His statement, “immediately,” means that they must be performed without delay once the conditions that make them obligatory are fulfilled.

The evidence for this is as follows:

First: Allah says: “Pilgrimage to the House is a duty owed to Allah by all people...” [Al ʿImran: 97]

Second: The hadith of Abu Hurayrah: “O people, Allah has prescribed Hajj for you, so perform Hajj.” (1)

The basic implication of a command is that it is to be carried out immediately. This is why the Prophet, peace and blessings be upon him, became angry during the expedition of al-Hudaybiyyah when he instructed them to leave the state of ihram, but they delayed. (2)

Third: A person does not know what may happen to him. He may presently be able to carry out Allah’s command, yet be unable to do so in the future.

Fourth: Allah commanded people to hasten toward good deeds, saying: “So race toward all that is good.” ... [al-Baqarah: 148] Delaying is contrary to what Allah has commanded. This is the correct view: it is obligatory without delay.

It was also said that it is obligatory at one’s convenience, and they cited the following evidence:

First: by analogy with prayer during its prescribed time: if one wishes, he may pray it at the beginning of its time, and if he wishes, he may pray it at the end. One’s lifetime is the time for Hajj; if one wishes, he may perform Hajj early in life, and if he wishes, later in life.

Second: Allah made Hajj and Umrah obligatory in the sixth year through His saying