– Performing Hajj in the manner prescribed by the Law is better than a charity that is not obligatory.

– If, however, a person has needy relatives, then giving charity to them is superior; the same applies when others are in dire need of his support. But when both acts are purely voluntary, Hajj remains preferable, for it is an act of worship that combines physical and financial effort (1).

– Likewise, an udḥiyah (ritual sacrifice) and an ʿaqīqah (new-born sacrifice) are better than donating the money they cost, provided that on the journey he fulfills every obligation, refrains from the prohibited, keeps up the five daily prayers, tells the truth, discharges trusts, and wrongs no one. ⦗Ikhtiyārāt al-Baʿlī, p. 172⦘

– If the principal (al-munīb) recovers before the proxy finishes the pilgrimage, the Hajj still suffices and is sound, and this is the established view … Another opinion maintains that it does not suffice. The author commented: “What ought to be adopted is that it does not suffice,” and this is the more apparent of the two positions according to Shaykh Taqī al-Dīn. ⦗al-Mubdiʿ 3/91; al-Insāf 3/405⦘

– Ibn al-Qāsim reported: “There is no reward for the one who fought on a horse he had usurped.” Our teacher and others said the same concerning Hajj. ⦗al-Furūʿ 2/48⦘

– Whoever performs Hajj with unlawful wealth, Allah will not accept his pilgrimage; the question then arises: is he required