In addition...

In addition, he should have whatever is imperative for a living and sustenance such as a residence, household appliances, automobile and the like, in accordance with his social standing and honour. In case he lacks these things, he should possess money or anything else with which he could provide them.

One who needs to get married and for whom abstaining from marriage would result in disease or the commitment of sin and forbidden acts, and who needs money for marriage, would become mustati when the marriage expenses are met in addition to the Hajj expenditures. If one has money owed to him and possesses the rest of the conditions for istitaah , he should receive the amount owed to him if the due time of payment has arrived provided he could obtain it without difficulty.

Then he should go on Hajj . If one who does not afford Hajj obtains a loan to cover its expenses, he will not become mustati , and the Hajj he performs will not be considered the required Hajj of Islam. One, who can afford Hajj expenses but has debt as well, should go on Hajj if he has time for repayment and he is confident that when repayment time comes he can afford to repay his debt.

The same rule applies to a case when repayment time approaches yet the creditor agrees to defer repayment and the debtor is confident that he can repay it at the determined time. Apart from these two cases, Hajj will not be regarded as obligatory. If the high expenses of the Hajj do not make the prospective pilgrim unable to afford the pilgrimage, this will not remove the obligation of Hajj , unless such expenses cause distress and difficulty for him.

For those who have extra equipment which they do not require at the moment, and which if sold would cover the Hajj expenses, Hajj is obligatory, provided that they meet all other conditions for the pilgrimage. If one doubts whether his property is sufficient enough to make him mustati for Hajj , it is obviously necessary for him to study the matter.

There is no difference regarding the necessity of study and investigation in this matter between the one who does not know the amount of actual estimate of his property and the one who does not know Hajj expenditures. One who knows that under the normal conditions and the expenses of Hajj he would not have istitaah but who believes that possibly through study and investigation he could find ways to go on Hajj under his present conditions, does not need to embark on such investigation.