases where part of the cost is provided by the individual and the other part by the provider.[14] In the case of refusing to accept Hajj al-Badhli without a valid legal excuse, the obligation of Hajj remains upon the individual and must be performed at the earliest possible opportunity.[15] However, in three situations, its acceptance is not obligatory:

  • If it is accompanied by the provider's obligation-placing (minna) or results in the individual's humiliation.[16]
  • If it causes a serious disruption in the normal life of the person.[17]
  • If the provider has not specified that the bestowed property is exclusively for Hajj expenses.[18]

In contrast, the Sunni schools of law (except the Shafi'is)[19] do not consider the bestowal of property as a realization of capability and do not find the performance of Hajj al-Badhli obligatory.[20]

Rulings of Hajj al-Badhli

  • Debts not being a barrier: Having debts is not inherently a barrier to the obligation of Hajj al-Badhli,[21] unless the time for payment has arrived, the creditor has demanded it, and paying the debt is not possible without abandoning Hajj.[22]
  • Ruju' ila al-kifaya not being a condition[23]: In Hajj al-Badhli, the condition that the individual must have sufficient income for subsistence after returning from the journey (ruju' ila al-kifaya) is not necessary. Even if the person lacks a job or income after Hajj, the Hajj is obligatory for them.[24]
  • Invalidity of Hajj with bestowed usurped property: If it is discovered after performing Hajj that the property provided by the provider was usurped, that Hajj is not counted as Hajjat al-Islam, and in case of capability, the individual must repeat the Hajj.[25]
  • Expense of the sacrifice: In Hajj al-Badhli, providing the cost of the sacrifice is the responsibility of the provider.[26] If the provider does not pay it and the individual is also unable to pay, the Hajj is not obligatory for them.[27] However, paying expiations is not the provider's responsibility,[28] except in the case of non-intentional expiations where some jurists believe it is the responsibility of the provider.[29]
  • Withdrawal of the bestowal: Most jurists believe the provider can withdraw their decision to pay the expenses until the Hajj begins.[30] However, if the individual has entered the state of ihram or is en route, there is a disagreement among jurists regarding the necessity of the provider providing the expenses for continuing the journey and returning.[31]

Recommendability and Virtue of Bestowing Hajj

In Islamic jurisprudence, providing Hajj expenses for others, especially family members, is considered a recommended and virtuous act.[32] According to traditions, even taking family members to Hajj through economizing or receiving a loan is emphasized.[33]

In a tradition narrated from Imam al-Rida (a), the reward for sending three believers to Hajj is described as equivalent to release from the fire of Hell.[34] In the biography of Imam al-Sadiq (a), instances of sending relatives and friends for Hajj have also been reported.[35]

Notes

  1. ↑ Ṭabāṭabāʾī Yazdī, al-ʿUrwat al-wuthqā, 1409 AH, vol. 2, p. 445, problem 34; Muʾassasa Dāʾirat al-Maʿārif Fiqh Islāmī, Farhang-i fiqh, 1387 Sh, vol. 3, p. 220.
  2. ↑ Langarūdī, Tawḍīḥ al-manāsik, 1423 AH, p. 44, problem 109; Maḥmūdī, Manāsik-i ḥajj (Muḥashshā), 1429 AH, p. 51, problem 73, p. 52, problem 75.
  3. ↑ Shaykh Ḥurr al-ʿĀmilī, Wasāʾil al-Shīʿa, 1409 AH, vol. 11, p. 39, “Bāb wujūb al-ḥajj ʿalā man budhila...”; Majlisī, Biḥār al-anwār, 1403 AH, vol. 96, p. 112, “Bāb thawāb badhl al-ḥajj”.
  4. ↑ For example, see Kulaynī, al-Kāfī, 1407 AH, vol. 4, p. 253, hadith 5; Shaykh Ṣadūq, Man lā yaḥḍuruh al-faqīh, 1413 AH, vol. 2, p. 218; Shaykh Ḥurr al-ʿĀmilī, Wasāʾil al-Shīʿa, 1409 AH, hadith 2215; vol. 11, p. 40, hadith 14186; Majlisī, Biḥār al-anwār, 1403 AH, vol. 96, p. 112, hadith 1.
  5. ↑ For example, see Baḥrānī, al-Ḥadāʾiq al-nāḍira, 1405 AH, vol. 14, p. 140; Ṭabāṭabāʾī Yazdī, al-ʿUrwat al-wuthqā, 1409 AH, vol. 2, p. 445, problem 34; Muʾassasa Dāʾirat al-Maʿārif Fiqh Islāmī, Farhang-i fiqh, 1387 Sh, vol. 3, p. 220.
  6. ↑ Ṭabāṭabāʾī Yazdī, al-ʿUrwat al-wuthqā, 1409 AH, vol. 2, p. 446, problem 36; Imam Khomeini, Taḥrīr al-wasīla, 1390 AH, vol. 1, p. 378, problem 31; Maḥmūdī, Manāsik-i ḥajj (Muḥashshā), 1429 AH, p. 48.
  7. ↑ Ṭabāṭabāʾī Yazdī, al-ʿUrwat al-wuthqā, 1409 AH, vol. 2, p. 410; Ishtihārdī, Madārik al-ʿUrwa, 1417 AH, vol. 24, p. 166; Sanad, Sanad al-ʿUrwat al-wuthqā (Kitāb al-Ḥajj), 1423 AH, vol. 1, p. 217.
  8. ↑ Khūʾī, Muʿtamad al-ʿUrwat al-wuthqā, 1416 AH, vol. 1, p. 175; Rūḥānī, Fiqh al-Ṣādiq (a), 1421 AH, vol. 9, p. 107, problem 8.
  9. ↑ Baḥrānī, al-Ḥadāʾiq al-nāḍira, 1405 AH, vol. 14, p. 99; Rūḥānī, Fiqh al-Ṣādiq (a), 1421 AH, vol. 9, p. 107, problem 8.
  10. ↑ For example, see Baḥrānī, al-Ḥadāʾiq al-nāḍira, 1405 AH, vol. 14, p. 99; Rūḥānī, Fiqh al-Ṣādiq (a), 1421 AH, vol. 9, p. 107, problem 8; Maḥmūdī, Manāsik-i ḥajj (Muḥashshā), 1429 AH, p. 48, problem 68.
  11. ↑ Najafī, Jawāhir al-kalām, 1404 AH, vol. 17, p. 267; Ṭabāṭabāʾī Yazdī, al-ʿUrwat al-wuthqā, 1409 AH, vol. 2, p. 446, problem 40; Khūʾī, Muʿtamad al-ʿUrwat al-wuthqā, 1416 AH, vol. 1, p. 175.
  12. ↑ Najafī, Jawāhir al-kalām, 1404 AH, vol. 17, p. 267; Ṭabāṭabāʾī Yazdī, al-ʿUrwat al-wuthqā, 1409 AH, vol. 2, p. 447, problem 40; Khūʾī, Muʿtamad al-ʿUrwat al-wuthqā, 1416 AH, vol. 1, p. 175.
  13. ↑ For example, see Baḥrānī, al-Ḥadāʾiq al-nāḍira, 1405 AH, vol. 14, p. 105; Najafī, Jawāhir al-kalām, 1404 AH, vol. 17, p. 263; Maḥmūdī, Manāsik-i ḥajj (Muḥashshā), 1429 AH, p. 50, problem 71.
  14. ↑ For example, see Ṭabāṭabāʾī Yazdī, al-ʿUrwat al-wuthqā, 1409 AH, vol. 2, p. 445, problem 34; Ṭabāṭabāʾī Ḥakīm, Mustamsak al-ʿUrwat al-wuthqā, 1416 AH, vol. 10, p. 131; Āmulī, Miṣbāḥ al-hudā, 1380 AH, vol. 11, pp. 399-400.
  15. ↑ Yazdī, al-ʿUrwat al-wuthqā wa-l-taʿlīqāt ʿalayhā, 1388 Sh, vol. 12, p. 354; Khūʾī, Mawsūʿat al-Imām al-Khūʾī, 1418 AH, vol. 28, p. 53; Muʾassasa Dāʾirat al-Maʿārif Fiqh Islāmī, Farhang-i fiqh, 1387 Sh, vol. 3, p. 220.
  16. ↑ Kāshif al-Ghiṭāʾ, Anwār al-fiqāha, 1422 AH, vol. 5, p. 22; Tabrīzī, Istiftāʾāt-i jadīd-i ḥajj, 1384 Sh, p. 49; Muʾassasa Dāʾirat al-Maʿārif Fiqh Islāmī, Farhang-i fiqh, 1387 Sh, vol. 3, p. 220.
  17. ↑ Maḥmūdī, Manāsik-i ḥajj (Muḥashshā), 1429 AH, p. 49, problem 68; Muʾassasa Dāʾirat al-Maʿārif Fiqh Islāmī, Farhang-i fiqh, 1387 Sh, vol. 3, p. 220.
  18. ↑ Kāshif al-Ghiṭāʾ, Anwār al-fiqāha, 1422 AH, vol. 5, p. 22; Murtaḍawī, Mishkāt al-sharīʿa, 1390 Sh, p. 309; Maḥmūdī, Manāsik-i ḥajj (Muḥashshā), 1429 AH, p. 50, problem 71.
  19. ↑ Shaykh Ṭūsī, al-Khilāf, 1407 AH, vol. 4, p. 296; Shāfiʿī al-Ṣaghīr, Nihāyat al-muḥtāj, 1413 AH, vol. 3, p. 253.
  20. ↑ Shaykh Ṭūsī, al-Khilāf, 1407 AH, vol. 4, p. 296; Ibn Qudāma, al-Mughnī, vol. 3, p. 170; Kāshānī, Badāʾiʿ al-ṣanāʾiʿ, 1409 AH, vol. 2, p. 122.
  21. ↑ Shahīd al-Thānī, al-Rawḍat al-bahiyya, 1410 AH, vol. 2, p. 166; Najafī, Jawāhir al-kalām, 1404 AH, vol. 17, p. 266; Muḥaqqiq Sabziwārī, Kifāyat al-aḥkām, 1423 AH, vol. 1, p. 283.
  22. ↑ Ṭabāṭabāʾī Yazdī, al-ʿUrwat al-wuthqā, 1409 AH, vol. 2, p. 445, problem 35; Imam Khomeini, Taḥrīr al-wasīla, 1390 AH, vol. 1, p. 377, problem 30.
  23. ↑ Shūshtarī, al-Nujʿa fī sharḥ al-Lumʿa, 1406 AH, vol. 5, pp. 21-22; Najafī, Jawāhir al-kalām, 1404 AH, vol. 17, pp. 308-309; Ṭabāṭabāʾī Yazdī, al-ʿUrwat al-wuthqā, 1409 AH, vol. 2, p. 446, problem 36.
  24. ↑ Maḥmūdī, Manāsik-i ḥajj (Muḥashshā), 1429 AH, p. 48, problem 68, p. 52, problem 76.
  25. ↑ Ṭabāṭabāʾī Yazdī, al-ʿUrwat al-wuthqā, 1409 AH, vol. 2, p. 450, problem 52; Imam Khomeini, Taḥrīr al-wasīla, 1390 AH, vol. 1, p. 378, problem 35; Iftikhārī Gulpāyagānī, Ārāʾ al-marājiʿ fī l-ḥajj, 1428 AH, vol. 1, p. 69.
  26. ↑ Ṭabāṭabāʾī Yazdī, al-ʿUrwat al-wuthqā, 1409 AH, vol. 2, p. 447, problem 44; Imam Khomeini, Taḥrīr al-wasīla, 1390 AH, vol. 1, p. 378, problem 33; Iftikhārī Gulpāyagānī, Ārāʾ al-marājiʿ fī l-ḥajj, 1428 AH, vol. 1, p. 66.
  27. ↑ Mūsawī Shāhrūdī, Jāmiʿ al-fatāwā, 1428 AH, p. 37, problem 53; Maḥmūdī, Manāsik-i ḥajj (Muḥashshā), 1429 AH, p. 49, problem 69.
  28. ↑ Imam Khomeini, Taḥrīr al-wasīla, 1390 AH, vol. 1, p. 378, problem 33; Maḥmūdī, Manāsik-i ḥajj (Muḥashshā), 1429 AH, p. 49, problem 69.
  29. ↑ Āmulī, Miṣbāḥ al-hudā, 1380 AH, vol. 11, p. 420; Maḥmūdī, Manāsik-i ḥajj (Muḥashshā), 1429 AH, p. 49, problem 69.
  30. ↑ For example, see Ṭabāṭabāʾī Yazdī, al-ʿUrwat al-wuthqā, 1409 AH, vol. 2, p. 447, problem 41; Imam Khomeini, Taḥrīr al-wasīla, 1390 AH, vol. 1, p. 378, problem 32; Iftikhārī Gulpāyagānī, Ārāʾ al-marājiʿ fī l-ḥajj, 1428 AH, vol. 1, pp. 64-65; Maḥmūdī, Manāsik-i ḥajj (Muḥashshā), 1429 AH, p. 50, problem 72.
  31. ↑ Ṭabāṭabāʾī Yazdī, al-ʿUrwat al-wuthqā, 1409 AH, vol. 2, p. 447, problems 41 and 42; Khūʾī, Muʿtamad al-ʿUrwat al-wuthqā, 1416 AH, vol. 1, pp. 177-179; Maḥmūdī, Manāsik-i ḥajj (Muḥashshā), 1429 AH, p. 50, problem 72.
  32. ↑ Ṭabāṭabāʾī Yazdī, al-ʿUrwat al-wuthqā, 1409 AH, vol. 2, p. 410; Imam Khomeini, Taḥrīr al-wasīla, 1390 AH, vol. 1, p. 402, problem 2; Fāḍil Lankarānī, Tafṣīl al-sharīʿa fī sharḥ Taḥrīr al-wasīla (al-Ḥajj), 1418 AH, vol. 2, p. 210; Langarūdī, Tawḍīḥ al-manāsik, 1423 AH, p. 61, problem 172.
  33. ↑ Najafī, Jawāhir al-kalām, 1404 AH, vol. 33, p. 2.
  34. ↑ Shaykh Ṣadūq, Man lā yaḥḍuruh al-faqīh, 1413 AH, vol. 2, p. 216; Shaykh Ṣadūq, ʿUyūn akhbār al-Riḍā (a), 1378 AH, vol. 1, p. 257, hadith 12; Shaykh Ḥurr al-ʿĀmilī, Hidāyat al-umma ilā aḥkām al-aʾimma (a), 1414 AH, vol. 5, p. 231, hadith 151.
  35. ↑ Kūfī, al-Jaʿfariyāt, p. 66; Muḥaddith Nūrī, Mustadrak al-wasāʾil, 1408 AH, vol. 8, p. 50, hadith 9047.

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