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1) The pilgrimage is incumbent upon the adult Muslim in full possession of his faculties .It is not to be demanded from other than Muslims, nor from children or lunatics, in accordance with the words of the Prophet:

"The pen is withdrawn from three persons i.e. which records human acts pending Divine Judgment "the sleeper till he awakes, the child till he grows up, and the lunatic till he is cured of his insanity".

The pilgrimage is a duty for those who can afford it, as mentioned in the Qur'an:

"Pilgrimage to the Ka'ba is a duty men owe to God, those who are able to make the journey".

The 'Ulama interpret these words of Allah as the ability to meet the expenses of travel and make provision for themselves and for their families at home. This, of course, does not concern the inhabitants of Mecca or its vicinity.

In this connection one should note the tremendous progress in means of transport such as steamers, planes and trains. So one may assume that "those who are able to make the journey" would mean those who have the money to pay for their fare, and provide for themselves and the members of their household at home.

3) As has already been mentioned, it is not an obligation for boys to go on the pilgrimage. But if they do accompany their families, it is something laudable; that does not exempt them from pilgrimage when they come of age.

If boys have not reached the age of discrimination, their parents or their guardians carry out all the rites of Hajj for them. This practice was followed by the Prophet himself, according to a tradition of Jabir Ibn Abdullah. According to al-San'ani, the guardian says on his behalf, speaking from the heart: "I have placed him in a state of sanctity (Ihram)."

4) As regards women, there are other further conditions to be taken into account. some 'Ulama insist that women must be accompanied as an escort, by a close relative such as a brother to a son (Maharim). Others are not so adamant or this point, saying that she must perform the pilgrimage whether she has s close relative with her or not.

5) He who dies without performing his pilgrimage is acquitted of this obligation if his descendants carry out the pilgrimage in his name and with his own money, or if they provide a substitute to do this by proxy.

6) If any man is incapacitated by old age or incurable disease he may choose some person to perform the pilgrimage on his behalf. Pilgrimage by proxy is not valid unless the person designated has himself already performed the hajj.


The word "Mawaqit" here widens its sense in such a way as to include both the original sense of time and also place. In other words, it signifies the times and the places from which the actual rites of pilgrimage begin.

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