 وأقولوا في القرآن ما جاءت بهي آياته فهو الكاريم المنزال و أقولوا قال الله جل جلاله والمصطف الهدي و لا أتأولوا الحمد لله رب العالمين له الحمد الحسن و الثناء الجميل وأشد الله إله إلا الله وحده لا شريك له يقول الحق وهو يهدي السبيل وأشد أن سيدنا و نبينا محمد صلى الله عليه وعلى آله وأصحابه والتابعين لهم بحسان إلى يوم الدين أما بعد Today is going to be our second day on the explanation of كتاب بلوغ المرام من أدلة الحكام written by حافظ ابن حجر العسقلاني و رحمه الله The book that we are doing is كتاب الحج This hadith عبد الله بن عباس رضي الله تعالى عنه he said that the messenger عليه الصلاة والسلام he said أي ما صبيين any child any child who performs حج ثم بلغ الحنطة and then he reaches the age meaning he reaches puberty فعليه أي حجة حجة أخرى This person has to do a what? another Hajj و أي ما عبدين any slave حجة who does Hajj ثم أعتقا and then he is freed after he done Hajj so he already did Hajj as a slave but now he is freed and is no longer a slave فعليه أي حجة he has to do Hajj حجة أخرى another Hajj again he gets rewarded for it but he is not but it's not حجة الإسلام that one he has to do again رواه بن أبي شيبة ابن أبي شيبة narrated و رجاله تقات and the men in this chain are authentic ابن حجر says إلا أنه but the only issue is إختولي ففي رفعه there is a dispute whether this is the Prophet ﷺ statement والمحفوظ أنه مقوفن and there is another opinion that says now that this is the statement of who that this is the statement of عبد الله ابن عباس and it's not the messenger صلى الله عليه وسلم who said this but the chain is what? but the chain is authentic that which is authentic and it's صحيح is that the hadith is مرفوع that is the statement of the messenger صلى الله عليه وسلم as ابن حجر in great detail مرفوع when I say مرفوع means it's the statement of the messenger again I mentioned there was two opinions there is one group of scholars who are saying that this is the statement of عبد الله ابن عباس that it's مقوف و لا يصح مرفوع another group of scholars are saying no no no this is عبد الله ابن عباس attribute to the prophet so it's the statement of the prophet صلى الله عليه وسلم and that which seems apparent is that it's مرفوع حافظ ابن حجر حافظ ابن حجر in his كتاب تلخيص والحبير he went in great details to discuss this issue if you go to the second volume page 220 he discusses it more this hadith also ابن خزيما narrated it الانمام الطبراني in his وسط الحاكم in his مستدرك and بيحقن السنن all of them narrated from the chain of محمد ابن ملهان who said حدثنا يزيد ابن زريعن who then said I heard it from شعبة ابن حجاد أبو بصطام العتكي who heard it from الأعمش سليمان ابن مهران who heard it from أبي ضبيان who heard it from عبد الله ابن عبس the only person in this chain who narrated from شعبة مرفوعا is يزيد ابن زريعن every other person narrated from شعبة none of them narrated it مرفوعا they all narrated it موقوفا that's where the discussion came from that's where the discussion came from but as I said to you إن شاء الله إتصحيح and there's no need to go into that discussion in more details now this hadith also points out the acceptance of the hedge of the child the child does hedge that his hedge is accepted even if he doesn't reach age of puberty his hedge is accepted but it doesn't suffice him it doesn't remove the obligation of hedge to Islam the hedge of Islam is still upon this child when he reaches age of puberty and that's the time when we know that the child is actually at what he's at that age of مؤخضة he's punished if he doesn't do something so that is the age where he needs to come with hedge puberty a question and a discussion here is what about if he reaches age of puberty in hedge he's doing hedge he's in the middle of hedge and he reaches age of puberty whilst in the state of hedge if it is before he does the إحرام before he actually puts on his إحرام then there is no dispute amongst the scholars that this is now considered hedge to Islam so if he came from his country and before he wore his إحرام he reached age of puberty there is no dispute amongst the scholars and that's not a discussion at hand that that child has reached age of puberty before the before the before the إحرام before he can come with the intention well what about after إحرام it's the biggest discussion he is in a state of إحرام if this is before عرفة so he's in إحرام he's landed he passed the مقات he hasn't, عرفة hasn't come عرفة has not happened yet أجزأ it will suffice him from حجة الإسلام it will suffice him from حجة الإسلام على الراجح من أقوال أهل العلم from the strongest of the opinions of the scholars because the Prophet ﷺ said in a hadith which we're going to see الحج عرفة that is عرفة that is what حجة is but if anyone who doesn't go to عرفة there's no Hajj for him حج is عرفة that is what حج is it's عرفة without it there's no Hajj for you at all so if he reaches age of puberty before عرفة no problem what about the night what about the night of مزدليفة at night in مزدليفة and he still has a chance to go to عرفة the time of عرفة in which he could stand is still remaining even if it's a split second he catches عرفة that's also what the Hajj that he doesn't have to ever come with it suffices him another point that we need to point out from the hadith is the hadith shows that the slave his Hajj is also what accepted before his before his freed he can do Hajj but then it doesn't suffice him from what حجة الإسلام it doesn't he has to do it again so this hadith restricts the other hadith right where the woman lifted her child and what did she say there's a Hajj on this one that hadith some of the scholars what do they understand from that they understood from that that it suffices him for حجة الإسلام but in this hadith that we took it restricts it and shows that the hadith accepted that he did but it doesn't uplift the obligation of Hajj from him when he reaches age of puberty so this hadith is it's restricting the other general hadith of the woman who asked about her child this hadith اليمام البخاري and the muslim both narrated it that the messenger يسأل الله عليه السلام عبدالله من عباسه يسأل أصدر and the messenger said لا يخلو أن رجل a man should not be alone بمرأة a woman إلا ومعها ذو محرمن a man should not be alone with a woman by herself him and her in a room no one else is in a room لا يخلو أن رجل اي مانش يلا بيألون بمراءة اي ومن إلا ومعادو محرام unless there is a mahram with them there has to be a what there has to be a mahram a mahram is 3 things anyone who has these 3 things is a mahram are we all together 3 things are what makes a person a mahram number 1 is نتب from the same lineage meaning is like your son for instance is from you and نتب your son your son's son son's son you're in this however far it goes your son and whatever comes from your son that's your نتب that's yours والأبو your father على anything that comes from your father meaning your father's father's father's father's father's father's father's father's father's all of those are the women's mahram والأخ her brother whether it be her full brother or half brother whether brother from the mother no problem brother والعم the uncle the metanu uncle from your father's side والخال جميعها من مدينة محرمي و جميعها من صباحك و جميعها من أمامك و جميعها من عملك و بضواءهم و بها مرحب و إبن الأخ و بضواءهم و بضواءهم و ابن أخ و بضواءهم كل هذا كل هذا يجب على أحد كل المساعدة يمكن أن يعتقد ويجب أن يكون هناك كمثة؟ خمس رضاعات خمس رضاعات وخمس رضاعات يوجد تن ويوجد تن ويوجد تن خمس ويوجد تن ويوجد تن من الخنجة يعني أن البيت كان يدفع من البيت لأنه يوجد تن أي أبا بي that that brother and they become brother and sisters so her mother fostered a child she made all of those conditions but she already had a son ok she had a son and she breastfed this girl this girl is now considered what أخ من الرضاع brothers and sisters from breastfeeding the secretary is so that man, boy can be a Muharram that brother is a Muharram for her هل نحصل على ذلك الثالث هو مصاحرة مصاحرة هو أمك بأمك أنت محمد لها أمك بأمك this came because of marriage you married her daughter so her ... your wife's mother is your mahram you're a mahram to her you can take it to umrah you can take it to adh you can be alone with her no problem but pay attention, you can only consider the wife's mother اي محرم if you've had intimate relationship with her daughter a marriage, are we all together brothers but if you did zina with her, no, no, no or it has to be a دخول بالنكاح, it has to be by nikah even if you divorce that woman and you go separate ways that woman's mother is your mother you can never ever marry her or anything are we all together وَزَوْ جُبْنَتُهَا وَإِنَّزَلْ also the daughter I'm the son of your if your wife has a daughter, then her daughter from another marriage are we all together you marry a woman she has a what she has a daughter you married her mother the daughter becomes a what حرام from you she's like your own daughter now this daughter came from another previous marriage this is also مصاحرة and opposite is the truth those are the three محرم it does now she best fed them both they both become siblings they do now that we've understood what a محرم means we all know what a محرم means and this is الحمد لله for us we already generally know this we know this the question here is if you're not any of that which we mentioned you're not allowed to be alone with a woman in a room it's حرام the prophet SAW said in another hadith حديث أقبة من عامل رضي الله تعالى عنه that the prophet SAW he said إياكم الدخولة على النساة do not be alone or do not enter onto a woman here it means don't be alone with a woman because of how the علماء understood the hadith don't be alone with a woman فقال رجل من أنصاري اي من from the people of أنصاري and he said يا رسول الله يا رسول الله أفارأي تلحبوا أخيه أخيه أنت مرحب أخيه يتلحب with you في the morning you leave to work you go to work and you leave your brother in the house because you trust your brother he's your brother the prophet SAW الحموموتون he's dead dangerous it's not that you don't trust your brother but it's that you don't trust who you don't trust Shaytan and he's the reason why the prophet SAW referred to the brother as الحموموتون is because he is the one you don't most fear from death is generally something people just forget even though it's there it's a problem that's going to happen generally people are heedless about it are we all together? that brother is the one you trust you say no problem come to my house and Shaytan will use any method to destroy the family and destroy the relationship between you and your brother and also to destroy the what the children that come from this and their lineage and who they are now there's nothing the adopted child is nothing as long as they don't breastfeed if they breastfeed the child then it becomes so here pay attention with me so a lot of issues that fall under this is also going into a lift with a woman alone it falls under الحلو being alone if there's a woman by herself in the lift just avoid it and you're by yourself if there's other people with you in the lift there's no حلو you can go in another man or another woman two women are in the lift you can go in if you want are we all together you and her to go in by yourselves stay away from it some of you might think this is too harsh the rules of Allah should be made easy these things I'd be very honest with you the fact that they are not followed and adhere to you can see what happens in people's problems when they come to me and they ask for solutions of their problems the things that happen and things that people do all of it came from this concept of people just mixing and opening the doors for each other he's my brother he's my cousin no problem speak to my wife and just freedom you might be innocent and think إن شاء الله خير of everybody but don't forget Shaytan and his role in wanting to destroy things you have to remember that also the messenger he said ولا تسافر المرأة a woman should not travel إلا مع ذي محرم except with a mahram a woman should travel with a mahram specifically the prophet he said if you look at the hadith that half of the hadjah chose to bring here where took it back the hadjah are we not took it back the hadjah why did he bring it you'll see soon it's going to come why he brought this hadith specifically to Hajj ولا تسافر المرأة a woman should not travel إلا مع ذي محرم except with a mahram the hadith says a woman should not travel it did not restrict the duration is it one day two days three days so hold on to this hadith this hadith says that a woman should not travel that a woman should not what she should not travel except with a mahram there is another hadith that says she should not travel three days there is another hadith three days and there is another hadith that says مسيرة يوم واليلة a day and a night and there is another hadith which says she should not travel the duration of a day not a night but a day another hadith says two days another even duration says أكثر من 30 more than 3 are we all together how do we bring this all together we have one hadith that is just saying the woman should not travel except without a mahram but another duration is in three days another duration no more than three days another duration is in two days another duration is in one day another one is in one day and one night how do we reconcile between all of that those narrations number one the safest is for the woman never to travel without a mahram of course that is الأحوط the safest all together because if she takes the three days opinion then what about the hadith that says two days and what about the hadith that says one day one night so the safest is that she doesn't even travel at all without a mahram that's one response number two is the one who takes the hadith which says don't travel at all will have implemented all of the other hadith صح in other words he has taken the hadith of one day the hadith of one day and one night the hadith of two days the hadith of three days or the hadith of three days more all of that he hasn't even traveled so all of these hadiths they will be fully under don't travel at all so why did the Prophet say these different numbers he said it صلى الله عليه وسلم from the angle of the person who he was addressing he believed their duration was this long their traveling was this long or that they travel this long are we all together but it wasn't that this is the number if a person traveled two days he wouldn't say I believe I should not travel for two days and two nights without a mahram that's the easiest and the fastest response and the evidence to show that the traveling without a mahram are we all together even one half a day is not allowed is this hadith that we're reading right now how? when the messenger said a man should not be alone without a woman a man should not be alone with a woman if he's not a mahram and a man should not travel I'm sorry a woman should not travel without a mahram when the Prophet said that and he was doing a khutba the hadith says يخطب رسول الله صلى الله عليه وسلم the messenger was doing a khutba right a man stood up straight away who felt that he might have fallen under the prohibition he said يا رسول الله your message of Allah إن مراءتي my wife خرجت حاجة وَإِنِّكْتُ تِبْتُوْ and I was written down I was I was listed as what في غزوتي كدأ وكدأ I was listed to be in the battle and the army of that and that I was registered to be in a battlefield and my wife is now out and she's doing what حاج now what shall I do now what shall I do a messenger of Allah the messenger said إن طالق leave this issue of fighting and go to your wife إن طالق فحجة معا مراءتي could do a hajj with your wife here's a powerful point which is the messenger when this man said it this man all he heard was ولا تسافل المرأة a woman should not travel إلا معا بي محرم except with a mahram that's all that the my companion heard right and he stood up he said رسول الله my wife she's going and doing she's doing a hajj and I'm here and I have to go to battle and so on and so on the messenger didn't say to him Hold on is your wife's hajj obligatory is it the first time she's doing it he didn't question he also didn't question the duration of his wife's travel did he say she traveled for two days three days one day he said anything are we all together he straight way come on go and do hajj with your wife there's a qa'idah now that and Imam al-Shafi'u and great other scholars after that took which is ترقل استفصالي في مقامل احتمالي ينزل منزلة العمومي في المقالي and عبد الله عن حاجة شانكيو who says in his مراقص سعود the thousand lines ونزلن ترقل استفصالي منزلة العمومي في المقالي اما في الأقوالي the statement of the messenger in this situation he never questioned a man he didn't interrogate him and ask him and say okay look is this your first wife's first hajj he didn't say that to him he didn't ask him how long has your wife been traveling on the road and how long will she spend on the road he never asked him he never asked him this question and the fact that the messenger didn't question him means all of those a woman cannot travel without a mahalam even if it's an obligatory hajjj as much as a voluntary hajj a woman cannot go hajj without a mahalam a hajjj which is wajib imagine what about traveling for holidays and stuff like that a woman needs a mahalam the messenger some of the scholars they said yes a woman is not allowed to travel without a mahalam they accepted that because of this hadith but they said they said they said a hajj which is a pillar of the Islam which is obligatory which Allah commanded us explicitly Allah clearly commanded us to do what a hajj men and women how do we then reconcile that command which is clear cut and it's strong with the woman not being traveling not allowed to travel by herself what about if she has the money what about if she has everything and the ability to go the only thing that's missing from her is what a mahalam we will then add mahalam to the مني صطاع إليه سبيلا and as they become a condition for the woman some scholars said no she can go yes there are some scholars who said that from those is Alima Malik he said that that she travels with reliable women and she can go with them ألمام شفعيو he said some إمام شفعيو he said that as well أحمد said رواية عنه a narration from him وجماعة من السلف a number of the image of Salaf said that ولي ذلك ألمام شفعيو he clearly said تخرج مع ثقة حرة مسلمة she will go with a reliable free woman إبن السيرين he said تخرج مع رجون and she will go out with a man من المسلمين لا بأس به she can go out with reliable Muslim men and women that are with her no problem أوزاعيو said تخرج مع قوم عدول she will go أوزاعيو said she can go out with reliable honest and truthful people and the evidence that they used is بخاري نريت معلقا معلق أن عمر رضي الله رضي الله أذن لأزواجه that عمر رضي الله عنه mention that the prophet the messenger صلى الله عليه وسلم he permitted for his wives صلى الله عليه وسلم in the last hajj in which he did فبعث معهن and he sent with them عثمان ابن عفان وعبد الرحمن ابن عوفن so they said this is our evidence and تحاوي نريت ابن حزم with the chain عن نافع عن ابن عمر that he said كان يسافروا مع عبد الله عبد الله ابن عمر when he would go hajj those who would travel with him ومواليات الله ليس معهن محرم women that had no Mahmoods all of these are authentically transmitted from عبد الله ابن عمر رضي الله and the dispute as I said to you from what this hajj is obligatory this hajj is what it's wajib okay and the prohibition of the traveling without a Mahmood على كل حال the action of عبد الله ابن عمر is not easy to say it's not hard to say that if a Sahabi goes against the prophet صلى الله عليه وسلم or if any imam goes against the prophet the prophet is given what will wait in the statement that he said here are we all together are we all together but what about the prophet's action the fact that he sent his wives with عبد أثنان وعفان and who عبد رحمان وعفان the scholars they said two points number one the wives of the prophet صلى الله عليه وسلم are the mothers of the believers are we all together and number two is this is a specific issue that the messenger صلى الله عليه وسلم saw permissible it was permissible for him sorry something that was specific to him صلى الله عليه وسلم I'm not taken away from this issue it was a Khilafi issue addition of opinion that I'm strengthening one opinion over the other opinion the woman should definitely travel with a Mahram with a Mahram for her own safety for her own well-being for her to be taken care of we all know how hard it is imagine her mother travels by herself and she doesn't have no son to take care of her of brother or of father it's necessary for that as for those who say no problem the Mahram is going to put her on the flight from this place and on the other side there's another Mahram waiting for her the issue is on the way on the route the plane can always divert it could go to another destination she might have to spend in another country three or four days she could spend a night in another country are we all together because of the flight going in the opposite direction وهالومة جربة so the religion here is to protect the women to protect them to take care of them and to not let them become what exposed to stress and hardship and harm it's there to protect them not to subjugate them now this hadith it talks about the prophet صلى الله عليه وسلم he had a man the man was saying لباكا عن شبرماء the word لباكا means oh Allah I have obeyed you and so this man was doing حج on behalf of شبرماء شبرماء so the man didn't know who the shabruma was he said to the man من شبرماء who is shabruma the man goes اخو اللي is my brother one of my brothers او قريب اللي او one are close relatives قال the messenger said to him حججت عن نفسك did you do Hajj from yourself did you do Hajj first did you yourself do Hajj قال لا the man said no the messenger said حج عن نفسك do Hajj for yourself first ثم حج عن شبرماء and then after that do for شبرماء you yourself haven't even done Hajj first you will do Hajj for yourself and then go out and do Hajj for شبرماء أبو داودن ريت this and ابن ماجه وصحاحه ابن حبان ابن حبان authenticated it this hadith حافظ ابن حدر he said وراجه عند أحمد وقفوه according to ألمام أحمد it's موقوف meaning again it's not attributed to the prophet as a view of ألمام أحمد but if you go to سبول السلام which is a shalha بلوغ المرام بايمحمد أمير الصنعاني أمير الصنعاني he breathes another opinion for ألمام أحمد based on the رواية of his own صان صالح who said that his father considered this hadith to be the prophet صلى الله عليه وسلم are we all together and أمير الصنعاني attributed to شيخه الإسلام he said that أحمد إبن حمبل said this so we have two views for ألمام أحمد one view that says that it's موقوف and another view of ألمام أحمد that says it's what it's مرفوع it's the statement of the messenger صلى الله عليه وسلم and that one seems to be strongest and the reason why they disputed why it's مرفوع why is this attribute to the prophet is because a narrator in there his name is عبدت عبدت إبن سليمان عبدت إبن سليمان is him the individual who they say that he attributed he attributed it to the prophet صلى الله عليه وسلم and some scholars they said he's the one who did it but he's not alone in doing it that's the problem with some people they think he's the only one who did it now he's not the only one who did it two other people made it مرفوع as well attributed to the prophet صلى الله عليه وسلم with عبدة and that is محمد بن بشرن and also محمد بن عبد الله الأنصاري so they تابعوه في الرفع they agreed with him on the مرفوع as for عبدت إبن سليمان يحيبن معين سر about him because عبدت إبن سليمان narrated this from him سعيد بن أبي عروبة he narrated this from سعيد بن أبي عروبة and يحيبن معين he said أثبت الناس في سعيد بن أبي عروبة the most reliable person when it comes to narrating from سعيد بن أبي عروبة is عبدت إبن سليمان anyways this حديث 10 scholars authenticated it إبن خزيمه authenticated it إبن حبان authenticated it بيهقي authenticated it النواوي authenticated it إبن الملقن authenticated it إبن حجر authenticated it عبد الحق الإشبيلي authenticated it إبن القطان authenticated it شغب نباز authenticated it وإبن نباز authenticated it وإبن محمد رواية لعبده one of his views is that it's authentically attributed to the prophet صلى الله عليه وسلم so that's the evidence oh that's the ruling of this hadith so the hadith is صحيح إن شاء الله إن شاء الله تعالى it's authentic إن شاء الله تعالى this hadith as we can see what we take from it is if a person hasn't done Hajj for himself that he can't do Hajj for someone else and that he should go and do it for what for himself first of all this is the view of the شافعية and the قوله شافعية والحنابلة and the view of the حنابلة and there's a specific wording of this hadith that came in Sunan Ibn Maja where the messenger said صلى الله عليه وسلم فجأ على هذه على نفسك and make this one what you're doing right now that you were trying to do for شبرم make this one for yourself and do Hajj for شبرم another time and this is the evidence for an issue that the scholars really discuss which is a person done Hajj and he done that he thought to do Hajj for someone else he came with the intention to do Hajj for someone else okay while he didn't do Hajj for himself he has never done Hajj for himself whether he finished that Hajj or whether he's in the middle of that Hajj they said it automatically becomes his own Hajj it automatically becomes what his own Hajj why because this man was doing Hajj and the messenger صلى الله عليه وسلم said to him فجأ على هذه make this one for yourself make this one for yourself another view said no no he intended to do it for someone else that intention that he done for someone else still stands and this is the call of the حالفية and the ماليكية because they said if a person hasn't paid debt that was upon him he never paid his own debt but he paid for someone else's debt that person's debt in which he paid for will be accepted right he's got debt on him 10 100 درهام he took from someone and he was going to pay for his 10 hundred درهام that he took from someone he was going to pay it back on the way a brother said to him actually I've got debt to pay I'm struggling and he said okay I'll pay your debt with the one that that's outstanding for his can this suffice him they said yes of course it can they said yes of course it can like in the other group they responded and they said حج and the and the paying of the is different why? paying back debt you don't even need intention and the debt will still be accepted are we all together? if I took debt from someone and the person calls me and says by the way yesterday when you were in my house you dropped money 100 درهامs and he says to him okay no problem to keep that 100 درهامs and that's going to be considered to be what the loan I gave the money that I took from you last time the man already used the money he never gave it to him to the intention to pay back debt that is not intention are we all together? even if the person doesn't come with an intention to pay back debt it will still be uplifted from him okay so that's a difference that the scholars respond to how many minutes are left from the prayer 4 دقائق another issue here the other group they came back again they said remember the story that we took the story of the Khat'amee the story of the Khat'amee the woman who asked the prophet صلى الله عليه وسلم she said صلى الله عليه وسلم my father is an old man he cannot stay in a rainy beast can I do a Hajj for him? the messenger صلى الله عليه وسلم would he say to her حج عن who do Hajj on his behalf did he ask her if she done Hajj for herself did he he never he never asked her whether she done Hajj for herself he went quiet he just told her do Hajj it brings us to the point that we were talking about before which is في موضع الإحتمالي ينزل منزلة العمومي في المقالي which is the fact that the messenger didn't ask that the Khat'amee that woman the messenger didn't ask and say to her have you done Hajj for yourself it means that whether she did Hajj for herself or not they said that it's permissible for her to do Hajj on behalf of someone else but what we say is that that hadith is a مفهوم مفهوم is what it's that which has been understood from it and this hadith is a منطوق directly commanding this companion to do Hajj for himself and the scholars they say that the direct statement of the messenger takes presidents the منطوق takes presidents over that مفهوم are we all together because here he clearly instructed this companion to do Hajj for himself first and then after she did for the for the شبرما لكن the other hadith of قصة القثعمية it's a مفهوم it's an understanding the possibility that he didn't صلى الله عليه وسلم explain it to her it's an understanding that was taken from it it's an interpretation that's taken out of it we give presidents to the منطوق in this hadith another point that I want to mention إن شاء الله I'm going to conclude you that is this hadith shows that you can do Hajj on behalf of a close relative brother sorry and even a close relative doesn't have to be your blood brother it doesn't have to be and it also shows that the person can be alive or the person can be dead it doesn't matter it's the same whether they are whether they are alive or whether they are or whether they are dead in اهنا this hadith حديث مع باس some scholars they weaken there but the scholars that authenticated it are a lot in number and the scholars that authenticated it are الامام الحاكم اللي سابوريه he authenticated it الامام الديهبيه رحمه الله agreed with the hakem in his grading عبد الحق الاشبيريه الامام النوي رحمه الله احمد شاكر الالباني رحمه الله تعالى شيخ مغبل بنهادي الواديعي وشيخ ابو صحاق الحويني in his كتاب غوث المقدود they all graded it حديث بي صحيح and immediately narrated it from two other companions the first one is عليمنا بيطاربن and Anas ibn Malik so this three companions in total I'm not 100% sure that تلميدي narrated Anas ibn Malik but if my memory serves me correct I think he mentions it there it serves me right I think he said it at Tirmidhi the hadith is خطابنا رسول الله the messenger دانا خطبا for us فقال the messenger said إن الله كتابا the word كتابا is two types when you find it in the Quran يا يولدين أعملوا كوتيب عليكم الصيام كتابا شرعية كتابا شرعية which means this has been prescribed for you in the shari'a it has been made obligatory in the shari'a and that's the one that is referring to here it's كتابا شرعية meaning Allah has written in the shari'a Allah has obliged and made obligatory in the shari'a that the people do have and there's another type of كتابا which is called كتابا قدرية الله universally makes things happen but that's not what this hadith is talking about because if it was then everybody would be doing Hajj if it was كتابا قدرية if it was a universal then that would mean Allah would make everybody go and do Hajj now that's not what it means here it means that everyone is made obligatory to do Hajj so the messenger said إن الله كتب عليكم الحج الله made Hajj obligatory on you فقام الأقرع ابن حابس a noble companion الأقرع ابن حابس he's still up I mean he's still up في كل عام يا رسول الله في كل عام يا رسول الله every year or message of Allah then we have to do Hajj every year the messenger صلى الله عليه وسلم said لو قلتها if I was to say yes لو وجبت it would have been obligatory on you الحج مراتون حج is only once فما زاد فهو تطوع and anything that goes beyond that once is voluntary how do you reconcile between this and the statement of Allah وما ينققوا عن الهواء إن هو إلا وحي ويوحا and some of you might think that there's no problem here they could be brought out of the إشكال here but it's easy to respond to it someone might say the messenger said لو قلتها لو وجبت if I was to say it's obligatory then it would have been obligatory but what we know is that the messenger صلى الله عليه وسلم takes the obligation from who from Allah so he attributed it to what himself when in reality is from who from Allah the scholars responded to that easily they said as we know the messenger صلى الله عليه وسلم he did sometimes respond with each Tihad he would say things based on his each Tihad if this each Tihad was right and there was nothing wrong with it the Quran and the Sunnah will sorry Allah will not correct him and so then it would be a revelation from Allah it goes in line with what Allah wanted we all together and that's the one the messenger is referring to لو قلتها لو وجبت if I was to say for myself it would go in line with what Allah wants and it would have been obligatory on you and another type is that the messenger صلى الله عليه وسلم says it from himself and he gets it wrong and he gets corrected either way whether you look at it from him saying it from himself and not being corrected or for him being corrected both times when it reaches the people it's a what it's a revelation from Allah are we all together does that make sense so this hadith says لو قلتها لو وجبت if I was to say it لو وجبت I would have been obligatory on you الحج مرتن حج is once فما زاد فهو تطوح and anything beyond that is a تطوح here is a question why did حافظه من حجر place a hadith in سنة تلمدي and أبو داود and نسائي and أحمد narrated it because he said روها الخمسة the comesa he is referring to here is he means the fourth sunan how many you left with أبو داود and نسائي and أحمد and the fifth one is and the other one is what أحمد and أحمد and إمام أحمد إبن حمبل so it's أبو داود and نسائي أحمد are we all together so the five that he mentioned in the beginning of the book is four are we all together those are the four that narrated it here the question is these four that narrated it which is أبو داود إبن ماجة and نسائي أحمد their book is not as high as بخاري مسلم correct بخاري مسلم is the highest why did إبن حجر mention the muslim's version after he mentioned one that some scholars have questions of authenticity because he says after that و أسلوه في مسلم من حديك أبي هوريرا this was this a Muslim and it's on the authority of أبو هوريرا and this one is authentic no one question his authenticity it made more sense for him to put that one first right but why did he put this one first the scholars they responded to that is because there's a wording in this version that's not found in the version of ألمان مسلم which gives it more meaning and that is the wording فا مازادة فهو تطوع and anything more than that it's voluntary is not found in the مسلم's version so he put it there because of a thick benefit that he wants to get for you are we all together also the حديث it benefits us the حج is once in your lifetime you don't have to do حج every single year once is enough and every person and anything after that you get rewarded for it you get edged for it and it's good to do it especially if your first time was not very good it's best to do it again it's best to do it again and again and again if Allah gave you the money then you should do it every year some of the سالف رحمه الله they did it 40 years consecutively 40 years they would do the حج are we all together so it's good to do that and this the scholars they say it is من تيسير الله تعالى how Allah wants to make things easy for us ورحمته how merciful he is to his slaves سبحانه وتعالى imagine we have to do it every year it will be very hard on us the money the travelling and Allah will make it once so this deal is a lot إن الدين يسرون وليشاد الدين أحدهم إلا غلبه فسددوا وقاربوا this religion is easy it's easy no one makes it hard on the people and makes this religion so complicated so hard to the people that they can't do it except that you will find that the person himself will overcome him and a lot of those a lot of the time those people themselves cannot implement the religion anymore they can't do it because they were saying everything حرام this حرام that حرام this and so later he's a human he's gonna fall short and then he leaves the religion because he can't keep up with the hard rules that is placed around him are we all together so this deal is يسرون simplicity but there's a difference between what the Shari'a made easy and following your desires and that's a lecture for another time are we all together now we're gonna go into the chapter of Babel Muaqeet the chapter of Al Muaqeet Al Muaqeet is fix time and fix places for إحرام the Miqat ميقات مواقيت is جمع it's a plural this is a benefit that you need to write المواقيت is a plural and the singular is ميقات ميقات is a singular the ميقات is two types the ميقات and the مواقيت are two types ميقات زمانية and ميقات which is مكانية what does it mean مقات زمانية حج it's on particular months جن الله نقول say أشهروا المعلومات الحج الحج أشهروا المعلومات حج is at an appointed time it's at a particular time what months is hadj on the first one is شوال شوال is أشهر الحرم are we all together شوال ذلقعدة those two the scholars unanimously agree those two months شوال and ذلقعدة all of it is أشهر الحرم all of it like if they differed in ذلحجة is all of it or it's only the first ten days are we all together and the overwhelming majority of the scholars are of the opinion well is that it's only the first ten does that make sense those are called أشهر الحرم those are called أشهر الحج the hadj months this is ميقات زمانية the timing are we all together and this is important that you know this that when these months enter it's the month of hadj the period of hadj has started are we all together because we're going to see later why it's important to know these months that's the first time the second one is ميقات مكانية مكانية means place the other one was timing and this is ميقات مكانية places and we're going to see five five ميقات four is going to be mentioned in the first hadith of عبس and the other one is going to be mentioned in the hadith to come after that حديث عائش رضي الله five ميقات each people they're ميقات are we all together what does ميقات mean here it means that it's places located where the person cannot come to to do hadj unless he stops here or عمرة unless he stops here and he comes with the intention this hadith بخاري المسلم both narrated it's غاية السحة the hadith says وقاتة لأهل المدينة وقاتة what does it mean جعل ميقات the messenger صلى الله عليه وسلم he specified for the people of مدينة the word وقاتة comes from the word وقت اي تحديد he specified you can specify something in timing and you can specify something in place that's what it means so the messenger specified for the people of مدينة a place called دل حليفا that's the place they go to are we all together and they were there they came with their intention and etc دل حليفا today is known as if you go to دل حليفا today it's known as what they call it and the people of مدينة this is where they come from but and the reason why it's called because there was a well a well over there and they said that well that's all lies there's no basis for it there's no authentic sources for that but it's called so there's a well there and the reason why they call it is because there's a well there and there's also they say that foot against the jeans over there which has no base for it the 5 مقات that we're going to talk about دل حليفا is أبعد المواقيد the furtherest from مقا all the 5 the مقات of مدينة is the furtherest the حليفا is the furtherest from مقا and it's actually 11 kilometers from مدينة the Prophet's mosque because it's not in مدينة it's outside مدينة and it's 420 kilometers from مقا from مقا so that's we now know the first مقات for who if you're in مدينة and you want to go حج or you want to go عمرة the second one is أهلي شام أهلي شام when you hear the word شام it's referring to 4 lands 4 countries سوريا لبنان أردن which is Jordan and فلسطين those 4 countries they all fall under شام are we all together so this is called Levant Levant شام for the people of Sham their مقات is جحفة الجحفة so if anybody comes from فلسطين comes from لبنان أردن جودن comes from سوريا their مقات is جحفة جحفة all of these مقات that I'm mentioning مثل صلى الله عليه وسلم pick those مقات this was حجة الودع حجة الودع the last hadj that the prophet did this is when he صلى الله عليه وسلم did it it's distance between مقا and جحفة is 186 km approximately and if you take the road that they call طريق السريع it's fast you can get there very quick recently they built over there a masjid you find you find it there now we know for the people of شام جحفة what about the people of نجد is رياد and anything that lines up with that direction حائل all of those lines it's all what نجد نجد حجاز نجد is رياد and all of this in that حجاز in مكان مدينة and جده جده are we all together and this is نجد for them is قرن المنازل for the people of نجد is قرن المنازل is what قرن المنازل and the distance between it and مقا is 87 87 km ولي أهلي اليمن and the people of people of يمن for them is why they called يمن because it's يمين it's on the right side يمن with the right side of مقا of the قعبة that's why يمن is called يمين it's on the right side of مقا are you with me and so they are on the side of the black stone are we all together the black stone faces towards يمن and the opposite of the قعبة the other side of the قعبة the black stone it faces towards شم so that's why it's called يمن it's on the right side of the قعبة there one is called يلم لم there one is the people of يمن is يلم لم هن لهن for all of those people that's their مقا good that's for them the message explain it all to you but the people who are inside مقا or they're not in مقا but they're also before the مقا they have to drive backwards to the مقا or can they just go forward to مقا the message that told us he said sorry before okay and anyone who's besides that then wherever he is is where he starts it from doesn't have to go back to the مقا are we all together ومن كان يدون اذالكة and anyone who's besides the مقا he's in جده are we all together that's not in مقا but it's outside مقا but it's also before the مقا there's no مقا that can get it they have to go backwards no ومن كان يدون اذالكة other than that فا من حيطه انشاء فميقاته من حيطه انشاء his meqat is wherever he starts it from even the people of مقا a person in مقا who lives in مقا where's his from his household are we all together okay the hadith also says what about if a person a person goes to مدينة but he's from يمن from يمن but he goes to مدينة does he have to do حرام from يلملم where he's originally from or does he do it from اذال حليفة the meqat of the people of مدينة the messenger sallallahu alaihi sallam he said he does it from what where he is he does it from يمن he does it from he's forced to go back to the meqat of his original land and that commonly happens some people they travel to مدينة they don't take the meqat they actually go to مدينة and when they go to مدينة and they land then they go to دال حليفة then they do hatch from there and when they land in مدينة what are they doing when they go to مدينة they don't wear حرام or anything are we all together brothers these people they can do that the meqat becomes the meqat of the people of مدينة they can do the meqat of the people of مدينة and they're not told go back your meqat is not this you're originally from what country did you come from or you came from this country then go back to your meqat how many meqat did the prophet sallallahu alaihi sallam mention here these four the scholars unanimously agree اجمع that the messenger prescribed these four the fifth one which we're going to see soon there's a dispute was it the messenger sallallahu alaihi sallam who prescribed it or was it someone other than the messenger sallallahu alaihi sallam there's a khilaf we'll look at that it's the next hadith after this it's the next hadith after this so what did the hadith show us that the places where the meqat are four places a person should not go over those four places if he wants to go to عمرة or حج you don't go over these places you can't pass through these places why? if you do that then this falls under you're exceeding Allah's boundary it's important that if a person does it before the meqat and I have to speak about this issue because it's very important some of us we come by well all of us do we all come by plane okay and on the plane we go over the meqat fast no plane is going to stop at the meqat and allow you to go in and do your no, they'll go over two issues arises from this number one the people who are the pilots is not a muslim and so in the shariah's eyes he's not محل with theqa that doesn't mean he's a liar but it just means he doesn't carry weight are we all together so if he announces that you're going over the meqat he's not محل with theqa he's not trusted that's one whether he's truthful or not he's not taken number two even if he was a muslim that was announcing it or you stood on the screen in front of your seat when planes they show you where you are the meqat is fast before you probably get off your chair everything is done are we all together so you may not be able to what to get in time to where you're so are you allowed to do it before you leave in the airport yes you can are we all together I would personally and push that if a person to try to unite the two and try to do both as much as they can is that if they wear their حرام and maybe wear their shoes or their boxes or whatever some clothes which still doesn't and whenever it's announced or whenever they see it that's when they take the shoes off or they take off the clothes that they are wearing and they are not allowed to be done حج or عمرة with and then he does his تلبيه he doesn't get off his chair are we all together that would be better in the sense where he combines between not doing it before the meqat and also not losing the chance of what of of missing the meqat and in مامل المندر he brought an إجماع his عمرة and his حج is correct and as many صحابة who said this عليم إبطاليبن إبن حزم he said إنه لا يجوزه it is not permissible you cannot do it before the meqat it is the view of إبن حزم and it is narrated from إبن حق the same thing another thing that we take from this حديث is there is a benefit here which is how the messenger he is معجزة how Allah showed him that all of these lands are going to become a Muslim land these places are all going to be under the Muslims remember at his time all of this was not they were in the hands of the non-Muslims and he prophesied that these are the places where it is going to be the meqat he prophesied and that they are going to be he prophesied you all know Sham right Sham was not open at the time of the messenger he said the people of Sham he knows that they are going to become Muslims when they take Islam are we all together here when he said Sham when he was talking about Palestine he knows they are going to come to Islam Lebanon Jordan all of this another benefit that we take from the حديث is anyone who is in Makkah they do the إحرام from Makkah and he doesn't go to a meqat the question here is is this for Hajj and Umrah or is it only for Hajj and not Umrah the scholars they said that this حديث it states both right but there is another evidence that takes Umrah out of the equation and that is what when the messenger his wife عائشة he told her because remember when she came her menstruation happened to her and she said that everybody is going to go out back with Hajj and Umrah and I am going to go back with no Hajj and no Umrah so the messenger said عبد رحماني بن عو عبد رحماني بن عبي بكر her brother she said take her to the outskirts of Makkah take her where take her to the outskirts of Makkah today that place they call it تدعيم why they call it this is عائشة because of this situation so she went with her brother عبد رحمان they stopped there they came back in to Makkah again and she did Umrah so why didn't she do her intention of Umrah in Makkah why was she told to leave why was her brother and her told to leave that shows that Umrah is not the issue Umrah is different and the حديث of عائشة came after which one okay that's important to understand this حديث now talks about the fifth ميقات that we said that was made which one how many ميقات did we say they were five and this is the fifth one there's a discussion who is the first person to do it who did the ميقات for the people of Iraq some of the scholars they say it was a prophet and some of them said what it was عمر ابن خطام this حديث says that عائشة رضي الله تعالى عنها she said أن النبي صلى الله عليه وسلم وقات لها للعراق that the method he specified for the people of Iraq that he specified he specified for them that صلى الله عليه وسلم صلى الله عليه وسلم صلى الله عليه وسلم وقات لها للعراق خلال عكبة ونشارك ونشارك ونشارك ونشارك ونشارك لكن احدى عشر اول هو ابن السكن ايبن الثانتكاتر ايبن الثانتكاتر ايبن كثير ايبن كثير ايبن كثير ايبن دهب ايبن حجر العسقلاني زي نودين العراقي محمد عالي شوكاني أثنتكيتر it محمد أمير صلعاني أثنتكيتر it ومحمد ناصر الدينة الألماني أثنتكيتر it ابن مندر responded back to ابن خزيما ابن مندر رحمة الله he responded back to ابن خزيما على كل حال I myself looked at it quickly but didn't reach a conclusion but my heart leans leans for now to the authentication of the hadith it leans towards that and the only reason is because this hadith half of the Hadir al-Lukuri mentioned here what did he say he said واصلوا عند المسلم this wording this narration of Abu Dawood and Nisa'i is found in Sahih Muslim the Hadith of Jabir which we're going to see insha'Allah إلا أن راويه شك في رفقه except that the narrator he became doubtful of whether it can be attributed to the Prophet are we all together so he doubted it and if he doubted it and we have another narration as clear cut they support each other because the Qaeda is the one who knows and memorise is a proof against the one who hasn't so the narration attributed to the Prophet ﷺ takes precedence over the question or the one that the narrator is doubtful regarding it and the narrator that's doubtful here in the Hadith of Jabir in Sahih Muslim is Abu Zubair al-Maki he is who Abu Zubair al-Maki as القادر عياد mentioned so it is مرفوع إن شاء الله تعالى and this Hadith what does it show us that the one who chose for the people of Iraq the Meqat is who the Masjid ﷺ if the Hadith is Sahih to you then you would believe that the Prophet ﷺ is the one who chose the Meqat for the people of Iraq if you believe that those narrations are weak then you're going to accept the one to come after which is is is who was the one who appointed and he was the one who chose that for the people of Iraq when he was questioned so how do we reconcile between the narration in Sahih al-Bukhari which clearly and it's no weakness in it everyone agrees and he specifically chose this one that did the Meqat for the people of that how do we reconcile between that one and the other narration saying that the Messenger did it it's easy that when Umar prescribed it for the people of people of Iraq he didn't know it he didn't know it and he done it from his own he did it from his own personal independent reasoning he looked and he observed and he looked at the distance and whatever Meqat is level to it and he specifically chose that and we will call this like we've called other issues موافقات عالي عمر عمر many times he gave verdicts and he went in the line of the Quran and the Sunnah did it not he went in line with the Quran so we'll say this is from موافقات عمر as for sheikh abdullahi al-fawzan all of these arguments he doesn't accept it and he says that's not a strong argument because he said that for this Meqat to be hidden from Umar and it's not a apparent knowledge for everyone and the people asked Umar and not one person pointed it out and said Umar the Messenger already said it huh he said this is what is questionable but it's not it can't be because we know that the memorization of the Sunnah in its totality is not present for nobody it isn't على كل حال this is insha'Allah و تعالى that came from the Prophet ﷺ and Umar رضي الله و تعالى عنه he, masha'Allah it happened that he is fatwa and the Prophet ﷺ already said it went hand in hand with each other نعم that hadith, sorry I never mention that one وإن دا أحمد أبي داود و تلميدي و عني بن أباس أن النبي صعصا و قتل أهل المشرق العقيق that hadith of ibn abbas that Ahmad narrated and Abu Dawud and Tirmidih from the chain of Yazid ibn Abi Ziyadin and Muhammad ibn Ali ibn Abdullah ibn Abbas عن جده به و قال التلميدي و هذا حديث حسن this hadith is weak for two reasons the first one is in the chain is Yazid ibn Abi Ziyad and he is a person whose narration is avoided Yazid ibn Abi Ziyadin because of him the chain is avoided and the second reason is that Muhammad ibn Ali who is in the chain as well it is not known لا يعلم له سماع من ibn abbas there is no evidence to show that he heard from ibn abbas ولا أنه لقي أورأه and there is no evidence to show that he even met him or saw him so for those two reasons it is weak Shaykh Nalbani Arab bought a third reason and he said that the hadith is because Yazid ibn Abi Ziyadin he opposed others and a weak person when he opposes others the hadith is called so Shaykh Nasir gave a third reason anyways there are two scholars who authenticated this hadith of Abdullah ibn Abbas and he told me that he is wrong in that and the second one is Ahmad Shakir and Ahmad Shakir as it is well known by the scholars is that he had تساهل he is very lenient when it came to hadiths there are many people that were weak that he strengthened like ibnullah i'a and Hajad ibn Arqat that we mentioned yesterday and Yazid ibn Abi Ziyadin عبد رحمان الإفريق and others Ahmad Shakir he would just authenticate them so he had no تساهل in him but nine scholars weak in this hadith ألمام النوي weak in this hadith ألمام المندلين weak in the hadith البيهقي weak in it إبن القطان weak in it إبن كثير weak in it إبن ملقن weak in it إبن حجر weak in it ألالبان weak in it شعيب الأرناوذ weak in it those imams they weak in this hadith so because it is weak there is no basis for it there is no need for us to go over it it is weak this hadith مخارن and muslim both narrated it this is the hadith which is صحيح the chapter here is called بابوا وجوه الإحرامي this chapter it talks about the types of إحرام how many types of إحرام are there? three we will talk about it التمتع القران and الإفراد we are going to talk about it the three types of Hajj we are going to talk about that now we are going to go into we spoke about the ميقات we also touched deeply on the issue of ميقات now we are going to go into the different types of Hajj you want to go Hajj this year what type of Hajj should I do which one is the best Hajj with why and etc so there are three types of Hajj and so we are going to talk about it and in this chapter we are going to talk about the صفح وصفته the characteristics and the way to do the إحرام the way of إحرام نعم عائش رضي الله تعالى عنها she said خرجنا مع النبي صلى الله عليه وسلم and we went out with the prophet عليه الصلاة و سلام عام حجة الودع who knows what the Hajj الودع was an Islamic he drew a calendar when was the Hajj الودع yeah نعم the 10th it was on the 10th year are we all together it was on the 10th year سنة العشرة من الهجرة فمننا من أهلا بعمراتن the generations are not going to go into what they did فمننا from amongst us is من أهلا بعمراتن the word أهلا means رفع الصوت is when you raise your voice and the reason why it comes from the word أهلا it comes from the word هلال you know the هلال is the crescent generally when the people see the crescent they say Allah the crescent they raise their voice to tell others that's where it's taken from فمننا من أهلا بعمراتن from amongst us were those who done عمرة إحرام we done a عمرة what type is that one that's أول من أنواعن مصق that's the first type of the types of the مصق which is a تمتع what does it mean the person does تمتع means the person does عمرة he goes and he does عمرة and then when he does عمرة so he goes to the مقات and he has the intention to do عمرة and it's in it's in what month does he do that عمرة in في أشهول الحج anytime within that month those months sorry شوال ذو القعدة أول تجدر anytime he does it within that time is a what and he does عمرة then after that he's in تمتع if you go to مكة at that time and you do عمرة you have to do حج we're going to talk about that and the discussion regarding that of course if the person hasn't done حج before whether he done حج before and he has to do it we're going to talk about that as well إن شاء الله إتحاله it means the person comes with عمرة is everyone with me because this information is very important the person comes to the مقات with عمرة in his mind he does عمرة he says in his مقات لبك عمرة that's what he says once he finishes عمرة he takes off his clothes his عمرة clothes he shaves his hair and he does his what he wants to do as relationship with his wife he cuts his nails but he's in مقا he doesn't leave يوم تروية يوم تروية is what on the 8th on the 8th he goes for حج from where like him from مقا he doesn't have to go outside that's good are we all together brothers very good the second one is عائشة is saying ومننا and from amongst us were those people اهلا بحجة وعمرة everyone is going to have that thing it's the Hajj starting now يوم تروية everyone is going to go is it wajib is it not we will talk about it insha'Allah but it's the Hajj starting okay the second one is ومننا من اهلا بحجة وعمرة عائشة said and from amongst us were those who did حج and عمرة together this is the second type of نسوك which is what the person comes to the meqat with the intention of Hajj and عمرة simultaneously this is called قيران it's called what القيران and the person stays in that state even after they finish عمرة and they cannot get out of that state until you are تروية are we all together they stay with some sexual intercourse they stay with some sexual intercourse they stay with some sexual intercourse they stay with some sexual intercourse and we all together and to Hajj and we all together ومننا from amongst us is من اهلا بحج and the second one the third one is some of us who just came for Hajj وهو الإفراد it's the third type which is إفراد no عمرة just Hajj the person comes just to Hajj so he comes with the intention of Hajj from the ميقات and he says after that عائشة said what was the last one we just mentioned right now I want you to focus on me because we're going a bit technical now oh we're always going technical yeah please brothers pay attention because this this is the vital information that you need to know some of the points that I mentioned of the authentication of the حديث may not necessarily be important to you but this one is important for you to know which was the last one that we just mentioned right now الإفراد what was إفراد only only Hajj after that if you look at the حديث it says and the messenger صلى الله عليه وسلم he did Hajj so what is it what does it come across what does it seem like from this حديث that the messenger did the third type right الإفراد and what is authentic the messenger did the which Hajj that is another view the Quran another view and he can't say إفراد so is it the quran or the prophet did quran the prophet did quran are we all together brothers that was what the prophet did so how do we take this حديث of عائش رضي الله تعالى عنها where she said and evidence to show that the prophet did quran is this حديث where the messenger said someone came to me an angel came to me من ربي from my load صلي في هذا الوادي المبارك pray in this blessed valley pray in this blessed valley وقل and say عمرة عمرة في حجة عمرة with حج which one was عمرة with حج and حديث is clear it's crystal clear it's in صحي البخاري so the messenger did what one of the good books I read on this it's really little but it's very good it's written by sheikh who lives here he has a little resale on the issue of the 3 مصق he gave it to me and I just put it in my library and Subhan Allah books are always valuable I just read it last night properly I read it before quickly but he talks about which one is virtuous which one is better which one did the prophet do and etc and it reconciles between those حديث so the okay how do you reconcile between this one and a حديث of عائشة هيا it's easy to reconcile what we say is the messenger صلى الله عليه وسلم at the beginning he was doing alifraj at the beginning that was his intention and then he then he put after that the angel came to him and told him he added what he added عمرة to it that's the response which is mentioned by حجر are we all together another evidence to show that the prophet when he came so that's the evidence for the prophet without قيران so how many حجز do we have those 3 which one from those 3 did the prophet do قيران which one is the best one put your hand up if you believe the the tomato is the best put your hand up if you believe the quran is the best and put your hand up if you believe alifraj is the best no one no one choose that one okay question put your hand up the ones who say the tamattu brothers listen to this question are you guys saying Allah prescribed for the prophet something which is less virtuous that صلى الله عليه وسلم did that which is less in virtue do you want to respond from your brothers because ayah says اتستب دينون اللذي هو أدنة دي اللذي هو خير something which is high you probably take it lesser while you guys are thinking about that question the tomato brothers let me go to the quran brothers the quran brothers where would you take the hadith of the prophet صلى الله عليه وسلم لو استقبلتوا من أمره if I could go back in time quran brothers are you listening the messenger said to the quran so he said if I could go back on my affairs مستدبرتو I would not have taken another opinion لسوقتوا الهدية وليجعلتوا عمرها I would have done tamattua يميلا محمد صلى الله عليه وسلم I would have done tamattua those two ishkaal need to be responding to هيا فضى اللهم صلى الله عليه وسلم what's your answer the prophet said to show that the quran is allowed the question that's on the tamattua is did the messenger do that which is less virtuous the prophet صلى الله عليه وسلم regret a good action that he was doing the reward would be the same so both of them are virtuous none of them if I would if he was to know so he didn't know that tamattua was permissible that the ruling of tamattua maybe came later any other answers that anyone else was supposed to put it homework for tomorrow I will ask people to go in research it look at it and let's bring it to the table because if I give it to you easily now you will not know why easy come easy go if it comes easy if I just say this was better you will remember it when you go Hajj but you can get help look for it so the ruling he found out later like Muhammad said say that again so there's a sacrifice in the story what's the sacrifice that's why they were doing it so what does that have to do with the issue of virtue very close I'm looking for something which brings me to the issue of slaughtering if the Prophet ﷺ was doing Qiran with all the companions doing tamattua and the Prophet ﷺ was the only one doing Qiran or with others doing it with him and if so were they opposing the Prophet ﷺ by doing a Hajj that he wasn't doing the last two answers are correct when I explained the Hadith I didn't translate it I went over it fast لو استقبلت من أمره مستدبرته I specifically chose not to explain that part because I wanted you guys just to hear the meaning of it not the translation it's something to do with the slaughter first of all we have to understand is the reason why the Prophet ﷺ said I wish that this would be the case was not because Qiran is less than a tamattua it was because he felt the companions were heartbroken he told them to all change there because some of them were not carrying any heavy any animals to slaughter so he said to the ones who were not they didn't have their heavy sacrifice animal he said to all of those tear it into a tamattua now so if you don't have an animal to slaughter tamattua is better if you have an animal to slaughter Qiran is better and the reason why the Prophet ﷺ he regretted it was he saw his companions his companions were heartbroken and so he said I wish I can join in with you guys if I had a chance I would have done it with you so you don't feel lonely in doing this act are we all together so tamattua is good in one angle and Qiran is good in the other angle now the author he's going to go into the chapter of the etiquette of Ihram بابو الإحرام وما يتعلق وما يتعلق به the etiquette of Ihram what does Ihram mean الإحرام it means in the Arabic language الدخول في التحريب it's to enter into the sanctuary that which has been made haram from you we all know that marriage and sexual intercourse with your spouse your partner is permissible but this now becomes haram you are entering that realm of prohibition we all know wearing particular clothing is allowed but it's not once you go into this state so you're entering into a state of prohibition you can't wear perfume which is normal and it's permissible for you in this situation no it's not that's what it means in the language is to enter into something which is haram but in the Sharia it means نئة الدخول في حجة أو عمرة أو هما معا نئة الدخول في حجة it's to enter haj أو عمرة or to enter into عمرة or both of them so some people think حرام is the clothing that's what they believe I'm wearing the clothing or wearing the clothing that's not what it is what it really is is the intention that you make you can wear the clothing and it means nothing it means nothing حرام is the clothing the intention the person he proclaims he utters the نصق what type of haj is going to do he's going to do عمرة alone he's going to do haj he's going to do both of them he states the type of نصق is going to do that's what he does so it's called تلافظ من نصق as for التلافظ بالنية speaking about what's in your hearts and your intentions by saying I intended حرام بالعمرة فيسرح لي make it easy for me وتقبل مني انت السميع العليم and accept it for me for verily you are the one who hears and has all knowledge that's all an innovation all you just say لا بيك عمرة خلص nothing more nothing less the فقهة mention that نعم this حديث بخاري narrated it this حديث it says that the messenger صلى الله عليه وسلم used to start the تلبية because صلى الله عليه وسلم it's to proclaim it's to say the messenger صلى الله عليه وسلم it says إلا من أندل المسجد so some may come and say I thought the people of Medina they may come and say I thought the people of Medina they may come and say I thought the people of Medina they may come and say how is he doing his umrah from the masjid you all know the famous story where a man came to an imam malik an imam without a hydra and the man said an imam malik I want to do a haram from the prophet's masjid and then an imam malik said to him لا تفعل don't do that أخشع عليك الفتنة I fear a fitna for you and the man then he said ايو فتنة ان هذا I'm yelling أميانون أزيدوها a couple of steps and a little distance a little kilometers I'm just increasing I'm actually making it harder on myself but I'm doing it from the masjid and the man malik said to him The fitna that I fear for you is that you believe that you're going to get closer to Allah something that the prophet صلى الله عليه وسلم didn't do that you believe there is a path to get closer to Allah لأنه بالله محمد didn't take and then the man malik فليحذرين الذين يخالفون عن أمره أن تصيبهم فتنة أو يصيبهم عذاب العليم so pay attention to this man malik was against this man doing what he's a haram and from the masjid here the hadith says ما أهلا رسول الله the masjid did not do his his talbiyah and he's and then from the masjid the scholars they proved that this masjid has been referred to here is what it's actually in it's a masjid in the hulaifa here's the question I want you to all understand the hulaifa didn't have a masjid so how do we how do we say that the masjid of the hulaifa there was no masjid at the time of the prophet صلى الله عليه وسلم in the hulaifa I'm making sense there was no masjid what did I mention to you guys before I want you guys to ponder what did I mention before that two angels that two angels came to an angel came down to the prophet صلى الله عليه وسلم an angel came down and he said to the prophet صلى الله عليه وسلم صلى الله عليه وسلم pray in his blessed valley and what did he say to him after that pray so he said intend Hajj and Umrah together صح so what did the prophet do before he done the Hajj and Umrah what did he do he he prayed so the masjid is referred to is where the prophet prayed are we all together and the context shows that it's the hulaifa because who's the one who narrated this hadith عبدالله من عمر عبدالله من عمر a group of people they said to him السالم the son موسى من ريتي من طريق الموسى من عقبة سالم من عبدالله أنه سمع أباه سالم من عبدالله هالتفاضة يقول يقول يقول يقول يقول يقول يقول ما أهل رسول الله إذا مثل لم نفعل الهلال إلا من عند المسجد في المسجد which is دل حوليفا يعني دل حوليفا عبدالله من عمر the meqat of the people of Medina the meqat of the people of Medina خلاد ابن السائب narrated from his father أتاني جيبريل جيبريل came to me فأمراني جيبريل commanded me أن أمر أصحابي that I command my companions أن يرفع أصواتهم that they raise their voices بالإهلالي that they raise their voices in the تلبية راه الخمسة the five narrated it وصحاحه ترميدي وترميدي authenticated this وابنو حبان وابنو حبان authenticated this there are eleven scholars that authenticated this ترميدي is one the second one is ابنو خزيما the teacher of ابنو حبان and also ابنو حبان وخزيما وخزيما وخزيما وخزيما واثانو حبان also ابنو حبان himself the student that's three فا ألحاكم المامو حاكم اني صابوري authenticated it الذهبي authenticated وإن البايحك è also authenticated عبد الحق الاشبيلي authenticated الامامو النوي authenticated الامامو العباني رحم الله authenticated أعظمي authenticated شيخ شوعب الرناوض authenticated هذا الحديث هذا الحديث يظهر أن دليلو تأكده على مشروعية رفع الصوتي أن الناس يطلعون صوتهم تقول بخير والسكولات المتحدة المتحدة are of the opinion that this command because the prophet said that I command my companions does it show obligation does it mean we have to the scholars are of two opinions they are of two opinions the overwhelming majority of scholars they believe it's recommended it's recommended so remember the prophet commanded how can they turn away from the command how can they turn away from the command they need a kareena they need a textual evidence something else to move away from what from the command of the messenger because the prophet said I was commanded to command my companions so for them to say this command doesn't show obligation they would need to be a sarif a sarif means another text something else that shows that it's recommended and so what they came with was المشق hardship they said hardship will come from it if everyone has to keep saying it the person has to raise his voice they said this hardship and that's not a strong deal a strong deal the call of the vahiliya seems strong which is the person has to raise their voice and to do it even if you do it once at least you follow the command are we all together? you don't have to repeat it all the time it's recommended for you to repeat it all the time but for you to say it once is obligatory because there's no deal to divert it are we all together? question another discussion that came from the scholars is what about the women and the men did the women also raise their voice or is this specific to the or is this specific to the men the raising of the voice because Aadi says they raised their voices بالإهلالي the scholars here they discussed this issue and they said okay how should we do it the first view of scholars they said this is specific to the men تخاصم بالرجال it's unique for the men and another group of scholars they said no this is عام this is general it's for everyone men and women are we all together and that which seems strongest that this hadith is general and it can't be taken or it can't be specified to only men it needs the evidence it needs the daleel and as sheikh muhammad Aadi from Ethiopia he said which is the shah al sunnah he said they didn't bring any evidence for it sheikh muhammad Aadi says that there is no evidence that they provided to say that this is what to say this is unique for the men there's no evidence on their side he said it when he was explaining سنة النسائي if I'm not wrong a long time ago I read his the 24th volume he says that he says it on the what the book is 44 volumes the 24th volume he says it in there sheikh muhammad before him ابن حزم said ويرفع الرجل والمرأة the man will raise his voice the woman will raise her voice بِحَا وَلَا بُدَّا and it's necessary وَهُوَ فَرْضُ and it's obligatory even if it's once another deli that shows that that's the hadith it's unrestricted men and women is our mother عائشة she raised her voice so loud that the men can hear her are we all together عائشة رجل الله تعالى عنها she raised it until she was heard عائشة the hadith is ابن عائشة خرج معاوية ليلة النفر وعاوية came out فسمع على صوت التلبية he heard the sound فقال فقال عائشة اعتمرت من التنعيني she came with her brother عائشة فضوك إلى ذلك عائشة عائشة was informed that معاوية asked and was told to him and then عائشة said if معاوية was to ask me who is this person sound I can hear it's me عائشة I would have informed him it's me meaning she was saying this is it's permissible and that's the call which is the strongest are we all together it's the what? it's the strong we know for Hajj there are things that are what that are done Hajj is the only time when men and women are in one place are we all together are we all together brothers and to take away that the prophet stated when he said to the companions take your what take your Hajj from me take your what take your Hajj from me take your Hajj from me take your Hajj from me we can't say that it was only the men that he was addressing and not the women he was talking to men and women this حديث he was talking to the men and the women to specify the men and say the women are not in it sheikh Abdullah ibn Salah al-Fawzan he tries to say that and he responds by saying in the Salah if the Imam does a mistake what does the women do the women are they clap and the men what do they do they talk but the women were not told to talk what were they told to do clap to the Imam so that he knows he did a mistake are we all together we will say عبادة could not be done عبادة something what that the women are not allowed to speak loud are we all together it's a unique thing for the Salah and the Hajj both of them is the messenger who said it here and is the messenger who left it unrestricted here are we all together yeah there's many issues that the Prophet ﷺ commanded whereas an obligation but they only took it away from obligation with another evidence are we all together and the Prophet ﷺ commanded something that command was left because of another command another external evidence are we all together give you an example تحييت المسجد for instance تحييت المسجد إذا دخل أحالكم المسجد if one of you enters the masjid فلا يجلس حتى يصلي رقعتان he's not allowed to sit down until he prays what so this Hadith shows us that if you enter the masjid you're not allowed to sit down unless you pray to رقعتان so for me to turn away from this prohibition I mean I'm commanded to pray here am I not and I'm told to stay away from sitting down I can't I cannot turn away based on any other deal except something else he said there's another deal that turns it away from obligation there is no obligatory which is what the messenger said five prayers ختبهن الله على العباد الله made it obligatory on the on the slaves how many prayers five ضهر عصر these five are what the prophet has done to the people this now tells us there is always the hadith of the masjid in the five the hadith of the masjid is not in the five so what we say is that we go back to the Hadith where the prophet commanded and we say that that command was what it was to encourage it was تغيب it's recommended are you with me like for example when somebody says to someone go play with your friends go play with your friends the command when the parent allows his child can I play with my friends go pray with your friends go pray with your friends the command but does it show obligation the context can explain that to us we all together that's a messa'la in أصول الفق but if the messenger commands something الأمر المطلق if the messenger unrestrictedly commands something علم or a scholar cannot say no it's not obligatory it's highly recommended why are we all together it's important he can show that his command here is what for example does everyone have to get married question is married obligatory for the ayah says come on no it's not you have other evidences that show it's not are we all together brothers you have the evidence of the woman who said to the prophet my father is forcing me to get married to someone I don't want and the prophet said to her you don't have to get married if you don't want to and she said to the prophet I will never get married how was the difference between that woman who said I'm never going to get married and the three men that came and visited the prophet's house and one of them said I'm never going to get married the prophet consented to one he allowed that woman who said I'm never going to get married but when the man said I'm never going to get married he didn't let him and he told him off what's the difference the woman she wasn't trying to get closer to Allah by not getting married she just didn't want to so the person has a choice to do that but the man he never got married he made it an act of worship to not get married and that's not allowed if you don't want to get married for your own personal reason that's fine but if you say I'm not going to get married because Allah loves this and I'm going to do it for Allah's sake it becomes a what it becomes a bid'a it becomes an innovation the point I'm coming to is the Quran and the Sunnah can command something and it can sometimes be recommendation obligatory and the only thing that will determine it being recommended or not is another deal another text another text now so if a person has the ability to get married has the wealth has the physical ability chooses not to get married for his own personal reasons maybe he wants to pursue a career maybe he's got a good job he doesn't want to do it maybe he doesn't like the headache that comes with it et cetera it's permissible for him he's leaving of something good Sunnah of the messengers and he's leaving a recommended thing but he's not a sinner he's not sinning for doing that he's leaving of a good thing he's losing the chance of having children and then the day of judgment I'm going to say to all the nations look at my umma look how large they are in number you're going to make the profit and lose that opportunity you will but it is not it is where you black if your brother is his desires is very high he's committing Zina he's looking around too much are we all together and he has the ability and he says I don't want to get married now he has to get married for you to get married because now or thoughts are coming to your mind but a brother who doesn't he's carrying on his life he doesn't want to he doesn't even come to his mind he can, like Ibn Utaymeh never got married in his life and we never got married in his life, never not necessary it's good to be obedient to all their parents but sometimes some situations generally speaking it could be because of marriage can sometimes cause a bigger greater harm someone may not get married because he just does not feel he can fulfill that right or he can do what is needed from him he can commit to taking someone else's life on board but he has the ability to get married when the old generation when they were ready to marry you off they would sit you down especially if it was a woman mainly from my country when they want to marry the girl off they come to her the father and the mother would sit down and say and they would choose the person they'll say this brother you're going to marry is that common in the culture not common in any culture so she's in front of her parents and they're like you have to get married and also you have to marry this brother and so sometimes they do get married and they spend the rest of their life in stress hardship you see an ongoing problem you see not that I'm saying parents are always thinking bad no no no not at all it's very important to consult your parents when you're going to get married because they have the insight to understand where it's all at they're looking everything from a very deeper observation but it has to come from both sides it has to it has to come from both sides you all know is there anyone better than Abu Bakr in this umma is there anyone better but when he asked for farbdima did the prophet give it to him when Abu Bakr asked for farbdima for her handling marriage did the prophet accept it so now everybody who's good is necessarily good for you does that make sense they're righteous noble but they're not necessarily good for you are we all together when Abu Bakr asked he didn't when Ali asked he did Ali's virtue and the compatibility he found that they were compatible are we all together brothers so this is very important that's another issue that's another issue that's called marriage yeah we'll stop there we'll take questions if you guys have any questions