Can one person perform Hajj on behalf of multiple individuals at once? Amid the growing practice of proxy Hajj (Badal Hajj), this question has become increasingly relevant. Does Islamic law allow such collective representation, or does it impose strict limitations?
At its core, Hajj is a personal (syakhshiyyah) act of worship that cannot simply be delegated. Every Muslim who meets the required condition is obligated to perform it personally. Proxy Hajj exists only as an exception granted under specific circumstances, such as permanent incapacity or death.
One of the most fundamental hadiths in this discussion is the narration concerning Shubrumah:
عَنِ ابْنِ عَبَّاسٍ رَضِيَ اللَّهُ عَنْهُمَا أَنَّ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ سَمِعَ رَجُلًا يَقُولُ: لَبَّيْكَ عَنْ شُبْرُمَةَ، قَالَ: «مَنْ شُبْرُمَةُ؟» قَالَ: أَخٌ لِي أَوْ قَرِيبٌ لِي، قَالَ: «حَجَجْتَ عَنْ نَفْسِكَ؟» قَالَ: لَا، قَالَ: «حُجَّ عَنْ نَفْسِكَ، ثُمَّ حُجَّ عَنْ شُبْرُمَةَ» (رواه أبو داود وابن ماجه وابن خزيمة وابن حبان)
From Ibn ‘Abbas (may God be pleased with him), the Prophet (peace be upon him) heard a man say, “Labbaik on behalf of Shubrumah.” He asked, “Who is Shubrumah?” The man replied, “My brother or a relative of mine.” The Prophet asked, “Have you performed Hajj for yourself?” He said, “No.” The Prophet said, “Perform Hajj for yourself first, then perform it for Shubrumah.”
This hadith does more than establish the requirement that the proxy must have completed their own Hajj. It also reveals a subtler but fundamental principle: the intention in proxy Hajj is specific and singular—directed toward one individual.
Consider the wording of the talbiyah:
لَبَّيْكَ عَنْ شُبْرُمَةَ
“Here I am, O Allah, on behalf of Shubrumah.”
There is no indication of collective intent. The phrase does not say “on behalf of Shubrumah and others,” but rather names one person, one purpose.
Another narration reinforces this limitation through a powerful analogy:
عَنْ عَبْدِ اللَّهِ بْنِ الزُّبَيْرِ عَنْ أَبِيهِ قَالَ: جَاءَ رَجُلٌ إِلَى النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فَقَالَ: إِنَّ أَبِي أَدْرَكَتْهُ فَرِيضَةُ اللَّهِ فِي الْحَجِّ وَهُوَ شَيْخٌ كَبِيرٌ لَا يَسْتَطِيعُ أَنْ يَثْبُتَ عَلَى الرَّاحِلَةِ، أَفَأَحُجُّ عَنْهُ؟ قَالَ: «أَرَأَيْتَ لَوْ كَانَ عَلَى أَبِيكَ دَيْنٌ أَكُنْتَ قَاضِيَهُ؟» قَالَ: نَعَمْ، قَالَ: «فَاحْجُجْ عَنْهُ» (رواه النسائي وأحمد)
A man said, “O Messenger of God, my father has become obligated to perform Hajj, but he is and cannot sit firmly on a mount. May I perform Hajj on his behalf?” The Prophet replied, “If your father had a debt, would you repay it?” He said, “Yes.” The Prophet said, “Then perform Hajj on his behalf.”
Debt is a personal obligation. Each debt belongs to a specific individual, and its repayment must be clearly designated. There is no concept of settling multiple distinct debts with a single undifferentiated payment. If Hajj is analogized to debt, then the logic of collective proxy becomes difficult to sustain.
The Qur’an further reinforces this foundational principle:
وَأَنْ لَيْسَ لِلْإِنْسَانِ إِلَّا مَا سَعَىٰ (النجم: ٣٩)
“And that man will have nothing except what he strives for.” (Qur’an 53:39)
This verse affirms that deeds are inherently individual. Proxy Hajj is therefore a limited exception, not a gateway for mass representation.
From these evidences, a clear conclusion emerges: proxy Hajj cannot be collectivized. One person may only perform Hajj on behalf of one individual in a single pilgrimage. Each proxy requires a specific intention, a clear relational basis (such as a child or sibling), and a legitimate condition that permits representation under Islamic law.
Reference:
Central Board of Muhammadiyah, “Tuntunan Manasik Haji”, in Berita Resmi Muhammadiyah: Tanfidz Keputusan Musyawarah Nasional Tarjih XXVIII, 2015.
