 وَأَقُولُوا فِي القُرْآنِ مَا جَاءَتْ بِهِ أَيَاتُوهُ فَهُوَ الْكَارِيمُ الْمُنْزَالُوَ وَأَقُولُوا قَالَ اللَّهُ جَلَّ جَلَالُوُهُ وَالْمُصْطَافَ الْهَاديِ وَلَا أَتْ أَوَّالُوَ الحمد لله رب العالمين له الحمد الحسن والثناء الجميل وشدوا الله إله إلا الله وحده لا شريك له يقول الحق وهو يهد السبيل وشد من سيدنا ونبينا محمد صلى الله عليه وعلى آله وأصحابه والتابعين لهم بحسان إلى يوم الدين أما بعد إن شاء الله تعالى today we're going to be starting a five day seminar where we'll be speaking about or explaining the Kitab بلغ المرام من أدلة الأحكام and we'll be explaining this book the chapter will be Kitab al-Hajj the chapter of Hajj before we go into the Kitab and before Salatul Maghrib we'll do the biography of the book so we know who wrote this book and so when we hear his statements or when we hear his grading of the Hadith we'll appreciate him because we know who he is رحمه الله this book بلغ المرام من أدلة الأحكام is written by حافظ ابن حجر العسقلاني ابن حجر wrote it so first point those of you who are taking notes first point the author of this book he's Kunya his nickname is Shihabuddin is Shihabuddin and he's Laqab and Laqab means when you're named after a child whether it be your child or whether it be another person's child or whether it be no child but you just take the Kunya so Kunya is when you're named after a child and Laqab means nickname that was the mistake I did so the sheikhs Laqab is Shihabuddin and his Kunya is أبو الفضل and his name is Ahmed his name is Ahmed ابن عالي ابن محمد ابن محمد ابن عالي ابن محمود ابن حجر الكناني والعسقلاني والشافعي all you need to know is that his name is أحمد ابن عالي أحمد ابنه أحمد ابن عالي that is what his name his name is Ahmed and his father's name is Ali he's really well known as العسقلاني and he is of the شافعي مدهب the madhab which he ascribes to is the شافعي مدهب and we know that there are four madhabs the first one of them is الإمام أبو حنيف رحمه الله تعالى and the second one is الإمام مالك رحمه الله تعالى and the third one is الإمام محمد ابن عالي and the third one is الإمام محمد ابن إدريس الشافعي and the fourth one is الإمام محمد ابن أحمد ابن محمد ابن حنبل those are the four they are called الإيمة الأربعة the four imams and the world that we are in generally the overwhelming majority of people they ascribe to one of these four schools in their thick the largest in number being تحان في مدهب but the author here is of the شافعي مدهب he was born in the month شهر شعبان he was born شعبان ابن حجر سنة ثلاثن وسبعين وسبعيمائة when the year was 773 that's when he was born رحمه الله تعالى 773 and he was born as they say على شاطئ نيل شاطئ نيل مصر the river now that's where he was born in the area so he was born in Egypt old Egypt ابن حجر رحمه الله he grew up as an orphan his father died and he was only four years of age when his father passed away and his mother had already died before that his mother died before his father he entered into the Qutab the Qutab is where the child learns how to read how to write it's like a nursery the child learns manners and etiquettes he entered there when he was five years old and he finished the Quran he was nine years of age التاسعة من عمره he was nine years old when he finished the Quran and he used to lead in the Haram رحمه الله when he was only 12 years of age he was 12 years old and they gave him the Imamatul Haram the Ka'ba he used to lead it at the age of 12 and the person who appointed him to lead in the Haram was Zakiuddin الخربي رحمه الله he appointed him and you have to understand that a Ka'ba for you to be given it to lead it means that you hold a great amount of Quranic knowledge and also you have what the scholars used to look at a lot the way that the person carries himself they didn't just look at gathering information but they looked at how the person carried themselves the scholars of that time saw ibn Hajar at the age of 12 fit enough to lead the Muslims in the Haram رحمه الله تعالى also you have to keep in mind at that time there were scholars the people of knowledge were large the people who were alive at that time the علم was high at that time at the age of 12 he was permitted to lead the Sheikh رحمه الله ibn Hajar he had this burning desire inside him after have memorizing the Quran and i want you to all underline that after have memorizing the Quran brothers and sisters i will be deceiving you if i make you feel like you can get somewhere in this religion and you can become a scholar without having to memorize the Quran rather some of the scholars they said seeking knowledge starts after memorizing the Quran in other words memorizing the Quran is not specific to the person who wants to embark on the path of attaining knowledge no it's also for what the ordinary Muslim the taxi driver who wants to drive as amazed because the taxi driver that brought me now to the Masjid was a half of the book of Allah and that's how it should be the people everyone have to memorize the Quran that should be normal amongst the Muslims who have been revived through the memory of the people so after have memorized the Quran the sheikh he memorized these small little texts small little books that were written and the small little text that we are referring to is كتب السنة he memorized كتب السنة from those books that i am referring to as well is عمدة الأحكام that we taught رمضان we taught another book in the chapter of fasting written by another great Imam عبدالغاني عبدالواحد المقدسي half of them had memorized that book and he memorized صحيح البخاري and صحيح مسلم he memorized كتب السنة and he memorized the أجزاء and they said he memorized معجم الطبراني الكبرى الكبير and the middle and the small one he memorized فاقا أقرانو في فونولي الأدبي but keeping in mind at the age of 20 he passed his peers عبدالحجر at the age of 20 he passed his peers and he was at that moment at the age of 20 he still hasn't memorized the books of hadith the burning desire for the knowledge of hadith came later at this moment he hasn't memorized the books of hadith he's going to memorize it later but he memorized the Arabic poetry he was deep in the Arabic language that he used to write his own poetry رحمه الله تعالى and so writing poetry became a habit for him an ordinary thing he would write it whenever he wished and whenever he wanted rather constructing a paragraph and writing a poetry became the same for him but after he reached the age of 20 he's hunger and desire for the Arabic literature he realized it's not getting anywhere and his hunger was still there and so he said what can I do and so الله تعالى with his ultimate wisdom he directed him to علوم السنة the books of hadith and he gave his heart to it فأقبل عليها إقبال عظيما he turned his heart and his mind towards the hadiths of the prophet صلى الله عليه وسلم the prophetic traditions سماعا وقراعة ومشاركة he would listen to it he would read it he would participate in the circles of knowledge where it was taught once he gained the knowledge of the people of his land ابن حجر رحمه الله he traveled وكانها دأب العلمة that was the way of the scholars that they would first of all take the knowledge from their city and their town and once they've taken that on board they will think about they will go on into the neighboring land to their neighboring countries and then further and further so he traveled why تحصيل اللي العلمي to attain knowledge and to increase in the number of people he hears from to increase his numbers so he went to Yemen and he went to Sham and he went to Hijaz and he took from مشاهير العلمة the prominent scholars of that time ابن حجر his teachers in which he heard from إجازة وإفادة in terms of إجازة certification permission verbal or permission and also written permission that he has attained رحمه الله it said that it's 500 شيخ 500 teachers رحمه الله وتعالى especially the science is that he was deep in and he was grounded is was الفق والحديث he was grounded in حديث and فق from the well-known teachers is ابن الملقن رحمه الله ابن الملقن who died in 804 هجرية is from one of the prominent teachers of ابن حجر رحمه الله سراج الدين البلقيني أم البلقيني and he is the first person سراج الدين البلقيني من سراج الدين البلقيني was the first person who أول من أذن له بالتدريسي والإفتاء he was the first person to give ابن حجر the permission to go and teach سراج الدين البلقيني he said go and teach you have the rights to teach so he took it from his teacher was أبو الفضل العراقي رحمه الله the author of the thousand lines in the science of حديث زين الدين العراقي was his teacher ابن حجر and زين الدين العراقي after having seen ابن حجر his memory, his comprehension and his understanding he couldn't hold himself but to refer to him as الحافظ a title that little attained it in the course of their life الحافظ he attained that title a person who's half of it is a person who what he knows from حديث and a hadith that he has memorized in comparison to that which he hasn't memorized it's more he's memorized more hadiths than what he hasn't الحافظ he attained that title wasn't given to him by his students and his friends and his colleagues was given to him by a scholar and a teacher of his he also produced prominent students ابن حجر he produced great students and from those students is البقاعيو from his students is زكريا الانصاريو from his students is شوبها شوهبة ابن قاذي الشوهبة from his students is ابن فهد المكي from his students is and the most prominent one is the most well known one is شمس الدين السخاوية رحمه الله ألمام السخاوية سخاوية is one of the most known students of no سخاوية is a student of you know شخاوية is the student of زين الدين العراقي لكن they said one of the people that met ابن حجر as a young kid was جلال الدين السيوطي سيوطي was young but he entered onto ابن حجر meaning he came to the masjid while ابن حجر was doing a dars and they said he was either 6 or 7 سيوطي رحمه الله because ابن حجر was in what he was in Egypt as we mentioned in the beginning and so he met him and he died in Egypt ابن حجر he has many books that he has written ابن حجر has written many books from those books that he has written is فتح الباري بشرح صحيح البخاري that is the explanation of صحيح البخاري and the scholars they said this is the best book he has ever written ولي ذلك محمد ابن علي شوكاني محمد ابن علي الشوكاني they came to him and they asked him why don't you place an explanation of صحيح البخاري why don't you do an explanation of صحيح البخاري and then he said there is no hijra after فتح that's a hadith of the prophet right the messengers said this in more context the messengers said it in the context of after Mecca was conquered and it was opened by the Muslims no one is going to do hijra from Mecca right no one is going to migrate from Mecca ابن حجر this kitab is called بخاري it's called فتح الباري شوكاني said فتح is referring to here as well فتح الباري we don't do hijra from فتح الباري meaning we will not explain صحيح البخاري we will allow the explanation of ابن حجر to be benefited from of how great it is ولذلك there is no explanation ever written on صحيح البخاري better than ابن حجر's explanation on صحيح البخاري فتح الباري profound, amazing unprecedented رحمه الله تعالى he also read other great books like تهديب التهديب ليسان الميزان التلخيص الحبير الدرر الكامنة تغليق التعليق امباء الجمري بأمباء العمر many books all which we can talk about it for weeks which each book is and why he wrote it and how he wrote it and itself is a science but we won't go into that the book that he wrote that concerns us is the one that we are going to be studying today بلوغ المرام من أدلة الحكام this book and that's what concerns you and that's what you need to know is a book that brings حديث it's a hadith book بلوغ المرام is what it's a it's a hadith book but we will know that the hadith books that are written are different types there are some hadith books that speak about heart softening like رياض صالحين رياض صالحين is like are we all together brothers it talks about how to deal with the muslims and how you need to connect yourself with Allah and things like that it's the same it's heart softening and etc so some hadith books the scholars would only place in that book heart softening حديث that will touch your heart and some scholars they write hadith books that are not restricted to anything but it's any and everything is in there are we all together any and everything is is in there it's not restricted to a particular thing it's everything in there and a book like that is صحيح البخاري صحيح البخاري is not restricted to a particular thing when بخاري wrote it with everything in there it talks about heart softening it talks about virtues of the companions it will talk about فق issues that you want to learn it will do تفسير everything and anything is in there it's called جامع it's comprehensive about all the aspects of the religion are we all together and there are some books which only talk about فق issues the حديث are only فق issues are we all together brothers what is it? only فق issues and بلغ المرام is like that it's called حديث الحكام بلغ المرام the book that we study today is not an ordinary حديث بوك it's a hadith book because each hadith has a فق issue that you can take out of it and how to live your life whether it comes to طهارا how to purify yourself whether it be صلاح whether it be fasting whether it be زكاد whether it be حج whether it be marriage whether it be buying and selling whether it be divorce all of that so what is this book called حديث الحكام it falls under that chapter حديث الحكام حكم these are the hadiths that have rulings in it and it's similar to the كتاب عمدة الحكام it's similar to a book it's similar to it's similar to عمدة الحكام that's what it's similar to and it's also similar to the كتاب منتقى الأخبار منتقى أبو البركات the grandfather of Ibn Taymiah and also المحرر by Ibn Abdul Hadee those books are all similar are we all together okay this book بلوغ المرام is a حديث الحكام book better than any حديث الحكام book that has ever been written the best better than any one of those that were written very comprehensive in the sense that the author he really dug deep to bring these hadiths together the book is better than all of the other hadith the حكام books whether it be عمدة الحكام whether it be what whether it be المتقى by مجدين أبو البركات whether it be المحرر by Ibn Abdul Hadee it doesn't matter what is what Ibn Hadee's بلوغ المرام is much better number 2 the author himself is more knowledgeable than all of those people in حديث رحمة الله Ibn Hadee he passed all of those people and so the book the value goes up because of the author right? and his knowledge and who he is I'm not undermining the other books like for example the book حديث سرائين that are authentic but the حديث سرائين عمدة الحكام is 400 and what 420 but this one has more than that بلوغ المرام has much more than that and it also got benefits from each حديث better than بلوغ عمدة الحكام so that's why we chose to go through this كتاب بلوغ المرام instead of عمدة الحكام on the issue of Hajj the حديث سرائين كتاب الحج are 75 حديث كتاب الحج بلوغ المرام that حديث سرائين there are 70 75 so the question here is we have 5 days how many حديث are we going to have to take each day 15 right in order to finish so everyday we will take 15 حديث insha'Allah we will talk about whether the حديث is weak or not if the حديث is weak we will point it out and we will also extract the benefit from the حديث rulings and the benefits that are in those حديث now insha'Allah we still have time before the صلاة المغرب we are going to start insha'Allah the book the author started by saying كتاب الحج he said كتاب الحج the question here is what does حج mean in the Arabic language what do the Arabs consider what do they mean by حج that word it was used before Islam the Arabs were using that word they had it it meant something to them the Quran and the Sunnah borrowed these words and it used it and sometimes it added more meaning to it or it took some meaning out of it but the term will always have a lexical meaning or a linguistic meaning the Arabs would be using it before Islam so what does the word حج mean before Islam what did it mean in the Arabic language it means القصد to intent something it's to intent something what does it mean in the شريعة that's what it means in the Arabic language but what does it mean in the شريعة what does it mean in the religion when you read the word حج in the Quran when you see the word حج in the حديث of the Prophet صلى الله عليه وسلم when the scholars say حج what do they mean by حج what does it mean in the religion we know what it means in the Arabic language but what does it mean in the religion in the religion it means this is the religion it is to intent by worshipping الله عز وجل بأداء المناسك to fulfill مناسك we'll talk about what it means مناسك to fulfill مناسك على صفة مخصوصة in a particular way in a particular description في وقت مخصوصة and in a particular timing so the person intends to worship Allah عز وجل that's what they intending they're not doing it for anyone else they intending to worship Allah عز وجل and they also intending to go to the house of Allah عز وجل to get closer to Allah by it to fulfill what مناسك مناسك will come to that that's the whole purpose of this course is to talk about the حج مناسك of the حج we'll talk about what they are each one in details insha'Allah the person does those مناسك in what way على صفة مخصوصة in a prescribed manner you don't do it as you wish the Quran and the sunnah tell you how you have to do it في وقت مخصوص and at a particular time you can't do a Hajj now if you want to there's a time for it we'll talk about that in details as well when we come to the chapter of الميقات and we speak about the ميقات زمانية and the ميقات مكانية that's what it means in the what in the شريعة we also have to talk about عمرة because عمرة has also been spoken about here as well the اوطر الحمول الله he speaks about عمرة what does عمرة mean عمرة اللغة التن in the Arabic language it means as زيارة is to go and visit the word عمرة it means visit زيارة زيارة is to do زيارة to visit that's what it means but what does it mean in the شريعة it means to visit the house of Allah the شريعة always takes the Arabic meaning and it uses it but it it restricts the meaning or it sometimes unrestricts the meaning so it is to visit the house of Allah by doing 4 things by doing what by doing 3 things or 4 things let's say 4 things the first one is اطواف and السعي بين صفاة والمروة and the third one is حلق and the reason why I said the fourth one is اتقصير you're going to the house of Allah and visiting the house of Allah to do that so you're going there to do what to do طلاف circumvulation around the Ka'bah 7 times and also to do سعي it is to walk between the two mountains صفاة and المروة 7 times or to shorten your hair or to shave your hair the question here is what is the ruling of Hajj what is the ruling is Hajj recommended is Hajj Haram is Hajj Wajib is Hajj مباح if you want you can do it if you want you can leave it it's up to you is it Makru this light so when you hear the word when you hear the ruling of this thing you have to remember it's either one of five see the wajib somebody says to you what is the ruling in this issue you have to remember it's one of five it's either wajib you have to do it it's obligatory on you or it's the polar opposite which is prohibited حرام or it is Makru this light or it's مستحب highly recommended or recommended and the fifth one is that is مباح whether you leave it it's up to you so the question here is which of those five does Hajj fall under Hajj is wajib once in a person's life it's wajib and the evidence for that is in the Quran because Allah said Allah said that Allah has upon the people Allah demands from the creation Allah prescribed and made it obligatory obligatory on the creation to go and to do pilgrimage to the house of Allah and we'll talk about what the ability means all of that is going to come to us that's the Quran the sunnah also shows that it's obligatory based on حديث بخارية المسلم بوني الإسلام على خمسن الإسلام is built upon five foundations and from the five is what one of the five is to go to the Ka'ba and to do Hajj for the one who has the ability to do so so that's the sunnah and it's also a consensus meaning the scholars never differed no scholars ever come and said Hajj yeah I don't think it's obligatory you don't have to do it, it's your choice no scholars ever said that no one's from the scholars has ever ever said that it's a unanimously agreed upon that the Hajj is obligatory once in a lifetime الإمام ابن المندر he said he didn't just say the scholars he said that the umma are unanimously the whole entire umma unanimously agree upon whether it be a scholar whether it be a normal muslim everyone agrees upon what على وجوب الحج that the Hajj is obligatory على المستطيع on the one who has the ability في العمري مرة واحدة على المستطيع that's a consensus, there's no difference of opinion so no one can come 100 years later and say well let's revise the text let's look at the Quranic discourse and see whether it's saying that we have to do Hajj no, that door is shut it's a consensus and the beauty about consensus is it stops anyone from having to throw in an opinion your opinion doesn't matter once there is a consensus it stops all of that but if there is a difference amongst the scholars you will then follow who you see to be correct and upright in that view the next point that I want to mention I defined it which was the first the second thing I did was I told you the ruling of Hajj and the third thing that I want to do I want to talk about when was Hajj made obligatory when did it become obligatory some scholars they said قبل الهدراء before the messenger migrated to مدينة Hajj was made obligatory there are some scholars who said that they said that and he said this is a fringe opinion it's a what it's a fringe opinion it's an opinion that doesn't hold much weight it's discarded it has no weight good وقيلة and some scholars they said after the messenger صلى الله عليه وسلم this is the overwhelming majority this is what nearly all the scholars have said that it was after the messenger صلى الله عليه وسلم migrated to مدينة but they then differed amongst themselves okay but what year after they migrated to مدينة so the overwhelming majority of scholars they said it is the sixth year after the after the messenger صلى الله عليه وسلم they said because the ayah came down وقتم الحجة وقتم الحجة والعمرة لله وقتم حجة وقتم حجة وقتم حجة وقتم حجة وقتم حجة و internet she said that it was when it was made obligatory re and that ayah the sixth year of the Hijriah that's what he said and that's the opinion حجر واق破 half of them hadu and he strengthen their opinion that the hadw was made obligatory some scholars said no... it's what الثلاثة و هذه هي تشاهد من ابن القيام الجوزية و هو زاد زاد المعاد في هدي خيل العباد ابن حجر ابن القيام هو تشاهد انه هو الثلاثة في هجرية و هو تشاهد انه هو the strongest because he said that و أتبه الحجة و العمرة لله it talks about and we are going to touch on that later it talks about once a person embarks on doing Hajj they have to complete it but it doesn't talk about starting Hajj in the first place it doesn't talk about Hajj being obligatory for you to do it in the first place and that's what the discussion is right when was the first time Hajj was made obligatory for the person to go and do Hajj this area shows that once you start doing Hajj you have to what you have to complete it you have to complete it so that must show that the Hajj was voluntary because you didn't have to do it so you went and you did Hajj for the second time of your life you went to the house of Allah you did everything you would the Haram you went and you came and once you got there you said you know what I don't want to do it no you have to finish it it's where I give upon you now that you started it and the scholars they say Hajj is the only act يجيب عند الشروع it becomes obligatory once you embark on it even if it was voluntary even if it was a sunnah at the beginning for you and you didn't have to do Hajj but you went out of your way and you went to do Hajj now that you went into doing Hajj you have to complete it because the ayah says كيم الحجة والعمرة لله complete it and that's the only ibadah where the person has to complete it but the only ibadah the other ibadah if you embark on it you're allowed to come out of it for instance fasting Mondays and Thursdays okay it's not obligatory but the person says you know what I'm going to fast and at the time he felt like now I don't want to fast he's allowed to break it he's allowed to and he's entitled to break it لا يجب عند الشروع لكن حج it's the only act where there's a textual evidence to show that once you embark on it you have to finish it off anyways coming back to the ayah والعمرة لله this ayah that Ibn Hajar is using to say that the Hajj was made obligatory on the sixth year this ayah doesn't show that this ayah shows that you just have to complete Hajj once you've embarked on it but it doesn't indicate the ayah that this is when Hajj was made obligatory for the person to do it we still need to have an evidence for that so there was no evidence on the sixth year of the Hijriah the correct opinion is that it's the ninth year of the Hijriah so the question here that I want to put forward to you all is why didn't the messenger do Hajj then why didn't the messenger do Hajj why didn't he do Hajj if that was when it was made obligatory shall I answer it or shall I give it to you guys this homework for tomorrow ayah or do you guys want to try answering it now who wants to take a crack on it as they say very good so that year one goal is that the non-Muslims were doing Hajj and it was overcrowded and so they were going to do it in a wrong way they used to do Hajj and Umrah with no clothes on because they used to believe that we sinned with these clothings so the prophet didn't want to go any other answers that one may have if you know the seal of the prophet you will know that it was called the year of the delegation there were many delegations coming to the messenger from everywhere at that particular time and so that was one of the reasons why he didn't do Hajj that year and the honorable brother the other answer he gave was also given by scholars as well but those scholars who said the fact that the messenger delayed Hajj and he didn't do it is an indication to show even if Hajj is obligatory on you you don't have to do it that year you can delay it using this is incorrect brothers and sisters is incorrect Hajj becomes obligatory straight away the minute you have the ability and we will talk about what it means ability we'll come to that insha'Allah we will take what that means but the ability once it's found Hajj becomes obligatory straight away it becomes obligatory the next point that I want to talk about is what's the ruling of the person who leaves Hajj when he has the ability to do Hajj and he's never done it before he leaves it off out of laziness what is his ruling he believes it's obligatory he believes it's binding upon him to go Hajj but he leaves it out of laziness I mean if he leaves it out of stubbornness and he doesn't believe that Hajj is obligatory on me and he's like why do I have to go to Hajj why do I have to do this no I don't believe that I don't believe in Hajj if he says that then the consensus of the scholars that he's not a Muslim the scholars all unanimously agree upon that there's no difference of opinion on that but there is the second one which is a person who believes it's obligatory he goes na'am it's in the Quran it's in the Sunnah I know I have to go Hajj but then he doesn't go and he's got the money and he's lazy to go he watches the TV and he sees how crowded it is and he's like I'm going to sweat there it's going to be hard for me and he doesn't go for those reasons what's his ruling the scholars have two views one group of scholars they said he's a disbeliever because of the ayah وَمَنْ كَفَارَا بَعْدَ دَارِكَ فَأُولَا يَكَا مُظَّالِمُونَ وَمَنْ كَفَارَا and anyone who disbelieves after Allah said he's obligatory on you after Allah said anyone who disbelieves so some scholars they took the ayah at its apparent and it's literal and they said that it means the one who leaves it out of laziness is a disbeliever and that view is not strong that's a weak opinion the second opinion is that he's not a disbeliever but he's a criminal he's a sinner and he needs to fear Allah that's the second opinion but how do we then respond to the ayah that the other party brought forward أشيخ محمد الاميل شانقيطي رحمه الله in his Github أضواء البيان he responds to that he says that the response to that is that وَمَنْ كَفَارَا it means وَمَنْ جَحَدَ فَارِضَةَ الْحَجِ it means the one who rejects the obligation of Hajj he denies Hajj he says Hajj is not on me that's what he means that is the one who disbelieved that's what he said رحمه الله another point that I want to mention what about if a person does Hajj without sorry if what about if a person does Hajj بِمَالِنْ حَرَامِنْ حَرَامِ الوث he robbed some money from somewhere or he took griba from a bank or etc he has haram money and he goes to the house of Allah he's already done it he's done his Hajj did that Hajj uplift from him the obligation I mean does he have to do another Hajj and that previous Hajj is null and void or is it considered but he's a sinner which of those two is it that which seems strongest والعلم عند الله عز وجل and knowledge is with Allah is that that Hajj that he did it's taken in it's accepted but he's a sinner he's a what he's a sinner for doing Hajj بِمَالِنْ حَرَامِنْ with wealth which is حَرَامِنْ he's a sinner for doing it but he is not requested to do Hajj again meaning he's done no one time Hajj that was upon him but he has sinned he had gone against Allah and he should ask for forgiveness and repentance and if it's wealth of humans that he has taken he should give them back that money and I would encourage him to go and do what to try and go do عمرا or Hajj again it is and that's the view that Imam Nui mentions in Hejd Majmu'a and also the Fatwa of Sheik Abdul Aziz Mubaz رحمه الله تعالى and the Fatwa of the Legend of Da'ima and also the view of Ibn Al-Qayyim رحمه الله جميعا ما الله have mercy upon all of those scholars it's like a person who steals clothes and he prays in the clothes that he stole and that doesn't make his Salah not a void it doesn't his Salah is correct as long as he prays it by doing reciting Surat Al-Fatiha he comes with the arcane and the pillars of the Salah he comes with the conditions of the Salah he comes with the wajibah of the Salah he stays away from the مبطلات and the things that can nullify the prayer as long as he does that his Salah is correct but he's a sinner or robbing a clothing or robbing a clothing and etc after the Salah we will go directly into the chapter the first chapter of Kitab and Hajj from بلوغ المراب بيدن الله الكريم now we're going to go into the first chapter of Kitab and Hajj حافظ بن حجر and he said باب وفضله the chapter that deals with the virtue of Hajj and Umrah وبياني and this chapter is also going to clarify for us and explain to us منفورض عليه who has Hajj made obligatory on who is Hajj obligatory on who has to do Hajj أبو هوريرا رضي الله تعالى عنه he said that the messenger صلى الله عليه وسلم he said العمرة إلى العمره one Umrah to another Umrah is a kafارة it's an expiation لما بينهما in between the two the alternation of عمره to another Umrah is an expiation والحج المبرور and an accepted Hajj that is pleasing to Allah ليس له جزاء there is no other reward for it إلا الجنة the person only gets جنة from it متفق عليه means بخاري and Muslim both narrated this hadith what it shows us and it benefits us is فضل الإكثاري the virtue in increasing in Umrah this hadith shows that a person should really increase in doing Umrah should do a lot العمرة إلى العمره that it's going to be an expiation then the person should hasten to increase in it this is what this hadith shows and it also shows us the great virtue that's in Umrah that it will wipe away our sins like in the overwhelming majority of the scholars the majority of scholars say that the sin that it will wipe off or it will wipe away or it will get rid of is الصغائر دون الكبائر the minus sins the major sin they require repentance we all know the three conditions of repentance right the person has to leave the sin and the person has to regret it and the third one is the person makes an unwavering conviction that they will not fall into this sin again those are the three conditions of repentance right that's for the major sin you see the minus sins are on the hand Umrah will get rid of it because we sometimes do sins minus sins that we don't pick up on where even evil enough that we do major sins that we don't even know of right so the major sins require repentance as for the minus sins Umrah will get rid of it and we spoke about this in the chapter of fasting we discussed it there this hadith also a lot of scholars use this hadith على جأواز تكرار العمر that a person can continuously and repeatedly keep doing Umrah in one year, four or five times you can do Umrah, no problem some scholars they took it from this hadith you can do two or you can even do more if you want to and they said this hadith benefits this as Shaykh Ul Sam Tamiya mentioned also this hadith على اطلاقه the way it's unrestricted it shows that there's a difference between what Umrah and Hajj it does it, it does right that Umrah is something and Hajj is something else and that's important very important to keep on to because it will come to a discussion later that Umrah is something and Hajj is something else that's what this hadith benefits us because the question is how how does it show that they're different two ways one والحج المبرور they're separated from one another with that special wow Hajj is something and Umrah is something another thing shows it that Umrah can be done multiple times whereas Hajj can only be done what once once in the year you can't do more than once a year like in Umrah you can do what 10 times a year 20 times a year so this much as you want so this is again an indication that Umrah and Hajj are two separate things good Hajj has a time where it passes you Umrah does it have a time when it passes you no Umrah can be anytime and Imam Malik he said يُقره it is disliked and يعتمل في السنة مرة تيني that the person does Umrah twice a year and Imam Malik said this Imam مدالي هجرة and Imam Malik said to do Umrah twice a year is disliked and it's a view held by some of the self like I'll ask their opinion I'll repeat the name for you again that a person should not do Umrah twice a year and it was a opinion held by and it was also a view held by and it was also opinion held by and the evidence that they really held onto was the Messenger صلى الله عليه وسلم and his companions لم يعتمروا في السنة إلا مرة واحدة that they only done Umrah once the messenger and his companions only done what they only done once Umrah and the response to that is وهذا لحجة في there is no evidence in that there is no strong evidence and and and and and Imam Malik this evidence is not strong enough for them to say that the Messenger only done it once doesn't mean that you can't do it more than once are we all together just because the Messenger done it once doesn't necessarily mean what that the person can't do more than once the reason is because there is a oral statement of the Messenger saying العمرة إلى العمرة كفارة اللي ما بينوما that one Umrah to the other Umrah which shows repetition it shows repetition and that's important some may say but ok that's still not a strong argument and why they might say well they do say that one Umrah to the other Umrah means one Umrah a year still why have you restricted it to once a year that restriction of you saying it means only once a year need evidence are we all together لأن ما أطلقه الشارع that which the Sharia has said unrestrictedly it can be two weeks separate it can be three days separate it can be one year separate the two Umrahs why have you said it has to be one year separate that needs an evidence it has to be left unrestricted as very important and one of the other evidences that the sheikh did and bring that shows the virtue of increasing in Umrah is the hadith of the Messenger and he said alternate between Hajj and Umrah فإنهما ينفين الفقرة وذلوبة because they eradicate they get rid of they remove poverty had removes poverty Umrah removes poverty وذلوبة and they remove sins minor sins major sins what do they need major sins require repentance كما ينف الكير خبث الحديد like the bellow it removes what the filth and the rusty of the metal وذهبي و الفضة وليس للحج المبرورة and the accepted Hajj there is no other reward for it except what إلا الجنة here is a very powerful question which is what does it mean because the hadith clearly says حج المبرور there is jannah for it the question that one who is going to the house of Allah needs to ask himself is what is الحج المبرور it is important I am going to give a general answer and then I am going to give a detailed answer the general answer is the answer given by and he said it is the strongest thing that was said but it is a general answer and I am going to break that down is الحج المبرور is the Hajj where the person doesn't mix it up with sins but the person avoids sinning while he is doing Hajj as a general it is still not detailed شيغ عبدالله المصالح الفوزان on the شرح of بلوغ المرام one of the good show on بلوغ المرام 10 volume book one of the best explanation is the sheikh who explained الورقات very good scholar who comes to explaining books he also recently published an explanation on the كتاب عمدة الأحكام he called it في شرح عمدة الأحكام he said الحج المبرور له 5 أوصف the Hajj which is مبرور has 5 descriptions 5 attributes No.1 أن يكون خالص ليوتي الله تعالى this Hajj is done not only for Allah's sake no one else is being done for this person is doing ابتغاء واجه الله he is not doing it to call his family and say I am going this year and he is spreading the news or some communities and some people they like to be called Hajj they like that title when they go to the Kaaba and they come back they get given that title and so they are working to get in that title it is common in a particular community that needs no mentioning so don't أن يكون ماذا أن يكون خالص ليوتي الله تعالى this person has to do it for the sake of Allah what destroys that selfies going out there and recording yourself showing off on social media and telling everyone about it showing how much you are sweating when you are walking between عرفة and جمارات telling somebody to record me while I am the shaitan first of all stone the shaitan which is running in your blood because the shaitan is running in your blood the shaitan that is running in your blood that is convinced you to record yourself while you are doing a righteous deed maybe you should start by stoning that one and getting rid of that one so the person stays away from showing off you see what goes against it is there are two things a سمع والرياء سمع is once you've done the righteous action and once you've done Hajj you didn't record it you didn't talk about it when you were there you didn't even speak about it before you went there but you talk about it once you come back with the intent for some scholars they spoke about their Hajj experience and they made it beneficial for the people so they started writing it بحلتي إلى بيئة الله الحرام I'm not saying everyone who talks about their Hajj is wrong but I'm saying if your intention is to show off and tell people that my package was the 5 star one and I stayed in this place we were very close to the Jamarat and we were this and we were given this package سمع is called سمع means what you talk about it once you've you've done the righteous action you prayed قيام والليل ثم في morning you wake up and you say Last night did you guys see the earthquake? Why? I was in Qiyam, I was praying Let's talk about it once you've done it And Riyat means you do it at the moment so people can't see you Which is recording it, livestreaming it A person should stay away from it It has to be for the sake of Allah You want your Hajj to be مبرور And there's no other word except جنة And all of the money you paid You want it to be إن شاء الله تعالى It doesn't go to vain Then make sure you do that first point The second point is The wealth that you're going to Hajj for It has to be from Because we know the Hadith Allah is طيب and he doesn't accept And he doesn't take in Except that which is good Are we all together? So make sure the wealth that you go to Hajj with Is what? It's طيب Remember brothers There is a difference between صحيح means that this Salah is correct Okay no problem You pay the good Salah But is it مقبول? No, not necessarily A Hajj can be صحيح You did everything that was needed You went to Arafah You did this You did the Arkan You did the Pilz You did the Wajibat You did what was needed from you It's صحيح No one can tell you That you have to do Hajj again براعة ذيما Your neck is free from it But is it مقبول? Is it مبرور? No, not necessarily Are we all together brothers? So not everything which is صحيح is مقبول So if you want your Your Hajj is صحيح But it's not مقبول You don't get the قبول from Allah So make sure the wealth is حلال Don't use money that you took from A bank on ربا Or money that came from a wrong transaction And a wrong business that you're in No should you go to Hajj with Money that you stole from someone You took someone's money from them And you said to them I am going to do business for And you take that money And you make a livelihood out of it Number 3 البعض عن المعاصي والآثام The person stays away from sins البعض To stay away from عن المعاصي Stay away from sins والآثام Immoral acts Innovation Is a sin Stay away from مخالفات شرعية Things that go directly against What the sharia prescribed What the sharia permitted for you And that will affect this righteous action That you're trying to do إن الله نقول في القرآن No vulgar statements No sexual intercourse While in a state of Hajj No cheating, no lying No getting angry with the Muslims around you No all of that The person stays away from sins Stays away from sins And Subhan Allah Some people in Hajj They Do Innovation in Hajj بدا Which we'll speak about in the book And some people even do إن الله وإن الله راجع وشيخ وهو يطوف بالبيت He's doing Tawaf around the Kaaba And he's calling on to other than Allah You're in the house of Allah Why don't you call on to Allah Why are you calling on to anyone Other than Allah So he's calling on to a sheikh He's calling on to someone Other than who Other than Allah The beauty about Islam It's that it's a religion There is no one between you and Allah Why are you placing someone between you and Allah You have a direct link with Allah You don't need to come to the Imam And say sheikh I did this sin Go to your Lord And confess to him And speak to him And ask him for forgiveness No human needs to know This is the blessings of our religion But some people want to take that away from themselves And go through channels and people Like the Christians do A confession box Still go in there and talk to the priest And tell him all the crimes that he's done And the priest is connected to the police So whenever you do a big crime The person is behind bars Are we all together Why go to your Lord Allah has mentioned I have that relationship with him Subhanahu wa ta'ala Number four حسن الخلق ولين الجانب The fourth one is حسن الخلق Good manners Good etiquettes ولين الجانب And the person's softness When you go there Be a person who is متواضع حمول Soften yourself for the people Save the people والله is one of the شريخs Whose story I heard He's still alive today Was a sheikh محمد مختارش قيطيه He's still alive They said about this man May Allah honor him Insha'Allah He's never ending mercy on to him They said in Hajj What he does is He covers his mouth with حرام And he goes around Helping the people The weak one who needs to be picked up This is a man who teaches In the Prophet's Masjid Till today he teaches in the Prophet's Masjid Medina He has a seat there He teach him for Decades He goes around in Hajj Students of knowledge Quote him Hiding from the people He does what needs to be done Hiding from the people He does what no one to catch him And he's doing righteous action For the people Serving them water Carrying people Grabbing them He went there with the intent of what Hajj When you go there You're going to see the black stone Everyone is charging there Remember Touching the black stone Is a very gracious Noble act Like in the honor of Your Muslim brother Not hurting him Not harming him Takes presidents over that So if you leave it for that's sake Allah سبحانه وتعالى Will give you the reward of what As though you touched the black stone Are we all together brothers? So it's a time when you exercise Good manners Good أخلاق The way that you are The heat is going to hit you It's hot You're going to stay in a tent You're going to Some people are not nice to you You just have to smile Because you came from a far place You don't want to lose out from Getting a Hajj الممرور Are we all together brothers? Number 5 is تعظيم الشعائر الله تعالى That you honor And you venerate And you glorify The Islamic symbols The شعائر Are the sanctuaries of Allah The person honors it Meaning you're in the Ka'bah This is a place which is venerable Sanctuary Honor this place When you're doing actions of Hajj Do it with سكينة And الورقار Tranquility Don't mock it Don't play around Honor it The person has to Honor it means As Ibn Taymi mentions is By doing التكبير والتسبيح والتهليل والتحميد سبحان الله والحمد لله واله إلا والله أكبر The person is thicker on their mouth And remember what Allah Said in the Quran ذالك ومن يعظم شعائر الله فهو ذالك ومن يعظم حرمات الله فهو خير له فهو خير له عند ربه Allah said in the ayah ذالك ومن يعظم شعائر الله فإنها منتقوى القلوب So on You're going to Safa والمرو Think about it Because this is from the شعائر of Allah إن الصفا والمروة من شعائر الله The symbols of Islam Think of who used to walk on this road That you're on today Contemplation and thinking Maybe Allah left his family Here In the middle of the desert And he walked away from his wife And he walked away from his child And then she called him She said الله أمرك بهذا Did Allah command you to leave us here Did Allah tell you to leave us here And she said to her Yes Allah did command me to leave you here And then she responded And she said إذا لا يوضى يعن الله Then Allah is not going to forsake us Allah command you to Remember this place was a desert It was a desert By herself and her child Allah bought the Zamzam water from there She ran seven times From one Whenever she reaches this Safa and the Kamaru She keeps running She sees water She thinks it's a mirage And she keeps going And back and forth Until The Zamzam water came from Beneath her son's feet It's a miracle It's a miracle Are we all together? When you're there You're feeling all of that شعائر الإسلام This is Islamic symbols The place that you're walking on Is verified that نبي اللهي محمد Once upon a time was walking here You feel it ذلك ومن يوعدم قرمات الله فوخير الله وعيد ربي أما ده آيا ذلك ومن يوعدم شعائر الله فإنها من تقوى القلوب It's the Taqwa of the heart Those five If you come with it You will definitely come with حج المبرور And حج المبرور When did he say The reward for it is ليس له جزاء إلا الجنة أو نجنة The author here He speaks about And he talks about The rolling حكم العمر What is the rolling of عمر All of these hadiths Is now going to mention to us What is the rolling of عمر Is عمر واجب Or is it مستحب How do you recommend it عائشة سيساد قا رضي الله يتعالى عنها من يلابي please with her عنها فاذا قالت she said قلت I said عائشة said يا رسول الله يا رسول الله يا رسول الله يا رسول الله على النسائي جهادن The word عالا النسائي It's meant to be what أعالا النسائي أعالا النسائي جهادن There's an alifus tifah روديفت It was removed And the Arabs do that It's removed And the al-Aqfash from the grammarians He said that it's removed من بابي From the angle of al-Qiyas Which is not a correct opinion And there's no reason To go into that technicality now لكن الحديث is أعالا النسائي جهادن Is there عائشة is asking جهادن for the women And the jihad She's talking about here is what الجهادن بيسيف Fighting with the sword She's not talking about جهادن of the word Because that's For the men and the women The word here meaning what Spreading Islam That's a form of jihad She is referring to جهادن بيسيف Like the men go and fight Can the women go and fight The messenger He responded to her by saying When she asked that question He said نعم There is jihad for the women لكن علي هن جهادن لا تتالفي لكن الجهادن That's for the women There's no fighting The women There is a jihad for them But the jihad That's for the women is what It's لا تتالفي There's no fighting involved It's not a combat The two parties are fighting No عائشة عائشة Then he carried on saying to his wife عائشة الحجوة العمره حج and what عمره إذن if you look at our قرآني This course The religious text You tend to find That The term jihad Is a very broad term The word jihad is a what It's a very broad term It's not a term that many People are equated to And understand They think that the word jihad Just means Fighting لكن the messenger صلى الله عليه وسلم Told her here That حج is a what It's a jihad حج is a what It's a jihad But there's no قتال And there's no fighting And Imam أحمد Narrated this إبن ماجه And look at what إبن حجر said If you have the book with you He said إبن ماجه And the wording Is the wording of إبن ماجه And There is no There's no Of إبن حجر Him saying And that And the wording Is the wording of Why Because it's also The wording of You generally say that When it is specific to one And not the other But this wording أحمد narrated it As much as إبن ماجه So why did he So I didn't That's not correct إنه صحيح و this حديث is authentic and the scholars that authenticated it is ابن خزيما ابن خزيما authenticated this حديث ألمام النواوي authenticated it و مجلد دين ابن تيميا أبو البركات the grandfather of ابن تيميا the author of the كتاب المنتقى في أخبار المصطفة which ألمام الشوكاني و you explained in the book نيل الأوطار نيل الأوطار is the شرع of the منتقى by ابن تيميا's grandfather he authenticated the حديث ابن عبد الهادي إنه كتاب المحرر he authenticated the حديث ابن كثير in his إرشاد he authenticated the حديث حافظ ابن حدر authenticated it he said it was صحيح الألباني رحم الله authenticated in his كتاب الواقع الغلينة so this حديث is what this حديث is صحيح it is صحيح and it's what it is authentic وعن جابر ابن عبد الله جابر said رضي الله تعالى عنهما may Allah be pleased with him and his father جابر and his father أت النبي صلى الله عليه وسلم أعرابي a Bedouin man came to the prophet صلى الله عليه وسلم a Bedouin فقال the Bedouin man said يا رسول الله يا رسول الله أخبرني عن العمرات تاومي با عمرة أواجب تنهية is obligatory is عمرة obligatory فقال the messenger said لا عمرة is not wajib وأن تعتمير خير لكم أما خير لك to do عمرة is better for you but it's not obligatory أحمد الترميدي وراجح وقفوه let's ponder over this hadith first of all is this hadith صحيح حديث جابر the hadith of jabir that the Imam رحم الله narrated half of the Hajar it's weak it's a hadith which is weak because he attributed to how many sources أحمد and what انترميدي right حديث جابر is in where is in musnad name of Muhammad and also جامع ترميدي are we all together in the chain of أحمد in his musnad and ترميدي in his sunan is a man by the name of حجاج ابن أرضاط حجاج ابن أرضاط who narrated from who محمد ابن المنكدر who narrated from جابر مرفوعا this man حجاج ابن أرضاط who is in the chain there's two issues with him there's two issues with him the first issue is he's an individual who is كثير الخطأ he does many mistakes so in terms of his memory he's awat he's inaccurate it's not good when it comes to memory so he is weak in terms of his ببد his precision remember when a narrator is criticised in حديث he's either criticised for one of two reasons the first one is he's what he's buffed his precision his memory or he's what he's his عدالة his integrity حجاج ابن أرضاط his memorization is not that good that's one mistake that's one issue here the second issue is he's a modelis and he narrated a hadith with عن عنا he's a person who's known to drop people out of the chain he's known to take people out of the chain of narration to make the chain look good so if him or anyone like him narrate a hadith with the word عن as he has done when he narrated from محمد ملمون كدر he narrated from him with what عن محمد ملمون كدر who then narrated from جابر so his narration is also rejected from that perspective two reasons I mentioned the first reason is حجاج ابن أرضاط and the second one is and him having a sayu al-Hiv and the second one is he's a modelis and he narrated a hadith with عن عنا half of the hadith is from the scholars who weaken this hadith and consider it to be what عيف there are eleven scholars who weaken this hadith the first one is إبن محمد بن حنبل الإمام الشافعي إبن خزيما إبن حزم البيهقي إبن الجوزي النووي إبن كثير إبن حجر الالباني أن المباركة فوري the Indian scholar who has an expression of sunan tirmidi تحفت الأحواذي في شرح سونان تيرمدي he also weakened it as well eleven scholars they all graded it to be weak so this hadith was the one hadith that could have shown that عمرة is not it is not obligatory now we can use that hadith and say عمرة is not obligatory because of this hadith because this hadith is what it's weak and if the hadith is weak the ruling that's taken from it is also weak مابوني على فاصد anything that's built upon something that is false in the first place and a false premise that was built on then the conclusion is going to be incorrect as well it's going to be what? it's going to be wrong let's go to the next hadith that the author mentioned he said وَعَنْ جَابِرِنْ مَرْفُعَنْ أَلْحَجُ وَالْعُمْرَةُ فَرِضَةَانِ أَلْحَجُ وَالْعُمْرَةُ أَلْحَجَ وَالْعُمْرَةُ هل ي're them or what? both of them are فَرِضَةَانِ they're both obligatory this hadith is also weak it's a hadith of Ja'bir two hadiths oh by the way before I go to the next hadith half of the weak in the hadith that I mentioned before, right? the previous hadith that I just mentioned where the Prophet SallAllahu Alaihi'Saalam he said أ fades his馬 is not obligatory unless you do it it's good for you لكي تفعله سيكون جيد لك، right؟ اخذت بأن of who؟ حجاجه من أرطاته، وخذت بأنه، right؟ لكن إبن حدر فعله شيء اخذت بأن of attribute to the messenger اخذت بأن لكن ما قاله؟ وراجحه؟ قاله وراجح وقفوه ولكن الحديث صحيح بأن of attribute to who؟ جابر يعني قاله، yes the prophet didn't say this but جابر did are we all together? and that's also not correct that attribute in this to جابر is also weak جابر رحمه الله تعالى it is not صحيح موقوفاً as well it is also weak to be attribute to جابر good وعن جابر مرفوعاً and جابر narrated from the messenger صلى الله عليه وسلم الحج والعمرة فريضة تاني حج والعمرة بوثة مواوات فريضة تاني right? yeah they are both obligatory this hadith is weak الحج والعمرة فريضة تاني it's weak because in the chain of narration is the man by the name of ابن اللهيعة and ابن اللهيعة is a person who is known for his weak memorization وذلك ابن عدي is one of the people who narrated this hadith عن ابن اللهيعة عن أرطاء غير محفوضة it's weak so here we only have one hadith that ابن حجر بروت which is صحيح which one is it the one the first one that عائشة asked the messenger صلى الله عليه وسلم أعلن نسائي جهادون is there a jihad upon the women where the messenger said yes the jihad that is upon the women is which one a Hajj and this is the only hadith which is صحيح so now we have to prove is Hajj obligatory or not sorry عمرة عمرة عمرة we know Hajj is obligatory like it is عمرة obligatory on the person the strongest opinion is that it is that عمرة is obligatory once in the person's lifetime اي نعم that is obligatory and that's the strongest opinion what is the evidence for that the evidence for that is the hadith of جيبريل you know the hadith of جيبريل right بينما نحن جلوس عند رسول الله صلى الله عليه وسلم ذات يوم يطلع علينا رجل شديد بياط التياب شديد السوادي الشعر لا يرى علي اتر الصفر ولا يعرفه من أحد حتى جلس إلى النبي صلى الله عليه وسلم you all know the famous hadith of جيبريل coming to the messenger صلى الله عليه وسلم and asking him about Islam and then asking him about iman and then asking him about ihsan and then asking him about the signs of the awa we all know that hadith right that hadith there is a wording that was transmitted there is a wording that was transmitted that when the messenger was asked about when the messenger was asked about Islam جيبريل what did he say to him قال فأخبرني عن الإسلام tell me about Islam some of the wordings that were transmitted from the hadith of جيبريل the messenger صلى الله عليه وسلم he said الإسلام أن تشهد أن لا إله إلا الله وأن محمدا رسول الله وأن تقيم الصلاة وتؤتي الزكاء وتحج البيت وتعتمير وتغتثل من الجنابة وأن تتم الوضوع وتصوم رمضان one of the wordings that came the messenger when he was asked about Islam he gave the five that we already know which was what شاهدت أن لا إله إلا الله وأن محمد الرسول الله وإقام الصلاة وإتائزكة وصوم رمضان وحجبيت إله الحرام but he added more things in another wordings that came from this hadith which is that the messenger said وَاَنْ تَعْدْ تَمِيرًا and that you do what so that shows you that its umrah is what it's obligatory because he was asked about Islam and it was mentioned with what دليل الإقتران إبنو شايفع is using this that it's mentioned next to hajj and we all together أن the hadith that shows that it's obligatory is the hadith of أبي رزين العقيلي the hadith of who أبي رزين العقيلي أبي داول نريتنين السنان حديث أبو رزين العقيلي رحمه الله أمرضي الله تعالى عنه and he said أنه أتى النبي صلى الله عليه وسلم أبي رزين العقيلي came to the messenger فقالي سليار رسول الله and messenger of Allah إن أبي شيخ الكبير my father is an old man لا يستطيع الحجة he is not able to do hajj ولا العمرة ولا غعنة my father is an old man he can't bear the traveling he hasn't got the physical ability to travel then what did the prophet say he's asking hajj my father can't do hajj he can't go and do عمرة now if it was not obligatory the messenger of Allah said go and do hajj on behalf of your father correct but the messenger said to him حج عن أبي كوعة مر do hajj on behalf of your father and do عمرة on behalf of your father both of them you have to do on his behalf this hadith is authenticated by an imam a tirmid authenticated this hadith is أبي رزين العقيلي and imam udarakotri authenticated it and hakim authenticated it and imam udarakotri authenticated it and also imam Ahmad authenticated it and Ahmad bin Hambel said something very powerful he said لا أعلم في إجاب العمرة حديثا أجود من هذا ولا أصحى منه I don't know I don't know any hadith that shows the obligation of عمرة more authentic and more better than حديث أبي رزين العقيلي the previous hadith the previous hadith that I mentioned حديث جبيل some of the people they said but this rewire that you are mentioning وَاَنْتَعْتَمِرَا وَتَرْتَسِلَ مِنَ الْجَنَابَا وَاَانْتُتِمَّ الْوُضُؤَ that wording that you are mentioning is shad some of the greatest scholars graded it shad they said that the narrators who narrated it from يحي بن يعمر none of them none of them had mentioned وَاَنْتَعْتَمِرَا so it's shad I'll say to you now it's not shad there are great noble scholars in Namba who have authenticated this and called it زيادة تثقة from them is أبو باكر الجو زقي رحمه الله he has a book called المخرج على الصحيحين where he proves that this hadith is upon the condition of Mughal Muslim أبو باكر الجو زقي also دار قطني إبنو حبان أبو باكر البيهة إبنو كثير all of them authenticated the other hadith that I mentioned so the views regarding whether Umrah is obligatory or not is two views the first view is that it's not obligatory it's not obligatory and that's the view of ألمان مالك and أبو حنيفة ألمان مالك and ألمان أبو حنيفة say it's not obligatory and it's a Rewire of ألمان محمد ألمان محمد has two views one view says that he believed it was Sunnah and the other one he says that it was obligatory شيخ الإسلام إبنو تيميا hold the opinion that it was highly recommended and ألمان الشوكاني و محمد المعالي الشوكاني he also held the opinion that it's also not obligatory but highly recommended the second view is the view held by عمر بن الخطاب عبد الله بن عباس عبد الله بن عمر جابر بن عبد الله and جماعة من التابعين and a large number of the التابعين is that it's obligatory and that is obligatory and they used many hadiths the hadith that I mentioned and the hadith of Aisha what did she say in the beginning يا رسول الله أعلن نسائي جهادو is it upon the women jihad and what did the messenger mention to her حجان عمراء he mentioned both of those things to her she asked obligatory are we all together because the word here that's used is what أعلن نسائي جهادو what did Allah say و لله و لله أعلن نسائي the word على that was used for the obligation of Hajj was used here as well are we all together which shows that عمراء is also obligatory once in a lifetime but if you do حج التمتع which will speak about which is a Hajj where the person does عمراء and Hajj together then that عمراء and that Hajj is uplift from you having to do عمراء separately you don't have to do it separately when you go now to do Hajj the Hajj is three types of Hajj there's Hajj التمتع Hajj which is القرآن and then the إفراد you choose Hajj التمتع then you'll be able to do Hajj and عمراء I will speak about that إن شاء الله و تعالى soon now the sheikh رحمه الله he goes into شروط و جوب الحج he goes into the condition of Hajj being obligatory the شروط here we're talking about is the شروط are two types brothers you have to learn this and remember this the conditions are two types شروط is a prerequisite the شروط are two types شرط و جوب and شرط و صحة you have to remember this شرط و جوب and what? شرط و صحة what does that mean? we're talking about what constitutes obligation what makes the obligatory on a person is to have to go and do what? Hajj or عمراء what is it? that's شرط و جوب that the condition the prerequisite that makes it obligatory on the person but if the person goes even though they don't have the ability they put themselves in debt to go and do Hajj pay attention here someone who doesn't have to go Hajj he doesn't have the ability and the ability is a what? what is the ability? a condition is it not a condition? yeah? I want you to focus with me here please it's important is وضو a condition for صلاة yes or no? do you have to have وضو? yes so we all agree that وضو is a condition for the صلاة what about if a person prays a صلاة with no وضو is it accepted? is it correct? good is ability a condition for Hajj? is it not? it is right? what about if a person goes and does Hajj without no ability? is it accepted? is it accepted? very important question does everyone understand the question first of all? is the question crystal clear? or do you want me to repeat it again? shall I repeat it? we just said we all agreed to do وضو is a prerequisite it's a condition it's something that has to be found before you pray you have to have وضو and then pray صحيح? if you pray with no وضو your prayer is what? نلنفو it there's no صلاة repeat the prayer have to bring back that prayer true or false? true صح? because it's a what? it's a condition, it's a truth okay good is ability for Hajj a condition? it's a condition you're alright? صح? correct if a person goes to Hajj with no ability he goes out of his way and forces himself he gets there one way or another and he didn't have the ability if he does Hajj is his Hajj accepted and is it correct? the question here is how is it that one condition when it wasn't met you said that the صلاة was نلنفو it and Hajj you said that ability is a condition and when it wasn't met and the person did it without no ability you said the Hajj is correct and you guys are right by the way the Hajj is correct if he does it the reason is because the conditions are two types the شرط and the conditions in the religion is two types the one that we mentioned for the صلاة is called شرط صح it's a condition of the acceptance of the prayer وضوء is a what? it's a condition but what type of condition? the condition of the prayer being accepted is based upon وضوء شح? as for the ability for Hajj it's called شرط الوجوب the condition of making it obligatory not whether it's right or wrong it's that it only becomes obligatory only when you have the ability am I making sense here? so one is called شرط صح the condition of acceptance and the second is called the condition of obligation does that make sense to each and every one of you? so ability is شرط الوجوب in other words if a person goes to the house of Allah with money that they borrowed from people and they struggle to get there but they got there their Hajj is accepted and there's nothing wrong with it but they didn't have to since they didn't have the ability are we all together? that's important so here we're going to go into شرط الوجوب الحج شرط الوجوب the condition that makes Hajj obligatory عن أنسر رضي الله و تعالى عنه أنسر قال قال قيلة يا رسول الله it was sent to the prophet oh messenger of Allah مَسَّبيلُ what is the path? what is the way? what is the means? for Hajj what's the ability for Hajj? the messenger said two things aszad و الراحلة provision and the means to get there if a person have the money and that money means what? what does it constitute? what is it referring to? it means money that you have when you get there and also what? the family that you left behind this حديث دارقطني narrated it حاكم authenticated it الإمام إبن حجر he said و الراجح إرساله that this حديث what is correct? it's that it's mursal and it is mursal it's mursalul it's a mursal of حسن البصري it's حسن البصري is mursal in other words حسن البصري who's a تابعي who never saw the prophet he attributed it to the prophet and a similar Malik you guys have seen his name here right so you're saying no the companion is mentioned that's a wahan that's a mistake okay it's not after detailed look the scholars of حديث they realized that this حديث comes from حسن البصري to the messenger and حسن البصري the marasil there are many marasil I have to remember these brothers there are many marasil marasil means when a a تابعي the student of a companion who never saw the prophet says that the prophet said he's not allowed to say that he has to tell us who he heard it from who heard from the prophet because we know you never met the prophet oh تابعي I will clear that حسن البصري never met the prophet okay he never met the prophet عليه الصلاة والسلام so it's a mursal it's rejected he tells us who he heard it from and إمام محمد رحمه الله he said the strongest type of mursal is سعيد من المسيب سعيد من المسيب when he attributed to the prophet it's the strongest one even though سعيد من المسيب never met the prophet just like حسن البصري didn't meet the prophet but سعيد من المسيب is mursal has more of a weight than the marasil of حسن البصري why because سعيد من المسيب the majority of the people who he took from were the sahabas so if he does drop someone generally he's dropping a companion out not only that سعيد من المسيب didn't take from everybody even from the تابعين that he took from which were little he was he hadn't picked them and chose them whereas حسن البصري and أطاء حسن البصري and also أطاء their marasil is very problematic because they narrate from any and everybody and so when they drop someone out there's chances where it could be someone who is not good so anyways this حديث is mursal and it's weak it is what? it is weak it's not authentic it is not authentic and إمامة ترمي ديكي but he said this حديث has another way إمامة ترمي ديكي he said it has another chain what's the other chain? he says أخرجه ترمي ديو من حديث إبن عمار the anisibnomalic okay you guys rejected it because it's مرسل حسن البصري okay what about إبن عمار's one? إبن عمار's one as for إبن عمار's one the scholars they criticized ترمي دي for authenticating this حديث and they mentioned وبيانوا أنه لا وجه له that the statement of ترمي دي is incorrect because in this chain is a man by the name of إبراهيم إبن يزيد الحوزي إبراهيم إبن يزيد الحوزي who is a weak person he's مترك لا يحتجوا بحديثه his hadith is not taken anyways all of this that إبن حجر mention the two hadiths that he mentioned here are both weak both weak so we're left with what? we're left with what does ability mean? that's the reason why he brought this right? what does it mean? what does it mean? من يستطاع إليه سبيلا سبيلا what does the word الثبيل mean? what we say is the سبيل means one thing the only means one thing and that is the person has الزاد الزاد الزاد means the person has a provision money the provision that we're talking about here is what? is that he's got money when he goes there and he's also got money that he collected for his family because it is impermissible for a person to forsake those who has responsibility over the Prophet ﷺ said كفى المر إثمن أن يضيع من يعول enough for a person a sin is to forsake those who are under him and he has the ability to provide for them he has the ability to give to them so a man has only little money either he goes hatch or he provides for his wife he doesn't do hatch he provides for his family are we all together? also he has to have provision when he gets there for himself he's not allowed to beg the people and he's not allowed to ask the people the evidence for that one is also وَتَزَوَدُواْدُواْ he's not allowed to ask the people وَتَزَوَدُواْ فَإِنَّ خَيْرَ الزادِ تَقْوَى some of you might say what is the what do we still have from that ayah how are you trying to stipulate a ruling from this hadith from this ayah how does it prove that when you get to your Makkah or you're on the way that you need to have provision this ayah came down on a group of people from Yemen it came down on a group of people from Yemen who went to Hajj and when they went Hajj they said Allah is going to provide for us we don't have to worry and they wouldn't take any provision and when they end up coming to Makkah they would beg the people and they would ask the people and so this ayah came down where Allah says وَتَزَوَدُواْدُواْ take your provision take provision with you and then Allah told him the best of provision is which one like him تقوى because تقوى is the best of provision that doesn't mean you don't want you don't take provision with you go in there and then say I'm just going to make it there no problem I don't care how I get there when I get there the Muslims over there are going to help me no a Muslim should take his provision and prepare himself ولي داريكا the concept that Islam propagates is what you tie your camel and then rely on Allah you tie your camel and then you rely on Allah you don't just let your camel go and say شاء الله will protect it for me are we all together and that's one of the reasons why brothers people leave Islam when they see Muslims do that who are not rational they're not thinking straight people start thinking عروضي بالله these people don't make sense are we all together so we have to show that Islam is a religion that goes with what the عقل عبد الله بن عباسر رضي الله تعالى عنهما he said لقيا the messenger صلى الله عليه وسلم came across ركبا بالروحائي the messenger came across readers in الروحاء الروحاء is a place in between مكان مدينة it's actually closer to مدينة it's closer to مدينة but it's a path between مكان مدينة and the distance between it and مدينة is 73 km so the messenger صلى الله عليه وسلم came across them فقال the prophet صلى الله عليه وسلم he said and he asked them من القوم who are you the messenger asked they said المسلمون و المسلمين we are we are the Muslims فقالوا when they said to him من أنت هو يوذن he said to them رسول الله I am the messenger of Allah صلى الله عليه وسلم فرفعت إليه as soon as he said that a woman she picked up and lifted up a boy فرفعت إمراءة صبيا a woman she raised and she lifted up a boy فقالت she said is this boy will he be rewarded for Haj قال نعم the messenger said yes ولك أجرون and you the parent the mother he will be rewarded as well this hadith it is not correct because it is narrated in where it is narrated in صحيح و مسلم this hadith shows that the young child the baby it is his Haj is صحيح the little baby's Haj is صحيح even if he is younger than the age of distinguishing he doesn't know anything no problem because look it's a baby she raised the mother picked up the baby so it's a child that can be picked up الإمام الطحاوي أبو جعفر الطحاوي he transmitted a consensus that the child he will be rewarded for his Haj the same way for his Salah but it's not obligatory on him but if it's done he will be rewarded for it there's a companion by the name of أسائب ابن يزيد he said حجبي مع رسول الله صلى الله عليه وسلم أسائب ابن يزيد and he said my parents my guardians they made me do Haj with the messenger صلى الله عليه وسلم and I was only 7 so the child is rewarded a lot of people have this concept which is the child doesn't get rewarded the only person who gets rewarded is who his parents is that common in the Indian culture they say that they say that the age is only for the parents not the child by country they say the same no that's incorrect the messenger صلى الله عليه وسلم when he said to the hadith when she asked him will this young boy will this young child be rewarded the prophet said you get rewarded as well question how do you reconcile between this this hadith and another hadith where the messenger صلى الله عليه وسلم he said روف اعت القلم اما روف اعت القلم اما روف اعت القلم the pen is raised is lifted from what الصبيحة تحت him the child until he reaches puberty the pen is risen it's high so how can he get rewarded how they reward written for him when the pen is lifted اذا هو the column is two types قلم المؤخذة punishment no he's not punished but reward isn't that Allah very merciful very merciful but that doesn't mean if a child destroys your neighbor's car that you say he's a kid don't worry he won't get punished for it in the Allah there's no sins written for him between him and Allah he's a kid but there's things that he does to people it has to be paid back a Majnun a crazy person from the family member if he drives a car and he hits someone and he kills he won't be killed but blood money has to be paid you can't say he's Majnun how are we going to play blood money the pen is lifted from him the pen that's lifted from him is the pen between him and what Allah will not punish him because he's not reached that age he's not he's a child he's insane but we're all together like in the rights of the people that's another rights so he's a Hajj قلم المؤاخضة the child will not be sin won't be written for him like if he does any good Ajar and the parent who endorses it gets the Ajar as well are we all together so we need to encourage our children come into the Masjid teach them nurture them because the child gets rewarded he's getting a lot of reward even when he grows up there's Ajar for him stacking and you get Ajar for it as well I see parents SubhanAllah who have children and in the UK they have young kids and they open their masjid they put money in there for their children nothing bad they can do that if they want to as long as there's no more حرامات anything haram be done but there's nothing wrong with that but what amazes me is why wouldn't you do the same when it comes to what obedience that at a young age you nurture a child to do good things that it becomes a bank for him him coming to the Masjid him coming to the حلق the circles of knowledge him going to you in places of khair the kid gets rewarded for that before even he has to do it so save us are we all together people don't think like that people don't think like that but you have to think like that brothers question this young kid now he's done Hajj and we just said he gets rewarded for it the question here is this Hajj that he has done how to جزءوا هذه الحجة and حجة الإسلام does it uplift from him the Hajj of Islam so when he grows older does he have to do Hajj again so what was this Hajj there are two views there are what قولان two opinions and the first opinion is أنها لا تجزءوا that he doesn't he doesn't suffice him meaning he has to come with another Hajj when he reaches age of puberty and this one is just a voluntary just agile good deeds but the real one only when he reaches age of puberty that's the first view وهذا قول الجمور أهل العلم that's the overwhelming majority of the scholars رادة إبنو المدير وإبرا عبدالبار they transmitted a consensus in this issue but like in their consensus فيه نظر there's a look to it because there is a خلاف wheel together and that's why it's important that a student of knowledge verifies where there is an اجمع where there isn't when you just see in a book when you see in a book أجمع أهل العلم the scholars have unanimously agreed upon go and research or is there a difference of opinion the second opinion is نصطبية the young kid if he does Hajj before he reaches age of puberty it will suffice him for him having to do Hajj after he reaches age of puberty he doesn't have to this is enough there's that view that is out there and ألمام أبو جعفر أضطحاويو he transmitted it from a group of people and ألمام قادر عياذ he said this is shal it's an unorthodox opinion it's a what it's a fringe it's an obscure opinion and they use this hadith this is this hadith to say that it suffices because the woman she said this is the message you said like that what is correct is the view of the جمور أهل العلم the first view is the correct view the overwhelming majority of scholars what they said that the child has to do Hajj again what's the evidence for that it's a hadith that's going to come to us soon it's going to come to us in this chapter we might even be if we go fast we might be able to do it here today's class good this hadith shows if a person pay attention pay attention if a person is in Tawaf and he's got another person with him like a child carrying the child and that child is doing عمر with you or Hajj with you the walking one which is the mother of the father and the child this Tawaf is enough for them it's one Tawaf they do together that's the first opinion that is the what that is the first opinion that the person who is doing Tawaf the mother of the father and the child which they are carrying their Tawaf is together and it's not necessary that the mother puts the child down or she does seven and then she does seven for her child again it's not necessary that's one view that both of them could do it one time together and that opinion this hadith is what they use for it because the woman who was doing Tawaf when she asked the Prophet صلى الله عليه وسلم the second opinion and that first opinion is a view held by شيخ عضمان ناصر سعدي and شيخ ابنو باز they held that opinion that's enough both of them are good the second opinion which is everyone has to do it separately because they use the argument which is one year intention and a person cannot do an intention for another person and the child doesn't have an intention he's a young kid so they said but a person can't do one act with two intentions for two different people at the same time that's their argument and that's the view held by شيخ محمد ابنو صالح العثيمين and the first of view is strongest the reason is because the statement of the Hadith the Prophet صلى الله عليه وسلم is general and if it gets restricted it needs a delil the other benefit that we can take from the Hadith is the permissibility of women asking fatwa from a man who's a foreigner from her she could call an Imam and ask him a question on the phone or she can ask him face to face that it's permissible with the condition that she doesn't sweeten and soften her voice because of the ayah فلا تخطعنا بالقول فيطمع الذي في قلبه مرضن وقلنا قول المعروفة that she shouldn't speak in a soft manner where it could cause fitna for the one who's heart is sick so she shouldn't but she is allowed to ask a question if she has it because of this woman she asked her prophet صلى الله عليه وسلم نعم this Hadith speaks about the ruling of Hajj from a person who's physically unable physically what physically unable عبد الله من عباس ربي الله تعالى عنهما كان الفضل من عباس فضل من عباس is the brother of who عبد الله من عباس فضل من عباس they're both from the from عباس من عبد المطارب the prophet's uncle فضل من عباس are the prophet's first cousins the first cousins فضل من عباس he was a Radifah Rasuli رديف means الراكب وخلف الراكب two people are mounted on the same riding beast both of them again it shows the permissibility of two people being on a riding beast human rights animal rights no it's permissible as long as of course the animal is not little and the people are not big and there's no harm being directly caused to the animal it's permissible for two people to mount on the same same riding beast there was a story of a man he was on the riding beast and his son so he went by the people and they said to him this man should fear Allah what is he doing does he not care about the animal how selfish of him and so he came down him and his son and the people they said to him how dim-witted is he he has a riding beast and he and his son are both walking on the earth and so he went on the riding beast and they said how selfish is he that he will make his son walk whilst he enjoys himself on the riding beast and then he went down and he put his son on the riding beast and they said what a disobedient child that is to be on the riding beast while his father is walking the moral of the story is trying to please the people is a gold you are never going to reach you are never going to be able to who should he please Allah the one who created the what the one who created the creation على كل حال the hadith shows the permissibility of what two people mounting on the same riding beast فجاءت امرأة a woman came and this woman was from the people of she was قابلة قاحطانية قاحطانية a particular tribe who they are they reside in طائف up to in Saudi Arabia اليادية she said to the prophet فجعل الفضل ينظروا اليها فضل وزرخن اتان what was فضل it was looking at the woman this noble companion وتنظروا اليها she was looking at him وجعل النبي with the messenger صلى الله عليه وسلم يصرف وجه الفضل he turned the face of father الى الشق العقري to the opposite direction the other side some scholars they took from this hadith and an evidence that the woman's face is not aura and that the niqab is not obligatory are you with me they said father was looking at what of course he's looking at her face so she's not covered her face is not covered the scholars who believe that it's obligatory for the woman to cover her face they gave two responses they gave what two responses the first response that they gave was this is Hajj and the Hajj the women don't have to they don't cover their faces and they don't cover their hands because of the hadith of the prophet in which he said don't wear two gloves don't wear niqab and don't wear gloves on your hands the women are not allowed to so he was of the opinion that it's not obligatory right he had a strong valid point against the scholars of the Arabian peninsula because he said even still you guys can't get out of the discussion which is you guys still say that she has to what they all agree that niqab she doesn't have to wear but you also still say that she has to still grab the side of her cloth and cover her face are we all together he said so covering the face is still obligatory on you guys according to you guys are we all together so it's true for shagman and others this is a tricky hadith but they gave another response they what they gave another response the response that they gave they said it doesn't necessarily mean that her face was uncovered most of your evidence they said that the woman that came to the prophet to see him the woman that came to what the messiness of the prophet they asked Allah to marry me فنظرة إليها the prophet looked at it فسوّب النظرة the prophet looked up and he looked down look down pause we all agree he said I'm sorry the other group they said we all agree to al bani we all agree that the woman's leg is what there's no difference of opinion on that according to us so when the prophet looked up and down if looking is that the woman's leg is always showing and that means her leg was showing and that's not correct that's not true does that make sense another response for this particular hadith is an explanation sheikh abdallah abdallah it is that he said it could be possible that the messenger told her to wear hijab it could be a possibility and then he goes also the for me the woman when she goes she doesn't have to cover her face her face can show and she doesn't have to do this because there's a particular hadith that she says she doesn't have to cover her face but once she comes out of hij that she has to cover her face is overwhelming it's too much and it seems strong that she should cover her face if the shari'a will tell her to cover her legs then the face is more of a fitna than the legs are we all together so this hadith is a discussion on that issue that's not what we're talking about here but it's an issue that the scholars raised and as I said there is a valid difference of opinion but one seems stronger to a person than the other she said she said that my father has become obligatory on him question here حج has become obligatory on my father what does she mean that he has become obligatory on my father he has the provision he has the money but he doesn't have what he hasn't got the physical ability to go there it's had still obligatory on him even when we say and before I mentioned that but I left it for now that are we all together brothers حج is obligatory on anybody who's got money even if he can't get to hajj even if he what can't get to hajj why if you can't go to hajj then you have to sponsor somebody else to do it on your behalf so it's still obligatory on you are we all together it's important حج is it is obligatory on the person who has the money so she said he cannot he can't he's too hard for him he said yes she's trying to say this was the last last no abrogation benefits that we take from the hadith some things that we take from the hadith is an issue that some scholars mentioned I want to point out which is okay I am doing haj for someone okay I'm gonna do haj for someone my father for example who lives in Medina I'm gonna do haj for him or a friend of mine or whatever it doesn't matter he lives in Medina what is the miqat of the people of Medina it means there's a place they need to go to before they go to Makkah we all know that right we're gonna take that in more details because I'm doing hajj for a person who's in Medina do I have to do it from the miqat that person is that a good question yeah is that a good question do I have to go to the miqat of that particular person and do hajj from that person's miqat or can I just do it from wherever I live in the world I live in for instance Iraq for example and then that is my miqat why don't I just go that direction why do I have to go to his one there are two views the first view of scholars who said no because you're doing it for that person you need to do it for the miqat which is a weak view it's a weak view the second view is you do it from wherever miqat that's easiest for you wherever miqat is yours on the way wherever miqat is on the way because the way you get to hajj is not it's not intended what is intended is when the haram starts onward are we all together the way you get there is not whichever miqat you come to is not intended itself are we all together what is intended is what starts after that and he has the ability to do it whether it's cheap or not he will never be able to do it so it's permissible for him now so he's going to choose somebody from Saudi Arabia to do it on his behalf in Saudi Arabia it's permissible because again as I said to you the means is not it is not intended in and within itself what is intended is what is done after that that's understood I hope is that understood and it indicates that a woman can do a hajj on behalf of a man okay and Islam again when it comes to righteous action men and women are the same they are the same if a woman prays and a man prays they are the same are we all together but biologically men and women are not the same even the feminists agree to that that's an ijma'a between us and them but if both parties do a good act it won't be looked at who did it, what gender did it are we all together does that make sense like in the what does he observe like and he makes something obligatory on the women what is Allah observing when he makes it obligatory on them he observes the biological side of the man and Allah also observes what the biological side of the woman so Allah will tell the women you can't fast in this time of the year or you can't pray because Allah knows these the women he has created Salah which is a big action don't do it why وربك يخلقوا ما يشاءوا ويختار Allah creates and he chooses creates and chooses remember that he created you in a way that are fit for you does that make sense feminists don't like that it's weird because they agree biologically that men and women are different but they want the rules to be exactly the same that's unjust how is that oppressive and the child and I can't eat the same food are we all together if you give a burger to a newborn baby take him to KFC over there and you say زينغ ميل زينغ بوكس ميل and he chooses the spicy and he eats the fries and he eats the chicken and he eats the burger can the child do that a tall man and a short man you say to a short man because you are both men in the same height can you pick something up from a tall shelf and the tall one you just say by requesting from the short one is oppression but it's funny with feminists if you bring that example are you comparing us to a newborn baby are we all together I'm comparing the differences I'm not comparing who's the baby and who isn't are we all together I'm just comparing that it's the difference that's here are we all together so the شريعة observes that but a woman can do a hat for a man and a man can do a hat for a woman because the woman here the messenger affirmed it for her another point that we can take from this حديث is people can mount on the same mountain they can mount on the same riding beast together I mentioned that also what we take from this is the permissibility of the woman asking a man a question and a man responding to the woman in what that question is given her an answer the permissibility that it's allowed and so this حديث shows that the woman's voice is not a عورة the woman's voice is not عورة the other benefit that we take from this حديث is staying away from especially if you're a youth مواقع الفتن the places of trials and tribulations stay away from it there are people who suffer from addiction they want haram things then get rid of whatever's pushing you to this haram thing it's a mobile phone you're using if it's your laptop if it's your gadgets get rid of it you have to stay at it to add a person has to distance himself from what مواقع الفتنة the things that are going to lead you to the fitنة what's the evidence for that the message فضمنه فضمنه عباس his head from the fitنة that it can lead to are we all together but that we can remember this everything and every disability it starts from somewhere it starts from somewhere and it grows it catches fire there's a Somali saying that stealing starts from touching no one just walks into a bank he rubs the bank brings an AK-47 and one day he's never done it before are we all together he doesn't he has to first take his mom's chocolates from the pocket the chewing gum his mom and dad you know once he masters the house and he learns how to nitpick from that people's pockets that come into the house finished he moves into the neighbors and فضمنه he gets one star two stars three stars until he becomes a general فضمنه فضمنه the زينة and the حرام they start from somewhere no one just goes and does زينة with someone what does it start from things that the person doesn't avoid when I said this many times many times never think about bringing about good when there's evil already there get rid of the evil first a person recently came up to me and said I committed a Zina you don't have to tell me just repent to Allah but the point I want to get from the story is everything you look around the person it's like stop why you do this with this one okay I'm addicted to this okay stop this stop this he said but I pray but I fast Monday and Thursdays that's good that you're doing it's not but you don't think about doing good when there is evil you need to prevent that's the first thing that you need to do prevention takes presidents over cure are we all together so get rid of those things stay away from those haram and get rid of it the other benefit that we take from the hadith is looking at women if there's no hadjah there's no need for it just to look at a woman it's a haram pay your juice are we all together it is haram for a man to just look at a woman are we all together there are times when it's permissible if a person is buying and selling this is permissible there's a need for it or he wants to get married to her it's allowed for him to see her like in just sitting on the road and just watching every woman that goes buy a layer of juice the Prophet ﷺ he said don't follow one look with the other فإن لك الأولة وليس لك الأخر the first one is for you but the second one is not yours if you look turn around if you go and you look again this time you're sinning so the first time Allah will forgive you because it was unintentionally looking is a problem the eyes and the ears and the mouth don't think to yourself that it doesn't affect what's in the heart it will affect what's in your heart it's the channel to your heart it is what it is the channel to your heart another thing that we take from the حديث is the Prophet ﷺ how he didn't talk to the woman who looked at the boy فضم العبس who did he speak to who did he turn away he turned فضم العبس are we all together so you're a man a girl and a boy are looking at each other you don't jump to the girl and say to stop looking at the brother are we all together brothers the فخ is to do what the فخ is that you turn away the brother once you do that what is that a lesson for the opposite will understand okay another thing it shows you is if generally the concept of removing evil with the hand generally applies on a person who has authority as general if you see someone smoking you can't take cigarette out of his mouth and throw it on the floor and step on it what is he going to do everyone knows what the story is going to end with صحب I'm a one I saw a man smoking and I said to him use your right hand he was smoking with his left I said to him use your right and I said to him why did you say that to him he said when you stop the مونقر you have to do it to درج step by step I said what about if he was drinking alcohol he went quiet I said don't you want to do it to درج so brothers understand this if you see somebody doing something haram and you have ability where they can't fight back with you and there's no bigger problem that can come from it then what do you do you can use your hand if you want to like your own child your own child you can stop physically something from him صح you can if you can't then you move on to the what you talk to the person in a nice way you tell them if that doesn't work what do you do you hate it from your heart from your heart with درج that's what we take from the حديث as well now quickly go over this حديث as the last حديث بإذن الله الكريم this حديث a woman from the people of جوهينا she came to the messenger صلى الله عليه وسلم and she said إن أمي my mother نذارت نذارت means she made it obligatory on herself to do حج إذن حج only becomes obligatory in two situations or three situations three situations number one is if you've never done it before number two is if you make it obligatory on yourself you make a nether الله I'll do this I will do a hatch you make a nether with Allah and the third one is إن د الشرور if you've already started the hatch you got into it those three situations you have to you have to do a hatch if you were not it wasn't upon you to do a hatch and you went to Makkah and you just said you know what I might as well just do a hatch this year I'm already here I came on a business I might as well do a hatch so you went to the ميقات and you did your hatch and halfway into a hatch he said I'm tired I can't do a hatch I'm gonna go back home no I'm gonna do a hatch واتب من the hatch وكل عمرة إلى الله you have to complete it you started you have to complete it and the second one is nether that's the second one the first one is the first one was if you've never done it before once in your lifetime a hatch is obligatory so this woman she said that my mother she made a nether the prophet sallahu alaihi wa sallam he said to her and my mother died she didn't do the hatch و she died أحج عنها can I do Hajj on her behalf قال نعم the message said yes حج عنها do Hajj on her behalf أرأيت لو كان على أمك دينون if your mother took money from someone she borrowed money from someone would you pay that money on her behalf the woman said yes I would I would then the message said to her then pay back Allah his rights Allah is deserving for him to be paid back the message he is talking about a concept which the أصولين call Qiyas the prophet just done Qiyas Qiyas is an analogy which is that the prophet compared taking money from someone to what making a promise with Allah that you are going to do a particular act he compared the two when the woman agreed to this one by default she would have to agree to the other one and this is where the scholar said in the religion it's allowed to do Qiyas that we have an issue where the شريع I spoke about it but then comes a contemporary issue which the شريع I hasn't spoken about like drugs is it haram was the evidence you can never bring a hadith or an ayah that says drugs is haram so you can have to look back at alcohol and compare that with that that's Qiyas where did you find that Qiyas can be done from this hadith because the messenger did it he did it a point that I need to mention is this hadith shows that if a person makes a covenant an oath to do a Hajj and he dies before he can fulfill the promise he dies what before he can fulfill the promise then it's legislated for those who are under him to pay for him but if he left behind money he left behind money there's money that's there it's obligatory to be paid someone has to pay that money on his behalf someone has to use that money to do the Hajj for him because he left money behind there's money there even if he doesn't leave it as a wasiyah it has to be done what about if he never left no money behind and I have to use my own money to pay for my mom's nether I have to pay for it she never left no money no nothing behind the جمهور العلماء are of the opinion that it's recommended for me to pay on my mother's behalf that it's not obligatory are we all together and the ظاهرية they said no no it's wajib the ظاهرية they said it's wajib and the refutation and the response to them is if they say that it's obligatory for me to have to pay for my mother even that she never left no money behind and I now have to make money to go on behalf of my mother after I do my own one and if I don't do it for my mother because he's saying it's obligatory on me right I'm going to be a what I'm going to be a sinner and if I become a sinner I'm becoming a sinner for what for someone else's action that goes against the ayah no one is held account to the wrongdoing of another person are we all together it goes against that ayah and also this hadith it was a response that the woman asked the messenger when she said my mother made a promise to do Hajj but she didn't do Hajj and she died before she can do it can I do Hajj on her behalf the messenger said yes do Hajj on your mother's behalf the woman she said can I do Hajj on my mother's behalf in other words what she was saying was if I do Hajj on her behalf will it be accepted not that she was saying is it obligatory for me to do Hajj on her behalf does that make sense it's important so then this dismantles the the evidence in totality it doesn't show it only shows it only shows that that it's legislated that it's permissible for me to do Hajj on behalf of my mother another benefit that we take from the hadith is that the nether can take place that it can happen but with the condition that that nether that you made brothers and sisters it's a nether in which it is not disobedient to Allah in the nether that you make I promise I'll beat that person up you're not allowed to but you still have to pay a kafara but you don't fulfill that nether the only nether that you are forced to fulfill is that which is in obedience to Allah anyone who makes another to obey Allah then he should obey Allah but if anybody does another in disobedience to Allah it doesn't go through with it but he comes with a he comes with a kafara