 فشرف بل اشتغالي بالعلم ولا تبغي به ما عشت يا دا دا دا لا وياله من شراف عظيم الحمد لله الذي جعل الحجم قامل للتعاليم 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 وصحبه وخيره وفد الحاج أما بعد فبن we start the lesson شاء الله أريد أن أعطيه أمامه ثلاثة ورسوله بيدي الله ثلاثة ورسوله يسرع أن بعض الناس كانوا تقولون أنهم كانوا تطلبين بعض الأسئلة وأنهم لم أستطيع أن أسأل أي أسئلة فبسبب ذلك إذا كانوا تطلبين أي أسئلة في الموضوع في الموضوع الذي أقوله أو شيء الذي كان مخطئ إذا كانوا تقولون فبن أسألهم إذا وإذا أسألهم أحاول أن أسألهم في الأسئلة ومع حالة أن أعطيهم الأسئلة التي تلتحها وأنها فقط على الموضوع الأسئلة التي تلتحها والسؤول هو أن أخبرت أنه أخبرت أنه فقط أنه كان يتكلم لي أسئلة وقام وقت هوهاτό البعض الأمر بنفتiger وقداء هذا الببue. you're going to realize that a lot of the points are not clear because and you don't understand it fully the reason is because the teacher told me eight years ago and he said to me that you never understand Hajj properly until you go and do Hajj and when you go and do Hajj و لذلك سد أبو محمد ابن حزم الأندل و سيرحمه الله و تعالى و قمت بعمل 100 مستخدمين عندما قمت بعمل حج و لذلك كانت لأنه لم يكن حج لذلك لأنه يجب أن تفهم شيئا و يجب أن تفهم بعمل حج ولكن عندما تذهب بعمل حج إن شاء الله و سيكون موكلة و إن شاء الله و الثلاثة و الثلاثة هو أبو رضا يخبرني و قمت بعمل حج و قمت بعمل و الله سبحانه و تعالى يسذر إن القرآن about fasting أياما معدودات يسذر كتب عليكم الصيام كما كتب علي الذين من قبلكم لعلكم تتقون أياما معدودات بفاستنج only for a few days فأهل قال لن يجب أن إستمعت هناك اللو سبحانه و تعالى يخبرنا بأن بفاستنج you have to have patience فلا فقط have patience for a few days و اسملة لذلك هو حج اللو سبحانه و تعالى يسذر و خاطرخ قومت بعمل حج و فلقى لماذا تردت على الصورة؟ جميعا كانوا قد تجلستك قال إياما اغفر هذا أليس لك تخيل أردت لك قليلا من قبل فقط قليلا من قبل أنا سأتستطيع أتعرف أولا لك أنت تفكره كما تردت كل شيئ جيد جدا تعتقدت على إياما أليس لك أليس لك أليس لك و ستصبير و هذا هو فرص بين الشخص يذهب إلى حقق من الجنة و في المعيد أخرى للمشاكل الذي يقوم بشكل جيد وذلك فقد قمت بمشاكله محمد أحمد أباق صدر وكان يقوم بذلك بها ذر تفع القم مع هذا ما يقوم بشكل جيد هذا هو ما يقوم بشكل جيد هذا هو ما يقوم بشكل جيد صدر فإن شاء الله تعالى سوف نذهب إلى محاولة على محاولة التحقيق والإضاح لكثير من مسائل الحجي والأمر للشيخ العلم عبد عزيز من البازر رحمه الله تعالى ونوقف في المكان في حكم والموصلة المقاتي في غير أشهر الحج وفي هذا الموقع يتكلم المساعدة من المساعدة المساعدة المساعدة التي تكلمت المساعدة هي المكان where you're not allowed to go past for a person who wants to do حج أو عمر without getting into the state of إحرام so he now is mentioning the ruling of this person who gets to this place the ميقات one of the مواقيت one of the five ميقات that we mentioned it's there in the months which are months of حج and we're going to go through this bab quickly and then the next bab is going to be in more detail because it's more important so he says the person who comes to the ميقات is two types إحداه أن يصل إلى إليه في غير أشهر الحج كرمضان وشعبان فالسنة في حق هذا أن يحرم بالعمرة فينويةها بقلبه ويتلفض بالسان يقائل لبيك الله معمرة this person who gets to the ميقات in a time that is not in حج meaning is not in the months of حج and we mentioned in the months of حج which are شوال وذل قعدة وذل حج these are the three months of حج if a person comes to the ميقات in another these three months then he makes his intention to go to مكة for عمرة because the times of حج are only in these three months meaning a person is only allowed to get into the state of إحرام for حج in these three months الله says he says الحج are known months and these months are these are the months where حج is allowed to be performed the intention for حج is meant to be made so if a person gets to the ميقات now a time which is other than حج then he makes his إحرام for عمرة and he goes to عمرة and he does this عمرة and he doesn't do حج and he can't do حج in this time because حج has a time and a place حج is one of the عبادات which has a time and a place and the time is this month of الحج and the place is مكة the second type of person and I'll skip this and I'll go to the second and I'll go to the ميقات في أشهر الحج و هي شوال و ذو القعد و الأشهر الأول من ذي الحج and the second person is a person who gets to the ميقات at the time of the month of حج and the month of حج that the sheikh says right now is شوال و ذو القعد and the first 10 days of ذو الحج and this is what the sheikh says رحمه الله تعالى and the other opinion is that the whole month of ذو الحج is a month of حج and this is the opinion taken by ابن عمر and the reason why they said this is because Allah سبحانه وتعالى says about the month of حج الحج و الحج أشهروا معلومات they are months and you don't say 10 days of a month is a month right well that's one opinion but the other opinion is that the whole of the month is a month of حج therefore we say that the other opinion is that is not the 10 days rather it is the whole of the حج ف مثل هذا so this person who gets to that place يخيروا بين ثلاثة أشياء he is able to do three things عيض الحج وحده وهو الحج وحده which is a haj alone and that is we mentioned the three types of حج الإفراد نعم الحج وحده and that is إفراد و العمرة وحدها and عمره alone and that is the second one of the other types of حج التمتع because he is going to he is going to come and do عمره and he is going to take away his إحرام and then he is going to become محلم again for حج so he is going to do separate إحرام so this إحرام what he does at the ميقات is for عمره حج و الجمع بينهما and he does both intentions and that is القران the last type of حج لأن النبي صلى الله عليه وسلم when he was doing حج في ذي القع ده في حج في حجة الوداء خير أسحابه بينه هذه لانساك الثلاثة because it was the prophet صلى الله عليه وسلم when he got to the ميقات when he was doing حجة الوداء he gave his companions the choice to choose between doing إفراد or تمتع or قران and so that's why a person is able to do these three tabs of حج and then he says رحمة الله تعالى we're going to read it fast و يفعلوا ما ذكرنا في حق ما وصل إلي ميقاته و غير أشهر الحج منه ده سيزح عمره أوه ده سيزح حج إفراد لأن النبي صلى الله عليه وسلم أمره أسحابه لما قربوا من الميقات أن يجعلوا إحرامهم عمره و أكد عليهم في ذلك بمكة فطافه وسعه و قصر و قصر و حل إمتثالا لأمره صلى الله عليه وسلم إلا من كان معه الحدي و ما they done at that time is that the companions they done different نساك و حج some of them done for some of them they done إفراد and some of them قران and the prophet صلى الله عليه وسلم he done القران and the reason why he done that is because he had an animal that he was going to slot with him and some of the companions didn't have any animals so when he finished مروه when he finished صفة المروه he said to his companions لو استقبلت من الأمر مستدارتو لطلبتوها عمره if I had a choice I would have changed it عمره I mean I would have been a tomato but the reason why he didn't do that is because he had an animal with him and the other companions did not so he commanded the other companions to become متمتعين to do tomato instead of قران because they didn't have the animals with them so they say based on this that the best type of حج for a person some of the علماء they actually say one they say إفراد is the best and some of them say تمتق is the best and some of them say قران is the best another group they say no it depends on the person this is what the Prophet ﷺ said it depends on the person if the person now he has an animal with him and he took they brought the animal for example from المدينة a sacrificial animal he bought it for حج and then he's coming to do حج عمره then for this person and قران is the best and if the person doesn't have an animal and some علماء they say إفراد is the best because it is better for every شفو every سفر for a person to have one أكتب عباد a meaning that it is better for you to do a different شفو you have a different trip for عمره and a different trip for حج just to make تعظيم to make it better to feel that you're doing both and you're aggrandizing both and سبحان الله I forgot something yesterday someone asked me I forgot something yesterday which is that I mentioned that the evidences of عمره of the obligation of عمره are two types I mentioned that and I only mentioned one type and someone reminded me that I didn't mention the second type so I'll mention them again both types they say that عمره is some of the علماء they say is واجبه and some of them they don't say that and the evidence is pertaining to this are two types the first type are evidences which are clear and they say that عمره is واجبه but it's not authentic that's one category of the evidences that come from the Prophet صلى الله عليه وسلم that's one category the second category is the evidences that have come that have mentioned عمره but they are not clear in saying that it is واجبه even though they are authentic they are not clear in saying that عمره is واجبه but the حديث is authentic so based on this we say that these evidences do not show that عمره is واجبه these evidences then we have another evidence which is from the companion ابن عبدالله and other companions in which he said عمره is واجبه and it is not known from other companions that they have gone against this meaning they have not opposed ابن عبدالله in his opinion based on this the شافعية and the حنابلة they say عمره is واجبه as opposed to the ماليكية and the حنفية he said it is not واجبه now يتحلم بهذا ان من احرام بالحجه او بالحجة والامرة وليس معه هجن لا ينبغي له أن يبقى على إحرامه بل السنة في حقي أن يجعل إحرامه وامرة ويعطوا ويسعى انها وإلخاف المحلم نعم يا كريزون وإلخاف المحلم ويتبقى وإلخاف المحلم وأنه يتمكن من أدائي نصفه لكونه مريضا أو خائفة من عدو ونحبهADDAN ونحب له أن يقول حابي سمطة محل لي حيث حبستني هو أنه يجب أن يفعل حجو عمرة وعندما يأتي إلى ميقاته لا يعرف أنه يجب أن يتوقف فيه حيث أنه يجب أن يتوقف حيث أنه يجب أن يتوقف أو شيء كذلك أنه يجب أن يستطيع أن يكون able to complete his hajj في هذه الحالة اللهم صلى الله عليه وسلم يجب أن يتوقف الضباعة البنت الزبير أنه يتوقف الضباعة البنت الضبير ربما يقعون عنها عندما يأتي به ويقول لقد أنا لا أستطيع أن أفعل حجو عمرة لأن أنا محل so the prophet صلى الله عليه وسلم said واتفقني علي معا أنه يفعل حج but when you do your hajj you say فإن حبسني حابيسن فمحل لي حيث حبستني إذا أحد يتوقف مني فأي محل لي حيث وحبستني فأي مكان where I'm going to cut off my إحرام is where ever something stops me يعني الآن وإذا الشيخ أجمع شخصاً I would just take the sheikh's words he says وفائدتها هذا الشرط The benefit for this condition saying this while you do your عمرة is that أن المحلمة إذا عرض وإذا عريض له ما يمنعه من تمامي نسوكه if something comes to stop this person from completing his نسوك, his حجو, his عمرة أو صد عدوه جاز له التحلل This person now or enemy comes and blocks him off from doing his حجو عمرة then it is allowed for him to leave his state of إحرام أن لا شيء علي There's nothing upon him. He doesn't have to give any feedback. He doesn't have to pay any penalty. And that is because the Prophet الله سبحانه وتعالى says in the Quran وأتموا الحجة والعمرة لله He says complete حجة عمرة فالله سبحانه وتعالى And this آية The thing that it shows is that it is obligatory for any person who gets into the state of إحرام to finish حجة عمرة without leaving the state of إحرام and it is حرام for him to leave the state of إحرام الله سبحانه وتعالى they ask a question What is the act of worship that it is سنة but if you start it you can't stop it And they say it is حجو عمرة a حجو which is سنة and عمرة which is سنة مستحبة which is not the obligatory one So if a person now he intends to do a non obligatory حج when he already done حج before and he goes to do حج and then he in the middle of while the last is gone he says I don't he starts the إحرام he becomes in the state of إحرام and he says I don't want to do حج anymore I'm just going to stay in Mecca and don't do anything Is it allowed for that person? He says no because Allah tells us in the Qur'an واتمو الحجة والعمرة لله complete حج عمرة فالله سبحانه وتعالى meaning that if he starts it you can't stop it as opposed to other سنة acts according to one of the opinions of those سوليين نعم make this condition that فإن حبسني حابس فمحلني حيث حبسني he does not say this condition then he has to complete his حج عمرة he has to complete it so this is the benefit of this condition and this condition should be made when a person fears that they might not be able to complete their حج عمرة so he says أحمد الله تعالى فصر في حكم الصبية الصغير في حكم حج الصبية الصغير هل يجزئوا عن حجة الإسلام and this chapter we're going to go through fast إن شاء الله in which he mentions the حج of a young person of a young person a kid basically a person who is below the age of البلوغ of puberty how is this حج now correct number one and number two is it enough for him for him to never do a two-hage again meaning is it enough for his حجة الإسلام you understand he gets that is it enough for him doesn't have a two-hage again so he says the شيخ رحم الله تعالى he says that it is not enough for him to do that and he bases on this evidence which is that there was a narrative ألبيها في نبنى بيشيبة that the prophet صلى الله عليه وسلم في منعبس رضي الله عنه they said قال the prophet صلى الله عليه وسلم said أي نصر إبنعبس رضي الله عنه ما سد أيما صبي حج ثم بلغ الحنث فعليه أن يحج حجة أخرى any person who does حج before the before the age of puberty then he reaches the age of puberty then he has to do another حج و أيما عبد حج ثم أعتق فعليه حجة أخرى حجة أخرى the person who would and any slave if he does حج and then becomes free then he has to do another حج ألبيها في نبنى بيشيبة I was narrated by ألبيها في نبنى بيشيبة and this is from ألبيها في نبنى عبس and this حديث the wording is موقوف meaning it is from the word ألبيها في نبنى عبس but the ruling is that it is مرفوع it is from the prophet صلى الله عليه وسلم meaning the prophet صلى الله عليه وسلم gave this ruling but إبنى عبس said it in his own words so we say صلى الله عليه وسلم when they mentioned that هذا الحديث موقوف لفضة مرفوع الحكمة it is in its وادن موقوف meaning it is from the companion but it in its meaning it is مرفوع from the the prophet صلى الله عليه وسلم and the evidence for this in this حديث is that in the narration ألبيها رحمه الله تعالى إبنى عبس mentions and he says إحفظو عني ولا تقولو قالب عبس he says memory take this from me and do not say إبنى عبس said this meaning who said it? the prophet صلى الله عليه وسلم so he says that the prophet so this حديث is the evidence to show that حج of a young child the حج is not enough for the حج of Islam is not enough for the Islam but the حج is is correct as opposed to the حنفية who said it's not correct meaning the kid cannot do حج but the majority of the early man they say it is correct and evidence for this is that the prophet صلى الله عليه وسلم when a woman came to the prophet صلى الله عليه وسلم and raised the child and he says and she said هل هذا حج can this one do حج the prophet صلى الله عليه وسلم and said نعم yes and for you is the reward ولكن أجر for you is the reward meaning the حج is correct نعم and some few points that we're going to mention in this bab which is that the حرام is done not necessarily by the child if the child is not at the age of Tamees meaning the age the child is not yet مميس meaning it cannot differentiate between things so the child is not مميس we don't mean by مميس puberty or mean that he cannot differentiate between things in this case the ولي the person who is looking after the child he does his intention for the child and he does the things for the child and they mentioned that when the person is doing throwing the rocks at the جمالات then we that the the ولي the person is looking after the the child they are the the one who throws the rocks for the on the on behalf of the child with the intention of the rock being for me and the child and also the طواف they say that you carry the child and you do طواف with the intention of the طواف being me for for me and for the child and كذلك سعي it also the سعي is like that as well and they mentioned that it is better for a person to have two different intentions he does his own طواف then he does the طواف of the child whilst carrying the child and that is better but if he does only one طواف for him and the child at the same time had the appearance enough at the UGZ and that is enough and this we're going to go through in the that bab and the last point in that bab is that the child who's now above مي is able to differentiate between things but he's not at the age of puberty or the the child in this case the child does whatever he has to do meaning he makes the child makes his own intention and he does all the things that he's able to do and if he's not able to do certain things like walk and طواف then he's carried or if he's not able to throw the rocks then the rocks are thrown for him at the جمارات and that's the last point I mentioned in that باب فصلون next chapter which is في بياني محضورات الإحرام which is the محضورات the things are prohibited in the state of إحرام and this we're going to go in في a little more detail and that is the محضورات if الشيخ رحمه الله تعالى he split the up and he doesn't put it in one order so we're going to put it in one order for you and you can write it down إن شاء الله تعالى so this is محضورات الإحرام 9 يات 9 things that are prohibited for a person who is in the state of إحرام this is we're going to talk about this chapter the things that are for the person who is in the state of إحرام and they are 9 number 1 حلق شعر رأس وسائل شعر الجسد and that is to remove here from the head or any other part of the body so if a person is in the state of إحرام they are not allowed to remove any hair on them number 2 تقليم والإضافر number 2 is to cut the nails to cut is تقليم to رأس والرأس للرجل to cover the hair for a man a man does not allow to cover his hair whether it be by a hat whether it be by anything that covers hair directly a hat we mean as for an umbrella or a car or a bus it's no problem although some I don't know I do say that is not allowed like and I call into majority it's allowed meaning if something is not connected to the body and it is moving you're moving with you then they say it is allowed even though you find some people who say it's not allowed so don't be too harsh and the third type thing that they are allowed to cover above you is something and this ability fact there's no difference of opinion is that something that does not move for example a building like this a building I'm not to cover my hair of a building even when it's there it's as opposed to the car in which there is a difference of opinion but والله علم it is allowed and a tree for example it's allowed no difference of opinion but what is not allowed is a hat إمعام غطر something like that you know you understand that is what is not allowed for a person to cover their hair with number 4 لغس المخيط للرجل to wear clothes which are they say المخيط which is to sew and this this word مخيط is not actually found in the in the the wordings of the the prophet صلى الله الله عليه one of the first people who used it was ايوب سختياني who used المخيط and that is clothes which are made to fit body parts that's what we mean by sewn clothes some people they might think just sewn clothes but most clothes are sewn anyway but what we mean by this is clothes are made to fit the body parts trousers you know they have shirts like that this is what we mean by المخيط and this is specifically for the man as for the woman they're not to wear whatever they want except for I mentioned it's yesterday النقاب and and gloves النقاب and gloves women they're not to wear that but they're not to cover their face with something else يعني الخمار and they put above their face for those نعم