 وَأَقُولُ فِي القُرْعَانِ مَا جَاءَتْ بِيهِ آيَاتُوهُ فَهُوَ الْكَارِيمُ المُنزَالُهُ وَأَقُولُ قَالَ اللَّهُ جَلَّ جَلَالُهُ وَالْمُصْطَافَ الْهَاديِ وَلَا أَتْ أَوَّالُهُ الحمد لله رب العالمين له الحمد الحسن والثناء الجميل واشدوا الله إلا الله وحده لا شريك له يقول الحق وهو يهدي السبيل واشدوا أنا سيدنا ونبينا محمد صلى الله عليه وعليه وعلى آله واصحابه والتابعين لهم بحسان إلى يوم الدين أما بعد هذا الحديث السكوليين They disputed one another in terms of its authenticity whether it's صحيح or not The scholars have Khilaf From amongst the scholars are those who considered it to be weak and that it can't be taken as a as a deril, as evidence and they said the reason why it's ضعيف is because in the chain is عبد الله بن ويعقوب المدني عبد الله بن ويعقوب المدني is in the chain of narration and from the scholars who weakened it is العقيليو he weakened the hadith and the second scholar who weakened it is ابن القطان يحمل السعيد القطان they both graded it to be weak and there are some scholars who graded it to be صحيح and from them is ابن سكن ابن سكن graded this hadith to be صحيح الشيخ الألباني رحمه الله he graded the hadith to be صحيح شعيب أر الأرناءوط graded the hadith to be صحيح على كل حال the hadith there is a man called عبد الله بن ويعقوب المدني in the chain and he is مجهول الحال he is one whose situation is unknown and what مجهول الحال means to scholars of hadith is something you would have to study in the science of hadith ابن القطان يقول لا يعرفه he is not known half of the hadith is in the تقريب مجهول الحال so this is the problem with the hadith the benefit that can be taken from the hadith is which is a meaning that is correct is that the messenger صلى الله عليه وسلم he changed his clothes when he came to the إحرام the ميقات and he put his إحرام on and he done وصول full complete so this hadith shows that you change your clothes التجرد من الملابس you change your clothes when you are in the إحرام when you are going to the إحرام so you can wear two clothings the إيزار and the ريداء the bottom garment and the upper garment and that is for the men that is for the that is for the men not for the women that is for the men not for the women also a group of scholars they use this they use this hadith to clean yourself and to cleanse yourself for two reasons the first reason is because it's you want to be clean you want to be clean before you do عمرة or حج تنشيطوا البدا you want to energize yourself it gives you تنشيط it energizes and at that moment it's highly recommended for the person to cut their hair to cut their nails and also other parts of their bodies where they want to get rid of it's a moment to do all of that and all of this is not unique for the إحرام generally a Muslim should always clean himself like this very often the جمهور of the scholars they took the opinion that it's highly recommended highly recommended for anyone who wants to do إحرام to do that وَلَوْكَنَ اتْحَا إِلْضَنْ even if the woman is on her menses or she's on her postnatal bleeding even it's recommended for her to do it and they use the حديث of جابر حتى أتينا دل حليفة until we came to دل حليفة this is talking about أسماء بن تُعميس أسماء بن تُعميس was a female companion أسماء بن تُعميس was a female was a female companion so when the Prophet and his companions when they came to دل حليفة which is the meqat of the people of مدينة فولدت أسماء بن تُعميس أسماء بن تُعميس she gave birth at the meqat فأرسلت إلى رسول الله she sent for the Prophet okay for us now what shall I do what shall I do قال the Prophet said to her شاوة so the Prophet ﷺ he commanded her and he instructed her to what and he also commanded her to also put her إحرام on I will see this later in more details so the scholars they said that if the Prophet commanded a woman who is on her she just gave birth then anybody else it should be highly recommended for them ابن حزم he took from this because what did the Prophet say to this female companion أسماء بن تُعميس what did the Messenger say to her he said to her تسلي clean yourself شاوة so ابن حزم he took from there that it's obligatory to clean yourself it's obligatory to shower because he said الأمر يقتد الوجوب that the command of the Prophet ﷺ shows obligation and there's no reason to divert it from that عبد الله ابن عمرين he said من السنة from the Sunnah of the Prophet ﷺ is أن يغتس لإذا أراد أن يُحرِم that the person showers if he wants to do put her in his إحرام وإذا أراد أن يدخل مكة and when he wants to enter مكة two times the first time that you shower is when you add a meqat and you're putting on your إحرام so let's say you went to مدينة مدينة رسول الله ﷺ and you went to دل حليفة and when you went to دل حليفة you showered you cleaned yourself then you drove or you went on a coach and then you came to تنعيم مشد عائشة which is what they call it today you come to تنعيم it's good to stop there again before you enter the مكة and you shower again second time those are the two times is the person is recommended عبدالعبن عباسن عبدالعبن عمار from the Prophet ﷺ and this is found in بزارز مصند and half of them are graded the statement of عبدالعبن عمر he said عبدالعبن عمر if the person doesn't do عبدالعبن عمر if he doesn't want to do عبدالعبن عمر and he takes the opinion that it's not obligatory then he does عبدالعبن عمر or if he can't even find water he does عبدالعبن عمر he tries to do عبدالعبن عمر what about if he's very cold and he doesn't know why the whistle was made it was to cut the wad it was to get rid of the odor the bad smell of the person's body they said نعم this hadith the Messenger ﷺ he was asked ما يلبس المحرم the one but the person who is in a state of إحرام محرم what should he wear محرم what was the question that he was asked what was the question what was he asked it's there what should what should he wear but why did the Prophet tell him what you shouldn't wear this is something you have to really learn when you talk to people and that is what they shouldn't wear is less and it's more countable than what they can wear are we all together the شريعة didn't state for us what is حلال it told us what why because what is حلال is what it's too much are we all together so whatever this you can't do the rest you can because it's something you can count it's something that you can but if the Prophet ﷺ states all the things that you can do he won't be able to count it it's too much so he turned it into what you can't wear and so anything other than what he mentioned here and some of those which the فقها connected it with then it's what you can't wear in حلال the Prophet ﷺ he said لا تلبسو the Prophet ﷺ he said ألقومسة ألقومسة the first thing that they were told that they can't wear it's shirts a shirt is soon right can't wear it it's tailored and it's the reason why the قومس the shirt you're not allowed to wear it is because it fits the body the shirt the thob falls under that because it's made from my hands look how it's my hands it fits my body my neck and anything it's made from my body part it's not allowed وَالَلْعَمَائِمَ and turbans أمائم is a turban it's what you put around your head it's the turban you go around your head it's أمائم the plural is the singular is أمائم is the plural and the singular is أمائم it's what you revolve you turn around and you have a turban the Prophet ﷺ said سراويل it is trousers again the reason is because trousers is what it fits the body you're not allowed to wear that وَالَلْبَرَانِسَةَ a baranis is what the Moroccans wear which has a hoodie on it have you seen a Moroccan I don't know it's the baranis that's the closest one you're not allowed to wear it the baranis it covers the head and it also covers the what the body all together that's also not allowed the Messenger ﷺ also said وَالَلْخِفَافَةَ and you're not allowed to wear سون slippers meaning the خوف you all know what the khouf is the khouf is the leather socks you all know the khoufain right it's like a leather socks that you wear it's got a zip have you not seen it it's that one the Messenger ﷺ said don't wear that don't wear it nowadays what will fall under that a lot of us are wearing right now some of us are wearing socks same don't wear that then look at the Prophet ﷺ unless a person can't find two shoes he can't find two shoes فَلِيَلْبِسْ لَرِمْ وَالْخُفَينَ لَرِمْ وَالْخُفَينَ وَالْيَكْطَعُمَ أَسْفَلَ مِنَ الْكَعْبَينِ and then he should cut it from beneath the ankles have you seen those sports socks have you seen those sports socks where it goes under the ankles are we all together basically those you can wear if you can't find shoes to wear you can wear that are we all together وَالْيَكْطَعُمَ أَسْفَلَ مِنَ الْكَعْبَينِ if a person should cut it from beneath the ankles this ruling of cutting it the scholars they said this is abrogated and the hadith that abrogated it was the hadith of the Prophet ﷺ where he gave a خطبة in عرفة and he said مَلَّمْ يَجِدْنَ عَلَيْنِ anyone who can't find two shoes فَلْيَلْبِسْ لَرِيْمْوَائِ وَمَا فَلْيَلْبَسْ لَرِيْمْوَائِ أَلْخُفْفَينِ two خُفْس وَمَلَّمْ يَجِدْنَ anyone who can't find إِذَارًا and anyone who can't find إِذَارَ فَلْيَلْبِسْ سَرَاوِيلًا لَرِيْمْوَائِ now ponder here the messenger ﷺ he didn't say about the concept of cutting did he? he just said if you can't find shoes to wear then wear the خُفَين he said that right here in this other hadith he said if you can't find shoes wear the خُفَين and cut the خُفَين from beneath the ankles the scholars they said the previous one was abrogated and this abrogated it why can't we just say this is general and this specific and this specific the reason why we can't say that is because this hadith this hadith that we're looking at right now and the other one is the hadith of Ibn Omar the one you guys have is the hadith of Ibn Omar right? the hadith of Ibn Omar came first the hadith of Abbas came after if we say that the hadith of Abbas is general and the hadith of Ibn Omar and the specific takes presence of the general what will come out from this is on the day of Arafah not everybody knew the hadith of Ibn Omar not everyone was aware the concept of the cutting of the خُفَين so it would mean that the message in Arafah gave a general ruling when there was a specific ruling needed and then you fall into the problem where the scholars didn't know about the time the prophet would be withholding vital information that the companion the men would need صلى الله عليه وسلم all together haven't made sense in that regard so we say that it's abrogated and that's the correct opinion so we don't go to the issue of مطلق المقايد and the مقايد takes presence of the مطلق the other issue that we learn from this is ولا تل بسه don't wear شيء من الثيابي and do not wear the message in the صلى الله عليه وسلم he said clothing مثه الزعفران that has been died with sweet smelling ولا الورصوء and also he can't have زعفران and he can't have الورصوء is not used for fragrance but it's a tree that has good fragrance and it gives it color anyways you're not allowed to you have to stay away from those but like in this حديث they didn't meant حجر did not bring here two extra things for the women when it comes to إحرام and that is another it mentions ولا تنطقب المرأة the women should not wear a niqab ولا تل بس القفا زيني and the women the women should not wear gloves there's two additional things for the women a woman she can't wear niqab ولا تنطقب المرأة المحرمة ولا تل بس القفا زيني and she's not allowed to wear gloves those are not permitted for the women also the sunnah is the person wears what the prophet ﷺ wore which is إزار and a reda majority of the Muslims nearly every Muslim I've ever seen it's a lower garment here I have to mention something which is books of fiq they mention a problematic term books of fiq they mention this issue of you're not allowed to wear tailored clothes or stitched they use that's a good word you can't wear stitched clothes and that's incorrect so you see subhan Allah some people are cutting their shoes that they get or the flip-flops that they're wearing they cut parts out of it because this is a sewing in it the term is خطأ to use the word المحيط stitched is incorrect what is prohibited is that if the clothing is that's what it is it can't fit you the clothing are we all together it cannot fit you it means the إحرام he takes the middle إحرام from the top and he puts a he sews it from the top so it doesn't fall out from him from the top he does that فلا يضوره it does not harm me because it's not fit for him are we all together it's not like clothing there's no problem with that stitch is إبراهيم النخعي and then the student of أليماغ أبو حنيفة زفر ابن الحذيل he used it and it became common amongst the فقها so it's a term that should be avoided and not used عائشة رضي الله تعالى عنها she said I was one وطيب رسول الله صلى الله عليه وسلم I would place before he wore his إحرام I'd put tape on everything on him and she said ولي حلي قبل أن يطوف بالبيت and I would do it for him in his حل and we will talk about what that حل means before he did his طواف متفقون عليه here the hadith benefits us the permissibility of wearing perfumes when you're in the meqat together أطر place it on yourself no problem عند الإحرام so you showered then you took it out not on the إحرام on your body and maybe you put a lot on yourself strong or whatever you did so it can remain the reason you're doing it is all you want to smell nice this is permissible but what about if the smell carries on and people can smell it from you even after what after you wore your إحرام isn't that issue is that not a problem no there's a qaida which is يغتفر في البقائمة لا يغتفر في الابتدائي what is prohibited from you is what you start what you do in the state of إحرام not what carried on from before the state of إحرام are we all together on that this is important and we understand it يغتفر في البقائمة لا يغتفر في الابتدائي لا يغتفر في الدوامي لا يغتفر في الابتدائي before that no one is talking about it what you did before the atta that you put on and anything no one it doesn't matter that was something you did before you got into the إحرام so you're forgiven for that no problem there's nothing upon you are we all together she narrated another hadith she said it was like I'm looking at the prophet الى وابيس الطيبي وابيس means glitter I can see the glitter it's like something glitters you can see it when you put the atta on it it glows in English it's like I can see the وابيس الطيبي في مفارق رسول الله يسعى السلامة where this head goes different directions are we all together it's like I can see that part of his head glowing she poured all of that onto him are we all together and he's in a state of حرام so it doesn't matter if it can be smelt from you or it can be seen from you or it's glowing from you and none of that is a problem also the hadith shows after that a person can also put tape on when does when does يوم النحر I was going to speak about this in more details just know it for now يوم النحر بعد جمرة العقبة after the day of نحر after the person does the جمرة the stone this is called تحلل الأول it's the first تحلل at that moment everything you're allowed to do except sexual intercourse with your spouse you can change your clothes you could put perfume everything is allowed the only thing you're not allowed to do is what? because the hadith what did it say وليحلي قبل أن يطوف بالبيتي and he's حل before he ran around the كعبة meaning يوم النحر بعد جمرة العقبة before he did his طواف around the كعبة this is called تحلل الأول that's called تحل الأول and the other one is تحلل القبر when the person fully finishes his حج now they can come into contact with this family they can and some of the scholars they said that it's not enough some of the فقها they said it is not enough so some of the scholars they mentioned that it's not enough to do the جمرة عوني يوم النحر did we just say the person he's stone's right some of the scholars they said that the stone is not enough he has to accompany it with إذا نحر أصلوطة or he has to accompany it with طواف or he has to accompany it with حلق that's another Miss Ella we're going to come into but I just want to mention it for now and that's not correct based on the hadith that was generated by the Prophet I said إذا رميتم الجمرة جمرة العقبة فقد حل لكم كل شيء everything has been made permissible for you إلا النساء except women إلا النساء except women the Prophet صلى الله عليه وسلم in this hadith رضي الله تعالى عنه that the messenger he said لا ينكح المحريم ولا ينكح ولا ينكح ولا يخطب so we have the word ينكح ينكح ينكح بفاتحيس يائي ينكح بضمن يائي what's the difference ينكح with the فتحة of the ياء it means he can't get married while he's in a state of إحرام or he can't marry someone else he can't do نكاح for people are we all together he's not allowed to do نكاح for others like some of the scholars they said ولا يخطب some of the scholars they said ولا يخطب the word خطبة to ask a man for his daughter and he says to you I will give you my daughter خطبة some of the scholars they said خطبة is not a haram نكاح is haram to marry someone they said this is haram like in the خطبة it is it's prohibited it's disliked and some of them even transmitted that issue some of them tried to transmit but that which is correct is that it's haram and there are three great scholars that argue that it's haram ابن عقيل الحمبي ابن تيميا and محمد الأمير الصلاعاني and they said that ولا يخطب ولا يخطب it is a prohibition and the unrestricted prohibition of the messenger it shows haram نهي الموطلق the unrestricted prohibition it shows تحرين it shows that it's haram for you to do it so they said where is the دليل to show that it's disliked that needs another evidence that needs another evidence okay but what about if he does get married we know it's haram for you to do it we know it's prohibited for him to do it but let's say he did get married عرافة هما نشيخ ماء and they talked and he said I'll give you my daughter all this time in Hajj you were upright you were steadfast you're a noble person I'm going to marry my daughter to you are you ready yes two witnesses there he said give me your hand and he marries his daughter off to him is this contract that just took place is it valid we're not talking about whether it's حلال or haram we know it's haram but it's valid does it take place are they now married are they now married we say that no that marriage is null and void it's فساد العقدي it's null and void and that's the مدهب الجمهور the belief the argument of the overwhelming majority of scholars here there's a question now where do we then take the Hadith of the Prophet صلى الله عليه وسلم that he صلى الله عليه وسلم got married to Maymouna when he was in a state of haram عباسي نريتر as found in بخاري المسلم بخاري المسلم both of them narrated that Ibn Abbasin and he said that the messenger تزوج ميمونا he married Maymouna وهو محريم and he was in a state of haram so how do we respond to that some scholars they said it's easy to respond to it they said that who is the narrator عبد اللهي بن عباس okay they said عبد اللهي بن عباس he was young he was he was young he was young the person who got married to the Prophet صلى الله عليه وسلم was who who was he ميمونا right ميمونا she said herself she herself said it and the Prophet صلى الله عليه وسلم تزوجها وهو حلون they married her when he was not in a state of إحرام and the scholars they say صاحب الواقعة مقدم على خبر غيره the one who the issue happened to takes precedence over the one who didn't happen to it's like somebody coming up to you and saying to you the event that took place this time did you hear about it you're like we were there we were the people it happened to the event that you're talking about we are the people who it happened to what are you talking about here have you heard of it we were there it happened to us so ميمونا was the one the Prophet married to she knows it better than عبد العباس true or false صاحب القصة صاحب الواقعة so that's what they said عبد العباس he was very young سعيد من المسيب he said وهي مبنو عباس he got it wrong but he didn't say إبن عباس about the Prophet or he lied about the situation what did he say he said وهي مبنو عباس رضي الله تعالى عنه but then it becomes more heavier when the issue isn't just إبن عباس anymore who said it عائش رضي الله تعالى عنه I said it as well oh it's not just عائشة as well أبو غيره I said it I said it I said it I said it I said it I said it أبو غيره I said it as well so we have been عباس we have عائشة we have أبو غيره all authentically transmitted to them that the messenger married ميمونة while she was in the state of إحرام and we all together and the scholars they said the scholars they said the scholars they said ميمونة was the one it happened to and the person who was doing things for the messenger in the issue of the marriage was أبو رافع and أبو رافع said the prophet married ميمونة when in the state of it was not in إحرام so you have ميمونة who is the one that got married to the prophet أبو رافع who was the one who played a big role in the whole issue both of them on one side said no it was not in the state of إحرام you have عائشة أبو غيره أبو عباس saying that the prophet married while she was in the state of إحرام so scholars they some scholars they tried to say these three are wrong these two are the most suitable in this situation because they're the ones first hand they were dealing with the issue and that's which would ترجح they strengthened one over the other but I always like if there's a way that you can reconcile between the two if there's a way that you can bring all of the opinions together without saying one is stronger than the other it's better to do that and I think there's a path to do that and that path is you say that عبد العباس when he said عائشة said it and أبو غيره said it they were referring to one of two the word محرم is used for anyone who does something in the two sacred lands مكة ونش ومدينة is referred to as محرم because these places these two places are called حرام they're both harams حرام المكة حرام المدينة they're sacred you can't do things in those two places صحيح and also if it's أشغل الحرم the sacred months something happens in this in the أشغل الحرم is also your محرم as the poet said قتالبن عفانة قتالبن عفانة الخليفة محرمة they killed عثمان ابن عفان the Khalifa of the Muslims محرمة in the state of إحرام but عثمان was not doing the Hajj that year he was actually in siege the other companions went ahead he didn't go but where was he? he was in مدينة رسول الله he was in the Medina عثمان are we all together? so when the poet said قتالبن عفانة they killed him عثمان ابن عفان الخليفة the Khalifa of the Muslims محرمة meaning he was in he was in حرم in مدينة are we all together? that's the land and it can also be used for the month like the other poet who said قتالوا الكسرة بليل محرمة they killed the pageant leader كسرة بليل a night محرمة in the state of إحرام here it means أشغل الحرم one of the sacred months they killed him because كسرة was not a Muslim he was doing عمرة ولا حج and he was not in the house of Allah عز وجل so the way to reconcile between them is ابن عباس and عائشة and أبو هوريرا were referring to the sacred months or they were referring to what? the land the message they married her in مكة are we all together? that's the best way to bring them together does that make sense? نعم أبي قتادة الأنصاري he in the story in him hunting أبي قتادة الأنصاري was not in the state of إحرام and he wasn't doing حج he wasn't and he wasn't in the state of إحرام حج none of them are we all together? but the other companions were and so was the prophet the question here is why was أبي قتادة الأنصاري not in that state scholars all tried to give an explanation why he was unique and the rest of them were in state of إحرام why did he choose not to do it? scholars they all mentioned reasons but those reasons there's no evidence for it there's no there is no evidence for it the point is أبي قتادة الأنصاري did not do حج he was not in the state of إحرام that's what matters now another benefit that we can take from this point right now is أبي قتادة الأنصاري he went through the ميقات and he came to what? to Makkah passing through the ميقات and this is a response and a correction on the part of the scholars who say that you're not allowed to go past the ميقات whether you're going to Makkah for business or not you have to do عمراء and then do your business that it's حرام for you to go past the ميقات no you can pass the ميقات if you're not doing عمراء if you don't want to do عمراء like أبي قتادة الأنصاري are we all together? like in this story is that أبي قتادة الأنصاري he was not he was not in the state of إحرام and he saw الحمار ووحشي the حمار is divided into two there's a حمار الأهلي which is the one that lives with the people they use it and it's the other one which is called حمار ووحشي what's the حمار ووحشي called in English? yeah it's like a zebra and stuff like that it's a zebra are we all together? zebra is a bone vicious right? you can't use it you can't it doesn't allow you to put anything on it it's a donkey but it's just it won't let you do something that's like حمار ووحشي if you guys can correct me but the closest is that it's a zebra and حمار الأهلي is the one we know generally as a donkey the حمار الأهلي is the one that people use they put things on it he carries it for them the reason it's called أهلي is that he lives with the family part of the family we'll do what they work in ووحشي is that he's good he's a what? he's barbaric he's wild he kicks the people so he can't be kept are we all together? so this so a zebra right? zebra you can eat a zebra right? so he went and he he saw a lot of them running around the other صحابة they looked they can't hunt they're not allowed to hunt because they're in a state of in a state of حباب so he went and he hunted I came across a narration I don't know its authenticity they saw the they saw the zebras in america they call it zebras we call it zebras they saw the zebras and the صحابة were laughing they were shocked how much of them were there? قتادا saw it he jumped on his riding beast and then when he jumped on his riding beast he forgot his spear and so he said to this company throw me your spear throw me the spear they said we're not going to help you we're not going to aid you in hunting because they can't so he came back for the spear he took his spear he got the animal and he slaughtered it for them and he brought it to them and they were in a state of حرام when he brought it to them they were like maybe we're not allowed to have this maybe we're not allowed to do this so they went to the Prophet صلى الله عليه وسلم and they told the Prophet what happened فقال to the Prophet صلى الله عليه وسلم he said did any one of you command him to do it? did anyone instruct him and say go and do it for us go hunt he said no he said did any one of you pointed out to him can you see those zippers over there did any one of you do that? they said no we did it then the Prophet صلى الله عليه وسلم he said finish it to the last meat and some of the narrations mentioned that he صلى الله عليه وسلم ate with them so this hadith shows that if you're not the one who hunted and someone else hunted you're allowed to eat the meat that's what he benefits right? you're allowed to eat it as long as you don't want as long as you don't play an action or a role in the hunting if you get everything ready for him and you say you grab him by the arm and you show him everything and you say okay I'm not going to press the button now do it yourself and he does all of that and you say I didn't hunt no you can't so hunting is haram for the muhrim the one who's in a state of haram and the evidence for that is الله says don't hunt you're in a state of haram and the hadith of the Prophet ﷺ where he said and the Messenger said no you can't but what is it that's prohibited from us when it comes to hunting it's what it is the hunting on the animals which are on the earth but not the sea she's no problem we're all together that which is haram for us is what the animals on the earth not what's in the sea what's in the sea is permissible for us because الله says it is permitted for you what does it mean سيد البحر وطعامه سيد البحر وطعامه سيد البحر means the animals that are alive in the sea you can eat it وطعامه means the dead animals in the sea you can also eat it you're allowed to eat it as well both of them so if an animal dies in the sea you can just eat it no problem there's nothing wrong with it anyways that's what this hadith indicates and shows question what about the person who was hunting if he did the hunting for the person you didn't help him you didn't aid him you didn't support him but he did it for you his motive was for you okay some of the scholars like the فقهاء القوفة this فقهاء القوفة and a group of the self like عطاء من أبي رباحي وجاهي دبنو جبري سعيد ابنو جبير and others they saw the permissibility of eating what was hunted by someone else regardless of what their motive and their reason is doesn't matter whether they did it for you or not عطاء and مجاهد سعيد ابنو جبير and فقهاء القوفة they believed it doesn't matter and the evidence is the messenger صلى الله عليه وسلم did not ask أبي قتادة الأمصاري why did you hunt they didn't ask him so that means it doesn't matter as long as he's not helped as long as he's not aided but as we're going to see soon we're going to see soon the حديث of صعب مجتمع and ليتي we're going to see that which is the next حديث we're going to do this after the Salah is حديث صعب مجتمع and ليتي and this حديث there has to be a way to reconcile between the two and you'll see why I say that basically this حديث here is an evidence for when the person doesn't do it for you أبي قتادة الأمصاري did not do it for the companions he didn't so this is the حديث you can use and the حديث of صعب مجتمع and ليتي is going to indicate and show to us that they when it was brought to the Prophet and he rejected it it was because it was done for the محرم and if it's done for you you're not allowed to eat it you're not allowed to eat it this حديث أليمام البخاري and Muslim both narrated so it's متفقون عليه يعني الله البخاري and Muslim بخاري and Muslim both narrated it on the authority of the companion الصعب مجتمع so there's a fat'ah on the jeem there's a تشتيد مثلثة so it's الصعب ابن جثامة ابن قيس الليتي رحمه الله his mother is the sister of أبو سفيان الحر his mother he said أنه أهده he gave a gift الصعب ابن جثامة أنه أهده he presented to the messenger صلى الله عليه وسلم the meat of a zebra لرسول الله حمارا وحشيا وهو بالأبواء while he was in the area known as الأبواء and الأبواء is where the messenger صلى الله عليه وسلم his mother is buried الأبواء is where the messenger صلى الله عليه وسلم his mother is buried so the messenger صلى الله عليه وسلم when he asked Allah permission and he sought permission from Allah عز و جل he صلى الله عليه وسلم he said أستأذن to ربي أزور قبر أمي I asked Allah permission this was in the treaty of حديبية when the prophet did contract so the prophet said I took permission from Allah if I can go and visit the grave of my mother فأذينا لي Allah permitted it for me Allah said you can go and visit your mother's grave then the messenger صلى الله عليه وسلم same hadith أستأذن to ربي أزور قبر أمي I asked permission for my load and I asked for forgiveness for my mother فأذينا لي Allah did not let me He didn't allow me so an أبواء is where the mother the prophet صلى الله عليه وسلم was buried so when he went there he cried because of his mother who raised him his mother صلى الله عليه وسلم so صعب المجثام he was a resident of this place أبواء أمي الودان he said that I he said that he presented to the prophet صلى الله عليه وسلم a Zebra and و هو بالأبواء أو بودان one of the two places فرده إليه the prophet turned back the gift the meat the prophet rejected it one narration mentions فلما رأى ما في وجه when the prophet saw the response the way that الصعب المجثامة اللي ثيو the way he felt how hurt he was he just gave a gift to the prophet صلى الله عليه وسلم and he turned down your gift it hurt him his face changed the companion so the messenger صلى الله عليه وسلم he wanted to make him understand he said to him إنّا لمن رده عليك we did not reject this إلا أنها حرم except that it's haram for us it's the only reason we would have taken it from you it's nothing wrong with you and there's nothing wrong with the gift but it's just that we are not allowed to have it grammatically إنّا لمن رده بفتح الدالي إضبعي في اللغة it's weak in the Arabic language to say نرده نرده أفصح is to say نرده بفتح الدالي and now we mention there's three ways of saying it نرده which is أفصح اللغات إليك one way of saying it نرده after that comes the word in here which is نرده أفتح on the dal but it's weak it's ضعيف and أضعف the weakest but it can't be said but it's extremely weak is نرده بكسر الدالي that's the weakest one but it's said in the Arabic language the benefits that we take from the حديث is that it's an evidence this حديث that is prohibited أكلو لحمي الصيدي the eating of the meat of what of a hunted animal whether it's hunted in عمرة or حج if you're in a state of إحرام and some of the beings you meet that you can't eat that meat if they did it for you صعب المجثام and the reason why the prophet rejected it from him and the other one أبي قدادة الأنصاري the prophet accepted it the reason is what أبي قدادة الأنصاري did not he did not hunt it for the companions and he didn't hunt it from he did it for himself like in this one الصعب المجثام is حديث the messenger صلى الله عليه وسلم he knew that he did it for him and so it's حرام based on that also this حديث shows us the permissibility of rejecting gifts if a person gives you a gift you can reject it especially if that gift has something حرام in it و لذلك الإمام البخاري باب من باب من لم يقبل الهدية لعلة the chapter of the one who doesn't accept the gift because of a reason because of a reason he rejected it also the benefit that we take from this حديث is the importance of observing the heart and the feeling of your Muslim brother how important it is and not to make him hurt and say it's the truth it's very important you look at the people's hearts and we all together and their feeling it's part of our religion some people they think the more you are harsh to the creation of Allah the more you are stubborn to the people the more you are rude to the people the more you are صاحب السنة and we all together the more you are a person of the Haq every time you see the people just bash them correct them straight away tell them all their faults make them feel small and that means يواح on the Haq and that's not how it is the messenger صلى الله عليه وسلم when did he say about the believer he is the muslim is صلى الله عليه وسلم approachable everyone can come to him approachable صح the messenger صلى الله عليه وسلم a slave girl in the city of Medina she would take him by the hand and she would use him صلى الله عليه وسلم all around Medina عليه الصلاة و سلام that doesn't mean he was not he was not one to speak the truth he would speak the truth but he would also what he would look at the feeling of the people and every time I remember this statement whichever muslim brother of yours that you advise him and he's a muslim and he's done a sin and he's committed a crime he's a muslim remember he's not worse than فرعون and remember you're not better than بيلاه موسى الله كمان للموسى when he went to فرعون فقول قولا الليينا و يتذكروا و يخشاب when you go to فرعون موسى talk to him gentle ماذا فرعون what did he say على ربكم العلا أليس لي ملكو مصر و هادي لأن هادي تجري من تحت he claimed the ownership of the supreme lord he said I am إلاه معاليم تلقم إلاه I don't know an إلاه غيري other than me I'm the only one there's no other إلاه I know for you guys he reached that level of stubbornness so he's a very bad man the person you're talking to is not worse than what فرعون and you are not better than موسى الهارون who are both instructed to be what to speak in a gentle manner to who فرعون so always keep that in mind so this shows us the prophet صلى الله عليه وسلم he doesn't have to give an excuse he can reject the gift but what did he want to do he wanted to explain are we all together and it's a good characteristic for the Muslim to explain himself it's not a bad thing the Muslims what did they say I don't need to explain myself to you it's a good thing to explain yourself sometimes are we all together because sometimes you can clear the mind of a Muslim and that's why I'm not a judge I'm sorry I'm not a judge I'm not a judge I'm not a judge I'm not a judge he said this hadith is one of them strongest hadith when it comes to giving excuses it's a powerful hadith now the messenger صلى الله عليه وسلم in this hadith he told us 5 things 5 من الدواب 5intelligibility they should be killed 5 kinds of animals they are vicious and they are harmful and they should be killed outside or inside the haram في الحلي والحرم this one that the author brought this narration he mentioned Hamni 5 يوجد another wording of Al-Imam al-Muslim. He mentioned four, it dropped out the akrab. The akrab is the scorpion. Muslim's narration and the wording of Muslim, he dropped out in one of its رواية. Muslim dropped out the scorpion. So he mentioned four. And He mentioned six. So we have five, four, we have four, five, six. He mentioned six, and he added in there الحية, the viper. The viper is a what? The voice is a venomous poisonous snake. الحية. So those are the six that should be killed where they're found. By the way, these six is a framework. In other words, it will be used for other animals as well. Who carry the characteristics of being dangerous and lethal. Are we all together? The same as the lion. It was killed if it's seen in the حرم. Are we all together? So this حديث I mentioned is the first one is Al-Gurab, the crow. The crow is killed. والحداة, the حداة is كائت. It's a type of bird called kite. It's a type of bird. It's white generally. It's called scary eyes. Yellow eyes. And a very, very lethal animal. A lethal bird. It will snatch things. It can snatch kids as well. Snatch. والعقرب. And a what? And an Al-Aqrab, a scorpion. والفأرات. And a mouse. والكلب العقور. The rapid dog. Who five of those? They are killed. The rapid dog means the vicious dogs that use their teeth and molars. They dig into those dogs. K9, what's it called? K9 dogs, right? أمريكين. A German Shepherd for instance. That's killed. Like a little chihuahua. You don't kill that. A little dog. Don't kill it. You just get rid of that. Like in the one that attacks people. They're killed. So all of these haywanat are killed. And it's killed by who? The one who's in a state of إحرام and the one who's not. Whether you're in a state of إحرام or not, you're allowed to kill these animals. Why? Because they will kill someone else. Or they will cause harm to another person. So you need the إحرام. It needs to be protected from them and their action. Though the wolf enters there. The lion will enter there. Any other animals that carry that characteristics of being vicious, attacking falls under that. The hadith just gave a framework of them. But it doesn't mean it's only these ones. Any other animal that is known to be like that will be added to the list. And that's what ابن القدامة in his moony he expanded on. He mentioned that in his fifth volume. Page 177. This hadith that we're going to go into is the Messenger صلى الله عليه وسلم حجامة. حجامة is copying. While he was in a state of إحرام. صلى الله عليه وسلم. So this hadith shows that it's unrestrictedly permissible for you to use حجامة. When you're in a state of إحرام. Unrestrictedly. Whether it's for a necessary reason a medical reason or not. It doesn't matter. It shows that it's permissible. The hadith shows that. And that's the view of the overwhelming majority of scholars. From them is Abu Hanifa. ألمان مارك. ألمان محمد. All four of them agree. And other Salaf. But they condition something. What they condition is. ألا يقطع شعرا. You're not allowed to lose hair. حجامة. You're not allowed to lose hair. فإن قطع شعرا. If hair goes with it. Hair is cut. They said that it falls under the eye. فمن كان منكم مريضا. أو به أدم من رأسه. ففيدية. ففيدية من صيام. أو صداقة. أو نصق. So they try to use that last part of the ayah. Which is. أو به أدم من رأسه. Someone who has harm in his hair. And he shaves it. What's upon him. ففيدية من صيام. He has to do fidia. And we'll come to that. إن شاء الله تعالى. If you have illness on your hair. Where you have to remove your hair in a hadj. You remove it. The religion wants you to remove it. But you have to give fidia. And the fidia that ayah mentioned. Is that you fast three days. And you give صداقة. Or you what? Or you do a نصق. Which is you feed. You've spula blood. So. The strongest opinion. Is the opinion of the Jumu'ur. That is permissible to do Hijama. Whilst you're in the state of. إحرام مطلاقا. And not strictly. And some of the Malikiya. Who said no. It's not allowed. Only when there's a ضرورة. Their view is very weak. And also حصل البصري. Took that opinion. لكن. This condition that the Jumu'ur put. And that they stipulated. Where their hair can't go. That's incorrect. It's not right. That condition is not right. Because. If a person scratches his head. And hair goes down. Is he going to pay fidia. Did he scratch his head. To cut. Hair off his head. Are we there. I saw with my two eyes. A person who is in a Hajj. Who wanted to scratch his head. And he said I'm not going to scratch it. I'm not. And it's burning him. Who wants to scratch it. But he's not scratching it. Because he said if I scratch my hair. And hair falls off. Fidia. That is. That's extreme. That's extreme in the religion. And there's people who give. Don't touch your hair. He's nail. Don't touch it. Don't. Just stay still. That is. The ones that the Prophet was referring to. When he said. هلك المطلطعون. هلك المطلطعون. هلك المطلطعون. Destroyed are those who are go overboard. Destroyed are those who go exceed the limits. No. The hijama that was done. Was it the purpose to cut the hair. No. The hijama was the purpose. If the hair goes with it. Unintentionally. There's nothing upon you. Just the same when you scratch your head. If you do it to cut hair. Then yes. You have to pay Fidia. But if you do it. Because you want to scratch your head. And then hair goes with it. Then there's nothing upon you. There's nothing upon you. Because there's no evidence to show that. فإنه لم يثبت. في السنة ما يدلو على أنه. صلى الله عليه وسلم. فداني محتجر. أمر بالفدية. Because he himself did it. And the chances of the hair falling off. The Prophet ﷺ whilst it was done. Is what? It's very high. And he didn't explain and say. Listen. Hijama is allowed. But if you see the hair went. You have to pay Fidia. He never said that. And the fact that he didn't clarify it. Is the issue of تأخيره البيان. عن وقت الحاجة لها يروس. The message wouldn't have delayed. Explaining when the need was there. Right? No. That's a different situation. If you have to shave to do it. Is another situation. Are we all together? But if you cup. And hair goes down with it. That's different. But if you shave. You intended the shaving. No, not necessarily. Not necessarily. It can be. And it could be the overwhelming majority. But some situations. A lot of the situations. حتى some of the time. The head is done with no shaving. It's actually done. And it happens. So I have to clarify it when I say it. If the person is cupped on his body. And then the hair goes down with it. There's nothing upon you. But if you shave it. And then use the cupping for it. Then you have to pay the Fidia. Because you intended the shaving. Does that make sense? No. كعب من عجرة بن أمية. This noble companion. كعب من عجرة بن أمية. He participated in the battle of Hudaybiyah. With the messenger. In the battle of Hudaybiyah. And the story of the Fidia. The story of the Fidia. It came down on him. The ayah. فمن كان منكم مريضا. Or with him. Or with him. أذن من رأسي. ففدية من صيام. Or friendship. Or friendship. The ayah came down on him. And it's this. He said. حميلة إلى رسول الله. I was carried. I was what? I was carried. And he couldn't walk anymore. And he said. And the lice. That were in my hair. Were falling over my face. It was falling over my face. كعب من عجرة. Very serious. I want you to pose here brothers. And take a benefit from this point. The lice that was coming out from the hair of كعب من عجرة. Look at the Sahabas. The iman. And how righteous they were. He didn't kill the lice. Because in the state of Ibn Haram. And you're in a sacred land. He didn't do anything to it. They want to hear a ruling. What can I do? What can I do? And you need to know brothers. These people's Hajj. Was months in the desert. Sand. Dust. Everything. He got sick. So he couldn't walk anymore. And I was brought to the Prophet ﷺ. فقال the messenger said to him. ما كنت أرع. I never thought. I did not know. That your disease. The illness. الوجع. بلغ بك مع عرا. That it will actually. You can reach this level. I never thought. Look at it. The lice was dropping from the hair of the companion. Filled his head. It could be seen. Falling off the hair of the companion. The Prophet ﷺ said to him. The messenger ﷺ he said. Can you sacrifice a sheep? I said no. The Prophet ﷺ said. 3 days. 3 days. Or give 60. What do you do? لكل مسكين النصف. ساعين. Every مسكين. You give him half a sa'a. You give it to him. Half a sa'a. Half a sa'a is too mud. Half a sa'a is what? It's too mud. لأن. One sa'a is for mud. No. Another point I wanted to mention. Does a person have the choice to choose from it? Or does he have to do it this one? If he can't do it, then he does this one. Does he have a choice? Can he choose? No. عبدالبر says. عامة الآيثاني عن كعبي من عجرة. The overwhelming text that came from كعبي من عجرة وردت بلافضي التخير. It came as a choice. And it's the same the ayah of the Qur'an. The ayah says. فمن كان منكم مريضاً أو بيه And if he has the ayah says. أو بيه أدم من رأسي ففيدياً ففيدياً من صيام أو صدقة أو نسوك. The aw here is tenweeh with this one or this one or this one. The word aw is للتخير والتنويع. This one or this one or this one. فمن كان منكم مريضاً أو بيه أدم من رأسي ففيدياً من صيام أو صدقة أو نسوك. Choice. ولي ذلك عم عجرة used to say في ندلت. This ayah came down to me. This ayah talking to me first. And then the messenger صلى الله عليه وسلم he commanded him to shave all of his hair. Shaved it all. Because he's ill. And so when he shaved it what was done was he was given the choice of a fidyah. Here nowadays what you see in the Kaaba when people come with mistakes like that they shave their hair or something like that the people they say to him you have to slaughter an animal straight away. Now the person has a choice from the three. He can choose any of those three. He can choose. Also another point that needs to be understood is is this specific to the hair or does it also involve the body? The person has to get rid of the hair of the body or is it just referring to the head? أليما محمد رحم الله he said شاعر الرأسي واللحية والإبطي is referring to the hair is referring to the body hair it's also referring to the armpits and then he said لا أعلم أحد الفرقة بينهم I don't know anyone who distinguished one from the other. لكن داود ظاهري the ظاهري of the ظاهرية he said no the body is different it's permissible for you to touch your body hair the hair that you're not allowed to touch is the one on the head and he goes my evidence for that is the ayah says ولا تحلقوا ولا تحلقوا رؤوسكم حتى يبلغ الهديو محمد الله ولا تحلقوا رؤوسكم do not shave your heads and not your body so with the ظاهري they stick to the ayah's apparent meaning so they said look at the ayah the only thing that it said don't shave was what? the head so they said the body is not a problem so there's no reason why this is boring to the discussion لكن ألمة محمد and the other view is correct it's referring to every part of your body hair and the evidence for that is the ayah ولا تحلقوا رؤوسكم generally people want to shave what hair خارجة مخرجة الغالب it's referring to the older majority are we all together? خارجة ايش? مخرجة الغالب it's something that majority of the times people don't shave their body is that what they shave? no they shave their head so that's the one that generally people are stopped from okay not everybody in the world has body hair to shave so it's the difference but everyone generally has hair the second evidence to show is when Allah تعالى ثم ليقضوا تفتهم ثم ليقضوا تفتهم the word تفث عبدالله عباس he said it means الرمي والدبر والحلق والتقصير والأخذ من الشاريب والأضافر he said the word تفث in the ayah is to take from your مستش which is a half other than the head and it's also referring to the what your nails and etc so there's ayats that show the other parts of the hair نعم this حديث it says عبو غريرا narrated that لما فتح الله when Allah gave the messenger صلى الله عليه وسلم the victory of the conquest of Mecca and that was what yet فتح Mecca was what yet yeah it was the eighth year of the Hijriah that the messenger صلى الله عليه وسلم conquered Mecca in the month of Ramadan he did it صلى الله عليه وسلم قام رسول الله في الناس the messenger stood up so this seems like it was a خطبة it seemed like a what خطبة but it's not as the other evidence as other rewayat have shown إن الله حبس عن مكة الفيل الله عز وجل he withheld the elephant from Mecca عبرها الله protect him عبرها they wanted to go to the Kaaba and charge into the Kaaba and destroy it الله protected the Kaaba from it وصلت عليها رسوله والمؤمنين إن الله تبارك وتعالى he empowered الله empowered and he strengthened his messenger and the believers وإنها لهم today Mecca is for the believers لم تحل لأحد إن كان قبل and it's also not permissible for anyone before me it's not no one is allowed to fight in this place no one is allowed to wage war here the messenger said it was only permitted for me for a fraction of time small period of time I was allowed to fight meaning نبي الله محمد 40 in Mecca no other prophet was allowed he said I was the only I was only allowed for a short period of time the scholars they say that fighting in Mecca is only permissible in two situations number one القتال المدفع if it's offensive if this anyone who comes to attack it is permissible anyone who tries to attack Mecca or to fight with the people in Mecca for Mecca to be defended that Mecca is what that is defended protected and the second one is if a capital punishment is being fulfilled in Mecca like for example if a person apostates or a person committees after marriage etc where capital punishments are done it can't be done in Mecca those two times the blood can spill a person killed another person deliberately he'll be killed death sentence and the death sentence is done in Mecca right those are the situations where it can't be done so وإنما وحلة ساعة منها وإنها لن تحلة لأحد بعد فلا ينفروا صيدها the messengers صلى الله عليه وسلم he said it is not lawful it is not allowed for anyone to frighten the creatures and the animals here it's not allowed to remember there's an exception the ones that have to be killed have to be killed وَلَا يُخْتَرَ شَوْكُهَا and its thorns are not picked no and they're not cut it's impermissible for somebody to do it what about if somebody does do it if a person does that in Mecca and he cuts the thorns what is the ruling regarding him is there any punishment or what about if he frightens the animals it's narrated that سعاد النبي وقاس in صحيح مسلم أنه ركب إلى قصري بالعقيق سعاد النبي وقاس was heading towards his house one day فوجد عبدا يقدعوا شجرة and he saw a man cutting a tree and this was in Medina okay which is going to come to us so he saw him cutting the tree and so سعاد النبي وقاس took everything that he owned all his belongings of everything he owned he took it from him he took it from him فسلبه فلما رجع سعاده جاء أهل العبد later the people of the slave came فكلموه they talked they talked to Saad and Abu Waqas أن يرود على أولامي and they said give back to the boy all the belongings that you took and then he said معاض الله بألله I seek refuge I will never give it back أرود الشيء for me to return back something وأبعا يرود علي and he refused to give it that's in Medina so some of the scholars they said in Makkah it's the same if he does that the leader of the system they're allowed to take what he's belonging things can't be taken there's a punishment for it also the hadith shows the permissibility of doing a khutbah and a reminder and a معظة to explain rulings of the religion to the people sometimes without it being Friday you're allowed to stand amongst the people and to talk to them that you can do that that it doesn't have to be Fridays and that people only have to wait for Fridays also the hadith shows us وَلَا تَحِلُوا سَاقِضَةُوا إِلَّا لِمُنْشِدِبْ if you're walking in a haram and you see your mobile phone on the floor don't pick it up leave it there unless you're going to publicly announce it once you take it from there our whole responsibility comes into your shoulder and we know Mak is very very big is it or not huh? it's very big it's very big so you may not be able to announce it to everybody and you don't want to keep a belonging of a person unjustly so leave it there what's the benefit of leaving it there the person might come back to that particular place to look for their belonging but what can take that ruling today is lost property centers that the haram has places they if you find any lost property you take it there and the person goes and he looks for it over there that's also the same as picking it up and putting it in a public announced place are we all together? وَمَنْ قُتِلَ لَهُ قَتِيلٌ فَهُوَ بِخَيْرِ النَّظَرَينِ if anybody his family member is murdered and somebody from his family is killed then he has what? he has the the rights of choosing he has the choice of choosing between whether to punish that person by him getting murdered you can ask kill him for us we don't want him to live because he killed my father or they have the rights to forgive they have the rights to forgive and to take a what? blood money and this matter needs to to facile more details more explanation and spoken more in the كتاب الخصاص which is in the back chapters of the chapters of mu'amalat also the hadith benefits us that عباس ابن عبد المطالب the prophet uncle when the prophet said that no trees are allowed to be cut from Makkah عباس stood up and he said إلا الإذخر it's a grass that has nice smell they make their houses and stuff from it so he said إلا الإذخر allow us to cut the إذخر from the roots we want to utilize it we use the إذخر and make houses from it because he said we make it out of our houses and our graves then the messenger said إلا الإذخر and the إذخر I must ask the principles of the fiq in the books of the principles of the fiq that they discuss which is سحة لستثناء المفصل the permissibility of the disconnected exception so somebody says something he says I divorce my wife he goes quiet for a little bit and he says accept فولانا is it allowed the exception that he came with after or does the exception have to be connected to the original statement so those scholars who use the permissibility of استثناء are we all together which is مون فصل disconnected from the person's statement they use this حديث the prophet spoke and he finished what he wanted to say then then then an abbas interjected and said إلا الإذخر here what did I say I said offensive no no no I meant defensive sorry did I say offensive sorry I meant defensive ودع فعا means to defend it's a mistake on my side you're not allowed to wage war in Makkah no one's allowed to fight with anyone in Makkah offensive is not allowed what is allowed is what to defend it from anything that's what I meant sorry sorry this حديث ومسلم they both narrated it the حديث is an evidence for and Ibrahim asked Allah to give Makkah to give Makkah and make Makkah a sanctum a sacred and give it sanctuary إبراهيم did and he made dua'a for the people of Makkah and he made dua'a for the people of Makkah ودعي لي say وإذ قال إبراهيم رب جعل هذا البلد أملا ورزق أهلو من الثامرات من آمن منهم من أتعم قليلا ثم أضروا إلى الله فإن أخبارهم أحبائهم even the disbeliever who wants to live with the Muslims wants to live with the Muslims and cheat even him إبراهيم said that let him enjoy the dunya with the Muslims and then take him to the hellfire and destroy him so إبراهيم made dua'a for Makkah and the people of Makkah وإني حرمت المدينة وإن إبراهيم he said I declared Medina to be a haram a sanctuary I declared it كما حرم إبراهيم to the supplication of course the way Ibraheem declared Makkah to be a haram a sanctuary وإني دعوتي في صاعها the messenger said I made dua'a for the sa'a صاع is a measurement of the food ومدها as I said to you it's what for sa'a for mud is one sa'a in measurement I made dua'a for the food of the people of Medina لكي ما بيمث لي مادع إبراهيم a double of what Ibraheem asked and multiplied it لأهني مكتة and anyone who goes to Medina today and looks at Medina's dates will fill you up and put it to that you eat for Medina will fill you up the minute you enter you find that tranquility تمانينا in Medina الله gave this place that الله gave it ولي ذلك شغابه عزيز من البازلي ومن سكن المدينة anyone who lives in Medina will truly know the way the dua'a of the sa'a how it's affected وعرف ما فيها من البركة في طعامها وشرابها the food, the drinks in Medina is just unique وما يحسلوا لي أهليها من الكفاية بالقليل and how the people of Medina literally suffices them ولأسيما في حق أهلي الإيماني والتقبى especially the people of Eman ولي ذلك a lot of people who travel when they come back and you ask them how do you find your umrah مدينة صحيح you guys agree to that I've been there and felt Medina was unique for him who went to umrah and when they went the Medina stuck out from the whole journey for them the way Medina was هذا هو just an overwhelming majority of Muslims not that Medina is better than Mecca now that doesn't mean it but it means that the Messina may double the dua'a of Ibrahim from the people of Medina and the messiah of the Salah it's accepted it's taken on ولي ذلك مدينة it will keep its people the righteous people they can stay in Medina Medina spits out what is it spit out the hypocrites and the Mu'nafiks they can't last in Medina they travel out they say I can't be here I want to go I don't want to be here anymore now we go together I know a brother when I saw him in Medina he lived in Medina for 38 years so he never leaves Medina so I told him why do you never leave he just said I'm scared of that hadith I said but it means if I don't just want to leave I just don't want to leave Medina so Medina that's the blessing Allah who subhanahu و تعالى gave Medina and the virtue that Medina has نعم this is the last hadith that we're going to take insha'Allah حدود حر من مدنية what's the boundaries of the حر من مدنية the boundary means what where is Medina why do we why do we want to know Medina for what's the importance of knowing Medina what significance does it hold for us to know where is Medina the reason is because number one we just mentioned that the Prophet made dua for the people of Medina and the food of Medina so you need to know if you're in Medina right you don't want to be outside Medina but you think you're in Medina also the Prophet he prohibited hunting in Medina hunting in Medina is prohibited so you need to know where is Medina also the jail does not enter it doesn't enter a Medina you don't want to be somewhere you think it's Medina but it's what outside Medina the jail comes to you also the importance of knowing it is the Prophet SAW he said that play right it doesn't go to Medina and many other things that the messenger SAW mentioned from Medina in the authentic Hadith it goes back to you knowing where is Medina so Medina is between two mountains Medina is between two mountains the first of those mountains is as the Prophet SAW Medina is a sanctuary it's a haram and it's a sacred blessed land ما بين عير إلى ثورن عير is a mountain it knows two mountains the first mountain is عيرن and the second mountain is ثورن a lot of people they know mountain they hear of it and also the other one is عير a lot of people also know of it and they've seen it those are the two mountains سفة الحج and the دخول of Makkah is about how to do Hajj and how to enter Makkah is a Hadith that we want to leave for tomorrow because a lot of people should be coming tomorrow Friday night this is where we study how to actually do Hajj like literally how to do Hajj step by step so tomorrow we will do and if only you've just taken this Hadith if you only if you only take this Hadith is a very long Hadith if you only take this Hadith then you'll understand Hajj very well we all together so make sure that you come tomorrow and anyone you know that would definitely want to learn how to do Hajj they can't miss tomorrow it's not the time to miss it tomorrow is a big day for those who wanted to go step by step it's the most comprehensive Hadith it's the what? it's the most comprehensive Hadith so we'll talk about everything insha'Allah و تعالى and which I'll try insha'Allah و تعالى to give you all a visual some things need for me to stand up and show you I'll show you insha'Allah و تعالى so this Hajj that those who are going when they go they have knowledge and I ask Allah that He adds it to our skills of righteous deeds for this and that anything I might I might have said or false or errs it's from me الشيطان الله and his messenger are free from it سبحانك الله و بحمدك أشهد أن لا إله إلا الله أستغفروا و أتوبيني