 فشرف بي لشتغالي بالعلم ولا تبغي به ما عشت يا بابا دلا وياله من شراف عظيمي الذي جعل الحج مقامل للتعلم وفق فيه من شاء من عباده إلى الدين القويم وأشهد أن لا إله إلا الله وحده لا شريك له وأشهد أن محمد عبده ورسوله صلى الله عليه وسلم ما علم الحجاج وعلى آله وصحابته خيرة وفد الحاج أما بعد بذن الله تعالى this class in these three days we'll be going through the book by شيخ العلامة عبد عزيز ابن عبد الله ابن باز رحمه الله تعالى a book which is called التحقيق والإضاح لكثير من مساء للحج والعمرة والزيارة وشيخ رحمه الله تعالى رأت this book in the year 1363 يعني over almost 1960 years ago and from the عادة عهل العلم is that whenever a time a Muslim comes at a season for good deeds for example Ramadan or Hajj or something like that they will start teaching the ahkam the rulings that are obtained to that certain season for example when Ramadan comes you find a lot of the علماء they start teaching the ahkam fasting and some of them even start teaching the ahkam of the zakah based on the opinion that the zakah is better in Ramadan and similar to that is some of the علماء whenever the time of Hajj comes they start teaching the books that are obtained into the rulings of Hajj and right now we're in the 14th of ذلقائدة and the Hajj will be started in less than 20 days and for that reason we chose to teach the book تحقيق والإضاح بشيخ عبد العزيز عبد الله عبد الباز رحمه الله تعالى and the way we're going to go through this book is not going to be word by word we're going to go through it in different ways some chapters we might just completely skip because of the time we only got 3 days and we have an hour an hour and a half for each day and some chapters we're going to go through word by word and some chapters we're going to go through with summary through summary so with those 3 we're either going to skip some chapters and some chapters we're going to go through word by word and some chapters we're going to go through with a summary basically بيد الله تعالى so the first part that we're going to talk about بيد الله is وشيخ عبد العزيز الرحمه الله تعالى the reason why he wrote the book and if it is the first fossil that he brings and we're going to read it inshallah I wouldn't translate everything but we're going to go through the things that I believe is important بيد الله تعالى بسم الله الرحمة الرحمة الرحمة العالمي العقب today صلى الله عليه وسلم عليه والقصة أما بعد فهذه رسالة مختصرًا في الحج وبيان فضله وأدابي وما ينبغي لمن أراد السفر لأدائه وبيان مسائل كثيرة المهمة المسائل الحج والعمرة وزيارة على سبيل الإختصار والإضاح قد تحريت فيها ما دل على عليه كتاب الله وسلم رسوله صلى الله عليه وسلم جمعتها نصيعة للمسلمين وعمل بقوله تعالى وذكل فإن ذكرها تنفع المؤمنين الشيخ رحمه الله تعالى يستاصبا سين ذهي رأيه هذه المسائل مختصرًا as a summary so it's not going in complete detail on every single thing that a person needs in Hajj meaning that the issues that the sheikh doesn't bring in this book and you find these issues in مطولات الفخ you find big books of Fikr and different Madahib they have written long books on Fikr for example you have نقدامة يزل مغني and نوي يزل مجموع الشبه المهذب and these kind of books in these books they go into more detail as for this what we're going to go through is in less detail than compared to those books but it is focused only on Hajj and it's not going to necessarily cover every single part of Hajj and he says he wrote this book نصيحة اللي المسلمين as a نصيحة which is advice for the Muslims because he wants to act by the قول الله سبحانه و تعالى when he says و ذكر فإن ذكرها تنفع المؤمنين remind because the reminder benefits the believers و قوله تعالى و إذا أخذ الله مثاقا الذين أوتوا الكتاب لتبينه للناس ولا تكتمونه و قوله تعالى و تعاونوا على البر والتقوى كوكما في الحديث الصحيحة للنبي صلى الله عليه وسلم أنه قال الدين النصيحة the professor of the hadith أن حديث الدين النصيحة the whole of the religion is sincere counsel to the Muslims و روى الطبراني عن حديثة أن النبي صلى الله عليه وسلم قال من لم يهتم بأمر المسلمين فليس منهم و من لم يمس و يصبح ناصحة لله والكتابه و ليه رسوله و ليه أمته المسلمين و أعمته فليس منهم and this hadith about طبراني رحمه الله تعالى and narrated is a weak hadith is a weak hadith but the meaning is correct and it says that whoever does not care about the affairs of the Muslim then he is not from amongst them and so this is the reason why he compiled this book فصل the next chapter so that was just the introduction and we're going to go through this quite fast because this is the introduction part in Salah when it comes to the part of the Nusuk the actual rulings pertaining to Hajj we're going to slow down and go into more detail with Allah so he says فصل في أدلة وجوب الحج والعمرة والموادرة إلى أدائها but the rulumah رحمه الله تعالى they have the difference of opinion whether Hajj and umrah are both wajib or whether it's just Hajj and the sheik رحمه الله تعالى goes upon the opinion of the شافعية and the Hanabillah that the umrah is also wajib as well as the Hajj as for the Hajj then it is wajib بالكتاب والسنة والإجماع the Quran and the sunnah the Hajj is wajib الله سبحانه وتعالى says والله على الناس حج البيتي على قراءه حج البيتي من استطاع إليه سبيلا it is upon الله سبحانه وتعالى this is the delil in Surah Al Imran الله سبحانه وتعالى says والله على الناس حج البيتي من استطاع إليه سبيلا الله سبحانه وتعالى has obligated Hajj to the whole of all of the humans whoever is able to go to Hajj because the sunnah the prophet said الله سبحانه وتعالى has command you to do Hajj so do Hajj and the ijmaa is found that there is a consensus amongst the ulama the Hajj is wajib upon the Muslims فمن أنكروا وجوبها فقد كفر you ever denies that Hajj is something that is wajib then he has left the fold of Islam because Hajj is something that is known in the Deen بالضرورة it is known in the religion by necessity so the sheikh رحمه الله تعالى in this chapter he brings the evidences to show that Hajj is wajib and also to show that Umrah is wajib and the evidences that he brought are two types which is number one that are صريحة are clear evidences to show that Hajj and Umrah are wajib but they are not authentic meaning that every single Khalif that has come to show that Umrah is wajib is wajibah is not authentic there has not come a hadith in that as for that hadith that has come to show that Hajj is wajib then you have established that right we already know that Hajj is wajib as for the Umrah then there is nothing that has come from the prophet صلى الله عليه وسلم to say that the Umrah is wajibah and the ulama رحمه الله رحمه الله تعالى they take an author from عبد الله بن عباس and other صحابة in which they say and it is not known that anyone has opposed these companions in this opinion is not known it has not been narrated from the companions that they have opposed this opinion of بن عباس so the fact that بن عباس said this now according to the opinion that the قول of the صحابي the speech of the صحابة is a حجة is an evidence this shows that the fact that بن عباس said it and know as evidence if no one goes against them by the way the speech of the صحابي is evidence if no one goes against them so the fact that بن عباس said this now and it is not known that anyone went against بن عباس that Umrah is also wajibah this is the evidence that they use to show that Umrah is wajibah and this is the opinion of the شافعية and the حنابيلا so they say that but we don't say that Umrah is a رقركن isn't this a pillar from the pillars of Islam rather we say that Umrah is wajibah but حج is a pillar and Umrah is not a pillar of Islam so that's the second that's the second فصل which he brings the second chapter which he brings فصل في وجوب التوبة من المعاصي والخلوج من المظالم now he brings a chapter in which he talks about the before a person comes out from حج he comes out to travel to travel for حج it is known that back in the days especially in the early generations when they didn't have the transport means that we have today that a person may go to حج for six, seven months and even he may never even return because he might die from the journey and stuff like that so the علماء رحمه الله تعالى they bring a فصل they bring a chapter because of that showing the telling the people that a person before they go حج they must do certain things and basically run in their errands they must like close everything that they have in their own country any dain any loans any oppression that they have done they must repay that person so if a person has taken someone's money he must go take bring that money back and they also bring a توبة that a person should do توبة before he goes to حج and علماء رحمه الله تعالى they mention one which I'm going to mention here and I'm going to skip this chapter إذن الله which is that they say that a person who the الشيخ عبد العزيز he mentions that a person should not ask people for money and he says that they bring the حديث وما يستعفف يُعِفُوا الله whoever doesn't ask then Allah will be enough for him and he brings this in this point of the book because there's some علماء who actually say that if there's a person who likes to ask people for money he likes to ask people for money then this person has to ask people for money to go to حج without money so the الشيخ رحمه الله تعالى refruits that by saying by bringing the حديث وما يستعفف يُعِفُوا الله whoever is chased is chased Allah سبحانه وتعالى will be will suffice him will be enough for him so this shows that person should not ask even if he's عادة he does ask people even though it's not a good عادة it's not a good thing to do but they say that he should not ask people for the money to go to حج and a person before they go to حج they should repent from their sins and they should any someone who has any grudge against them they should settle these differences between their friends and their peers and the Muslims before they go to حج because a person doesn't know whether they're going to come back from حج alive or not and a person when he's going to عالة on the journey to حج and Allah سبحانه وتعالى has invited him to come to حج is from the camel عدب is complete عدب manners is from the good manners for a person to come to Allah سبحانه وتعالى whilst he's free from sins so that's why they mention this before they talk about the manasik of حج the actual things which the actual actions of حج and فصل with the more important part of the book فصل فيما يفعله الحاج عند وصوله إلى الميقات in this chapter الشيخ رحمه الله وتعالى talks about a person who is coming for حج what he does when he comes to the ميقات and the ميقات is are two types the ميقات are two types the first ميقات is المواقيت المكانية the مواقيت which are places the مواقيت which are places and the second type of ميقات are the مواقيت which are زمانية timing and ميقات it comes from the word وقت which is like a time and it is like ميقات مواقيت like ميعاد وموعيد so it means a place or a time in سطلح it is a place or a time of حج the place of حج then the prophet صلى الله عليه وسلم he told us about the مواقيت for the people who come for حج in terms of place and he said that the ميقات of أهل يمن is يلم لم the ميقات of أهل يمن is يلم لم which is a place next to around around مكة يلم لم and the ميقات of أهل النج is المنازل and the ميقات of أهل الشام is الجحفة and the ميقات of أهل المدينة is ذلح ليفة ذلح ليفة and the علماء رحمهم الله تعالى the أدل النظر a fifth ميقات which was narrated by the prophet صلى الله عليه وسلم by was by عمر this place is الميقات after that and this is for the people of العراق so what does the person do when he comes to the الميقات and also this is the first type of ميقات مكانية place and what this means is that a person cannot go past these places if he wants to do حج he wants to come into مكة he's not allowed to go past any one of these places if he wants to do حج و العمر whoever wants to come to do حج و عمر he's not allowed to go past these places except that he's in a state of حرام and the second type of ميقات are the time the timings for حج and حج has a certain time الله سبحانه وتعالى tells us in the وضل حج they are شوال وضل قعدة وضل حج right now we are in وضل قعدة so شوال already went past and وضل قعدة is what we are in now وضل حج and the third month which is the month we are going to next which is actually month where حج takes place is the الحج and this the ruling that are pertaining to this is that حرام for حج specifically except in these three months except in these three months so if a person now right in محرم for example the first month of the Islamic calendar he wants to do حج and he says I'm going to do حج but I'm going to do my حرام now from محرم and then I'm going to go and do حج the علمان they say this person his محرم and he says I'm going to do my حرام for حج he goes to the ميقات and he says لبك الله محجة he says the نية نصك he says this لبك الله محجة he wants to do حج the علمان they say his intention now changes from حج to عمراء automatically he has no trace so that's why we say the ميقات for the time is حرام in شوال أو ذو القعدة أو ذو الحجة نعم so that's the 2 types of ميقات so he says فإذا وصل إلى الميقات اشتحب له وينرتسل when this person now comes to the ميقات it is recommended for him to do غسل ويتطيب and also to put perfume on and this is specifically to نروية عن أن نليه صلى الله عليه وسلم تجرد من المخيطة عند الحرام because it was narrated from the prophet صلى الله عليه وسلم that when he came when he was doing his الحرام he took off his clothes which are مخيط which are صون made to fit the parts of the body trousers and these kind of things these are called صون المخيط they translate it as صون clothes which is not necessarily correct المخيط is something that is صون to fit the part of the body so something like this something like trousers these are made to fit parts of the body so this is what the prophet صلى الله عليه وسلم took off any water to إزار وريداء من المخيط عندهم وغتسل and then the prophet صلى الله عليه وسلم he bathed he did غسل ولمان ثبت في الصحيح يعني عاشر رضي الله عنها قالت كنت أطيب رسول الله صلى الله عليه وسلم الإحرام قبل أن يحرم عاشر رضي الله عنها يتكلم في صحيح بخاري ومسلم that I used to put perfume on the prophet صلى الله عليه وسلم before he would go into the state of إحرام وليحله قبل أن يطوف بالبيت and I used to put perfume on the prophet صلى الله عليه وسلم for him when he was about to do طواف after he became حلال so he finished his إحرام and he was going to do طواف عاشر رضي الله عنها I used to put perfume on the prophet صلى الله عليه وسلم from this the scholars take that it is mustahab for a person when they are about to be in the state of إحرام to have a bath to do غسل and also to put perfume on the body and the prophet in this narrative they used to put on the forehead so when the sweat comes down the sweat will smell nice that's a good trick وعمل عاشر رضي الله عنها لما حاضت وقد أحرمت بالعمرة أن تغتث وتحرم بالحج and the prophet صلى الله عليه وسلم كماند عاشر رضي الله عنها when she wanted to go to do umrah that she should do غسل and when she wanted to do أحرمت بالعمرة when she was going to do umrah that she should have a bath and then have do her إحرام after that وأمر صلى الله عليه وسلم أسماع بين ترميس and the prophet صلى الله عليه وسلم كماند أسماع بين ترميس لما ولدت بذل حليفة أن تغتسل وتستثر وتستثر بثوبي وموتحرم so the prophet صلى الله عليه وسلم كماند أسماع بين ترميس to do the same and these are what the what the what a person does especially a woman who is in the state of حيد she finished her period is recommend it is obligatory for her to do her غسل and then she should go into إحرام يعني it is obligatory even though a person who is in the حيد they can be in the state of إحرام but if she finishes her حيد she should do غسل and this غسل it is for the حيد not necessary for the إحرام you have to make a difference between these two when a woman finishes her period she now has to do غسل for her period because it is it is obligatory it is obligatory for a woman who finishes her period to do غسل and then this غسل also can be counted for the it is it is it is it is it is it is it is it is it is it is it is it is it is when she goes into the state of إحرام she if she is in her period then she does everything there are other people who came for her to do except that she doesn't do طواف كما أرى أمر النبي صلى الله عليه وسلم عائشة وأسماء بذلك because the prophet صلى الله عليه وسلم كما دل عائشة and also أسماء to do that meaning that a woman now if she becomes on her period she is still in إحرام and this is the جم there is a consensus among the scholars when she if she is on her period she is still allowed to be in the state of إحرام but they also say that she should not do the طواف because a woman who is on her period does not do طواف so she should wait until her period finishes and then she goes and she does her طواف after that so that's what the sheikh is trying to say is that a woman even though she is on her period she is still going to the state of إحرام but she should do رسل that is the best example which I am trying to say when you reach مقات and you don't pass the evening and I know some people and some people have told me that when they go to the مقات they realize that they were in a period so they didn't do the إحرام and they wanted to مقا and they said they're going to leave مقا later when they finish the period and they go back and they do إحرام and then they go back to مقا and do their عمر or their حج this is a mistake a person, a woman who comes now and she's about to pass the مقات the place where she has to do إحرام from she has to be in the state of إحرام and she's not allowed to pass the مقات except in the state of إحرام even if she's in her period and this is by aجمع so they say and they say ويستحب لمن أراد الإحرام أن يعتعها لشاربه والفاره وعانته وإبطيه and it is recommended for a person who wants to go into the state of إحرام that they trim their مستش and the nails and the pubic hair and the hair under their armpit فيأخذوا ما تدعوا حاجة إلى أخذه لألا يحتاج إلى أخذ ذلك بعد الإحرام وهو محرم علي and the reason why they do this is because it is not allowed for a person who is in the state of إحرام to cut their nails or to shave any hair on their body so before they go into the state of إحرام they should do that and then they're going to stay after that meaning they should cut their nails and then the hair on their body the private parts the pubic hair and the hair under their armpit إلاذي ولن النبي صلى الله عليه وسلم شرع على المسلمين تعهد هذه الأشياء في كل وقت كما ثبت في الصحيحين يعني النبيورية رضي الله عنه قال قال رسول الله صلى الله عليه وسلم الفترة وخمس الخيطان والاستحداد وقص الشارب وقلم الأغافر ونتفو الإبط وفي صحيح مسلم عنس رضي الله عنه قال وقت لنا في قص الشارب وقلم الأغافر ونتفو الإبط وحلق العانة ألا نترك ذلك أكثر من أربعين ليلة وأخرجه النسائي بالفضن وقت لنا رسول الله صلى الله عليه وسلم وأخرجه أحمد وابداود واترمذي بالفضن النسائي وأما الرأس فلا يشرع وأخذ شيء منه عند الإحرام لا في حق الرجال ولا في حق النساء فهي يتكلم أنه لا يساعد now for a person who is about to go into the state of إحرام to take from their hair وسبب هذا is because a person when they are about to finish their hajj or their umrah they are going to shave their hair so a person who shaves their hair already before the إحرام but before they finish their hajj or their umrah this person is less in terms of تعاليم grandizing الله سبحانه وتعالى you know the reason why a person cuts their hair when they finish in the hajj is to show their عبودية their worship their worship to الله سبحانه وتعالى their slaves to Allah and to humiliate themselves in front of Allah سبحانه وتعالى so they say that the person who has hair on their head they should not touch it until they go and they do their hajj or umrah for the person who wants to do hajj or umrah and this to show تعاليم الله and he says وأما اللحية فيحر محلقها أو أخذ شيء منها في جميع الأوقات as for the beard then it is حرام to shave it in any time any time it is haram to shave and this is quoted a consensus by أبو محمد to shave the beard and this is also quoted by أبو العباس شيخ الإسلام رحمه الله تعالى and it is also quoted by ابن المنزل رحمه الله تعالى that it is haram for a person to shave the beard إجماعي or meaning by shave is to take off from the from the from the from the from the from the from the from the from the from the from the from the from the from the or shooting و أم الليحة في حر محلقوها or أخضو شيء منها في جمعي الأوقات بل يجبوا إعفاءوها و توفيروها و توفيروها or obligatory for a person now to leave the beard and to make it يعني basically to leave the beard because the prophet صلى الله عليه وسلم صلى الله عليه وسلم صلى الله عليه وسلم و خالفوا المشركين go against the مشركين وفروا الليحة و أحفوا و أحفوا الشواري و أحفوا الشواري he said he said he said don't be similar to the مشركين to the non-muslims and leave your beard and trim your moustache and also there's a hadith which is narrated by this in this in this matter و قد أظم أن الشيخ رحمه الله تعالى says as a side point و قد أظمة المصيبة في هذا العصر بمخالفة بمخالفة كثير من الناس هذه السنة و محاربتهم للحع و رضاهم بمشابهة الكفاري والنساء و لاسي ما من ينتسب إلى العلم والتعليم and he says that a lot of people these days they are Muslims it has become a big problem that they have started shaving their beards and they have become happy with مشابهة الكفار imitating the non-muslims and the women for the men to imitate the women this is something that is حرام and he says especially when it comes to those people who attribute themselves to knowledge look at this especially we find a lot of people they attribute themselves to knowledge, students of knowledge and you find them shaving their beards and this is something that goes against the Quran and the Sunnah and the Ijma and the Muru'a it goes against the Quran and the Sunnah and the Ijma and the Muru'a for a person to shave their beards especially a student of knowledge for a person to come as a student of knowledge to not shave their beards it was mentioned by the علماء of the مذاهب الأربعة from the حنفية and the مالكية and the شافعية and the حنابلة all of them have scholars who say that it is against Muru'a which is customs the way of a student of knowledge should uphold himself it goes against that shaving their beards shaving their beards goes against that especially so the شيخ رحم الله تعالى goes in the side point and he says that then he says ثم يلبسوا الذكب الإزار وليداء then when a person now he is at the meqa'at he is in his meqa'at he is at the place he should wear إزار وليداء and إزار is the clothing which is underneath you know they have towels and they put it underneath that's called إزار and the ريداء is the clothing with the cloth which is on top of the top of the body so a person should wear that and that is what a person has to wear when they come to the state of إحرام because it's not allowed for a person who's in the state of إحرام to wear المخيط things that are sewn to body parts so that's why they wear the إزار وليداء ويستحبوا أن يكون أبيضين in a leafing and it is ركماً for these two clothings to be white and clean as for white the Prophet ﷺ he told us that the most beloved clothing to Allah سبحانه و تعالى is the white and the علماء they take kias from this say that because it's the most beloved in all clothing for a person to wear white then it is the most beloved also in the حج for a person to wear white and you know as a side point some علماء they actually say that the Prophet ﷺ when he said that the clothing of a person should be نصف ساق it should go only to half of the ساق لشن meaning it shouldn't go below that and that is the sunnah that some علماء actually say that this is only specifically to the إزار for the person who is wearing the إزار because the Prophet ﷺ he mentioned the حديث the إزار of the believer and the إزار of the believer نصف ساق right he said that he said إزار specifically so the علماء they say if you done بياس to the whiteness of the إزار for clothing when the Prophet ﷺ said that the clothing should be white and you done قياس on that and you said that also the clothing for حج should also be white then why did you not do قياس for إزار should be half on the shin and why didn't you do that for the other clothing so some of them they say the ثوب is not إزار therefore it can be below the shin and it can be below it can go down it doesn't matter so the علماء they actually they said you done قياس for that but you didn't do قياس for this and she brings that point نعم and he says نعم he says and it is recommended for a person to wear two sandals نعم نعم لقول النبي ﷺ وليحرم أحادكم في إزار وليدائي ونعلين كل the Prophet ﷺ إزار وإزار وإزار إحرام إزار which is the lower clothing ووريداء which is the upper clothing ونعلين and two sandals وأم المرأ okay so we're going to go نعلين specifically نعلين we have to talk about that which is that there's three types of shoes that a person can wear when it comes to إحرام that is possible for a person to wear and we're going to speak about the ruling on each shoe each type of thing that they wear on their feet the first one is that they wear shoes which cover their which is which is the top of it is uncovered completely the top of it is uncovered meaning the only basically flip-flops basically flip-flops it's completely uncovered and that is allowed that is what is allowed and نعلن that is allowed and the second type is for and that is allowed and I think أم المرأ brings أجمع on that نعلن أشخ so that's one thing that is allowed number two it is shoes which completely cover the top of the the basically shoes that we went to today and this is where أم المرأ brings أجمع that is not allowed sorry and is المجموع أشخ المهذب he says that it is not allowed I mean this is the opinion even though it might be far-fetched to say it is أجمع but it is opinion of the majority of the إلماء that you're not allowed to wear shoes that cover the whole foot and the ankle specifically also the ankle you have to remember that the ankle and the whole foot unless he doesn't find any other shoes I mean unless he doesn't have anything else to wear and the third type is or the difference of opinion which is shoes which cover the bottom of the foot and the majority of the top of the foot except for certain parts which is the certain bones of the feet which is the the toes and the heels and this one the majority of the إلماء they allow it they say it is allowed because it is more it is closer to not revealing to be revealing revealing the foot then it is to be covering the foot you get it so it is closer to revealing the foot than it is to covering the foot except for the حنفية which say it is not allowed and that's the minority opinion but the majority they say that it is allowed and the point here as well that the Prophet صلى الله عليه وسلم said in the حديث وليقطع if a person does not find any his sandals then he should wear socks and he should cut underneath the ankle I mean you cut whatever is below the ankle above the ankle you cut that off and you let your ankle be exposed this is now من سوخ this is something that is abrogated even though the Prophet صلى الله عليه وسلم did say it but then when he came to when he came to on the day of عرفة he mentioned that if a person cannot find sandals then he should wear socks and he didn't say he should cut it from this to إلماء they say that the Prophet صلى الله عليه وسلم before he said that he should cut it and now when these different people that he's talking to on the day of عرفة when he's talking to a different group of people he didn't actually mention the cutting therefore they say that this ruling is now من سوخ it is abrogated because they say تأخير البيان عن وقت الحاجة لا يجوز it's not allowed for the Prophet صلى الله عليه وسلم to delay delivering the message when it is needed for the Prophet صلى الله عليه وسلم to say for you to cut what is above the ankle and the fact that he did not say it shows that it is abrogated so a person now that's the shoes that he wears he wears those sandals