By Sh. Ahmad Kutty
Hajj is one of the foundational acts of worship in Islam, required once in a lifetime for every Muslim who is able to undertake it. Islamic law recognizes that not every believer will fulfill this obligation personally. Out of this recognition emerges the concept of Hajj badal—performing Hajj on behalf of another.
In recent times, however, the practice of Hajj badal has become increasingly common, sometimes even organized and commercialized. This makes it especially important to revisit its original foundations and understand its proper scope, conditions, and limits.
The Prophetic Basis of Hajj Badal
The permissibility of Hajj badal is firmly rooted in the Sunnah of the Prophet صلى الله عليه وسلم. Several authentic hadiths establish its legitimacy.
One of the clearest examples concerns a living person who physically cannot perform Hajj. A woman from Khath‘am asked:
“O Messenger of Allah, the obligation of Hajj has come upon my father while he is an old man who cannot sit firmly on a mount. May I perform Hajj on his behalf?” The Prophet صلى الله عليه وسلم replied: “Yes.”¹
Another case involves a deceased person. A woman said:
“My mother vowed to perform Hajj but died before fulfilling it. Shall I perform Hajj on her behalf?”
The Prophet صلى الله عليه وسلم said:
“Perform Hajj on her behalf. If your mother had a debt, would you not repay it? Fulfill the debt owed to Allah, for Allah has more right to be fulfilled.”²
This analogy—comparing Hajj to a debt—became a key juristic principle.
A third narration establishes an important condition. The Prophet صلى الله عليه وسلم heard a man saying:
“Labbayk on behalf of Shubrumah.”
He asked: “Who is Shubrumah?”
The man replied: “A relative of mine.”
The Prophet صلى الله عليه وسلم then asked: “Have you performed Hajj for yourself?”
He said: “No.”
The Prophet صلى الله عليه وسلم said: “Perform Hajj for yourself first, then perform Hajj for Shubrumah.”³
Who Is Eligible for Hajj Badal?
From these narrations, scholars derived clear guidelines.
Hajj badal is valid in two primary cases:
- A Deceased Person Who Owed Hajj
If a Muslim had the means to perform Hajj during their lifetime but did not do so, the obligation remains. It may then be fulfilled on their behalf. - A Living Person Who Is Permanently Unable
A person who is alive but suffers from a lasting condition—such as extreme old age or chronic illness—may appoint someone to perform Hajj on their behalf.
As Imam al-Nawawi explains, this applies to one who is:
“Unable to perform Hajj himself due to old age, paralysis, or an illness with no hope of recovery.”⁴
The majority of scholars hold that if such a person has financial means, they should appoint someone to perform Hajj on their behalf.
Who Is Not Eligible?
Hajj badal is not permitted for:
- A healthy and capable person
- Someone temporarily unable
- One who has not yet met the conditions of obligation
As Ibn Hajar al-Asqalani observes:
Proxy Hajj does not fulfil the obligation except because of death or permanent incapacity.⁵
Conditions for the Proxy
The person performing Hajj must:
- Be Muslim, mature, and of sound mind
- Know the rites of Hajj
- Be trustworthy
They must also have completed their own obligatory Hajj first.
As Ibn Qudamah explains:
If one performs Hajj on behalf of another before performing it for himself, it is counted as his own Hajj.⁶
Juristic Insight into Delegation
Shaikh Abdul Haqq al- Dehlawi offers an important framework by categorizing acts of worship:
- Financial acts allow delegation
- Physical acts do not
- Combined acts, such as Hajj, allow delegation only in necessity⁷
Modern Concerns: Commercialization
In contemporary practice, Hajj badal has sometimes become institutionalized or commercialized. As noted:
It has become “a profession and organized activity… and even a means of earning.”⁸
Scholars emphasize:
- Covering expenses is permissible
- Modest compensation may be tolerated
- Commercializing the act is discouraged
Who Receives the Reward?
A balanced view is captured in the statement of Sa‘īd ibn al-Musayyib:
“Allah is vast in His generosity—He grants reward to both.”⁹
Conclusion
Hajj badal reflects the balance in Islamic law between obligation and ability. It provides a legitimate pathway for those who are genuinely unable, while maintaining the principle that acts of worship are fundamentally personal responsibilities.
When practiced within its proper limits, it remains a meaningful concession—grounded in the Sunnah, guided by scholarly consensus, and safeguarded by ethical restraint.
End Notes
- Sahih al-Bukhari, Kitāb al-Ḥajj, ḥadīth no. 1854.
- Sahih al-Bukhari, ḥadīth no. 1852.
- Sunan Ibn Majah, ḥadīth no. 2903.
- Al-Majmu’ Sharh al-Muhadhdhab, 7:131.
- Fath al-Bari, 4:70.
- Al-Mughni, 3:235.
- Lama’at al-Tanqih, 4:391.
- Abay Muḥammad Maḥmūd, “Ḥajj al-Badal aw al-Inābah fī al-Ḥajj,” Islam Online.
- Al-Muhalla, 7:61.