If he wishes to perform ʿumrah while he owes debts exceeding his assets, yet presently has money with which he could perform ʿumrah, we say to him: “Do not perform ʿumrah; it is unlawful for you to do so.” He may say, “I have not yet fulfilled the obligatory rite.” We reply: “There is no obligatory rite upon you, because one of the conditions for ʿumrah and Hajj to become obligatory is that a person not be in debt. Thus, no obligatory rite is due from you at present.” He may say, “My companions are going for Hajj.” We reply: “Even so, you cannot go until you have repaid the debt.”

If he says, “They want me to go with them free of charge,” then this requires further detail: if going prevents him from working and earning, it is not permissible. But if it does not prevent him from doing so—such as if he is unemployed and has no work, or if he is on leave, for example—then there is no harm, since in that case he causes the creditor no loss whatsoever.

What is astonishing is that some people—may Allah guide us and them—are in debt, yet they honour people and invite them to meals as a wealthy person would. This is wrong, and they are sinful in doing so, because repaying debt is obligatory, whereas such matters are recommended and not obligatory. Yet most people do not understand this matter and treat the issue of debt lightly, even though debt is an exceedingly serious matter. Indeed, before Allah granted him victory and expansion, when a funeral was brought to the Messenger of Allah, peace and blessings be upon him, and the deceased owed a debt, he would refrain from leading the funeral prayer over him. (1) This is a grave matter: even the intercession of the Messenger of Allah, peace and blessings be upon him, would not avail him. Likewise, when a man is killed in the path of Allah, martyrdom expiates everything except debt. For this reason, when the Prophet, peace and blessings be upon him, was asked about martyrdom, he said, “It expiates everything.” Then he turned away.