He replied:

“Scholars have differed over whether it is better for someone to perform Hajj on another’s behalf in order to repay his debt or to refrain. The more correct view is that refraining is better.

“Performing Hajj in order to retain some surplus from the funds provided for expenses was not the practice of the early generations. Indeed, Imam Ahmad said: ‘I do not know of anyone who used to perform Hajj on another’s behalf for payment.’ Had this been a righteous deed, they would have hastened to do it. Earning a livelihood through righteous deeds is not the way of the righteous.

“By this I mean when a person’s sole purpose in doing the deed is to earn money. It is better for this debtor to receive enough zakat to repay his debt than to set out to perform Hajj in order to obtain money with which to repay it. Accepting money to perform Hajj on another’s behalf is recommended only for one of two types of people:

“Either someone who loves Hajj and wishes to see its sacred sites but is unable to do so, and therefore accepts enough to fulfil this worthy desire while also discharging his brother’s obligation of Hajj; or someone who wishes to discharge a deceased person’s obligation of Hajj, whether because of a bond between them, a general compassion for the believers, or something similar, and therefore accepts funds to accomplish that.

“The guiding principle is that what is recommended is to accept money in order to perform Hajj, not to perform Hajj in order to obtain money. This applies to all stipends received for righteous work. Whoever accepts support in order to learn, teach, or engage in jihad does well.

“As it is reported that the Prophet, may Allah bless him and grant him peace, said:

‘Those of my community who go out to fight and receive their pay are like the mother of Moses, who nursed her son and received her wages.’

“He likened them to someone who performs an act