Short answer
It depends on the debt. Debt that is due now, or that the lender is asking for, comes first: if paying it leaves you without the cost of Hajj, Hajj is not yet fard on you. For a long-term debt paid in instalments, such as a mortgage, many Hanafi muftis deduct only the instalments currently due, so Hajj can still be fard if you have savings beyond them.
Hajj is fard only on someone whose money covers the journey after his debts are deducted. Debts that are due must be paid first. For long-term debts paid in instalments, contemporary Hanafi muftis generally deduct only what is currently payable, not the whole balance, so a person with a mortgage and enough spare savings is obliged to perform Hajj.
The four schools agree on this.
Explanation
The Quran makes Hajj a duty on those who are able, and paying people what you owe them is part of being able. Hanafi texts state that Hajj is not fard on someone whose money is needed to settle a debt. The four schools agree on this principle: a debt that is due takes priority over the journey.
Modern debts are often long-term. A home mortgage, a car loan or a student loan may run for decades, and you keep paying monthly while you live normally. Many Hanafi muftis (following Mufti Taqi Usmani's approach to long-term debts in zakat) count only the instalments that are payable now, or within the year, against your savings. If after that you still have enough for Hajj, Hajj is fard and should not be delayed for the sake of the loan.
- The lender is pressing: pay the debt first.
- Credit card balance: clear it before you go, since it is due now and grows with interest.
- Borrowing to go: you are not obliged to borrow for Hajj. If you borrow and will clearly be able to repay, your Hajj is valid.
- Debt you cannot repay: do not spend on Hajj money your creditors need.
Whether interest-based mortgages are allowed is a separate question with its own discussion; it does not change whether your Hajj counts. Because every case depends on your income, your savings and your loan terms, take the details to a mufti you trust.
Ask a mufti about your own case. This answer explains the general ruling. When the details of your situation matter, as they do here, ask a qualified mufti and give them the full facts. Where to ask a scholar.
The evidence
Quran, Surah Aal-i-Imraan 3:97
فِيهِ ءَايَٰتٌۢ بَيِّنَٰتٌۭ مَّقَامُ إِبْرَٰهِيمَ ۖ وَمَن دَخَلَهُۥ كَانَ ءَامِنًۭا ۗ وَلِلَّهِ عَلَى ٱلنَّاسِ حِجُّ ٱلْبَيْتِ مَنِ ٱسْتَطَاعَ إِلَيْهِ سَبِيلًۭا ۚ وَمَن كَفَرَ فَإِنَّ ٱللَّهَ غَنِىٌّ عَنِ ٱلْعَٰلَمِينَ ﴿٩٧﴾
In it are clear signs [such as] the standing place of Abraham. And whoever enters it shall be safe. And [due] to Allah from the people is a pilgrimage to the House - for whoever is able to find thereto a way. But whoever disbelieves - then indeed, Allah is free from need of the worlds.
Hajj is due only on those who have the means.
Quran, Surah Al-Baqara 2:286
لَا يُكَلِّفُ ٱللَّهُ نَفْسًا إِلَّا وُسْعَهَا ۚ لَهَا مَا كَسَبَتْ وَعَلَيْهَا مَا ٱكْتَسَبَتْ ۗ رَبَّنَا لَا تُؤَاخِذْنَآ إِن نَّسِينَآ أَوْ أَخْطَأْنَا ۚ رَبَّنَا وَلَا تَحْمِلْ عَلَيْنَآ إِصْرًۭا كَمَا حَمَلْتَهُۥ عَلَى ٱلَّذِينَ مِن قَبْلِنَا ۚ رَبَّنَا وَلَا تُحَمِّلْنَا مَا لَا طَاقَةَ لَنَا بِهِۦ ۖ وَٱعْفُ عَنَّا وَٱغْفِرْ لَنَا وَٱرْحَمْنَآ ۚ أَنتَ مَوْلَىٰنَا فَٱنصُرْنَا عَلَى ٱلْقَوْمِ ٱلْكَٰفِرِينَ ﴿٢٨٦﴾
Allah does not charge a soul except [with that within] its capacity. It will have [the consequence of] what [good] it has gained, and it will bear [the consequence of] what [evil] it has earned. "Our Lord, do not impose blame upon us if we have forgotten or erred. Our Lord, and lay not upon us a burden like that which You laid upon those before us. Our Lord, and burden us not with that which we have no ability to bear. And pardon us; and forgive us; and have mercy upon us. You are our protector, so give us victory over the disbelieving people."
No one is burdened beyond what they can bear.
Where the ruling is recorded
- al-Durr al-Mukhtar, Kitab al-Hajj, conditions of the obligation. Provision must be beyond the pilgrim's needs and his debts.
- al-Fatawa al-Hindiyya, Kitab al-Manasik, first chapter on the conditions. Debt is deducted before deciding whether Hajj is due.
- Fiqhi Maqalat (Mufti Taqi Usmani), Essay on zakat and long-term debts. The basis many muftis use for deducting only the current instalments of a long-term loan.
This answer is pending review by the scholars on our team. Quran translation by Sahih International. Hadith Arabic from the standard editions of the six books and the Muwatta, with gradings as recorded there; the English is our own rendering. Spotted a mistake? Tell us.