Praise be to Allah

Firstly, if the loan is with interest, it is forbidden and its acceptance is among the major sins, the seven ruinous sins. All the nations of the earth, even the idolatrous Greeks, had forbidden it. One of the ancient Greeks by the name of Solon said: Money is like a barren hen because one dirham does not produce another.

According to the Christian faith, he who feeds on usury will not be covered with a shroud when he dies. Even the Jews forbid usury. As for Islam, it has prohibited it in a way that leaves no doubt about its prohibition. In this regard, the Most High has said: Allah has made trade lawful and interest unlawful. He who ceases to trade as soon as he receives a command from his Lord, may keep what he has acquired before, and his business depends on Allah. But whoever re-offends, there they are, the people of the Fire! They will dwell therein forever. (Qur’an, 2: 275) and : O believers! Fear Allah, and give up the residue of usury, if you are believers. (Qur’an, 2: 278).

According to Abu Juhayfa (pbuh), the Messenger of Allah (peace be upon him) forbade the price of blood, the price of a dog and the earnings of a slave. And he cursed the tattoo artist, the tattooed woman, the consumer of the fruit of usury, its producer and the maker of images » (reported by al-Bukhari, 2123).

According to Abd Allah ibn Massoud (pbuh), the Messenger of Allah (peace be upon him) cursed the consumer of the fruit of usury and its producer. (Reported by Muslim, 1597).

According to Abu Hurairah (p.a.a), the Prophet (peace be upon him) said

– Avoid the seven ruinous sins.

– Which, O Messenger of Allah!

– Shirk (polytheism), magic, slander of believing and chaste ladies (reported by al-Bukhari, 2615 and by Muslim, 89).

According to Samurah ibn Jundoub (p.a.a) the Prophet (blessings be upon him) said, « I saw yesterday (in a dream) that two men came to take me to a holy land. We left and came to a river of blood in which there was a man who was facing another man who was standing (at the edge/middle?) of the river with stones in his hand. Every time the first one wanted to get out of the water, the other one threw a stone at his mouth and brought him back to his starting point and this operation was repeated over and over again and I said: « What is this?

– He (my companion) said, « The one you saw in the river is the one who feeds on the fruit of usury. (Reported by al-Bukhari, 1979).

Your duty is to repent before Allah for what you have done.

If the loan is interest-free, there is no harm in using it (for the mentioned project).

Secondly, as far as the pilgrimage is concerned, it is not the responsibility of the one who is facing financial difficulties. But what is the priority? The settlement of debts or the performance of the pilgrimage? According to the best supported opinion, settling the debt takes precedence since the indebted person does not have to perform the pilgrimage, since the pilgrimage is conditional on capacity. If you have to choose between settling your debt and performing the pilgrimage, give priority to the former. But if the two are reconcilable (such as if the debt is not overdue or if the creditor agrees to extend the time for payment) then there is no harm in performing Hajj and Umrah.

Shaykh al-Islam ibn Taymiyya (May Allah have mercy on him) said, « It is permissible for the debtor who is unable to pay his debts to participate in the pilgrimage at the expense of others, provided that this does not result in the loss of the right to the debt. This permission is given when he is unable to earn a living or when the creditor is absent so that the debtor’s earnings cannot be used to pay the debt. See Madjmu al-Fatawa, 26/16.

All this is accompanied by the condition of being fully capable of settling the outstanding debts for which payment is requested, if the debtor has several creditors. This is accompanied by the condition that the means of transport, the viaticum and what is necessary for the smooth running of the journey should be available without the negligence of the family or those who are to be taken care of. For you must leave them enough to satisfy their needs. If you do not do this, you are committing a sin for neglecting those whom Allah has obliged you to protect.

Khaythama said, « We were sitting in Abd Allah ibn Omar’s house when his steward came in and said to him, ‘Have you fed the slaves?

– Did you feed the slaves?

– He said, ‘No.’ He said, ‘Go and feed them.

– Go and feed them. The Messenger of Allah (peace be upon him) said, « There is no greater sin than neglecting those you are supposed to feed » (reported by Abu Dawud, 1692).

Allah knows best.