It is permissible to perform Hajj on behalf of the person who died and did not perform Hajj while he was able, as the Shafi’i went to the one who died and did not perform Hajj, then his heirs must perform the pilgrimage on his behalf from the one who left him, as his debt is fulfilled from it, and they are obliged to get out of his money with what he performs on his behalf, with adequate spending back and forth.
The deceased must be delegated if he was able during his life and did not perform Hajj, if he has a legacy, otherwise the heir is not obligatory. It is permissible for the heir and a foreigner to perform Hajj on his behalf, whether he bequeathed or not.
The one who performs the Hajj on behalf of others is required to have performed Hajj on his own behalf first, on the authority of Ibn Abbas: “The Prophet, may God’s prayers and peace be upon him, heard a man say: Labbayk on the authority of Shubrama, he said: Who is Shibrama? He said: A brother to me, or a relative of mine. He said: Did you perform Hajj on your own behalf? He said: No, he said: perform Hajj on your own behalf, then perform Hajj on behalf of Shubrama »(Narrated by Abu Dawud and Ibn Majah).
As for the patient, he is not obliged to perform Hajj himself due to the excuse of sickness and the like, and he has money, so he must perform Hajj for someone on his behalf, and it is sufficient for him to perform Hajj for Islam, meaning that it is permissible to act in Hajj only when disability is not possible, provided that the disability continues until death. The one who is unable to perform Hajj on his own due to an old age or sickness has no hope of recovery if he is able to obtain his money or whoever obeys him by being a reliable donor. The jurists have inferred the legitimacy of the prosecution in Hajj by the hadith of Ibn Abbas and others: “A woman from Khatham said: O Messenger God, my father realized God’s ordinance during Hajj, an old man, who could not be level on the back of his camel? He said, "Hajj was performed on his behalf." (Narrated by Ahmad and the Companions of the Six Sunan).
On the authority of Ibn Abbas also: “A woman from Juhayna came to the Prophet, may God’s prayers and peace be upon him, and said: My mother vowed to do Hajj, so she did not perform Hajj, until she died, should I perform Hajj on her behalf? He said: Yes, do Hajj on her behalf. Did you see if your mother had a debt, would you judge him? Adopt Allah, for God is more deserving of loyalty. ”(Narrated by Al-Bukhari).
The scholars agreed that the reward for supplication, charity, and guidance will be delivered to the deceased, according to the previous hadith: “If a person dies, his work is interrupted except from three: ongoing charity, or knowledge that can be used, and a righteous child prays for him” (Narrated by Muslim).
A person has the right to make the reward for his work for others by prayer, fasting, charity, or the recitation of the Qur’an, by saying: O God, make the reward for what I do for so-and-so, when it was narrated that the Prophet, may God’s prayers and peace be upon him, “sacrificed two salty rams, one for himself, and the other on behalf of his ummah, who recognized the oneness of God. The Almighty, and testified to him of the report. ”(Narrated by Ibn Majah), because he made the sacrifice of one of the two sheep for his nation. Malik and Al-Shafei said: It is permissible to give the reward for work to others in charity, financial worship, and Hajj, and it is not permissible in other acts of obedience, such as prayer, fasting, reading the Qur’an and others.
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