2054. If a person is in need of owning a house, without which he would be subject to hardship and difficulty, then the Hajj will only become obligatory on him when he is able to procure the money for the house as well.

2055. If a woman who is able to go to Makkah, will not possess any wealth herself upon returning from Makkah, and neither will her husband pay for her living expenses, causing her to experience hardship and difficulty in her life, then it will not be obligatory on her to go for Hajj.

2056. If a person does not possess the provisions for the journey, nor a vehicle for transportation and another person offers to pay for his expenses and the expenses of his dependants during his journey for Hajj, then in the event that he is confident that the well-wisher will pay for his expenses, he will have to go for Hajj.

2057. If a person is gifted with the expenses for going to Makkah and returning from it, and also the expenses of his dependants whilst he is away on his journey to Makkah, and the well-wishers stipulate that he goes for Hajj, it is obligatory on him to accept it and go for Hajj. This is applicable even in the case where the individual would not have the wealth required to support his life upon returning from the journey, or a case where he has to pay off a debt. An exception is the case where the deadline for paying the debt has passed, and the creditor is demanding it, and the debtor would be able to pay off the debt if he were not to go for Hajj. Another exception is the case where the debt is to be paid off after a period of time, and the debtor knows that should he go for Hajj, he would not be able to pay off the debt when it will become due on him.

2058. If some well-wishers provide the travelling expenses of a person, and the expenses of his dependants for the period he is away for Hajj, and they ask him to go for Hajj, but they do not make it his property, then in the event that he is confident that they will not take it back from him, it is obligatory upon him to go for Hajj.

2059. If some well-wishers provide a person with the amount that is sufficient for completing the Hajj, but stipulate that he serves one of the well-wishers during the journey to Makkah, it will not be obligatory on him to go for Hajj.

2060. If some people gift an amount of wealth to a person, rendering the Hajj obligatory on him, and he thus performs the Hajj, then he will not have to perform it again even if he later acquires the wealth by himself.

2061. If a person embarks on a business trip to—for example—Jeddah, and there he acquires an amount of wealth that enables him to make the journey to Makkah, and he possesses the conditions that are consequential in establishing his ability to go for Hajj, then he must go for Hajj. In the event that he goes for Hajj, it will not be obligatory upon him to go for Hajj again even if he acquires some wealth which enables him to go for Hajj from his hometown.

2062. If a person is hired to go for Hajjon behalf of another person, then in the event that he is unable to go himself, and wishes to hire another person on his behalf, he must seek the permission of the person who hired him.

2063. If a person becomes able to go for Hajj, but fails to do so, and then becomes poor, then he must perform the Hajj even if it entails difficulty. However, if he is unable to do so by any means, then in the event that someone hires him to go for Hajj, he must go for Hajj and perform the Hajj on behalf of the one who hired him. If possible, he should then remain in Makkah until the next year and perform the Hajj for himself. However, if it is possible for him to be hired for Hajj, and take payment for it in cash, and the person hiring him allows him to perform the Hajj on his behalf in the subsequent year, then he must perform his own Hajj in the current year, and perform Hajj on behalf of the one who hired him in the subsequent year.

2064. If a person goes for Hajj during the first year that he is able to do so, but does not reach the plains of ‘ArafÁt and Mash‘ar al-HarÁm during the prescribed time, and he would not have been able to travel earlier and reach there in time, then if he is unable to go for Hajj in subsequent years, it will not be obligatory on him. However, if he was able to travel earlier and reach at the prescribed time, or has been able to go for Hajj for many years but has failed to do so, then he must go for Hajj even if it entails difficulty.

2065. If a person does not go for Hajj during the first year that he is able to do so, and then owing to old age, illness or incapacitation is unable to perform the Hajj in later years, or it entails hardship and he despairs from being able to go for Hajj in subsequent years without bearing hardship, then he must immediately send another person on his behalf. In fact, if a person cannot perform Hajj in the first year that he acquires adequate wealth for performing the Hajj, owing to old age, illness or incapacitation, or because it entails hardship and he despairs from being able to perform the Hajj without hardship in subsequent years, the obligatory precaution is that he should send someone on his behalf to perform the Hajj. The recommended precaution is that if the person being represented is a man, he should select a person who has not been toHajj before.

2066. The person who performs the Hajj on behalf of another, should also perform the ÔawÁf al-nisÁ’ on his behalf as well. If he fails to do so, the hired person’s wife becomes forbidden to him.

2067. If a person fails to perform ÔawÁf al-nisÁ’ out of ignorance, or forgets to perform it, or performs it incorrectly, obligatory precaution dictates that he should perform it himself. In the event that he is unable to do so, or involves a lot of hardship for him, he may appoint a deputy (for this task). However, if he intentionally fails to do so, despite being aware of the rulings, he must return and perform it, unless he is unable to do so, or it entails hardship for him. In this case, he may appoint a deputy.
The detailed rulings of the Hajj are explained in the book ManÁsik al-Hajj (the rites of Hajj).

The Rulings of Enjoining Good and Forbidding Evil
Among the most important obligations upon a duty bound Muslim is the enjoining of good and forbidding of evil.
The Almighty Lord states,
"وَ الْمُؤْمِنُونَ وَ الْمُؤْمِناتُ بَعْضُهُمْ أَوْلِياءُ بَعْضٍ يَأْمُرُونَ بِالْمَعْرُوفِ وَ يَنْهَوْنَ عَنِ الْمُنْكَر"
“And the believing men and the believing women, some of them are comrades of one another. They enjoin the good and they prohibit the evil.” (9: 71)
Enjoining good and forbidding evil is the path of the prophets of Allah. It is through this religious obligation that the rest of the obligations and commandments are carried out. It paves the way for legal earnings, and guarantees the safety, life, dignity and property of the general public. It restores the rights of those who are entitled to them, and purifies the earth from the filth of evil and sin, and revives it with goodness and righteousness.
The tradition of the sixth Imam is sufficient as a reminder, wherein he stated, “The Messenger of Allah (May Allah’s Blessings be upon him and his progeny) has stated, ‘What will be your state when your women become immoral and your youth are corrupted, while you will not have been enjoining good and forbidding evil?’ It was said to him, ‘O Prophet of Allah, will it be so?’ He said, ‘Yes, and even worse. What will be your state when you will enjoin evil and prohibit good?’ Again that companion said, ‘O Prophet of Allah, will it be so?’ He said, ‘Yes, and even worse. What will be your state when you perceive good as evil and evil as good?’ ”

2068. Enjoining good and forbidding evil, given the conditions that will be elaborated, is an obligation which is kifÁ’iyy, meaning that if a sufficient number of people carry out this responsibility, the remaining will be excused from it. If they fail to do so, all will have sinned.

2069. The obligation to enjoin good and forbid evil is contingent on some conditions:
1. The person enjoining good and forbidding evil should have knowledge of what is good and what is evil. Hence, one who is ignorant of what is good and evil, should not undertake the responsibility of enjoining others or forbidding them. In fact, the act of enjoining good and forbidding evil by an ignorant person is itself an evil that should be forbidden.
2. One should entertain the possibility that it will be effective. If however he knows that the person who is abstaining from what is right or committing what is wrong, will not pay heed to his advice, then it will not be obligatory upon him.
3. The person committing the sin or abstaining from goodness should not have ceased to abstain from goodness or committing of sin. However, if he has ceased, or there is a possibility that he may have ceased, it is not obligatory.
4. The person committing the sin or abstaining from goodness should not be excused in that case. An example of this is a person who does taqlÐd of a mujtahid who does not consider the act to be a sin or an obligation, even if it is a sin or an obligation according to the taqlÐd of the one who wishes to enjoin good or prohibit evil.
5. If he does not know whether the act of enjoining or prohibiting will be effective, then it should not jeopardize—owing to the act of enjoining or prohibiting—the life, honor, or wealth of a Muslim.
However, if he knows that it will be effective, he will have to consider which of the two is more important. In the event that the act of enjoining good or forbidding evil is canonically more important, owing to the importance of performing the virtuous act or the abstaining from the evil one, he will not be relieved of the obligation to enjoin good and prohibit evil.

2070. Whenever the conditions for the obligation of enjoining good or prohibiting evil are established for a duty-bound Muslim, either with certainty or confidence, it becomes obligatory on him to enjoin good and prohibit evil. However, if there is doubt with respect to even one of these conditions, it will not be obligatory on him.

2071. If the person who abstains from good or commits evil claims that he has a legal justification in committing or abstaining from the act, then it is not obligatory to enjoin him to perform the good or abstain from the evil.

2072. It is obligatory upon every Muslim to disassociate himself from those who innovate within the religion, and those who cause corruption within the religion or arouse skepticism with respect to the true beliefs. He must also warn others of their corruption.