Hajj Explained Step by Step | Kitab Al-Hajj | Bulugh Al-Maram | Sh. Mohamed Eid Almuhairi

Note: The following transcript was generated using AI and may contain inaccuracies.

As-salamu alaykum wa rahmatullahi wa barakatuh, alhamdulillahi rabbil alameen, wassalatu wassalamu ala sayyidina muhammad wa ala alihi wa sahbihi ajma'een, all praise is due to Allah, may Allah's peace and blessings be upon his final messenger, Muhammad salallahu alayhi wasalam. We praise Allah subhanahu wa ta'ala as he deserves to be praised, the praiseworthy. InshaAllah with the will of Allah, inshaAllah we'll try to finish today the book of hajj from Biloog al Maram.

And before starting, I want to just emphasize how important is fiqh of al-hajj, especially at these times. In general, having knowledge that is beneficial to the Muslims is something very important and could be fard a'een on a person who Allah azawajal has given him the ability to seek that knowledge and take that knowledge. It's fard kifaya on the ummah, but if some people go and seek that knowledge, it becomes fard a'een on this group of people.

So those who Allah subhanahu wa ta'ala has given the opportunity to seek this knowledge and who they started this path, it's fard a'een on them to complete. It's fard a'een on them to complete. Muqtasir al-Rawdah, al-Tufi has explained this matter with detail.

So have the intention that you're doing something that's an obligation and this knowledge, the more times subhanAllah, the years pass, we see that we lose many knowledge seekers. And the ummah needs people and now subhanAllah we're going to hajj and you will see how many questions the people have, the lack of knowledge seekers. So this is in general.

Hajj specifically is, as Ibn Taymiyyah has mentioned, one of the most detailed books in fiqh because there are so many things that can go wrong and there are so many disputes regarding matters and some opinions might invalidate your hajj. Some opinions might validate your hajj. So it's important to understand where the khilaf is, where did they differ in, where is the agreement on.

Another point is, we all know that following the sunnah of the Messenger of Muhammad ﷺ definitely is the best path. So why do we need to study the other opinions and why do we need to study what if something goes wrong? Because in reality, not everyone is going to be following the sunnah of the Messenger of Muhammad ﷺ and things will go wrong and people will come to ask, even at the time of the Messenger of Muhammad ﷺ. And this man who was looking for Arafah, he said he did not leave a mountain except that he ﷺ ascended. So people will make mistakes.

That's why we have to know when do we invalidate the worship, when do we validate and where did they dispute and where did they agree. So the book of hajj is one of the most important books and one of the most difficult books, but they are basics. If you cover these basics, then inshaAllah, inshaAllah, no matter what issue comes, you go back to these principles and inshaAllah the matters will be resolved.

So our plan is inshaAllah to go over with the will of Allah every hadith in the book of hajj in Bulughul Maram and we'll just tackle the main points. Hajj in general, matters regarding the actions of hajj, which is the actions of the 8th, actions of the 9th, actions of the 10th and the days of Tashreeq and we have other matters which are regarding ihram, when is it done, how is it done, what are the prohibitions, what is the khilaf regarding these prohibitions. These are matters outside and the fidya for example, what is the dispute regarding the fidya, leaving an obligation, what is required, when do we do it, all these things inshaAllah.

So ask Allah subhanahu wa ta'ala, aid from him subhanahu wa ta'ala to make this beneficial and for Allah to give us all the proper understanding and to make us subhanAllah sincere for him. This knowledge will be recorded, inshaAllah people will benefit and you here studying and writing, subhanAllah, who knows who you will benefit. This knowledge that you take, that you write, that you memorize, a day will come where someone will ask you a question and you will be the cause of guidance for this person.

For you, you have helped him worship Allah subhanahu wa ta'ala, so have this intention, you are going to correct the worship of the people, you will take the people to Allah subhanahu wa ta'ala and maybe with this you will gain the forgiveness from Allah. Our worship is lacking but maybe when we help these sincere servants of his, Allah subhanahu wa ta'ala will forgive us. In the name of Allah, I have prepared the book of Hajj, here you go.

The first hadith, the mentioned here in Biloogh Al Maram, this matter is regarding Umrah. Is it done more than once in a year? How many times did the Messenger of Muhammad Sallallahu Alaihi Wasallam perform Umrah in a year? Anyone know? One Umrah. One Umrah.

Did he perform more than one Umrah in a year? No. So the scholar said, so is it a Sunnah to do more than one Umrah in a year? Based on this hadith, the Messenger of Muhammad Sallallahu Alaihi Wasallam, what did he command the Prophet Sallallahu Alaihi Wasallam? Al Umrah ila al Umrah, kaffarah lima baynahuma, wal hajjur mabroor, lais ilahu jaza ila al jannah. So what do you understand? You understand that the Messenger of Muhammad Sallallahu Alaihi Wasallam is encouraging you to do as many Umrahs as possible, sahh? Al Umrah ila al Umrah, kaffarah lima baynahuma.

He didn't mention a period of years or not. He said kaffarah lima baynahuma. Wal hajjur mabroor, lais ilahu jaza ila al jannah.

It shows you that hajj in itself, if perfected, there is no reward that suffices hajj except jannah itself, which shows you the importance of this worship. And here, of the virtues of Umrah, as the other hadith mentions, tanfiyan al faqr wal dhunub, kama yanfi al kheer khabath al hadid. It prevents and protects from poverty and sins.

So it's a great act of worship. So when you're looking at this hadith, the majority understood that no, a person may do more than one Umrah in a year, no problem. The malikis said, well, the Messenger of Muhammad Sallallahu Alaihi Wasallam did only one Umrah per year.

So they said it's disliked to do more than one Umrah per year. Wallahu alam, the opinion of the majority here, what do we take from this khilaf? The opinion of the majority is stronger here that a person may do more than one Umrah. And it is, it's not disliked, bil aqs, it's preferred to do more than one Umrah per year.

Regarding the other hadith, the other hadith that he mentioned, now this hadith is regarding the obligation of Umrah. What is the ruling of Umrah? Hajj is an obligation we agree upon. Umrah, is it an obligation or not? Whoever says, Allah Subh'anaHu Wa Ta-A'la said, wa-atimu al-hajja wa-al-umrata lillah, they said, al-itmam shay, and bringing, itmam is completing the worship and bringing, doing the worship itself, this is something else.

So wa-atimu al-hajja wa-al-umrata lillah, this is a command from Allah to complete your Umrah, to complete your Hajj. If you start your Umrah, even if it was a preferred worship, can you go and do a Haram for example, initiate a Haram and go to Mecca or not even Mecca, initiate a Haram even if it was here, for example. And then say, you know what, I decided not to do it, Haram.

Why? Khalas, wa-atimu al-hajja wa-al-umrata lillah, unless a person was excused, he was prevented, this is something else. We'll talk about this when we talk about the Haram. But in general, if a person initiated the worship, he has to complete it.

So the matter of Umrah, is it an obligation or not? This hadith of course, the messenger of Muhammad ﷺ, Aisha said, Ya Rasulallah, a'ala an-nisa in jihad. So Aisha said, is there a jihad obligated on women? So the messenger of Muhammad ﷺ said, yes, there is a jihad that's obligated on women. What is it? He said, Hajj and Umrah, and Umrah.

So this is where they said that Umrah is also an obligation. So this hadith is not authentic. He said, Now the dispute here, ruling of Umrah, is it an obligation or is it a sunnah? You say, Shaykh, why do we discuss this? Everyone's going to be doing tamatoo.

No. What if a person passed away? I'll tell you why. What if a person passed away and he did not perform Hajj and he did not perform Umrah? He passed away.

So based on the opinion, and he left some money. So based on the opinion of, for example, the Hanabil and Shafia, what do we have to do here for him? We have to delegate from his wealth, someone to perform Hajj. What about Umrah? Also Umrah.

So you delegate someone to do tamatoo for him, to do Umrah and Hajj, based on this dispute. So if Umrah for you is an obligation, the delegation will be for both. So tell him not to do ifrad only, or he does ifrad and then does Umrah.

So anyways, Umrah and Hajj. So what is the ruling here? The Hanafi and Maliki madhhab, they say that it's preferred. The Hanbali and Shafi'i madhhab said that it is an obligation.

The result of this khilaf, the Shafi'i and Hanbali madhhab is stronger. By or, let's say sometimes it's not just stronger, it's safer. It is safer.

Sometimes it might not be stronger, but it is safer. So we act upon this. We say that Umrah is an obligation based on the opinion of the Shafi'i and Hanbali madhhab.

This meaning is in the book of Allah, where? What's the verse? So the Qudra, the Maqdira is considered in Hajj, and it's mentioned in the verse. Why? Because it is something. There is a hardship associated with Hajj that is, it's part of Hajj.

It's not like the other worships. It's not like the other worships. That's why, especially even in the Sunnah, because Hajj has difficulties.

A person might won't be able to get there, have difficulties traveling there, has physical difficulties and it requires strength. And nowadays there's a new, also a new condition. What is it? You might be strong, you have money, but you can't go to Hajj.

What's the extra condition now? Permit. Permit. Now it's considered a condition.

If you can't even risk, you can't even think about going to Hajj nowadays without the permit. No way. No way.

So even if you don't have a permit, it's not an obligation for you. It's not an obligation for you to perform Hajj. You get a permit, you have all the other conditions set, inshallah the obligation is there.

Now, we know that in all worships, in all worships, what is the least age of validity? On the opinion of Jumhur, it's seven years old. That's why if you bring a child that's five years old, in the opinion of the Jumhur, you say, bringing him to the masjid, praying, aslan, his prayer is not even counted. You say, okay, astaghfirullah, I'm bringing you my son.

Yes, what did the Messenger of Muhammad, salallahu alayhi wa sallam, say? مروا أولادكم للصلاة؟ لخمس؟ ولا لسبع؟ لسبع. At seven. So when the Messenger of Muhammad, salallahu alayhi wa sallam, commanded the parents to start educating or start teaching their children, at the age of seven, Jumhur said that at the age of seven, the child comprehends the intention.

The worship from the child at the age of seven is considered valid, and his istifaf, al-walid, at seven or older, is counted in the saf. If you pray by yourself, if a child is seven years old or older, standing next to you, he's considered a saf. It's considered a valid jama'ah.

It's considered a jama'ah. Seven above. Here is an exception.

Look, the woman raised, she carried the child, so definitely he's younger than seven. This and this and hajj and umrah, it's an exception. Even younger than seven, the worship is valid for them.

Other worships, it's not. Hajj and umrah specifically, it's valid for them. For this hadith.

So he said, yes, hajj on him is valid. He's going to get reward, he's going to get reward, but you will also get reward. Why? Because she's going to be doing a lot of work for this child.

So anyways, if you have a child who is younger than seven, and younger than seven, he does not comprehend the intention. So how does he do the ihram? Ihram requires an intention. Who knows? Quickly, quickly, quickly, who knows? So if you were seven, younger than seven, you had someone younger than seven doing ihram.

Him pronouncing ihram, he can't understand ihram. He cannot pronounce ihram. What do we do? You intend, you say it on his behalf.

You say you do it on his behalf. It's counted this way. Okay? So by saying, intending the heart, saying, I intend that Ahmed entered ihram.

For example, his name is Ahmed. You say, I intend that Ahmed intended, started ihram. He doesn't understand.

He's probably playing around. You say, you do the ihram. So you do your ihram first, and then you do the ihram for your son or this child, if you're a guardian.

You say, I intend that Ahmed entered ihram. So you understand what we're saying here, this matter from this hadith, you understand that a child younger than seven, his intention, sorry, his worship of Hajj or Umrah is valid, unlike other worships. I don't know if it's valid or not, but it's valid, and it's valid, and it's valid, and it's valid, and it's valid, and it's valid, and it's valid, and it's valid, and it's valid, and it's valid, and it's valid, and it's valid, and it's valid, and it's valid, and it's valid, and it's valid, and it's valid, and it's valid.

اقضوا اقضوا الله فالله احق بالوفاء اقضوا الله فالله احق بالوفاء طيب. Very important. These two hadiths, so many principles.

So, the first hadith here, this woman came to the Messenger of Muhammad ﷺ, and she said that the worship of Hajj has reached, أدركت أبي شيخاً كبيراً. It reached my father, and he's at old age. طيب.

شيخاً كبيراً. و لا يثبت على الراحلة. لا يثبت على الراحلة.

What does it mean? He cannot travel for Hajj. He cannot go and perform Hajj. طيب.

لا يثبت على الراحلة. أفأ حج عنه. So, do I perform Hajj? On his behalf, the Messenger of Muhammad ﷺ said yes, said yes.

So, if a person, what do we understand from this hadith? A person nowadays is very ill. طيب. He's unable to travel for whatever reason.

He's too sick. He has money, or even he doesn't have. Or let's say he has money, okay? And he's unable to perform the Hajj.

Physically, he's unable. But financially, he is able. طيب.

What can we do here? Now, I'll mention what we do, and then I'll mention a common mistake. Please, the mistake you should also memorize so that people should not fall into it. What you should do, this person should delegate someone.

This person should delegate someone. He should delegate someone by paying him the money. By paying him the money to perform Hajj on his behalf.

طيب. Why? Because physically, he's unable. And this is not short-term illness.

يعني, for example, he's too old. He's too old. Or, for example, he has a terminal illness.

He cannot perform Hajj. But he has money. And this terminal illness, خلاص, there is no cure for it.

طيب. It's with Allah. So, here he delegated someone.

He gave him money. Or he delegates someone to perform Hajj. He delegated.

Be careful. If a person is alive, you cannot perform Hajj for him without him knowing. This is the mistake.

If a person is alive, طيب, and then you go and do Hajj for him, that's not allowed. You have to tell him. And he should tell you خلاص, I delegate you.

Very important. If he passed away, then no problem. You can do the Hajj on his behalf.

But if he's alive, لا أعلم حتى opinion of the majority, or till now I don't remember an opinion that says this is valid. طيب. So, it will be invalid.

Even if you say, but he's my father. Call him. Tell him.

Even if you're at the Miqat. Tell him. Tell him.

Baba, I'll do Hajj on your behalf. Okay? He says, okay خلاص. This is considered a delegation.

He delegated you. وكلك بالحج. If he did not, it's not counted.

If he did not, it's because he did not intend it. Brothers, he did not intend it. How can it be counted? طيب.

So, this is the first حديث. These are some of the points. Now, the second حديث.

It's interesting. The second حديث is very important. And this, we also use it in prayer.

What is it? When he said, أُقضُوا اللَّهَ فَاللَّهُ أَحَقُّ بِالْوَفَاعِ إِنَّ أُمِّي نَذَرَتْ أَن تَحُجُّ So, she made a nathr to perform Hajj. طيب. She obligated Hajj on herself.

فَلَمْ تَحُجُّ حَتَّى مَاتَتْ She passed away. أَفَأَ حُجُّ عَنْهَا قَالَ نَعَمْ حُجِّي عَنْهَا And then he said, he gave us a principle here. It's regarding Hajj and other than Hajj.

أَرَأَيْتِ لَوْ كَانَ عَلَى أُمِّكِ دَيْنٌ أَكُنْتِ قَاضِيَتَهِ Do you see if your mom had a debt? Would you have done and paid this debt? Then he said, أُقضُوا اللَّهَ فَاللَّهُ أَحَقُّ بِالْوَفَاعِ أَقضُوا اللَّهَ دَيْنُوا اللَّهُ أَحَقُّ بِالْوَفَاعِ The worship that is obligated on a person, if he does not perform it, it's a debt. It should be paid. So Hajj, a person did not perform Hajj, he passed away, what is it now? It's considered a debt.

It has to be paid. How do you pay it? Someone has to perform Hajj on his behalf. Now, they use the same principle in Salah.

How? They said if a person, he left a lot of prayers. This is the opinion of the four Imams. He left a lot of prayers.

And then, Alhamdulillah, Allah Azawajal granted him istiqamah. Is he required to make up all these prayers? Of course, you know, there's a khilaf. But those, the ummah al-arba'ah, that said he has to make up these prayers, what did they use? دَيْنُوا اللَّهَ أَحَقُّ بِالْوَفَاعِ It's a debt.

It's a debt. Teach your children before reaching puberty that there's a huge khilaf, that you should not miss prayers. Because if you miss prayers, it's still a debt you have to pay.

SubhanAllah. Let's look at some of the benefits. So, obligatory hajj is a debt.

It has to be paid. Hajj delegation is valid in the case of a person who is unable physically to perform hajj. Or someone who passed away without performing it.

Hajj, as a result of a vow, is obligatory and a debt that should be paid. Interesting. A person performed his obligatory hajj.

حَجَّ الْوَاجِبَ أَدَّى حَجَّ الْوَاجِبَ ثُمَّ بعد ذَكَ نَذَرَ حَجَّنَ So, now it's another obligation. So, his hajj wajib, he performed it. If he passed away, he made another hajj, someone has to perform this hajj on his behalf because it's a debt.

Now, an important matter, debts of parents. If a parent has a debt, is it an obligation on the inheritors? Or is it an obligation for them to pay this debt? So, the inheritors, his children, for example, are they required to pay the debt of the parents? No. If they did, that's kheir.

If they did, that is kheir. But is it an obligation on them to do it? No, it's not. It's not.

طَيِّب So, now the matter, does delegation in hajj suffice for obligatory hajj? The opinion of the majority is the delegation of hajj by a person who permanently may not be able to perform it is valid and is counted as a valid obligatory hajj. طَيِّب Why? Because the Messenger of Allah, said that he allowed it and he called it debt. He called it a debt that should be paid.

So, this is the opinion of the majority and this is the stronger opinion. Now, they have the Maliki opinion. It is valid to delegate, but it will not suffice the obligatory hajj.

It will not suffice. So, in the Maliki opinion, that it will not suffice. And hajj al-wajib.

Because this is their opinion. But here discussing, we mentioned the opinion of the majority is stronger. And the Messenger of Allah, clearly said yes.

And then he mentioned that it's a debt. And the other hadith he said, اقض الله So, yes. It's counted.

Okay, very important point. It's a condition that a person should already have performed hajj on himself first before performing hajj on someone else. If he did not, even if he said, لَبَيْكَ اللَّهُمَ حَجَّنْ عَنْ أَبِي فُلَانَ or عَنْ أَبِي and he did this hajj, it will not be counted for the father.

It will be counted for him. Very important. This is a principle in hajj.

Even if someone delegated you to do rami, for example, you did not do rami for yourself, it will be counted for you. It won't be counted for him. So, you have to perform this action first before doing it for the person who delegated you.

And this is of course the condition. This condition is by the humble and shafi'i madhabs and it is the stronger. Why? Because of hadith of Shubruma.

You know Hadith of Shubruma. He said, لَبَيْكَ اللَّهُمَ حَجَّنْ عَنْ شُبْرُمَا The messenger of Muhammad ﷺ, a woman, Shubruma, قَالْ قَرِيبُ لِقَالْ أَحَجَجْتْ He said, no. He said, حُجْ عَنْ نَفْسِكْ Perform hajj on yourself first and then on Shubruma.

So, the messenger, why didn't he allow it? He did not allow it. He said, no, perform hajj on that person. Even though he started the ihram.

He started the ihram. He said, no, perform hajj. So, it's not even counted for that person.

It's counted for the person who actually performed the hajj. سُبْرِيبُ لِقَالْ أَحْجَجَجْ I heard the messenger of Allah ﷺ saying, لَا يَخْلُوَنَّ رَجْلٌ بِمْرَأَةٍ إِلَّا وَمَعَهَا ذُي مَحْرَمٍ وَلَا تُسَافِرُ الْمَرَأَةُ إِلَّا مَعَ ذِي مَحْرَمٍ فَقَالَ رَجُلٌ فَقَالَ يَصُرَ اللَّهُ إِنَّ مْرَأَتِي خَرَجَتْ حَاجَّةً وَإِنِّكْ تُؤْتِبْتُ فِي غَزْوَةٍ كَذَا وَكَذَا فَقَالَ اَنْطَلِقْ فَحُجَّ مَعَ مَرَأَتِكْ مُتَّفَقُنَ عَلَيْهُ وَالنَّفْظُ لِمُسْلِمًا The first hadith here, the messenger of Allah ﷺ said, عَيُومَ صَبِي حَجَّ ثُمَ بَلَغَ الْحِنْثِ فَعَلَيْهَا أَنْ يَحُجُّ So here, we said that if a person was even below seven, if he performed hajj, it's not gonna count, it's not gonna suffice him for the obligatory hajj. He still has to do the obligatory hajj.

He still has to do the obligatory hajj. Yes, it's counted for him in terms of reward. It's counted for him in terms of reward.

But will it suffice an obligatory hajj? No, he still has to do obligatory hajj once he grows up, once he reaches puberty. Now the second hadith here, لَا يَخْلُونَ رَجُلٌ بِمْرَأَةٍ إِلَّا وَمْعَهَدُ وَمَحْرَمٌ And then he said, لَا تُسَافِلْ مَرَأَةٍ إِلَّا وَمَعَهَدُ وَمَحْرَمٌ So okay, this hadith, the Messenger of Muhammad ﷺ said, Do not, a woman should not travel by herself except with a mahram. So the man said, إِنَّ مَرَأَتِي خَرَجَتْ حَاجَةً وَإِنِّي اكْتِتُبْتِي فِي غَزْوَةِ كَذَا وَكَذَا قَالْ إِنْ طَلِقْ فَحُجَّ مَعَ مَرَأَتِكَ So this man, mahram, he was enlisted for jihad, for a ghazwa.

And his wife is going for hajj by herself. So the Messenger of Muhammad ﷺ said, Leave and go with her. Leave and go with her.

Now this is an area of dispute. The Hanbali Madhhab and Hanafi Madhhabs are very strong in this. They said that, SubhanAllah, especially the Hanbali Madhhab, they said mahram is a condition of obligation.

She doesn't have a mahram, it's not obligatory on her. Even if she has the money, even if she has the strength, even if it's secured, no mahram, no hajj. Hanbali Madhhab is very strict.

But in the Hanbali Madhhab also, in the Hanbali Madhhab, they strictly say, even if she's old and there's no hope for her to find a mahram, you know what they said? They said she delegates someone. She's in the same position as a person who's physically unable. They mentioned this and this is the official stance in the Madhhab.

But, so this is the Hanafi and Hanbali. In terms of evidence, definitely this is stronger. No dispute.

But, but, nowadays a woman might get the opportunity for hajj once in her lifetime because of the permit. And khalas, there's no other opportunity. And let's say in that year that she had the opportunity to go and do hajj, no mahram is available.

Can we take the opinion of, for example, the malikis and the shafiis where they say, she's in a safe group. And subhanAllah, they're going to protect her. Everything is required.

And they also use the other hadith that, you know, the woman traveling at the end of time, not fearing anything on herself. Yes, I understand. In terms of evidence, the first opinion is stronger.

But if a woman does this, you don't say, you say khalas, do it. If it's once in a lifetime opportunity, especially the hajj of Islam, hajj of Islam, and she gets the opportunity, she gets a safe group, you should do hajj. And usually the rulings of sharia, muallala, it's based on ilal, causes.

What is the cause of this? Why do you think that the Messenger of Allah obligated a mahram for a woman? Tell me. Just because for the sake that he's a mahram? No. Yes, so for her safety.

For her safety. So this is based on her safety. If safety is achieved, guaranteed.

One of our scholars, I don't want to mention his name. He was teaching at the Islamic University. And we were discussing hajj.

And I said, look sheikh, I know one of my relatives who is an official, government official. She travels, five, six people travel with her to protect her. The mahram won't be able to do what they're doing.

And I said, if she goes for hajj, it's haram? He couldn't say anything. He couldn't say, no the mahram is better. He said, go marry her and you take her to hajj.

What could he say? So, subhanallah. So that's why we have to look at these matters. It's not just what is stronger.

Yes, this is stronger. But sometimes you might take the other opinion because this woman, once in a lifetime, she got the opportunity to go and do hajj and she has, mashallah, this group with her. And now the planes are secure, alhamdulillah.

And she's with a group. Everywhere they're going to be with her. Airport, plane, airport.

With a hamla. There is security. So, yes, when the hajj of Islam, we might tend to say if it's once in a lifetime and you have to do this and, alhamdulillah, security is achieved, then, mashallah, you can go and do this.

Definitely. SubhanAllah, this is also Ibn Taymiyyah's opinion that the effective cause, look, the illah is safety and security. So, Ibn Taymiyyah even said that the prohibition, the cause of prohibition is safety and security.

If this is achieved, then it is permissible for her to travel without a mahram. This is even the opinion of Ibn Taymiyyah. SubhanAllah, and also they use the hadith that, أذن عمر رضي الله عنه لأزواج النبي صلى الله عليه وسلم في آخر حجة حجها عمر بن الخطاب He gave permission to the wives of the Messenger of Muhammad صلى الله عليه وسلم.

There was no mahram with them. فبعث معهم عثمان بن عفان وعبد الرحمن بن عوف with them as a group. They had no mahram.

And he allowed them to go and do hajj. And they did it. And they know this hadith.

So, Ibn Taymiyyah and also the scholars who allowed it, they understood that the effective cause is security. And this is the wives of the Messenger of Muhammad صلى الله عليه وسلم they performed hajj when it was safe and secure. طيب, without a mahram? Yes, the Maliki and Shafi'i.

The Maliki and Shafi'i. The Hanbali and Hanafi method, they said no. It has to be a mahram.

Hanbali is very strict in this. Also the other hadith, فإن طالت بك حيات لترين الضعين ترتح الملحيرة حتى تطوف بالكعبة So, تطوف بالكعبة حتى تطوف بالكعبة So, they also used this as an evidence. Anyways, so, when understanding the khilaf طيب, certain matters you look at the effective cause.

Yes, it's a disagreement among scholars but once in a lifetime hajj you might allow this. طيب, الله على. وعنه أن النبي صلى الله عليه وسلم سمع رجلا يقول لأبيك عن شبرم قال من شبرم قال أخ لي أو قريب لي فقال حججت عن نفسك فقال لأ قال حج عن نفسك ثم حج عن شبرم رواه أبو داود وابن مادى وصحاه وابن حبان والراجح عند أحمد وقفه طيب, we mentioned this hadith just now that a person who wants to if he was delegated for hajj as a condition he has to perform hajj on his self for his self first before the other person otherwise it will be counted for him and not for the other person.

طيب وعنه رضي الله عنه قال خطبنا رسول الله صلى الله عليه وسلم فقال إن الله كتب عليكم الحج فقام الأقرأ ابن حابس فقال أفي كل عام يا رسول الله قال لو قلتها لوجبت الحج مرة فمن زاد فهو تطوع رواه الخمسة غير التلمذي واصله في مسلم من حديثي أبي هريرة طيب

this hadith of course the matter of hajj it's once in a lifetime once in a lifetime the obligation is once in a lifetime طيب except in some situations who knows I want to see who knows a preferred hajj could turn to an obligatory hajj because of a mistake if a person spoiled their hajj spoiled their hajj طيب by intercourse before the first tahallul even if it's a preferred hajj this hajj is spoiled he has to complete it and he has to make it up even in the madhhab they say even if it's preferred he has to make it up as a punishment طيب اقرأ طيب, this is very important مواقيت this is where you're going to benefit a lot of people pay a lot of attention here يلا طيب طيب important hadith a principle here طيب المواقيت النبي عليه الصلاة والسلام وقت مواقيت ثم قال pay attention to this pay attention هُنَّ لَهُنَّ so they are placed for the people in these areas yeah in مدينة for example الحليفة نجد for example يَلَمْ لَمْ لِيَمَنْ every miqat is for the group of people living there هُنَّ لَهُنَّ وَلِمَنْ أَتَى عَلَيْهِنَّ مِنْ غَيْرِ أَهْلِهِنَّ so a miqat is considered a miqat for the people living there and for the people passing from that area passing from that area هُنَّ لَهُنَّ وَلِمَنْ أَتَى عَلَيْهِنَّ مِنْ غَيْرِ أَهْلِهِنَّ مِنْ أَرَادَ الْحَجَّ مِمَّنْ أَرَادَ الْحَجَّ وَالْعُمْرَةَ so three main points here طيب now the messenger of Muhammad صلى الله عليه وسلم specified the ihram sites around Mecca for the people living in these areas anyone passing anyone intending umrah or hajj he must initiate ihram at the miqat or before it this is the first thing second thing if he passes the miqat what does he do now he initiates ihram لا he goes back to the miqat and initiate ihram this is the second principle if you pass the miqat you go back to the miqat and you initiate ihram okay third thing if he initiates ihram inside the miqat then what he has left an obligation and he has committed a prohibition which is leaving one of the obligations of hajj or umrah of ihram and dam is required a slaughter is required not fidya slaughter write it down not fidya because you'll mix up fidya is the choice of three things especially for those who first time study hajj fidya is the option of three things fasting three days feeding six poor people or slaughter these three things this is what fidya is when we say fidya it's one of these three things it's either it's a choice of fasting three days or feeding six poor people or slaughtering a sheep or goat or cow or camel sheep or goat this is what everyone's gonna do this is fidya but leaving an obligation tarq wajib dam it's only slaughter slaughter leaving an obligation slaughter only now making ihram from the miqat is one of the obligations of hajj if a person does the ihram he initiated ihram inside the miqat and he passed the miqat then he initiated ihram then he has left an obligation and dam is required for him what he has to do before initiating he should return to the miqat and initiate ihram so if you pass by a bus and you pass the miqat you intend ihram you go back to the miqat and initiate ihram and then you go for it this alhamdulillah it suffices there's nothing on you and you have done what is right but if you initiate inside it's a sin it's haram also blood is obligated on you now this is for the people living at the ihram site what if a person was living inside the sites itself a person was living in one of these villages after Dhul Hulayfah after Dhul Hulayfah so if a person inside Medina he's going to Mecca he's gonna be passing Dhul Hulayfah Masjid Al Miqat and then inside there are some villages someone was living there and they wanted to do umrah what do they do? do they go to the miqat? no they initiate ihram from their place they initiate ihram from their place ومن كان دون ذلك فمن حيث أنشأ the messenger of Muhammad ﷺ said whoever is inside the miqat from wherever he is he initiates ihram but this does not count for a person who crossed the miqat and then said well now I crossed the miqat and the messenger of Muhammad ﷺ said ومن كان دون ذلك فمن حيث أنشأ no you have crossed the miqat your ihram is your ihram site is the miqat itself and of course of the conditions of one of the exceptions here is a person who is inside miqat if a person is inside miqat inside the haram or accurately inside the haram of miqat and he wants to do umrah this is the only exception where does he do umrah from? you all know this you do you always hear masjid Aisha masjid Aisha you want to do another umrah where do you go? do you do it from your place? no you go to masjid Aisha because a person inside the haram for him to do umrah not hajj hajj you can do it from your place inside miqat but umrah he has to go to masjid Aisha if he is living in miqat or he stayed in miqat after performing a worship he goes to the tanim or masjid Aisha but for those intending hajj for example now a person doing hajj tamattu he is going to go initiate ihram at the airport sorry at the plane I am going to mention this now and then ihram of what? umrah he is doing tamattu he is going to go do umrah finish umrah then stay in miqat and then on the 8th before going for mina he is going to say labbaykallahumma hajjan where is he? he is inside the haram no problem hajj it is ok to do it inside there umrah is the thing that you cannot do it inside the haram you have to leave the haram to do umrah now this a lot of people ask about this so write this down if a person passes the miqat until he reaches miqat this is a question that I got he passed the miqat and the problem one family like 7 people they passed they came from medina they went to mecca they did not initiate ihram inside mecca they said and I told them did you intend did you want to do umrah you intended umrah he said yes we intended to do umrah I said why didn't you initiate ihram he said we thought it was easier if you enter mecca first this is haram I said look if you initiate ihram here now each one of you will have to slaughter so 1200 times 7 a lot of money so what should we do here and remember if we say you go back to the miqat they have to go back they have to travel how many kilometers from dil hulaifa 430 kilometers we have to travel 430 you're traveling from mecca to medina end of the day so and by the way this is the stronger opinion that you have to go back but but there is a solution which is what the hanafi madhab suggested it's a solution and it's a weaker opinion but inshallah inshallah it's still valid go to the closest miqat not masjid aisha miqat where is the closest miqat it's our miqat the miqat that we're going to be passing which is it's qarn al manazel okay you go to qarn al manazel it's i think 90 kilometers yeah 94 kilometers 94 kilometers you go there you initiate ihram from qarn al manazel and then you come remember the hadith we said hunna lahunna wa liman ata 3alayhin i had this discussion with one of the sheikhs i said but they passed dil hulaifa their miqat is dil hulaifa they have to go back to dil hulaifa but he said it's really difficult i said okay there's nothing in the hadith that tells us they cannot go to the other miqat this is the point there's nothing in the hadith that says they're obligated because if they pass what's it called qarn al manazel if they pass it now it's their miqat khalas they can initiate from there and alhamdulillah this solves the problem better than traveling 420 kilometers and better than paying 1200 times 7 definitely easy and alhamdulillah it's not a sin it's not a sin so they save themselves so if you pass the miqat you have to go back to the original miqat but if you pass the miqat and you reach to mecca and the original miqat is really far especially i'm talking specifically about medina farthest miqat by far here we say go to the closest miqat not the closest limit of haram write it not the closest limit of haram closest miqat there's a difference miqat qarn al manazel closest one qarn al manazel initiate ihram from there and then come back so differentiate between what the miqat is and what the limits of haram limits of haram is this for a person wanting to do umrah who's inside the haram who initiated the second umrah for example or umrah after hajj he goes to the limits of haram but the miqat is for the person who was from outside the limits of the miqat and wanted to do this worship ok the plane a person traveling ok where do we initiate the haram in the plane even though we the plane for example from UAE you're going to be traveling to Jeddah first if you go to Jeddah you're going to be passing Mecca you're going to Mecca's going to be under you and then you're going to reach Jeddah so the first miqat that you pass is going to be closest to that irq or qarn al manazel but apparently UAE is closer to qarn al manazel and the plane's going to be traveling really fast what is the ruling for initiating ihram so let's say for example you're here you initiate ihram from this masjid is it valid or not in terms of valid it's valid but definitely it's against the sunnah of the messenger Muhammad Sallallahu Alaihi Wasallam the sunnah is to initiate ihram as closest to the miqat as possible so the messenger initiated ihram at the miqat itself but why do we mention this here because in the plane sometimes they tell you after 30 minutes we will be at the miqat and then they might remind you after 15 minutes but they forgot once I told the people who were with me new muslims I said look initiate ihram now they're going to forget they said no sheikh but they said I said ignore them initiate it now because even if you just enter the plane if you traveled and you initiated ihram it's valid because a person might get stuck in the toilet we see this a person might sleep wallah might eat and wallah first time seeing a TV in the plane wallah let me look and then subhanallah the announcement comes I said then he forgets as they reach jeddah they come to me and it's a big response they say sheikh we didn't hear the announcement now in jeddah we're in the airport we didn't hear the announcement it's a big problem so my advice is if you're traveling if you're going to sleep after one hour or even if it's still two hours and you just want to be safe if you think that you're going to sleep initiate ihram yeah it's also not anyway it cannot be reliable because the plane is traveling at a certain distance and they're calculating when it's going to be it's not reliable so if he's saying if you hear it he's going to say after 30 minutes do it now don't wait don't wait don't say we're going to reply we're going to do another announcement don't don't risk your worship don't risk your worship okay even if you don't even if you're tired especially at night now this year many of the groups our group and some other groups we're going to be 9 p.m. we're going to be traveling sheikh al ismail told me we're going to be traveling at 11 p.m. 11 p.m. people definitely will sleep in the plane people will sleep so as soon as you travel I'm going to tell them initiate ihram don't wait for them you're going to sleep they're tired it's a long day I said initiate ihram and sleep and no issues okay no there's a story recently the person said I want to initiate ihram from the masjid of rasulallah and not from the miqat he said subhanallah this is you're going to destroy yourself you're going against the religion why because he sees that this is better while the messenger muhammad sallallahu alayhi wa sallam told us to do it at the miqat but here if we're doing it at the plane no there's a reason for you to do this there's a valid reason here being cautious you might be rewarded because you're being cautious you want to protect the worship of course when initiating ihram a person should okay wearing the ihram many people when do we wear the ihram wear it at home before going to the airport or at the airport wear it before entering the plane because everyone's going to say no I'm going to wear it to the plane and then suddenly groups lines and someone wants to use the toilet and everyone is waiting subhanallah to wear his ihram wear it before and wearing of course you all know if you don't know I'm telling you now wearing the ihram is not like intending just like now you come to the masjid you intended asr prayer but did you start your worship in the car no when did you start your worship I'm asking you when did you start your worship of asr prayer same thing with ihram you intend to do umrah you traveled you carried you're wearing your ihram you're intending to do the worship when did you start the worship when you said and you intended entering the worship now you started the ihram not when you wear the what's called ihram garment pay attention to what he said be careful some of the people now they all travel together for hajj some of them initiated ihram for umrah these are tamatur and some of them kammal or kammal no kammal iran at the miqad they said, la baykallahumma umratan wa hajjan, qiran. And the third group, la baykallahumma hajjan, they said la baykallahumma hajjan. So these three types of worship, tamattu' qiran and ifrad.

Now pay attention to what Aisha said that the Messenger of Muhammad ﷺ intended. This is one of the, why it was a problem to initiate which worship did the Messenger of Muhammad ﷺ, it's one hadith. But they differed on which hajj did the Messenger of Muhammad ﷺ initiate.

Wa ahalla nabi ﷺ, what? Wa ahalla rasulullah ﷺ bil hajj. This hadith, this narration says that the Messenger of Muhammad ﷺ ahalla, what? Bil hajj. So was he mufrid? Based on this, he wasn't.

But based on this, he was mufrid. Continue. Fa amma man ahalla bi umratin fahalla ʿinda qudumihi wa amma man ahalla bi umratin fahalla ʿinda qudumihi wa amma man ahalla bi umratin fahalla ʿinda qudumihi.

So it means he performed the umrah, so this is a person doing tamattu'. He reached Mecca, he performed umrah and then he removed the ihram, tahallal. He removed the ihram completely, he can do all the prohibitions.

Tayyib? Wa amma man ahalla bi hajj, aw jamaʿa bayna al-hajj wa al-umrati falam yakhillu hatta kana yawman nahar. The people on Qiran and Ifrat, they stay on their ihram all the way until the end of hajj, all the way until the day of the 10th when they do the actions of hajj. The only group that can remove the ihram is a person doing tamattu', a person doing tamattu' is the one who is able to remove the ihram.

Other than this, they cannot. They have to stay in their ihram. Explain here now the three things.

Now, three types of worships we have. This is very important. When teaching hajj, whenever I teach hajj, most of the issues later they come without for not differentiating.

Even now you might not be able to comprehend these three, but write them down or look at the recordings later to differentiate. There are three worships, hajj only, hajj and umrah together, and tamattu'. So let me explain tamattu'.

You all know it. It's easy. Going there, initiating ihram li baykal umrah, you go there, you do your umrah, normal umrah, you finish the umrah, you remove the ihram, everything is permissible for you.

Then before going to Mina, you initiate ihram, you say what, li baykal lahumma hajjan, bas, khalas. And then you all do the actions of hajj, same for everyone. Now ifrad and qiran, even though they're different in the sense that ifrad is only intending hajj, qiran is intending hajj and umrah together, they seem different, they are exactly the same.

In terms of actions, they do the same actions. A person intending hajj only and a person intending qiran, hajj and umrah together, they will do the exact same actions, exact same actions, literally exact same actions. The only difference between the two is that for qiran, there's a slaughter, bas.

Take it from now. They will do the exact same things. There's no difference.

And wallahi, when we first, first, first time try to say, we want to tell, why is this called qiran and it's called umrah and hajj together, and this is called hajj only, yet they do the same thing. Yes, they do exactly the same thing, but the only difference is that qiran, they offer a slaughter. Ifrad, there's no slaughter.

Why is there a slaughter in qiran and there's a slaughter in tamatu'a, tamatu'a there's a slaughter. Tamatu'a, there's a slaughter thanking Allah that He gave you, there's a type of enjoyment, you're enjoying all the prohibitions of ihram from the time that you finished umrah all the way until hajj. Qiran, there's no, you're not, you're still in your ihram.

Who knows why, why is there a slaughter? It's because you get to do two worships by doing the actions of one. You're doing hajj and umrah, you get the reward of hajj and umrah by doing only the actions of hajj. And that's why the Hanafi madhab, they said the qiran is the best because the slaughter there is thanking Allah that He gave you to do two worships together.

Okay. It's thanking Allah to do. Now which one is the best? The best, I just explained them briefly now, what is qiran and ifrad and tamatu'a.

But you have to know this, to make it easy for you, qiran and ifrad, exactly same actions, the only difference is that qiran, there's a slaughter, bas. Tamatu'a is separate and we explained it. Now which is, are they all permissible? You might see some scholars saying right now it's only tamatu'a, no, all three are permissible.

All three are permissible, whichever one you want to do. But if you want to do qiran or ifrad, you're going to stay in your ihram. Even if, imagine, if you go on the fifth, and I've seen it, okay, you intend, you stay in your ihram, it's not easy.

Everything is prohibited, imagine even smelling, intending to smell something that is perfume is prohibited. And you know the ihram falls whenever you go and subhanAllah, the bed gets dirty, go and wash it, so many things, so many things. And you can't wear shoes, you have to wear whatever ihram, subhanAllah we didn't mention this point, but we will inshallah.

So all these things, the prohibitions of ihram, it will come. So we'll talk about prohibitions of ihram when it comes. So all these things, so which is the best, let me tell you this.

Which is the best, we'll say it now, but it will be explained later in the hadith jabr. We must reach hadith jabr with the will of Allah. Even if we're not able to complete hadith jabr, we have to complete it.

This is the most important hadith, hadith jabr, inshallah. So anyways, the best one, real quick, every madhhab says one thing is better, Maliki says ifrad, qiran, hanafi and shafi, hanbali says tamattu. And which one is the best, wallahu a'lam, wallahu a'lam, closest thing is tamattu.

Why? Because the messenger of Muhammad ﷺ commanded them, commanded everyone who was with him to change their intention. To change their intention and to switch it to tamattu. This is very strong, honestly, till now I cannot see anything changing this.

Since the messenger commanded everyone, command, everyone changed, everyone with the messenger of Muhammad ﷺ who did not carry a slaughter with him, they all changed their intention and they were all on tamattu, be careful, all of them, except the ones who carried the slaughter animal. And the messenger of Muhammad ﷺ, he carried the slaughter animal with him, that's why he did not change and he said, if I did not carry my slaughter animal with me, my hadith, I would have done like you, I would have changed my intention and performed umrah, complete umrah and cut my hair. Quick question, quick question, for a person on ifrad and qiran, when they enter Mecca, okay, everyone will be doing tawaf, those doing tamattu will be doing tawaf umrah, those on ifrad and qiran, what will they be doing, everyone is going to be doing tawaf, what will they be doing, preferred sunnah tawaf, it's called tawaf al-qudoom, it's sunnah, if they did not do it, no problem, but it's sunnah, they should do it.

And then if they do sa'i, optional, if they do sa'i, what will this sa'i be counted as, if they do sa'i now, for those on ifrad and qiran, if they do a sa'i after this tawaf, it's going to be counted as sa'i of hajj, that means when they come on the day of hajj, they only have to do tawaf al-ifadah, there is no sa'i on them. In this sense, it's easier, there is a lot of work, but being an ihram, it's not easy. Ibn Umar, may Allah be pleased with him, said that the Prophet's family, peace and blessings be upon him, except from the mosque, agreed with him.

And Khalad ibn al-Sa'ib, may Allah be pleased with him, that the Messenger of Allah, peace and blessings be upon him, said, Jibreel came to me and ordered me to order my companions to raise their voices in Ihlal. Narrated by al-Khamsah, Sahah al-Tirmidhi, and Ibn Habban. And Zaid ibn Thabit, may Allah be pleased with him, that the Prophet, peace and blessings be upon him, was just for Ihlal, and his narrations of al-Tirmidhi and al-Hassanah were cut short.

And Ibn Umar, may Allah be pleased with him, that the Messenger of Allah, peace and blessings be upon him, Now the first hadith here, on Ibn Umar, ma'ahala Rasul Allah, peace and blessings be upon him, illa min andi al-masjid, This hadith, it shows you that masjid, which masjid? In the Halaifah, so in the Miqat. So this shows you that the Sunnah is to initiate Ihram as close as possible to the Miqat. Before the Miqat, not after it.

Not after the Miqat. This is the Sunnah, so initiating the Ihram here or at the airport, for example, For example, the airport is closer. Initiating Ihram, at the airport or in the plane? In the plane.

The first hour or second, the closer you are to Ihram the better. But if you're risking Ihram, you feel it's better to initiate Ihram before so that you secure the worship. Now the second hadith, of the sunnahs of Ihram is to perform ghusl.

So this you can do it at home. Perform ghusl. Perform wudu and then go on the plane, on the state of wudu.

As a sunnah, pray two units while on your seat before initiating Ihram. If this wudu was invalidated, it's difficult to perform wudu, no problem. This is sunnah.

This is sunnah. Even a woman in her menses, she can initiate Ihram. Even a woman in her menses, she can initiate Ihram.

So purity is not a condition of Ihram. Be careful. Purity is not a condition of Ihram.

Many people say it has to be wudu. No, it doesn't have to be wudu. Even a woman in her menses, she initiates Ihram without any issues.

Now, the messenger of the sunnah, what do we say when we initiate Ihram? We say, لَبَّيْكَ اللَّهُ مُعَمْرًا or لَبَّيْكَ اللَّهُ مَحَجَّنًا or لَبَيْكَ اللَّهُ عُمْرَةً وَحَجَّنًا Is the intention a condition or is the condition to pronounce the intention? It's all about the intention. So, if you, for example, some of the old people, they say, Okay, أَنَا الْآنَ نَوَيْتَ He didn't say, لَبَّيْكَ اللَّهُ He said, أَنَا الْآنَ دَخَلْتَ فِي الْإِحْرَامِ Old people, they said, يَا اللهَ Now, I just said that I am now in Ihram. طيب You intend? He said, Yes, I intend.

خَلَص He's in Ihram. Because he did not say, لَبَّيْكَ اللَّهُمَ عُمْرَةً If he did not know how to say it, If he intended the Umrah, it suffices. Based on the Jumhur.

Based on the Jumhur, it suffices. حَلَفِي مَذْهَبٍ No. He has to say, لَبَّيْكَ اللَّهُمَ عُمْرَةً With the intention, he has to say it.

لَبَّيْكَ اللَّهُمَ عُمْرَةً And do the Talbiya. لَبَّيْكَ اللَّهُمَ لَبَّيْكَ لَبَيْكَ لَا شَرِيكَ لَكُمْ إِنَّ الْحَمْدُ وَالنِّعْمَةَ لَكُمْ وَكُمْ لَا شَرِيكَ لَكُمْ What's important is that he started, They said it's preferred to say, لَبَّيْكَ اللَّهُمَ But the worship starts with the intention in the heart. So the Sunnah, The Sunnah of the Messenger of Allah, Is to initiate the heart and say, لَبَّيْكَ اللَّهُمَ عُمْرَةً لَبَّيْكَ اللَّهُمَ I am here for Umrah.

So you're saying that, I started the Umrah. I started the Umrah, And you initiated with your heart. This is preferred.

To engage in Talbiyah, To raise your voice in Talbiyah, لَبَّيْكَ اللَّهُمَ لَبَّيْكَ لَبَيْكَ لَشَرِيْكَ To raise your voice, This is for men, Not for women. Women, She raises that she hears herself. That's it.

This is the Sunnah. And the Talbiyah is one of the greatest worships. Many people, They say, لَبَّيْكَ اللَّهُمَ For the first five minutes, That's it.

They stop. No. The Sunnah is to keep on engaging in Talbiyah.

If you don't want to raise so much in the plane, People are sleeping, No problem. But you continue the worship of Talbiyah. You continue the worship of Talbiyah.

That's why the scholars, They differ. When does a Muharram end his Talbiyah? Because they know that A Muharram is keen on worshipping Allah The most possible. You will be engaging in Ihram until This is what they're saying.

Where should you stop? Anyways, He stops at the Jamrat Al-Aqaba. Okay, If we don't reach it. Read.

Read. Okay. This hadith, Of course, The principle regarding What are the prohibitions of Ihram? So, In the state of Ihram, A person He said, He is not allowed Al-Qums, Al-Amam, Al-Sarawilat, Al-Baranis.

So, What is common In all these things? And he said, He is not allowed To wear Al-Qums, A shirt, A turban, Trousers, A hooded robe. Okay, Shoes, Okay, Or shoes, Or Khuf. So, What's common In all these things? They said, Makheet, You hear this word, Makheet? Makheet? Okay, Makheet, If you have an Ihram, That has stitches on it, A big label, For Ihram Al-Haramain, For example, It's stitched On it.

Okay, Is this allowed? It has stitchings. Is this allowed? Quickly, Quickly, Who said yes? No, You don't answer. Who said no? Why? It's supposed to be one cloth.

How can, Do you imagine the Ihram, We took it from a tree? Of course, It's been, No way, Do you think the Ihram Doesn't grow like this? Okay, Everything is stitched, Brother. No, It's sad To such, Wallah, I was surprised, A book was given to me, To give one of the new Muslims, And this was mentioned in the book, I said, Brother, Who wrote this book? And this, Even this person who wrote this book, He's definitely not a knowledge seeker, He made this mistake, Because apparently, He wrote the hadith, And he went to the dictionary, And said, Ah, Okay, Then anything that's such, No, No, No, Makheet, Means that it's tailored on the body, Like this, It's tailored on the limbs, Okay, It's tailored on the limbs, Hooded robe, Like the hood that you have, It's tailored on your head, Okay, Underwear, It's tailored, Socks, Khuf, It's tailored on the body part, This is what we cannot wear, It's not, It doesn't mean stitches, And Subhanallah, The people there, When you go to the Miqat, They sell you things, You know, That are, Without any stitches, Belts without stitches, You know, Khuf without stitches, To show you that, You know, It's, It's Haram compliant, No, No, This is all, It has nothing to do with this, Even if it has 100 stitches, No problem, As long as it's not, Form fitted, It's not form fitted, Okay, It's not on the, On the body part, So, Even this Kandora, This now is form fitted, Right, It has, It's, If I take this Kandora, I put it over my back, Like this, As an Ihram, Is this okay? Yes, It's okay, It's okay, If I take this, Of course, Without the shirt, I put this Kandora on me now, Like this, It's considered, Of course, They're going to kill you in the Haram, They're going to say, Ali, You're wrong, It's perfectly fine, Okay, But, It's better to use the Ihram, Okay, These towels, They use the towels, And, White, It's preferred for it to be white, Now, Okay, He mentioned, This is regarding, Regarding shoes, I want to mention this, Because there's, Always, Every year, A lot of issues regarding shoes, Socks, You're not allowed to wear socks, Women, Okay, We're talking about men, Men, You're not allowed to wear socks, Okay, What about, Normal, What can't we wear? What can't we wear? We cannot wear something, That covers the whole foot, That covers the whole foot, Even, So, The easiest thing to do, Easiest, Safest thing, Slippers, That are open, From the front, And open from the back, This is on the opinion, Of the four Imams, It's valid, So, The normal slippers, Okay, A bit riskier, A bit riskier, Sandals, It's open, From the front, It's open, From the back, But there's this, Strap, A bit riskier, But inshallah, Compared to what, People are asking me, In my group, This is okay, Now, Covering the whole foot, But below, The ankle bone, Well, Four Imams, Will say, This is not allowed, Well, Cross-legged, It's covering the foot, Most of the foot, And it's covering the back, And the front, Yeah, Why do you want to put yourself, And put the Muftis in trouble, Do something, That is simple, And this is, By the way, This is only for, The first day, Because later, You can wear shoes, Some people are worried, For the days of Tashriq, Days of Tashriq, There's no Ihram, Go buy boots, For Ikea, No problem, You can wear anything, But I'm worried, About this, Only this, From, And Mina, And what's it called, In Arafat, Many of you, Are going to be in tents, You're not going to be, Wearing shoes, So the only place, You're going to be walking, Is after doing, What's it called, And after, From Muzdalifah, This is the only place, That people, That there's a lot of walking, From Muzdalifah, To Jamarat, If you're in a poor, Hamla, You have to do, A lot of walking, And then from Jamarat, To the Tawaf, To the, What's it called, To the Haram, Again, You're going to do, A lot of walking, If there's no, What's it called, Transport, But many of the, Hamlas now, They allow you, And we'll discuss this, When we talk about, Hadith Jabir, What are the groups, Doing now, They made your life easier, And is this allowed, Or not, We'll discuss it in detail, Ya Rabb, Allah blesses our time, And we reach this, Your question was, Preparing Al-Ihram, The Sunnah, The Hadith is going to come, But I'll explain it now, It's to put, Perfume, On your body only, And not, On the garment, Some Madhabs, Like the Hanbali Madhab, Will allow you to put, Perfume on the garment, But they tell you, If you remove it, You cannot wear it again, Because you have, It's as if, That you're putting, Perfume on you again, So that's why we say, Just apply perfume, On your body, And then wear, The Al-Ihram, Without any issues, Don't intentionally, Put perfume on the Al-Ihram, Okay, Here you don't have, Any issues, Whatever happens, If it flows, You don't have any issues, So, The Sunnah is to apply, Perfume to the body, Before Al-Ihram, Do only the body, Do not, Put any, Perfume on the, On the, What's called, On the garment, Backpacks, No problem, Glasses, No problem, Watches, No problem, Belts, No problem, What else, The woman, Jewelry, Golden, You wear gold, For Tawaf, Anyways, No problem, Is it Al-Ihram? It's not going to affect, Your Al-Ihram, But if it gets stolen, Don't come to me, Okay, So, From the other prohibitions, Covering the head, Covering the head, You should not cover your head, In the state of Al-Ihram, Okay, So, This includes caps, Can you do this? No problem, Can you carry something, On your head? If you carry something, On your head, You intend, Covering your head, It's a problem, But you're normally, Carrying everything, On your head, No problem, If your intention is to carry, And not to cover your head, Umbrellas, No problem, Wearing an umbrella, No problem, Okay, You know these new things now, That they put on your head, It's like an umbrella, Yeah, And, SubhanAllah, Last week, With the Majlis of Fatwa UAE, They said, Till now, We don't know, What to say regarding this, But clearly, It's covering part of the head, It's covering part of the head, Okay, And then it's an umbrella, So, This is a problem, We say avoid it, But now, Other companies, Now they have a, Sharia compliant alternative, They say it's a backpack, But also it has this, So, It's not covering your head, Well, Marketing is crazy, So, Here, This, You cannot say it's prohibited, It's not covering your head, Yes, You're wearing something, That has something, It's closer to an umbrella, If it's not touching your head, It's closer to an umbrella, It's permissible, InshaAllah, Sorry, Okay, This is a type of, Perfume, A type of perfume, And, So, He's saying, And, And, And, And, And, And, And, And, And, And, And, And, And, And, And, And, And, And, And, And, And, And, And, And, And, And, And, And, And, And, And, And, And, He removed the ihram, he probably showered and she applied perfume to him and he wore his normal clothes and then he did the tawaf at the end. At the end, not at the start.

If you start with tawaf then you're still on your ihram. We'll explain this later. Yalla continue.

Okay if you wanted the dispute regarding applying perfume to the garment, it's permissible to apply fragrance to the body before ihram. This is all the madhhabs except the maliki. If the perfume on the body will stay after ihram, they will all allow it except the malikis.

They're very strict, the malikis. So it's like why apply it if it should not be there in the state of ihram. So of course the right opinion, the stronger opinion is that it's no problem.

You apply perfume to the body even if it stays after ihram, no problem. And regarding applying perfume to the garment, we said don't do it even though some of the madhhabs say it's allowed. But even if they say it's allowed, once you leave your ihram, so you go to the toilet for example, you remove the ihram, it has perfume, you cannot wear it again.

And if you wear it again, you have to give the fidya. So don't make it a headache, don't apply perfume to the ihram. The sunnah is on the body, that's it.

Yalla continue. Mu'anna Uthman ibn Arfana radiallahu anhu anna Rasulallah salallahu alayhi wa sallam qal la yankahul muhreem wa la yunkahu wa la yuftab rawahu muslim Tayyib, here's the matter of dispute, we're not going to discuss it, real quick. Of the prohibitions of ihram, is anything regarding women? Intimacy, intimacy as an intercourse, intimacy short of intercourse, and marriage contract.

These three things are regarding women. Marriage contract, intimacy short of penetration, and number three, intimacy, sexual intercourse. So these three things, three different things, they will have three different expiations.

Marriage contract, it has no expiation. It's just invalid, it's not counted, so if a person does a marriage contract in the state of ihram, it's not valid, it's haram, but there's no expiation required. Intimacy short of penetration, it's haram, there is an expiation, but it depends when do you do it, is it before tahallul, after tahallul, if ejaculation occurred or not, so many details.

The biggest problem, the biggest problem is intercourse. If it's before the first tahallul, it spoils your hajj, spoils your hajj, and this is the only thing that spoils your hajj, and I thought that this can never happen. One of the carpenters there in Medina, I was with him in his car, we were traveling to one of the brothers to fix shelves for his library, he started telling me stories, he lived there for like 60-70 years, he started telling me stories about Mohamed Aman, he said Mohamed Aman used to live next to your house, and then he mentioned one of the stories in hajj, he mentioned this, he said subhanallah after Muzdalifah, I was with so and so shaykh and 6-7 people came to him saying they all had intercourse with their wives in Muzdalifah, and he said the shaykh's eyes were red, and he started screaming at them, shouting at them, saying things to them, subhanallah, and they spoiled their hajj, based on the madhhab of the majority, based on the opinion of the majority, they spoiled hajj, except one madhhab, one madhhab will say ignorance is an excuse even in intercourse, which madhhab who knows, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, so he said he said he gave them this fatwa and i did not even know back then i did not even know this matter i did not even know the madhhabs but i remember this one studying i said subhanallah this sheikh is a he was a big shafi'i faqih he was a scholar real scholar subhanallah so anyways he gave them this fatwa he was really angry with them but subhanallah i mean sometimes he understanding the opinions and why it is it's it helps you in the opinion of the majority even the fatwa of the companions they did not ask this person if a person committed intercourse before the first tahallul they don't even ask him why they don't even ask him if you were ignorant or not they don't they did not differentiate that's why the hamily madhhab is very strict saying ignorance here and is not counted as an excuse because the companions in their fatwas they did not even ask if a person had an excuse or not was ignorant or not how can he be ignorant of such a thing in hajj in hajj how can he subhanallah hajj you're not allowed to and you're wearing ihram and you're wearing ihram you're leaving the small things intercourse is permissible i mean how is this but anyways shafi'i madhhab here said if it was real ignorance subhanallah real ignorance then okay this this hadith this hadith is the mistake was misunderstood maymona herself said no he married me when he married me he wasn't in the state of ihram when he married me he was not in the state of ihram so this is something very important so marriage in the state of haram is invalid and the of course you know a person in the state of ihram is not allowed to hunt what kind of animal is he not allowed to hunt any animal is not allowed to kill any animal or specific certain something specific real quick real quick uh yeah wild animals wild land animals so it has to be a land animal wild animal not domesticated so if a person kills a cat slaughters a cattle or sheep this is okay even if it's in the state of ihram so wild animal not domesticated land animal not sea animal animals that live in the water sea or river a number three edible edible something that is eaten permissible permissible to eat so tigers wolves dogs they're not included okay they're not included in the prohibition wa hurrimu alaykum al-saydu tahrimu al-saydu wa antum hurum al-saydu here these are the three conditions land and not sea sorry wild not domesticated land animal not sea animal number three should be edible so tigers lions if you can kill one then it's considered the it's not considered any hunting for a person in ihram don't don't give us problems with the hajj ministry there in saudi arabia said the sheikh told us to go and hunt for tigers and lions now this hadith here it says that a person came to they were in the state of ihram he gave them something to eat while they were in the state of ihram he hunted for them so the messenger of muhammad sallallahu alayhi wa sallam told them did any of you tell him to to hunt did anyone command him or point to me for example you're in the state of ihram and he has for example his weapon and he's not in the state but if you do this or you point to him there's a there's a rabbit or while you point to him there is a sheep there or there's a hyena or there's or there's an ostrich if you point to him then you have helped him so you aided him but if subhanallah you did not even know about him he went and hunted it and he gave it to you you didn't point you didn't have this is something else okay this is where the other hadith he said the messenger of muhammad sallallahu alayhi wa sallam was given a gift a donkey so we're in the state of ihram he understood the messenger of muhammad sallallahu alayhi wa sallam this is what some scholars said it's prohibited if they hunted it specifically for you if they hunted it specifically for you also it's not based on this so it's prohibited on a person in ihram ask someone else to hunt or aid in hunting an animal but if a non-mihram person hunted an animal he hunted it and it gave it to them then it's permissible given that what it was not hunted specifically for them this is a matter that we just mentioned it inshallah none of you will go hunt while in the state of ihram yeah but it's good as a knowledge seeker by the way you just you don't only take the knowledge that you need no you want to be a vessel you want to take all the knowledge perfected so that one day if somebody needs it you already studied it alhamdulillah you're able to help and you'll be surprised these things you say we'll never need this i was asked about hunting once subhanallah and you'd be surprised i was asked about hunting once so don't say that khalas it's something i will never do i don't need to learn no learn as much as possible any matter that you have you will get the reward from allah for anything that you learn so the messenger of muhammad sallallahu alayhi wa sallam said that these animals are killed whether in haram or not whether a person is in ihram or not he kills these animals i mean an animal that is uh what's it called that is harming you even if you're in a state of ihram no you kill it without any issues a snake or a scorpion you're with your family it enters the tent you say astaghfirullah i'm in ihram it's gonna kill you no go and kill it no problem no problem so this no issues well actually even in your prayer you're praying and something and subhanallah once we are someone behind the imam and something went wrong with the microphone and it was this the sound was really loud you know this interference sound and it was causing harm to everyone in the masjid one brother behind the imam he's a knowledge seeker he walked walked behind him and turned the microphone off the imam isn't was scared he doesn't know what to do he say i don't want to invalidate my prayer no action for the for the benefit of all the people do it do it it's not gonna invalidate your worship and here for example he's saying killing these things a violent dog or a mouse or a scorpion or a crow now here which type of crow is it a certain some nations mentioned another a certain type of crow is it any crow it's a type of bird they said that this bird usually causes uh wildfires it causes wildfires so anyways what's the dispute here among the scholars the dispute among the scholars is it specific to these five animals or is it any animal that causes harm they said the jumhur any animal that causes harm you can kill it even if you're haram or even if you're in a place of haram you might don't forget if you're in mecca you're in a place of haram you cannot destroy anything you cannot kill any animal but these are an exception and also animals that might cause harm to you you may kill them when the rulings of haram will mention at the end okay this hadith here the messenger of muhammad sallallahu alayhi wasallam performed hijama while in the state of ihram this hadith isn't it a problem where will it be a problem what's the problem with this hadith or why is this hadith many scholars pay attention to he did hijama while he's in a state of ihram what do you do in hijama you remove blood but before that you have to make a cut yeah that's a if you make a cut so they said look the messenger did it so it's permissible to perform to perform hijama at this but the same time you should but this is a problem they said you try not to remove hair if you removed hair there's an issue but usually i don't know we have a hijam here that can hijama be done without removing hair in certain places and the hadith did not mention so other than the certain parts of the body if you perform hijama is it absolutely necessary that hair is removed some scholars said not necessarily maybe or maybe even if this if hair was removed maybe he did a fidya and it was not mentioned so making arguments based on this hadith alone any that's why scholars still still differed regarding this our contemporary scholars they say if a person removed hair unintentionally then our contemporary scholars okay they say if you removed hair unintentionally then it's not counted okay there's no fidya on you or if there was a need but also in the in the quran this man the hadith that you know it has there was lice in his head and he needed to remove his hair he had an excuse you had an excuse it's not haram but still the messenger muhammad commanded him to give the fidya still he had to give the fidya we did not mention this before let's mention it or i think it will come it will come later the next hadith this hadith here is clear evidence as we mentioned if a person needed to do one of the prohibitions of ihram as an excuse he had a valid excuse then then no there is no it's not a sin but still even with his medical excuse he has to give the fidya the fidya is mentioned in this hadith fasting for three days feeding six poor people half an hour each or a slaughter of an animal now shaving or cutting body hair is prohibited on cutting the hair any hair on the body is prohibited in the state of ihram any hair on the body not just the head or beard any hair on the body if a person committed a prohibition of ihram out of need then it is considered permissible because of the need but the expiation is required this is what we understand from the hadith this is what we understand from the hadith let's mention all the prohibitions of ihram what are the prohibitions of ihram we have five things that we have three groups the five things grouped together by these five things they're grouped together because the the the expiation of these five is considered fidya so what are these five the famous the most common five so cutting of the hair cutting of the nails uh covering the head applying fragrance wearing form-fitted clothes these five so these five if you commit any of these five you have the expiation is a fidya what is the fidya as we mentioned fasting three days or feeding six poor people or slaughtering a sheep or or or so again we'll repeat them what are they cutting hair any hair of the body clipping of the nails any nails hands or feet hands or fingers or toes covering the head of course this is covering the head this is only for men only for men wearing form-fitted clothes only for men applying fragrance only for men or men and women both yes both men and women men and women okay fidya to the other any of these five if committed what's it called any of these three okay now i want to mention something okay look i don't want to give people to make lives of people difficult but i always want to do what is safer i what i'm given a chance to give fatwa i always take what is safer at the same time checking with the person now if a person regarding the opinion of the majority regarding cutting of hair or removing of nails they do not whether a person is ignorant or not they still count it why because this is in babel itlaf it's you're destroying something they say if you're cutting your hair or taking nails the majority will say it's counted as something a prohibition even if you're not aware even if you did not know there's no sin but covering the head they say if a person did not know he covered there's nothing on him by wearing form-fitted clothes he did not know no problem he removes it same thing with women she wore a niqab she did not know no problem but the things that that you remove or destroy like nails or hair for example they said this ignorance there's no there's no sin but he has to do a fidya now another point i want to mention regarding nails if a nail was broken nail was broken and if you keep it you're gonna have a very bad time so removing this there's no expiation only in this case half the nail or some of the nail is broken you remove it because of this broken nail there's no expiation only this exception now other than this what if a person removed only one nail do we say a complete fidya no two nails now i'm talking about the madhab two nails no three nails or more this is where the fidya is obligated same thing now the problem is with the hair same thing with the hair they say you removed one hair it's not a fidya two hair is not a fidya but okay i forgot one nail or one hair two nails two hairs you feed one poor person or two poor you feed them give them food one poor person or two poor person you cut one nail just feed one poor person you cut two nails feed two people more than two nails this is where the fidya is the same thing with cutting the hair same thing with cutting the hair one hair two hair same thing one poor person two more than two three and above it's the fidya but they say if you do this and you find hair this is not necessarily hair that you removed it could be dead hair inside this is not counted you woke up from sleep you saw some hairs this is not counted because you're in doubt was this hair trapped inside or did i cut it you're in doubt this is not counted so anything that you have doubt in it's not counted even on the strict madhabs they say it's not counted someone else removed your hair of course there's a fidya but who is it going to be him where are they say for example they mentioned this matter regarding intimate intercourse they say the person who forced the woman into intercourse in ihram both of their hajj is spoiled but he is responsible to pay her enough to to bring her again for hajj so this person the fidya and he has to do it because he's the one who caused it he's the one who caused it now this hadith these three hadith we talk about the haram and the rulings of haram now the first hadith here talks about mecca when the time of the conquest of mecca the messenger of muhammad sallallahu alayhi wa sallam he said that that mecca is a place of haram which means fighting in this place is prohibited and he said that no one is allowed to fight in this place and no one can use my actions i.e the messenger of muhammad as an excuse to fight in this place so it was only a temporary permission that was given to him that's it and no one is allowed even for him it was only for a period of time otherwise the prohibition or the haram of mecca is there what are the rulings he said look not just in mecca not just it's not allowed to hunt it's not even allowed to scare the animal you're not allowed to scare the animal there in mecca so pigeons for example or birds you're not allowed to go quick to scare them if you're walking by yourself normally yeah but intending to scare them not allowed you look at how sacred this place is it's it has special rulings even anyone anything living there has special rulings and this is the most sacred place on the place of the earth any secret spot of the place of the face of the even so not only not to hunt even scaring the animals not allowed they're normal and you have like plants and trees that has thorns you're not even allowed to go and touch or cut these plants or trees the only exception of course if you were the one who planted these plants you're for example some vegetation you're benefiting for them or fruits you benefit for them this is something else but the normal plants no you're not allowed to go and cut and change anywhere anywhere in the world if you find a look at it find for example an amount of money what can you do you take it but what do you do when when when will it when will you own it you find an amount of money on the ground huh yes you have to announce it for one year if nobody comes to you if you announce it properly and nobody comes to you for one year you can take it for you in mecca you're not allowed mecca in the haram sorry in the haram if you find an amount of money you're not allowed to take it if you take it for people to find it to announce it yes but you even if it stays with you for one year you cannot own it and special rulings in this place mecca so it's very important and okay and he said of course someone might say what if a person committed a crime a person who committed a crime he's the one who violated the haram he violated the haram that's why he's punished so catching this criminal who violated the haram because he's the one who violated the haram and then he made the exception so the exception is an exception to this rule we use it blacksmith use it they use it when building they use this plant a lot so he made an exception for it for example for the benefit of the people living they might do some exceptions this is something else but fundamentally this is the ruling now the haram of mecca was the dua of ibrahim mecca is blessed there is a barakah of the dua of ibrahim in mecca yes some people used to say some of the knowledge seekers used to say that mecca they never run run out of of meat there's always meat even the poor people they get meat and subhanallah mecca there is always food in mecca the same thing that's why the messenger of muhammad made dua for medina twice the amount of dua that ibrahim made for mecca by this the medina is definitely blessed by the dua of the messenger of muhammad and the medina became the medina that it is because of the blessing of the messenger of muhammad this tells you what are the limits of haram in medina okay hunting animals is there an expiation for hunting animals for a person not in the haram he is not in the haram but he's in the haram mecca haram is he allowed to hunt animals in haram no now in mecca in mecca if a person hunts an animal and in mecca then it has the exact same expiation of a muhrim hunting an animal and i'll mention it real quick it's it's a long thing but i'll mention it quick because any many of you want to know if a person hunts an animal all three if all three conditions are met yani this animal is who knows who knows the three conditions you memorize them so you said land animal you said edible animal what else excellent wild not domesticated i'll get you a present so we said these three conditions if these three conditions are met then this animal is considered a hunt if it's considered a hunt there's an expiation means there's an expiation you kill an animal with these three conditions there's an expiation what is this expiation now i'll mention a term called equivalent if this animal has an equivalent or it doesn't have an equivalent what does it mean to have an equivalent i'll explain at the end so if this animal has an equivalent then we either slaughter the equivalent or we get the value of the equivalent we either and this value of the equivalent we see how much food it can buy 1.25 kilograms per person we either give for every poor we for example it we this animal an ostrich for example by and this ostrich is it it has this ostrich for example it has an equivalent what's the equivalent of an ostrich equivalent of an ostrich is a camel by what is the value of the camel in that area they say for example five thousand rials by five thousand rials how much 1.25 kilogram of dates we can buy let's say for example 200 so you either feed 200 people each one of them 1.25 kilograms or you fast 200 days you fast 200 days for every person that you could have fed you fast this is and it's it's it's everyone's looking at me like this yes it's complicated because it's first time hearing about it but if this animal has no equivalent and this animal has no equivalent they say like geese geese it doesn't have an equivalent as I remember so if this animal has no equivalent so it's either one of two things you find the value of this animal so in the area that was hunted they say for example the value of this animal is 700 dirhams okay 700 dirhams so it can feed for example 30 people so you either feed 30 people or you fast 30 days you fast 30 days so if a person hunts an animal in haram same ruling same ruling if a person hunts an animal in haram even if he's non-muhrim same ruling okay okay now this is the most important hadith in all of book of hajj because why is it important hadith it describes the hajj of the messenger of muhammad sallallahu alayhi wa sallam exactly what the did so we'll read it okay sheikh will read it and then we'll try to break it down and we'll take bit by bit and explain it okay so here the messenger of muhammad sallallahu alayhi wa sallam he said we went out for hajj what's that give birth now that means she's not in her it's not on purity what did the messenger of muhammad sallallahu alayhi wa sallam tell her so cover up so that the bleeding stops postpartum bleeding so a woman in her menses a woman in postpartum bleeding if she passes the miqat what do we say for her you have to perform ihram perform ihram okay okay the sunnah is to initiate ihram after a prayer if it's if it was an obligatory prayer you pray an obligatory prayer then you initiate ihram if there was no obligatory prayer you pray any two units and you initiate ihram the sunnah this is sunnah to initiate ihram after praying two units so what is the secret of this it's like ya allah i am here answering your call when you say tell biya when you say to someone he is answering your call so whose call are we answering here when you say when was this call made who made this call who knows so it's the call of ibrahim so allah subhanahu wa ta'ala said to ibrahim call the people no one was there so who's gonna hear me he said call and i'm the one who will let the people so what ibrahim said he called the people to hajj allah subhanahu wa ta'ala kept this call subhanallah for the nations to this time everyone going for hajj subhanallah is answering the call made by ibrahim to come and perform the worship yeah in what point in where how is it the first house it's the first house that was built for worship first house that is built solely for the worship of allah subhanahu wa ta'ala everything in mecca in this in matters of hajj i mean it's it's in the essence of islam which is allah worshiping allah alone submission to allah subhanahu wa ta'ala that's why scholars take care of regarding tell biya when to start when to stop to continue making tell biya it's like it's an opportunity tell me as a worship and tell biya is reminding yourself i mean i am here for you i am here for this worship i have left everything even the things that i wear i have left them then i'm not even wearing my normal clothes i left the dunya behind me for you ya allah and we know that hajj with all its challenges it's like it breaks you down to build you up again and you go for tawaf you go for sa'i you go for rami you go muzdalifah you go for arafah and then again you go for subhanallah jamarat and then you slaughter and then you rest three days you go it breaks you down to build you up a servant of allah knowing nothing but allah humble for allah you're strong it strengthens your faith that you have overcome so many things and many people don't talk about they all they complain they're afraid of hajj but those that go to hajj after hajj they miss hajj how do you miss hajj if you went through all of the some of them with injuries you see i want to go hajj every year because the strength that they felt in their hearts and their souls subhanallah it overcomes all pain all pain it feels like it feels that this pain is it was worth it what i did for allah was well worth it i did something very noble for allah i went for this worship all this pain all this tiredness subhanallah then it was well worth it okay this is okay so this is another sunnah so when we came to the house so here this is the first tawaf in the first tawaf whether if you're doing umrah or the first tawaf for those in ifrad or qiran the first tawaf has sunnahs that you want to do which is raml which is walking briskly quick for the first three rounds okay and then walking normally the four there the other four and also showing uncovering your right shoulder uncovering your right shoulder this is also a sunnah only in the tawaf of umrah and in the first tawaf of hajj which is tawaf of umrah later on this is not a sunnah later on the tawaf al ifadah is not a sunnah and then praying two units what is the ruling of these two units of tawaf it's sunnah opinion of the majority it's sunnah in the halafi madhab it's an obligation but stronger wallahualam that it's sunnah as a benefit if you're there in mecca what is the best worship to do if you're there in mecca you're waiting huh then if you're there in mecca to keep on doing tawaf if you're finished your worship you want to go visit you just keep doing tawaf seven seven seven each tawaf is seven rounds now praying two units you have to do seven and then go pray two units no you can keep on doing seven fourteen twenty one and then when you go to pray pray two units two units two units okay if you want to apply the sunnah so you pray you go to tawaf seven seven seven for example five times 35 times so you did seven of 35 laps now you want to go and pray the two units you can pray two units five times two units two units two units now behind the maqam is a sunnah but if it was and you can go back if still it was too difficult you can go anywhere and just pray these prayer okay because people will be pushing you especially if it's crowded okay real quick real quick because i don't think it's going to be mentioned later real quick or it's going to be mentioned some of the conditions of tawaf and the dispute regarding it for tawaf because the messenger of muhammad sallallahu alayhi wa sallam said i'll just give you real quick the stronger opinion purity is a condition of tawaf purity is a condition of tawaf in case purity was invalidated in the middle of tawaf in the middle of tawaf safer opinion i'll give you the safer opinion and i'll give you an opinion that inshallah is also valid safer opinion if the purity is invalidated in the middle of tawaf go and perform wudu and repeat the whole tawaf again this is safer but but since aslan the matter of what's called purity is a bit debated regarding and it's not clearly stated in the hadith a safer another opinion that's still valid inshallah especially in hajj that if you go make wudu and come back you can continue from the place that you stopped which is the shafi'i madhab you can continue from the place that you stopped okay you might need this especially in ramadan umrah or in hajj and you go and do you perform your wudu was broken and you're in the fifth lap or sixth lap and subhanallah wudu is broken what do you do now so you go perform wudu and just do the last lap wherever you stopped even if you stop close to close to the stone no problem go before it a bit and continue this is the this is inshallah inshallah inshallah that this opinion is valid but if it was empty and your wudu was broken go take the safe opinion go do the tawaf again it's empty okay and always i tell people before doing tawaf go to the toilet use the toilet and rest before going tawaf so that you you remove yourself from all dispute okay another matter that people ask me is if you're if you're carried the messenger muhammad as we will see he was on the mount when he was doing tawaf what is the ruling of this a person doing tawaf even though he's able but he's if he's riding on a chair or he's being pushed he's able to walk safe the best thing to do in all madhabs is to walk yourself you're unable or you're unable if you're unable then it's valid in all opinions to be pushed on a chair now the question is if you're and you chose to be pushed on a chair or you was or you were on a buggy or whatever or this what's called golf cart one of them asked me said we're gonna do tawaf in a golf cart now i don't know how will this how will they do it anyway will they do it this is maybe seven star so he asked me what is how is it valid so of course here based on we take the up also it's valid because they debated the messenger muhammad was riding so did he need to ride or not so we say that it's valid inshallah but definitely if you're doing it for yourself and there was no need whatsoever don't risk it go and do tawaf walking and get the best reward this is the sunnah before starting safa to recite shariah now there are more than one place in hajj where you should make the best of your dua this is agreed upon now there are two other places in safa and marwa before every lap this is a place of dua the messenger stayed a lot making dua and also where in the jamarat i will be explaining where in jamarat but for now in the sa'i many people they finish their sa'i real quick i say how did you finish real quick they didn't stand for dua they missed somehow they missed this great opportunity especially if you're going to be doing the sa'i of hajj it's okay you're going to get tired you're going to get tired there's it's going to be crowds going to be crowded but make best of this worship now start with the safa as the messenger muhammad you face the kaaba the sunnah so the advice is to go not in the way of the people so that you know the security guard won't push you and take your time face the kaaba and do the dua then you start making your dua you start making your dua make as much dua as possible and then you rest you do it again you do the exact same thing then you you raise and make dua again third time after you finish now you start the first the dua is the start of every lap the dua is the start of every lap so start before the first one then you go from safa to marwa that's one marwa to safa that's two okay three four five six seven you'll end up at al marwa now then you end up at the marwa but the exit is from that direction so you go now as an advice as an advice many of you after doing the tawaf is going to be taking you a lot of time you'll need to use the toilet safa and marwa does not require purity does not require it's mustahab to have purity in safa and marwa so what do you do after finishing the tawaf after praying two units even the two units if you did not it was not able to pray it doesn't affect the tawaf now the sa'i start at the safa and tend safa do dua then walk to the marwa after we're reaching marwa and the ground floor there's a small exit this exit if you go out there'll be toilets in front of you otherwise and it's better than going outside toilets in front of you use the toilet come back and then from marwa start your sa'i from after making dua start your sa'i for safa yes now the messenger of muhammad sallallahu alayhi wa sallam he performed one sa'i he performed one sa'i the first sa'i so at the day at the end of hajj after tawaf he didn't perform a sa'i so what does this mean what kind of worship was he in if he only performed one sa'i he only performed one sa'i at the start he didn't perform a sa'i at the end so definitely he was not what no he might be but he's definitely not mutamata because if he was mutamata he had to do another sa'i at the end of the other tawaf he had to do another sa'i but because he did not so whatever he he was either ifrad or qiran he was either on ifrad or qiran okay so that's why he didn't that's why if a person on ifrad or qiran if he did the first tawaf and then he did the sa'i it's considered sa'i of hajj he doesn't need to do it again now i want to give you an advice you might find some opinions of great scholars that we respect and love so much in this matter that they will say that even a person in tamattu does not need to do another sa'i this is very dangerous do not act upon this my advice leave this do not yes a respected scholar do not act upon this because in the opinion of the four imams your hajj is not complete your hajj is not complete in the opinion of the four imams sometimes scholars that we love so much even early scholars they might say this don't follow this opinion do what the majority said safer it has two tawafs and two sa'is one tawaf for umrah one sa'i for umrah one tawaf for hajj one sa'i for hajj opinion of the four imams and the majority of scholars yes certain narrations might show this wallahi it's not safe it's not safe okay i'm warning you please don't do this it's one some people will do one hajj only don't say and say follow the sunnah and do this please no follow the majority of scholars and protect your worship so okay so i just want to make sure you understood what i was saying for tamattu there are two tawafs and two sa'is so because tamattu you're gonna come you do a full umrah and then of the actions of hajj at the end you're gonna be doing what the tawaf of hajj and but qiran and ifrad you're not going to be doing two what we're going to be doing two tawafs one tawaf of qudum and then you're going to be doing only one sa'i which is the start you're not going to be doing a sa'i again because there's only one sa'i in ifrad and qiran this is considered the sa'i of hajj imagine even if it's in shawwal and i don't know if a person is able to hold his ihram for three months but even if a person for argument's sake and if this person exists in he decided to go there and he said and he went he did the tawaf and he did the sa'i is going to be counted as sa'i of hajj because shawwal is of the months of hajj he's going to be this sa'i is going to be counted as sa'i of hajj for argument's sake because no one's going to stay for months on ihram i don't know if this is possible even if done here it's going to be counted as sa'i of hajj it doesn't matter where you do it okay when you do it i mean and now here he said now we start the actions of hajj actions of hajj starts on which day the 8th now when we talk about hajj so we talked about ihram we talked about miqats we talked about the prohibitions now we want to talk about the actions of hajj actions of hajj are divided or or we say we die they are the actions of the 8th actions of the 9th and then actions of the 10th and then we have the days of tashreeq they have they all have the same actions what are the actions of the 8th actions of the 8th are all mustahab one of them is intending hajj on the 8th and preferably before going for minnah so if you're going for minnah the messenger muhammad sallallahu alayhi wa sallam went for time so he initiated ihram at dhuha he said and he went to minnah he prayed shortened but not joined shortened but not joined uh what's called this is what he did now people ask me what if we leave at 9 a.m before leaving initiate ihram what if we leave at asr before going initiate ihram so in the morning you don't need to initiate ihram before leaving for minnah the sunnah is to initiate ihram now so it's before you leave now this year subhanallah of all this year apparently is going to be jummah the 8th is going to be friday how can we apply the sunnahs we're traveling now if regardless if there's a jummah prayer done or not if you travel before the jummah no issues there's no jummah on you there in minnah people will ask this i'm sure this year people will call you they'll say okay it's jummah now what do you there's no jummah on you if you reach minnah there there is no jummah they're not going to be even praying minnah praying jummah there in the masjid so pray it as dhuhr two units with the imam that's it if if you prayed jummah in haram no issues no issues but if you left you're a traveler aslan and you went to minnah there is no jummah on you just pray the two units okay with the imam two units two units you're going to be shortening your prayer now even if a person was there for for for example two weeks and the opinion of the majority he's a muqeem opinion of the majority of more than four days he's a muqeem but even there they say that you should shorten your prayer because as the hanafi say i think it's the hanafi madhab they say the shortening the prayer there it's not because of traveling because of the nusuk the messenger of muhammad sallallahu alayhi wa sallam didn't say the hanif for the maliki the messenger of muhammad sallallahu alayhi wa sallam didn't say for the people of mecca no you people you have to complete your prayer everyone praying with the messenger of muhammad sallallahu alayhi wa sallam prayed two units in minnah everyone there's no exception not even the narrations so they all prayed the same prayer as the messenger of muhammad sallallahu alayhi wa sallam okay so what do you do in the eighth you initiate the haram of hajj and you go to minnah and you just pray there and sit and relax and then he said arafa now this is arafa the day of arafa next day when do we go arafa the worship of arafa starts at at at huh no the worship of arafa starts at duha sorry at at at at salat al zuhr at at salat al zuhr between after zuhr and asr at zawal so you go anytime but before zawal to initiate in the worship some people travel in the morning some people even at fajr some people later but the messenger of muhammad sallallahu alayhi wa sallam based on this hadith he came before zawal and he found a tent and he stayed in that tent until zawal time in zawal time which is the time of zuhr he prayed with them zuhr and asr combined and shortened and then he started the of duha this is this is the thing i told you i mean sometimes you want to follow the sunnah it's not up to you and because of transportation sometimes you want he's saying we didn't even go to minnah tarwiyah he said directly went to arafa it's okay what you left the day of the eighth is a sunnah that's why i'm saying following the sunnah we want to but sometimes it's not possible so here you are not even allowed to go stay in mecca until you but as long as arafa arafa is the most important thing he said we reached arafa at asr even he said at asr before the people came and he received the qiblah and he didn't leave until the sun set and the table went away until the chair was gone and he pushed and he got up to the qaswa now he said until the sun set the time of zawal so here he addressed the people and then he called then he prayed duhr then he prayed asr this is the sunnah at zawal time time of Dhuhr, break Dhuhr and Asr, combined and shortened, in the time of Dhuhr.

And then he said what, حتى أتى المفاجأة على بطنها قتل القصوى إلى الصخرات where did the Messenger of Allah ﷺ stand in Arafah, not, he did not ride the mountain, it was below, at the rocks there, where the mountain is, at the rocks, he was there. But we say take it easy on yourself, the Messenger of Allah ﷺ said it's all Arafah كلها موقف, any place, in Arafah, as long as you're in the limits of Arafah, خلاص, this is what you're required to do, you don't need to go there, طيب especially now, last year many people passed away in Arafah and subhanAllah even the sprinklers they dried out and many people who used to, every year they used to go for Hajj and they used to stay under the sun, last year they were not able and the ACs in the tents they were not working because of how hot it was, so don't put, there was an old man arguing with me, he's saying, he's coming to the people telling them all of your worship is invalid, people all of your worship is invalid because you did not go to the mountain, I said يا أخي الشربة sit down, he said لا, even Shaykh your worship is invalid, I said why, he said because you didn't go to the mountain, I said يا أخي I'm not going to argue with you, it's Arafah, طيب he went and he took his family, next day we're praying in Mina, I prayed with them, after prayer he came to me shouting, kissing my head, he's telling the people this is the best Shaykh, I said what is he saying, he said this is the best Shaykh, started kissing my nose, I said something is not right, I said after that people said what did you do yesterday, he said Shaykh I apologize for not listening to what you said, he said I almost fainted and I called the person responsible for the Hamla and I said if he said if you don't come and take and get me from where I am now, I will call the ruler of UAE to come and put you in prison, even though everyone warned him do not go, I warned him first do not go, you're putting yourself at risk, your family, he said Wallah I was wrong, Wallah he said I could not look at the eyes of the people because I know that I was wrong, see you don't listen to the advice of the people and then you put yourself at risk, Hajj is not a game, people die in Hajj, follow the regulations, those who are going to give you fatwa, they are going to give you proper fatwa for your sake, they want to take care of your worship and they want to take care of your health, many people fainted in Arafa, many people fainted next day of the effects of the sun in Arafa, so be careful, so the messenger of Muhammad said Arafa any place in the limits of Arafa is counted, is permissible, same thing it's valid as long as you're in the limits of Arafa, ruling of Arafa, look the safest thing, you have to stay in Arafa during the day, anytime during the day, if you stay there, if you reach Arafa during the day, be there until Maghrib, staying there until Maghrib, some Madhabs will say if you don't stay there until Maghrib, you have invalidated your Hajj, so stay there until Maghrib, or if you didn't reach Arafa during the day, you came after Maghrib, you only need to stay there for one minute, for one second, even if you passed by Arafa like this, it's valid, in all opinions, in all opinions, so the best thing the Sunnah, staying there during the day until Maghrib, doing what, it's not about Arafa, it's not just some people said Sheikh there is this special Hajj, in I don't know 7 hours you'll finish all of your Hajj, you know this, they take the easy opinion in every Madhab, and they have enough money to pay for helicopters and this, so those super VIPs, and you finish your Hajj in 5 seconds, what Hajj is this, what Hajj is this, SubhanAllah, I mean this is, anyways, so, what did the Messenger of Allah do in Arafa? Arafa is a day of worship, Arafa is the day of your life, as they say, you bet your life on Arafa, because that is the day that Allah is going to praise those people in Arafa, that is the day that Allah is going to say to the angels, why did they come here, praising them, say I have forgiven their sins, there is no day that Allah is more likely to free next from hellfire, more than Arafa, not even Ramadan, nothing is compared to Arafa, especially for the people in Arafa there, SubhanAllah, so what did the Messenger of Allah do, imagine, after he prayed Dhuhr and Asr combined and shortened, he gave them the sermon first, he prayed, and then what did he do, he kept raising his hands, 1 hour, 2 hours, 3 hours, 4 hours, it was said around 4 and a half, 5 hours, even at one point, the rope of his Ba'ir fell, he held it with one hand and the other hand he was still raising it, look at how much he wanted Isa to make the best of that day, this is a worship of a Messenger, not making Dhuhr in his head, worship of a Messenger of Allah, so this shows you this is such a great deal, such a great worship, you do not want to miss Arafa, many of you won't be going to Hajj, day of Arafa, fasting the day of Arafa, the Messenger of Allah said, this is general, this is general for everyone, because he did not say it's for only those, he said, looking at the words, it's general for everyone, in Arafa and outside Arafa, in Mecca and outside Mecca, this day is a day of remembrance, now regarding Ashiyah, which is this time, after praying Dhuhr and Asr, after praying Dhuhr, all the way until Maghrib time, is this also a time of worship for those people outside Mecca, there is a dispute even among the companions, so if you see someone engaging in worship at this time, don't say Bid'ah, don't say Bid'ah, and for those who want the reward from Allah at this time, well there is a sunnah, some of the companions just do it, he mentioned the opinion of some of the companions that said this is not according to sunnah, but there are some other companions who did this, so anyways this day you will be fasting, it's in the 9 days of Dhul Hijjah, it's a day of Dua, so why not engage in Dua, in general Hadith, this is definitely something to engage in, so for Arafa, standing in Arafa, we said, if it was during the day, you have to stay until Maghrib, if you come after Maghrib, any time, then it's valid, even if you stay there for one moment, it's ok, but the time of worship, of Dua, is from after Dhuhr time, all the way until Maghrib, and then our obligation, or the sunnah, is to leave Arafa and go to Muzdalifah, now when does Arafa end? Arafa ends, so here if you miss Hajj, if you are able to reach Arafa, even if it was one moment, even if you did not know, you just walked, and it happened that you walked on Arafa, even if it was one moment before Adhan of the 10th, then you have caught Arafa, you have caught the Hajj, no problem, but even after Adhan of Fajr, even one minute, and you reached Arafa, you have lost the Hajj, in all opinions, and when does the time of Arafa start? Majority starts with Zawal, starts with Zawal, so after Dhuhr time, Hanbali Madhhab, they said it starts from the morning, because the messenger Muhammad SAW said whoever stayed here, or stood here for one moment, in day or night, so they use this, but even in the Hanbali Madhhab, in the books like Kashaf Al-Qanaa, they mentioned that it is better to go with the majority here, safer opinion, it is definitely safer, go with the opinion of the majority. Now, after Muzdalifah, in Muzdalifah, Muzdalifah, you know, where is the Mash'ar Al-Haram? Muzdalifah is the Mash'ar Al-Haram, all of Muzdalifah is the Mash'ar Al-Haram, so anywhere in Muzdalifah, this is the place where it is called the Mash'ar Al-Haram, what did Allah SWT tell us in the Quran regarding the Mash'ar Al-Haram? So, Allah SWT told us to remember him, to engage in remembrance at the Mash'ar Al-Haram, which is Muzdalifah, so reaching Muzdalifah, now you pray Maghrib and Isha combined, and at the time of Isha, so you might reach Muzdalifah at 12, you might reach Muzdalifah at 3am, it depends, but you might reach Muzdalifah even, subhanAllah some people, they reach Muzdalifah before Isha time, before Isha time, it happens, some people they might reach before, anyways, you join Maghrib and Isha and you pray there in Muzdalifah.

Now, here you rest, the sunnah is to stay all the way until Fajr, you pray Fajr, we'll mention the sunnah then we'll mention the opinions, to stay until Fajr, and after Fajr, to stay and engage in remembrance of Allah SWT, and before Ishraq, you have to leave, as the messenger of Muhammad SAW did, why not to copy the people, the actions of the pagans, who used to do their worship here, because they used to leave after Ishraq, the messenger of Muhammad SAW told us to, subhanAllah, to do something different. Staying in Muzdalifah is one of the obligations of Hajj, staying in Muzdalifah is one of the obligations of Hajj, unless, if someone reaches Muzdalifah, staying in Muzdalifah, for example, you reached Muzdalifah at 10pm, your obligation is to stay there until midnight, until midnight, this is wajib, more than midnight, this is mustahab. What if someone reached Muzdalifah after midnight, for a moment, he stays there and then he may leave if he wants, because the wajib is before midnight, you have to stay until midnight, after midnight, even if you stayed there for one moment, you have done the obligation, the wajib, but the sunnah is to stay until fajr.

Now, if you leave after midnight, is this something haram? This is not the sunnah, the sunnah is that he stayed, but for those who are weak, he, peace be upon him, pardoned them and gave them permission to leave before midnight, after midnight, sorry, after midnight. So, scholars said that him and some of the people who were with the weak, who was one of the companions, Ibn Abbas was with them, Ibn Abbas was with the women who left, so Ibn Abbas was young at that time, I think he was 14, and he was with them and he left after midnight. So, they said, the majority say this is not specific to the weak, it's general, anyone can leave after midnight, he's excused, yes, he left the sunnah, but there's nothing on him, he doesn't need to do, what's it called, there's no expiation required from him.

And, subhanallah, the only madhab that said no, they must stay until, to do the dhikr and mash'ar al-haram is the Hanafi madhab, is the Hanafi madhab. But, wallahu a'lam, that, leaving after midnight, we cannot say that he has left an obligation, we cannot say that he has left the obligation, wallahu a'lam, that he left a preferred worship, and this is the opinion of the majority. Okay, so we spoke about, remember when we talked about the actions of the 8th, actions of the 8th is yawm al-tarwiyah, we said initiating ihram, praying in minna, dhuhr, asr, maghrib, isha, and then we spoke about actions of the 9th, actions of the 9th is what, day of Arafah, what did we say, standing in Arafah starts when, when did we say, that the worship starts, zawal, yeah, zawal, zawal, dhuhr time, yeah, starts from dhuhr time.

Okay, this is where the worship, we said anyone coming before maghrib, yeah, sorry, before maghrib, he stays until maghrib, anyone comes after maghrib, even for a moment of time, it suffices him, khalas, it suffices, he has done, he has done the obligation. Of course, he missed the opportunity of the dua and worship, but he has done, so these are the actions of the 9th, matters regarding wuquf Arafah. Now, the 10th and the morning, sorry, 9th at night, matters regarding Muzdalifah, we said if a person comes before midnight in Muzdalifah, he has to stay until midnight, if he comes after midnight in Muzdalifah, even for a moment of time, then khalas, he has done the obligation, he can leave and go, and because some people won't be even reaching Muzdalifah, some people won't be even reaching Muzdalifah, and they were trapped, they were not able to reach there, and subhanallah, many of the matters of hajj, it's interesting, some of the fatawa of the early scholars, they mentioned stories that happened to them, one of the stories, they said that no one was able, there was a day that no one was able to reach Mina, no one, in that day, no one was able to reach Mina, because there was a problem, people were fighting, and no one was able to reach Mina, subhanallah, and they all left an obligation that day, they all left an obligation, and that time, the scholars at that time, they gave a fatwa, so who was there with them in hajj, I don't remember, I think Abu Hajar ibn Hajar al-Haytami was there, and he said for the people, there is khalas, this obligation, he said, I was there, and I saw it, and I was not able to reach Mina, so he said that the obligation, they missed the obligation, and he said, but because it was general, and everyone was prevented, no one has to do an expiation, but he said, ihtiyatan, I did, and they said the same occasion was, this event was, subhanallah, described to another scholar, Zakaria al-Ansari, and he said, he reached, he listened to what happened, he gave the same fatwa, so subhanallah, things happen, and don't just think that these years, things happen, no, even in the past, scholars, many things used to happen, and they used to give fatwas, because things can go wrong, subhanallah, for many people, so we mentioned the actions of the 9th, now the actions of the 10th, this is what we're going to be talking about, this is the great day, the great day, yawm al-hajj al-akbar, actions of the 10th, real quick, the order, this is the order of the sunnah, to start with stoning, and then nahar, but nahar here nowadays, everyone delegates, so stoning nahar, and then halq, cutting the hair, and then doing tawaf, and then doing tawaf, these four, this is what the messenger Muhammad sallallahu alayhi wa sallam did, he stayed until fajr, then he did the rami, and then he shaved, alayhi salatu wa sallam, and then he did the tawaf, easy, now, these are the three actions of the 10th, rami, halq, tawaf, if you do any of these two, then you can remove ihram, if you do any of these two, you can remove ihram, whether it's rami and halq, whether it's rami and tawaf, whether it's halq and tawaf, any of these two, you can remove the ihram, partial ihram, everything is permissible for you, except what is related to women, so these three, rami, halq, and tawaf, if you do any of these two, then you can remove ihram, you can wear normal clothes, and subhanallah, everything, you can apply perfume, everything is permissible, except what is related to women, so marriage, intimacy, and all these things, yes, yes, yes, even, even after midnight, let's say after midnight of muzdalifah, you're still in muzdalifah, after midnight, you went and shaved your head, that's no problem, this is of the actions of the 10th, so when do they start actions of the 10th, they start after midnight, after midnight of muzdalifah, this is where actions of the 10th start, I'm giving you the stronger opinion, and the opinion of the majority, after midnight, tawaf is valid, tawaf of ifadah, rami is valid, halq is valid, and any order is permissible based on the opinion, inshallah, of the majority, which is the hanbal and shafi'i, okay, so if you do any of these two, you can remove the ihram, and everything is permissible, except what's related to women, in the hadith we covered previously, that Aisha, she applied perfume to him before tawaf, so which tawaf was this, this is tawaf of hajj, yes, yes, so tawaf of hajj, that's why tawaf of hajj, you go, they will allow everyone to go, why, because they know many people will remove their ihram, many of them will, because they have already done the stoning and the halq, so now they can wear normal clothes, and this is why Aisha, I pointed to this earlier, I said pay attention, lihillihi, lihillihi, so after he became hill, before doing tawaf, li tawafihi, sorry, lihillihi, li tawafihi, so before doing tawaf, he applied perfume, so I said then what, he removed ihram, I pointed to this, when we said he removed ihram, so I was talking about this, he did two actions already, stoning and shaving, and shaving here is a worship by itself, shaving here is a worship by itself, that's why, many of your faces, when I said after midnight if a person decided to shave, he said subhanallah he shaved without even doing stoning, it's of the actions of the tenth, any order is okay, where did he do it, where, which place, I don't remember now where exactly he did it, but after doing the ramee, did he go to a certain location, but as I remember, sahih muslim, he shaved, he started with the right side, before the left side, and subhanallah, people were waiting, for what, for his hair, each they were fighting over his hair, to get the blessing of the messenger muhammad, the same thing with wudu, whenever he used to do wudu, they will take his wudu, and subhanallah, to gain the barakah of the messenger muhammad, so he shaved before doing the tawaf, he shaved before doing the tawaf, real quick, real quick, let's go over the actions real quick, so in the tenth, the messenger started with ramee, what kind of ramee do we do here, it's not sughra, it's not wusta, it's only kubra, it's only kubra, kubra, you just go and do the stoning, allahu akbar with every stone, there is no dua after kubra, take it, just memorize this, after kubra there is no dua, the dua is always after sughra and wusta, since the tenth, there is no sughra and wusta, he just did the tenth, he just did the kubra, and then he a.s. left directly, so after stoning, he went and shaved, now what is better to shave or to cut, of course the messenger muhammad a.s. on that day made dua three times for those who shaved, those who shaved he made dua for them three times, and those who cut their hair, made for them once, and what does suffice in terms of cutting, you have to cut from all parts of the head, Hanafi said quarter of the head suffices, Shafi'i said three hairs, I do not want anyone to go and cut three hairs and say I have removed the haram, go with the opinion of the majority, you cut all the head or you shave, better is to shave, you gain three times mercy, the messenger muhammad a.s. made dua for them, afterwards, so stoning, and then tawaf, tawaf al ifadah, tawaf al ifadah, remember the sunnahs that we talked about, uncovering the right hand, walking briskly and quicker on the first three, this does not apply to tawaf al ifadah, tawaf al ifadah, we do not apply this, after tawaf al ifadah, everything is permissible, after tawaf al ifadah, everything is permissible, important point, shaving and tawaf al ifadah, they have no end time, so if a person did ramee, or he did tawaf also, and he didn't shave his head for five, ten, six days, is it ok? yes, but he will still be in ihram, partial ihram until he shaves, the same thing with tawaf, the tawaf does not end, let's say a person did the stoning and he shaved his head, but he didn't do the tawaf, and he stayed in mecca for months, months, not days, months, so he is wearing normal clothes, and he said I'm not going to get married, so he is still in ihram, but the tawaf of hajj stays there, this obligation has no end time, whenever he does it, it's over, so even if he waited for more time for the crowd, for the people to leave, it's permissible, but definitely the sunnah is better to do it on the 10th, definitely, because you are going to be doing it on the 10 days of the hajj, important point in muzdalifah, are you allowed to do worship in muzdalifah? Many people think that the messenger of muhammad, he only prayed maghrib and isha, that worship should not be done until fajr, this is a famous opinion with some scholars, but if you look at the wives of the messenger of muhammad, in some of the narrations, they used to say, because they used to leave after midnight, they used to ask the people who wrote them, is the moon still visible? They'd say yes, so they'll engage in worship, they'll be doing prayer, and then they finish the worship, is the moon still visible? They say yes, so they'll be engaging in worship, so third time, fourth time, until they say the moon is no longer visible, say khalas, this is the time that we have to leave muzdalifah, and these are people who are leaving after midnight, after midnight.

This hadith anyways is not authentic, the messenger of muhammad, after finishing his talbiyah of hajj and umrah, he asks Allah for acceptance and paradise and seeks refuge from hellfire, this is general, a person in haram engaging in dhikr, in general a person can engage in dua, but this hadith specifically is not authentic. In this hadith, remember we said about Arafah, and we said about masha'ar haram, that there is no specific point that you have to be in, the messenger of muhammad said, where is the slaughter done? In Mina, but where in Mina? Anywhere in Mina suffices, and then when he said, all of Arafah is a mawquf, and now alhamdulillah they have put limits, they showed you where Arafah starts, Arafah ends, anywhere in Arafah, khalas, it suffices, don't need to be in a specific place, khalas, stay safe anywhere, even if under a tent, inside a tent, inside camps, as long as in Arafah, anywhere in Arafah, it suffices, and the same thing with, what's it called, talking about muzdalifah, that anywhere muzdalifah is the masha'ar haram, anywhere suffices. Qura'an.

With the messenger of muhammad peace be upon him, he entered from what's it called now, al-mu'alla gate, and when he left, he left from al-quda, if it was not a hardship, if a person wanted to do this and apply it, he can, but usually now, you're restricted from where you enter and where you leave. So don't make it hard on yourself, if a person was able, and he could have done this, then yes, otherwise, khalas, it's all permissible. Qura'an.

Interesting here, it's a place outside Mecca, nowadays, this is where the scholar said it's preferred to engage in ghusl before entering Mecca, but nowadays, alhamdulillah, a person performs ghusl here in UAE, he enters the plane, he goes there, in a couple of hours, he reaches Mecca. So they said, nowadays, is this needed or not, and then staying out now, maybe this is even a hardship nowadays, staying outside Mina for a time, and then engaging in ghusl, then entering Mecca, sorry. So they said, nowadays, it happens good, but it's preferred, if a person stayed there, it's preferred.

Qura'an. Okay, this hadith, scholars disputed, is it authentic or not, that the Messenger of Muhammad, peace be upon him, wherever he kissed, he kissed, and then he performed sujood. How do you perform sujood on the hajar al-aswad? What does it mean to perform sujood on the hajar al-aswad? What does it mean? Yes, to touch your forehead, yes, to kiss, and then you touch your forehead on the hajar al-aswad.

Now, even if this hadith is not authentic, and they disputed, is this authentic or not, the actions of the companions is, there is a lot of actions of the companions, they used to do this, when they kissed the black stone, they would kiss, and then they put their forehead. So in terms of the hadith, yes, it's debatable. Some might say this is not authentic.

Some might say, I don't know, it's hasan. But in terms of actions of the companions, some of them did this, even more than one companion. And about him, may Allah be pleased with him, the Prophet, peace and blessings of Allah be upon him, said, that they should walk three steps and walk four between the two steps, it is agreed upon.

Okay, the hadith where he mentioned walking briskly, remember, the first three laps. This is, as we mentioned, in which tawaf? Is this sunnah applicable in which tawaf? Yes, hasan, first tawaf, either tawaf of Umrah, if a person doing tawaf of Umrah, this is a sunnah, or tawaf al-qudoom. Tawaf al-qudoom, not the tawaf of hajj, not the tawaf of hajj.

Okay, so the companion here is saying, I have not seen the Messenger of Muhammad, peace and blessings of Allah be upon him, touch any of the corners of the Ka'bah, except two corners. What are the rukn al-yamaneen? The rukn of the hajj al-aswad and the one before it. So the sunnah, so only these two corners, the Messenger of Muhammad, peace and blessings of Allah be upon him, touched.

The other corners, he never touched, there is no sunnah regarding them. It's not every corner you touch, no. It's only two, the hajj al-aswad and the corner before it.

You know the corner, the two corners, when you keep saying, رَبَّنَاتِنَا فِي الدُّنْيَا حَسْنَةً وَفِي الْآخِرَةِ حَسْنَةً وَقِنَا عَذَابَ النَّارِ So the second corner, the rukn al-yamaneen, is a sunnah. If you're able to touch it with every lap, okay, every round you go, you touch it, that's a sunnah. Now the hajj al-aswad, what are the sunnahs either? It's going to come.

قَالَ إِنِّي أَعْلَمُ أَنَّكَ حَجَرٌ لَا تَضُرُّ وَلَا تَنْفَعُ وَلَوْ لَأَنِّي رَأَيْتُ النَّبِيَّ صَلَى اللَّهُ عَلَيْهِ وَسَلَمُ يُقَبِّلُ كَمَا قَبَّلْتُكُ اتَّفَقُونَ عَلَيْهِ وَعَنَ أَبِي الطُّفَيلِ قَالَ رَأَيْتُ رَسُولَ اللَّهِ صَلَى اللَّهُ عَلَيْهِ وَسَلَمُ يَطُفُو الْبَيْتِ وَيَسْتَلِمُ رُكْنَا بِمِحْجَنٍ مَعَهُ وَيُقَبِّلُ الْمِحْجَنِ رَاهُ مُسْلِمُ عَنِي عَدَمْ لُمَيَّتَ قَالَ طَافَ النَّبِيُ صَلَى اللَّهُ عَلَيْهِ وَسَلَمَ مُطَّبِعًا بِبُرْجٍ أَخْضَرٍ رَوَاهُ الْفَمْسَ إِلَّا النَّسَاءِ وَصَحَاحَهُ التَّرْمَذِينَ وَعَنْ أَنَسٍ رَضِيَ اللَّهُ وَعَنْهُ قَالَ كَانَ يُهِلُّ مِنَّ الْمُهِلُ فَلَا يُنْكَرُ عَلَيْهِ وَيُكَبِّرُ مِنَّ الْمُكَبِّرُ فَلَا يُنْكَرُ عَلَيْهِ وَيُكَبِّرُ مِنَّ الْمُكَبِّرُ فَلَا يُنْكَرُ عَلَيْهِ وَيُكَبِّرُ مِنَّ الْمُكَبِّرُ فَلَا يُنْكَرُ عَلَيْهِ وَيُكَبِّ رَضِيَ اللَّهُ وَعَنْهُ قَبَّلَ الْحَجَرَ الْأَسْوَدِ فَقَالَ إِنِّي أَعْلَمُ إِنَّكَ حَجُرٌ لَا تَضُرُ وَلَا تَنْفَعُ وَلَوْ لَأَنِي رَأَيْتُ رَسُولَ اللَّهِ صَلَى اللَّهَ وَسَلَامًا يُقَبِّلُكَ مَا قَبَّلْتُكَ So, SubhanAllah, this shows you submission to Allah subhanahu wa ta'ala following the Messenger of Muhammad ﷺ. I don't understand why he did this. I don't want to understand. I saw the Messenger of Muhammad ﷺ doing this, then I will do it.

In hajj, every single thing. What is the wisdom of this? What is the wisdom of that? The Messenger of Muhammad ﷺ did it a certain way. We want to do it exactly as the Messenger of Muhammad ﷺ did.

We want to do something that the Messenger of Muhammad ﷺ validated. This is what we want. Why? We submitted to Allah.

Maybe sometimes if some worshippers, the Messenger of Allah ﷺ mentions the wisdom, alhamdulillah, that is clear. If he doesn't, there is a wisdom, but we did not see it. We did not know it.

We submit to Allah that there is a wisdom, but if Allah did not mention it and we were not able to comprehend it, definitely there is. We submit and we obey Allah. The other hadith that I read about the Messenger of Allah ﷺ is to kiss it every round.

Not possible. Now it is not to touch it with your hand and kiss your hand every round. Not possible.

If you are holding something to touch it and then to kiss it, not possible to point to it. Bismillah Allahu Akbar, facing it, Bismillah Allahu Akbar, and then going around. Now you don't kiss your fingers.

Say Bismillah Allahu Akbar, that's it. Then you go. And the sunnah in the Rukn al-Yamani, the Rukn before the Rukn al-Aswad is to touch it with every round if you are able to.

If you are not able, that's it. And then again, this is a sunnah. This is only a sunnah.

And Al-Diba' we mentioned to uncover your right shoulder. And this is only in the first tawaf. And then interesting here, Bi Burdin Akhdar.

So here he wasn't wearing a white ihram. So is it permissible to wear an ihram other than white? It's permissible, definitely. It's permissible, but the best thing to wear is white, definitely, as the Messenger of Allah ﷺ said.

Now, the last hadith he said, this hadith he did not mention, the Messenger of Allah ﷺ said, I mentioned that here it's not authentic, but this is what happened. He ﷺ did not perform Raml in the tawaf of Ifadah. Tawaf of Ifadah, he did not do this.

It was only one piece. The same thing as Al-Diba'. He did not uncover his right shoulder in the final tawaf.

The hadith regarding the preferability of white. Anas. According to the hadith here, the talbiyah and takbir are both acts of remembrance and acts of worship done on Arafah.

This is in Arafah. The sunnah is to continue the talbiyah until the stoning of Jamarat. So, talbiyah can be done from where? When does talbiyah start from? Let's say a person, let's make it easy.

A person in Ifrad or Qiran, when does the talbiyah start? Yes, from the start of the Ihram. This is where we start the talbiyah. Till where? For a person on Ifrad or Qiran, it starts from there all the way until Raml Jamarat, which is the day of the 10th.

They mention this because this is a great worship. The best dhikr that you can do at this time is this. If you initiate Ihram from here, it's not recommended.

The person is asking if a person initiates Ihram from here. And then he goes, this is not recommended and this is against the sunnah. The sunnah, as we mentioned, is to initiate Ihram as close as possible to the miqat or the miqat itself.

But you're saying if a person initiated Ihram before, can he start with talbiyah? Yes, he starts with talbiyah wherever he initiated Ihram. So takbir and talbiyah are both remembrance done on Arafah. The hadith was regarding the journey from Mina to Arafah.

So this was the talbiyah. Remember, when did the talbiyah here started? For those on, I mentioned Ifrad and Qiran. Those on Tamattu' they started their Ihram for Umrah.

They engaged in talbiyah, they finished their Umrah. Now scholars said, like the Madhab here, they said a person after he finished Umrah, he's not on Ihram. So he's not doing talbiyah.

When does he do talbiyah again? After he initiates Ihram for Hajj. After he initiates Ihram for Hajj, which is on the 8th, he starts the talbiyah again. And this is, and here the companion is saying some of us used to do talbiyah, some of us used to do takbir.

Where? From Mina all the way to Arafah. From Mina all the way to Arafah. Which day is this Mina to Arafah? 9th.

Yes. Okay. Okay.

This is the, what's it called? Ibn Abbas is saying, we moved from Muzdalifah to, out of Muzdalifah at midnight. At midnight. At midnight.

Scholars said this is after midnight. While some of the narrations mention, don't even mention midnight. They say after the moon is covered and is no longer visible.

No, Laylat Muzdalifah. So again, Sauda also asked permission to leave before the messenger Muhammad SAW and he allowed them. But here all the hadith mention that they were excused.

They were excused. And this shows a little bit of strength for the Hanafi Madhab that say that they should stay for the remembrance of Al-Mash'ar Al-Haram. So not only do they stay until Fajr, they stay until Fajr, they pray Fajr and then they engage in Dhikr.

Even if it was a little at, after Fajr. The majority, the majority, with differences between them, it's permissible to leave after midnight. With some differences between them.

The Hanafi Madhab is like, no, only the ones who were excused were allowed to leave. Now, nowadays, SubhanAllah, many of the groups, when do they leave in Muzdalifah? Midnight. Many of the groups, many.

Nowadays, it's maybe 80%. Nobody stays at Muzdalifah. I think from talking from UAE, most of them, they leave after midnight.

And SubhanAllah, in terms of permissibility, it is permissible. Many of the scholars, yeah, you're looking at this hadith now. Many of the, for example, how did Imam Ahmed allow this? How did Shafi'i allow this? How did Imam Malik allow this? You're looking at some of the narrations.

And our knowledge in Sharia is very limited. And the scholars, these Imams, when we talk about Imams, not just these narrations. I don't think for a second that this man does not want or intentionally doesn't want to follow the Sunnah.

This is silly. Honestly, these, Allah Azawajal, who made them Imams? Not the people. Allah Azawajal is the one who made them Imams for the people.

And they're mentioned, they're mentioned in every generation. And scholars after them took their fatwas and knowledge and they explained it. And, you know, worked on it for generations, more than a thousand years.

So, with their Ijtihad, they allowed this based on all the narrations. And SubhanAllah, you know how difficult it is. Some of the matters of Hajj, even Ibn Taymiyyah is saying this is the only, he mentioned an opinion, they said this is the only way to gather and to act upon all these hadith.

Otherwise, a person might find it very difficult acting on all these hadith, even though the Messenger of Muhammad ﷺ performed Hajj once. But there's so many narrations of what happened. Because some of the narration described the action based on what he understood.

Based on what he understood, the person looking at the Messenger of Muhammad ﷺ. So anyways, so in this case, the majority of scholars said they allowed this. And the Messenger did not forbid anyone who stayed. They did not say no one should leave before this.

So we say, it's permissible inshaAllah. It's permissible to leave after midnight. It's not the best thing to do, but it's permissible.

And those who were with the women and the weak, and those who were, SubhanAllah, in charge of the people, and they had to leave with the people, they should leave with the people. They should leave with the people. Okay.

Now these two hadith are regarding stoning. Be careful regarding the timing of the stoning. We have two stonings.

Stonings on the 10th and stonings on the days of Tashreeq. They have different timings. Stoning of the 10th.

Remember just now, what did we say? We allowed the people to move from Muzdalifah. What time? What did we just say? After midnight. If they are allowed to move after midnight, are they allowed to do the stoning? Or are they allowed to do the tawaf? Or are they allowed to do the shaving after midnight? Yes.

Yes. As long as they were allowed to leave after midnight, that's the messenger of Muhammad giving them permission to engage in the actions of hajj. Giving them permission to engage in the actions of hajj.

Now look at these two hadith. The first hadith on Ibn Abbas. This hadith is not authentic.

Or at least it's not as strong as the coming hadith. So this hadith is telling them, those who leave do not start in the stoning before sunrise. This is what the hadith entails.

The second hadith, stronger than the first hadith. Clearly saying that Umm Salama did the stoning with the permission of the messenger of Muhammad before fajr. So still at night she did the stoning.

Remember we're talking about what? We're talking about the 10th. The start of the 10th. After that she went and she did the tawaf.

So it's permissible. It's permissible. The actions.

So after midnight, if since the messenger, this is inshallah the best opinion. Since the messenger allowed them to engage, allowed them to leave after midnight, whenever they reach tawaf or whenever they reach the stoning, the jamrat, they can start the worship. Without any issues inshallah.

They can start the worship. So the ones, the Hanbali and Shafi'i madhhabs, they have no problem with this. But if they say stoning starts, when does it start? After midnight.

Tawaf, when does it start? After midnight. They have no issues with this. The Maliki and Hanafi madhhab, the Hanafi will definitely have a problem with this.

They said stoning on the 10th starts at dawn. Dawn. And when is dawn? Fajr time.

The Maliki and Hanafi madhhab. They said stoning starts at dawn. But now look, if you are following the sunnah, you won't have any problems with any of this.

No one will dispute with you in anything. But the problem is applying the sunnah and going, doing this, everything. It's, it's difficult.

And when you're a group, 500 people, 500 people, you're responsible for them. Some of them are weak. Some of them are on wheelchairs.

Some of them can't breathe properly and you're responsible for them. It's difficult. But who was able to do this according to the sunnah? Definitely it's the best thing.

But here we're talking about permissibility. Is it allowed? Yes. The opinion of the Hanbali and Shafi'i madhhabs, as we mentioned, it all starts after midnight.

It's giving you permission to engage in any of the actions of the 10th. What are the actions of the 10th? Stoning, shaving? Tawaf. Ahsan.

JazakAllah. And sacrifice. Yes.

While we're talking the main three points. Yes. Yes.

Yeah. We know we're talking about the three actions for tahallul. Sacrifice is definitely one of the actions of the 10th.

The actions of the 10th are this. Rami. Nahar.

Halq. Tawaf. Nahar is slaughter.

But we were talking about what are the actions. Two of them. If done, a person may leave Ihram.

These are the three actions the scholar said. It's Rami, Halq, and Tawaf. Because Nahar, they did not include them in these three.

But it's one of the actions of the 10th for those who are on tamattu or qiran. Ibn Mudarris said, This hadith is very important. He said, the Messenger of Muhammad ﷺ is saying that whoever prayed with us here, i.e. in Muzdalifah, Fajr, فَوَقَفَ مَعَنَا حَتَّى نَدْفَعَ وَقَدْ وَقَدْ وَقَفَ بِعَرَفَ قَبْلَ ذَلِكِ لَيْلًا أَوْ نَهَارًا فَقَدْ تَمَّ حَجُدٍ This is the hadith explaining when does the time of Arafah start, when does the time of Arafah end.

لَيْلًا أَوْ نَهَارًا The Nahr of Arafah, where does it start? It starts from, when does the Nahr of Arafah start? Nahr starts from after Fajr. طَيْبْ لَيْلًا أَوْ نَهَارًا When does it end? لَيْلًا أَوْ نَهَارًا After Isha it starts, after Maghrib it starts. لَيْلًا أَوْ نَهَارًا But when does Lail end? لَيْلًا أَوْ نَهَارًا At Fajr, after Fajr.

لَيْلًا أَوْ نَهَارًا So, from the Fajr of the 9th, based on this hadith, pay attention, based on this hadith, from the Fajr of the 9th all the way until the Fajr of the 10th as soon as the Fajr of the 10th starts, between this is the time of Arafah. If anyone, especially after Maghrib, anyone stays for a moment in this, then he has quoted the pillar of Arafah. But regarding if he missed an obligation or not, this depends if he stayed until Maghrib or he came after Maghrib, all these details.

Now this is what hadith says, but the messenger of Muhammad ﷺ, be careful, he didn't enter Arafah, remember when you read the hadith that they set a tent for him outside Arafah, he didn't enter Arafah except after Dhuhr. So this is what the majority said, majority said time for Arafah starts after Dhuhr, Zawal. Because the messenger did not start the worships except after Zawal.

And remember he was raising his hands his whole time, making best of every opportunity. If the time of Arafah was before that, he would have made the best of this opportunity also. But he did not, he did not enter Arafah except after Zawal.

So the opinion of the majority here is stronger. Even in the Hamil Madhhab I mentioned, some of the scholars said they disputed in the Madhhab itself, is it really because it's very risky before Zawal. Because the messenger did not do this, he was able to but he did not.

But if they said this hadith Laylan or Naharan, definitely anyone going said don't even risk it. Don't even risk it. Save your energy for after Dhuhr, then you engage in your worship.

This is the time of the worship. And also there's another hadith, it's not mentioned in the Bilghul Maram. So he was looking for Arafah.

This man, he was looking for Arafah, going mountain to mountain. He did not know where Arafah is. And the messenger Muhammad ﷺ then said the hadith.

So if a person did not know where Arafah, but for sure he passed by Arafah, his hajj is valid. His hajj is valid. Even if he was not aware, even if he was asleep and he's not fainting, he didn't faint, he's asleep and he went to Arafah, even they took him by car to Arafah, then Alhamdulillah, it suffices him for those who are sick.

But not going to Arafah for not even a moment until Fajr of the 10th, then there is no hajj. And there is no hajj. So this, the messenger Muhammad ﷺ did not stay until sunrise because this will be mimicking the actions of the pagans.

The pagans used to stay until sunrise in their worship. But the messenger Muhammad ﷺ decided to go out before them, not to, SubhanAllah, imitate them. We mentioned the Sunnah regarding Ramy of Jamarat.

On the 10th, there is only one Jamarat, Jamarat Al-Aqaba. Stoning of Jamarat Al-Aqaba, at the time of the messenger Muhammad ﷺ, on the right side, so you're facing, so you're walking, the Jamarat, you're walking this way, you'll face first the Sughra, then Wusta, then Kubra. The Kubra on the right side, before there was no right side, it was a mountain at the time of the messenger Muhammad ﷺ. So he did the stoning on the left side, on the left side, okay.

So it will be facing the Jamra on his front and doing the seven stones. Now, for the Sughra and Wusta, first of all, we mentioned that the Talbiyah ends at the Jamarat Al-Aqaba. Now, regarding the Sughra and Wusta, So, basically, Mina will be on your right, so facing the Jamarat Al-Aqaba, Mina will be on your right, the Kaaba will be on your left.

So if you're facing it like this, so you're going to choose the left side, it's the shape of an oval, the Jamarat, so you're going to go to the left side, and facing it, your left side will be given to the Kaaba, your right side will be towards Mina, you do the seven stoning. This is for Jamarat Al-Aqaba. Now, Jamarat Al-Sughra and Al-Wusta, you will try your best to do it in front of it, to do the stoning in front of it, not a little bit to the left, because you'll have to go either left or right, a little bit to the left.

We'll reach, inshallah, when we reach there, we'll talk about this. Okay, very important, he's saying on the day of Eid, on the day of Eid the 10th, the stoning was done Dhuha, no issues, because this is when he stayed, he waited there until Fajr, he prayed Fajr, he engaged in Dhikr, before Ishraq, he went for Jamarat Al-Aqaba, and he did the stoning. What was the time? It was Dhuha.

It was Dhuha. What does he mean, talking about the other days of Tashreeq, the 11th, 12th and 13th, the time of stoning starts after Zawal, not before Zawal, for Imams, after Zawal, before Zawal, it's not valid, before Zawal, it is not valid, before Zawal, it's not valid, it's after Zawal, you do the stoning. Okay.

Now, regarding the Surah, the first one, the Surah, he was facing the Qibla, so he was facing the Qibla in front, but nowadays, I don't think they'll allow you to be directly in front of the Jamarat, so you take the left side, because you're going to be going to the left side, you try your best to go in front and stone, now it's going to be crowded, if you're not able to do this, stoning anywhere is valid, stoning anywhere is valid, if it's too crowded, because people die, people die at stoning, yes, we all want to perform, to do the Sunnah, but if it's too crowded, and you don't let people, many people, they suffocate, it's overcrowded, go to the left a bit and do the stoning, and do the stoning, and then when you do the stoning, what you have to do is, for the stone to actually fall into the bowl itself, not necessarily touching it, touching what's called the oval, no, falling into the, as they say, the Haww, this is what's required, this is what's required from you, okay, and you cannot throw more than one at a time, so if you throw like seven at once, it's not counted, it has to be one, each one saying Allahu Akbar, Allahu Akbar, okay, and regarding Dua, we said after Al-Aqaba, there is no Dua, but after the Sughra and Wusta, there is a lot of Dua, after doing the first stoning, the Sughra, the messenger Muhammad ﷺ would move some distance, giving people place to do the stoning, and then he will engage in Dua, and then he will engage in Dua, so after the first stoning, after finishing seven times, go to the left, Kaaba will be in front of you, engage in Dua, a lot of Dua, you see people MashaAllah staying there for five, ten minutes, engaging in a lot of Dua, and then going for the Wusta, doing the same thing, seven stones, Allahu Akbar with each, and then going again for Dua, so after Sughra Dua, after Wusta Dua, after Kubra, there is no Dua, so always remember, after Jamrat Al-Aqaba, the big one, there is no Dua, it's always after the Sughra and Wusta, another point, the order of stoning, it's an obligation in the majority, so start with Sughra, then Wusta, then Kubra, okay, Sughra, Wusta, Kubra, now, even the Hanbali and Shafi Madhab, they say that stoning, all of stoning is one worship, so let's say on the 10th you did not do any stoning, on the 10th let's say you did not do any stoning, the days of Tashreeq, when you start your stoning, you know what you start with? Al-Kubra, you start with the Kubra first, then Sughra, Wusta, then Kubra again, so it's like this order, all of the stoning is Kubra, Sughra, Wusta, Kubra, Sughra, Wusta, Kubra, and then if you stayed the third, Sughra, Wusta, Kubra, so the order is important, and the Hanbali and Shafi Madhab, Subhanallah, Hanbali and Shafi Madhab and Hajj, almost many of the things similar, they say that the order, it can be delayed without any problems, without any expiation, the 10th can be delayed to the 11th, even the 10th and 11th can be delayed to the 12th, okay, can be delayed to the 12th, without any issues, but definitely the Sunnah is to do the stoning of every day in its day, every day in its day. They said, and the shortcomings, O Messenger of Allah, he said in the third, and the shortcomings, we agree on it. And I am Abdullah Ibn Amr Ibn al-Asir, may Allah be pleased with them, that the Messenger of Allah, peace and blessings be upon him, stopped in the Hajj of the farewell, and they made him ask him, and a man said, I did not feel, so I cut before I slaughtered, he said, slaughter and no shame, and another came, he said, I did not feel, so I cut before I threw, he said, throw and no shame, so I did not ask that day for anything in advance, and no delay, except he said, do it, and no shame, and Ali al-Miswar Ibn Maqdamah, may Allah be pleased with him, that the Messenger of Allah, peace and blessings be upon him, cut before he slaughtered, and his companions ordered him to do so, Al-Bukhari narrated, okay, so this hadith here, the hadith of Abdullah Ibn Amr Ibn al-Asir, that the Messenger of Allah, peace and blessings be upon him, a man asked him, okay, I didn't feel, he knows that he did something wrong, so he shaved before slaughtering, the Messenger of Allah, peace and blessings be upon him, said, slaughter without any issue, permissible, another man came and said, I did not feel, I slaughtered before I did the stoning, the Messenger of Allah, peace and blessings be upon him, said, do it and no shame, and then the narrator said, I did not ask that day for anything in advance, except he said, do it and no shame, and that day, that's why we see the actions of the 10th, the order, inshallah, is permissible to give one before the other, the sunnah, is to do what, as we mentioned, rami, then nahr, then halq, then tawaf, but if any of the order is changed, it's permissible, nowadays, what do they do, the groups, they go from muzdalifah, directly for tawaf, for tawaf, after tawaf, and then after tawaf, they shave, okay, after shaving, they wait until, for example, evening, they go to mina, they do the stoning, and then they go to mina, to stay the nights of mina, it's permissible, it's permissible, inshallah, and the Messenger of Allah, peace and blessings be upon him, so here is saying that the Messenger of Allah, peace and blessings be upon him, commanded nahr, he slaughtered before, he slaughtered before shaving, and he commanded his companions, but this command, was it preferred, or obligation, preferred, because of the previous hadith, it's preferred, so the order of the sunnah, stoning, slaughter, shaving, tawaf, stoning first, stoning, then slaughter, then shaving, the tawaf, slaughter now, you have no control, you have delegated someone to do the slaughter, the others, so it's stoning, shaving, tawaf, but if anyone, any of these two, is that any, any of these done in order, in another order, inshallah, it's permissible, and any of the two, if any of these two is done, stoning, shaving, tawaf, a person may remove his ihram, he may apply perfume, and everything is permissible, except what is related to women, which is aqd, intimacy, short of penetration, intimacy of penetration, anyways, the hadith, that the meaning, they agreed, the meaning is right, if they did two, of the actions, these are two of the actions of the tenth, everything becomes permissible, except for women, so, scholars agree, that if a person stoned, slaughtered, and shaved, then he removed ihram partially, everything is permissible, except what is related to women, but then, as we mentioned, any of the stronger opinion, any of the two, if done, you can remove the ihram, regarding halk and taqseer, women, it's only permissible for them to shorten their hair, and regarding halk, we mentioned the previous hadith, that the messenger of Muhammad, made dua three times for the people who did halk, and once for the people who did, who just cut their hair without doing halk, without shaving, the first hadith here, and this shows us, that this is of course, the days of tashreeq, he's talking about the days of tashreeq, what are the days of tashreeq, which days, 11th, 12th, 13th, these are the days of tashreeq, what is the obligation of days of tashreeq, where do we stay, wajib, where do we stay, anywhere, in mina, in mina, it's an obligation on days of tashreeq, to stay in mina, how do you know it's an obligation, look here, he said, al-abbas, to stay in mecca and not mina, why, because he was busy with fetching water, for the hajjaj, the messenger gave him permission, so he gave him permission, it's a concession for the people, who are not, who it's difficult for them to stay, or they have a reason to go, to leave mina, otherwise, other than these people, so the people who are not given concession, it's wajib for them to stay in mina, mina, days of tashreeq, write it, if you're writing, we're talking about mina, the days of tashreeq, not mina on the 8th, mina on the 8th is what, mina on the 8th, staying in mina on the 8th is considered what, sunnah, exactly, mina on the 8th is sunnah, mina on the days of tashreeq, this is what we're calling wajib, the other hadith, hadith, so here saying again, not staying in mina, not staying in mina, it's an excuse for those who need, and the same thing, the fatwa can be given now, for those who are weak, and require medical attention, it's okay, it's permissible for them not to stay in mina, Okay, the question, how does the question come? The question is like this.

My mother, last year, maybe four or five times, you get the same question, but you have to understand how to give a proper answer. They say, my mother is too old. She cannot stay in Mina.

She requires medical attention. She has to stay in Mecca. That's her mother.

She's excused. But then she says, this is the tricky part. I have to stay with her, but you're not excused.

Now being a companion for the other people, does that give her the excuse? Yes, because her mother needs her. Her mother cannot be by herself. So this is, her mother is, the permission is given for the mother and the daughter because she needs the daughter.

But what if she had another daughter and said, well, I want to be with them. No, you're not required. This girl is, she's required to help her mother.

It's not for the whole family, a ticket for the whole family, go and stay in Mecca. That's only for those that are required. Now some people, you see, and he's strong, he's young.

He said, well, I'm very tired. I want to go stay in this five-star hotel in Mecca or staying in Mina, you know, in this small bed. He said, well, I'm tired.

I want to stay in Mecca. I say, okay, it's permissible for those who cannot stay. But I tell him, if it happened that you were able to stay, but you decided not to, then you're required to slaughter.

You give them the difficult opinions. You're required to make them slaughter for every day. He said, no, I'll stay.

So you know that this person, you know, is just looking for what's easy. Now regarding staying in Mina, regarding staying in Mina, the obligation is most of the night. What does most of the night mean? And SubhanAllah, these people, they calculate it.

The brothers, when you tell the most of the night, you tell them, okay, how do you calculate? You say from Maghrib all the way to Fajr, this is the whole night. Divide by two and add to it a couple of minutes to make most of the night. So if you come midnight to Mina, if you come midnight to Mina, you have to stay by the minute all the way until Fajr, most of the night.

If you stay there from Maghrib in Mina, you have to calculate until most of the night and then they leave. SubhanAllah, they calculated that they leave the limits of Mina. They want to leave the limits of Mina exactly on time.

So what's permissible is most of the night. Most of the night. So for example, if the night, for argument's sake, is 12 hours, if they stay in Mina, any six hours, whether it's the start of the night, middle of the night, end of the night, they stayed in Mina, six hours from Maghrib to Fajr, then it's permissible for them to leave.

Six hours and a couple of minutes, it's permissible for them to leave. But why? Why do you want to do all this hassle? Stay in Mina, follow the Sunnah, why not? I feel it's more difficult to stay six hours and then go find transportation from Mina to the hotel and then stay. It's a lot of hassle.

I don't understand why people insist on this. So this is regarding staying. So it's an obligation.

Staying in Mina, the three nights is an obligation. Now in case we don't reach it, you know that, فَمَنْ تَعَجَّلَ فِي يَوْمَيْنِ فَلَا إِثْمَ عَلَيْهِ If you stayed in Mina for two nights and then left, then there's no issues. When should we leave? If you do the stoning of the days of Tashreeq on the 11th and you do the stoning on the 12th and then you leave Mina, not Mecca, you leave Mina before Maghrib, then it's permissible for you to skip the 13th.

You don't need to do the stoning of the 13th, you don't need to stay for the 13th. But if you stayed while resting in Mina until Maghrib, now it's an obligation to stay in the 13th and to do the stoning of the 13th. طَيِّبْ Let's say you leave on the 12th, you did the stoning, you left.

In front of Mina, there was traffic, you stayed until Maghrib. No, it's permissible for you to leave because you wanted to leave, you were trapped by the traffic. You were trapped by the traffic.

وَعَنْ أَبِي بَكْرَةَ رَضِيَ اللَّهُ عَنْهُ وَقَالَ خَطَبَنَا رَسُولُ اللَّهِ صَلَى اللَّهُ عَلَيْهِ وَسَلَمَ يَوَىٰنَّ حَلِيَ الْحَدِيثِ مُتَّفَقٌ عَلَيْهِ And by the way, the Hanafi Madhab, staying over is Sunnah. Staying over is Sunnah. Look, subhanAllah, if you're really following easiest opinion, every Madhab, as I mentioned Danny, Hajj, it's not Hajj.

Wallah, here I'll take Hanafi, here I'll take Shafi'i, here I'll take Maliki, just choosing without looking at evidences, without looking, and you'll find, you'll end up with this very weird Hajj. Weird Hajj, doing most of the things not what the people are doing. And then you say, Wallah, Hajj is not that difficult, people make it difficult.

He's not doing anything, everything is looking easiest opinion here, easiest opinion here. We shouldn't be like this. We should have at least balance.

Certain things, yes, we should be strict. Certain things, we should take it easy because companions did it, there is room, the texts, they allow this. Certain things, no, we say no, it's not allowed, it's very dangerous, because strict commands from the Messenger of Muhammad ﷺ. This is how a person who studies and understands, remember the saying, you should understand where they agreed on, where they differed.

Where they agreed on, where they differed. This hadith here, the Messenger of Muhammad ﷺ gave them a couple of sermons, couple of khutbas, one in Hajj, he gave them one in Hajj, one in Arafah, and two others in the 12th, there is one in the 10th, one is in the 11th, one is in the day of Hajj, the 10th, and another on the 9th, so the 9th, the 10th, and the 11th. So there are three khutbas.

These khutbas is reminding the people, so knowledge seekers and scholars should make the best of these opportunities to go to the people, teach them, teach them the religion, teach them what they need to do, sit with them, don't just engage in worship by yourself. Anyone here who studied, who knows some knowledge, honestly, anyone here sitting, if you're in Hajj, people will think that you're a shaykh, they'll be asking you all types of questions, really, and you'll find that the knowledge that you have is something very valuable, everyone around you will ask you questions, subhanAllah they don't know this, really the level of ignorance there, and it's crazy, some people are asking truck drivers, this guy is a truck driver, what does he know, he got you there, but he doesn't know, he's not a shaykh, look but he told me what I did was right, and if he's a scholar acting as a truck driver, but are you sure that he knows what he's saying, the problem you give them, you answer their questions and then you say, but I asked this person, the engineer working there, he said but the engineer, ask him about the cars, ask him about how this works, don't ask him about fatwa, they told you, ask me, I'll give you the bus, you don't need to go and ask people who are not, ask a shaykh, ask another shaykh, the problem there in Hajj, you cannot find this, where are the shaykhs, each shaykh is buried, people are around them asking him tons of questions, everyone is really really busy there in Hajj, everyone is busy, it's not easy, finding a shaykh is not easy, that's why I see the best thing, I'm really serious in teaching Hajj to people, everyone of you will be very useful in helping the people, everyone, you don't need to be a scholar, you need to be someone who understands matters of Hajj. We mentioned this that for ifadah, that there is no raml, we don't walk briskly, now this hadith of Aisha, what kind of worship did she have, or trickier question, what did she start with, what did she end up with, we don't have time yet for puzzles, anyway, she started with tamattu, she intended Umrah, but then her mansies came, so if her mansies came, she cannot go to Arafah with the intention of Umrah, there won't be Hajj, so the messenger Muhammad s.a.w. said add Hajj, so intend Hajj, so she has Umrah, don't forget, she is still in her ihram of Umrah, she intended Hajj, she said labbayk Allahumma hajjan, what happened now, Hajj and Umrah together is what, qiran, now she is on qiran, so Aisha s.a.w. was on qiran, what did the messenger Muhammad s.a.w. say to her, now this is important, let me mention it here, because we might not have time, for a woman in her mansies, what should she do, if we are talking about Umrah, she is in her mansies, at the miqad she intends Umrah, she stays in her ihram, she doesn't do tawaf, she waits until she is pure, once she is pure, she can do tawaf and sa'i without any issues and cut her hair, after ghusl of course, and no issues, she waits until she is pure, now what will happen in ihram for all women and for men, these days you should make a condition in your ihram, so when you do your intention you say, labbaika allahumma umrah, and then you say, fa in habasani habis, fa mahilli haythu habastani, fa in habasani habis, or any words that means if I am trapped, oh Allah, if you detain me, wherever you detain me, I am freed of my ihram, wherever you detain me, I am freed of my ihram, or any words that have the same meaning, that if you are trapped after ihram, that you are freed from your ihram, this will help you where, if qadar Allah, you initiated ihram, then you are prevented from going forward, in this case, you can just remove ihram with your intention, only in this case, if you are prevented from doing your umrah, prevented from hajj, for example, you went to Jeddah, remember the days of corona, many people were stranded, they did their ihram, and then they reached there, you are not allowed to go inside Mecca, so you are not allowed to do umrah, so here is the problem, if they made a condition, they can remove ihram with the intention, if they did not, then of course the solution is for them to do a slaughter, and after the slaughter, they can remove the ihram, they shave or cut their hair, then they remove the ihram, if they were not able to slaughter, then it is fasting 10 days, I know I am giving this too quick, but we have seen the messenger Muhammad ﷺ stoned and left Mina, he then stayed at a place on the way to Mecca called Al-Muhasab, Al-Muhasab because it was an area covered with small stones, and subhanallah, this area is no longer there, this area now is no longer there, so the messenger stayed there and prayed dhuhr, prayed dhuhr, asr, maghrib, isha, and slept a bit, then travelled to Mecca to perform tawaf and then left, perform tawaf and then left, meaning tawaf what, wada' this is the same area where the disbelievers of Quraysh were plotting to boycott Bani Hashim, Aisha mentioned that it is not a sunnah to rest there unless someone needed, so she said the messenger needed to stay here, it is not a sunnah to stay here, this is not of the actions of hajj, it is just mentioning the sunnah of the messenger Muhammad ﷺ, Wa'ani ibn Abbas radiallahu anhuma qala umira an nasu an yakuna akhira ahdihim bil bayti illa annahu khuffifa anil haidhi muttafakun alih, this hadith, umira an nasu an yakuna akhira ahdihim bil bayti illa annahu khuffifa anil haidhi, so a person, after you finish hajj, let's say you finish hajj on the 13th, you did the stoning on the 12th, you went back to Mecca, alhamdulillah you're done, officially hajj is done, now let's say you stay one week, two weeks in Mecca, and then you leave Mecca, before leaving Mecca you should do tawaf al wada'a, before leaving Mecca you should do the farewell tawaf, the final tawaf, this is not the tawaf of hajj, this is the tawaf saying farewell to the house, tawaf al wada'a, this is a wajib, but the time of it is whenever you want to leave, this is the first point, the second point is, a person may delay the tawaf of hajj all the way, I said you finish the stoning, 11th, the days of tashreeq, you still didn't do tawaf of hajj, you did the stoning of tashreeq, you stayed in Mina, and then you went to Mecca, and then you stayed two weeks, and then you said once, khalas, I'll do tawaf al wada'a and tawaf of hajj together, can you do this, yes you can, you can do both tawafs together, no problem, but then you have to do the sa'i, because you still did not do the sa'i, so you did the tawaf of hajj with the tawaf of wada'a together, the sa'i, and then khalas, you left, but seven, seven you intend both of them, tawaf of hajj and tawaf of wada'a, you can do this, but the sunnah is to do it on the 10th, khalas, khalas, but what's the ruling of the farewell tawaf, farewell tawaf, it's a wajib, and the majority, it's a sunnah in the maliki madhab, it's a sunnah in the maliki madhab, in Umrah, is there tawaf wada'a, in Umrah, many of the scholars say tawaf al wada'a is a sunnah, it's preferred to do it, it's preferred to do it in Umrah, preferred, in hajj, it's wajib, in hajj, it's wajib.

This is noon, and the prophet's masjid, a thousand prayers, this is the prophet's masjid, right, so 100,000 compared to a normal masjid. This is in, where was this, this is in Hudaybiyah, he intended to do Umrah, he was prevented, he was prevented from completing the Umrah, the same ruling he applies here, he did not make the intention, so if a person was prevented from completing his Umrah, he's called a muhsar, a person in ihsar may remove the ihram in one condition, he has to slaughter and cut from his hair, and then with this he's removed, ihram is removed, he has to slaughter, but if he's unable to slaughter, he has to fast 10 consecutive, 10 days, not consecutive, but 10 days, after finishing the 10 days, he can remove the ihram, not before, not before, but if he's unable to slaughter, he doesn't have money to slaughter, he fasts, some people say, I'm ready to pay 10 times, but not fast one day, so, This is the hadith, the messenger, so this woman said, I fear, I fear illness of myself if I engage in hajj, he said, okay, initiate hajj, and make a condition, make a condition, so making a condition in hajj or Umrah, what's the ruling for it? Some madhhabs say it doesn't have any impact, some said, no, it's not gonna help, some madhhabs like Hanbali and Shafi'i say it's permissible for anyone, it's permissible for anyone, it benefits you, Maliki and Hanafi saying, it won't have an effect, but since he allowed it, Ibn Taymiyyah said, middle ground said, if he fears on himself, he should make the intention, otherwise not, but anyone, honestly, these days, anything can go wrong, they can stop you, the easiest thing, they can prevent you at the airport, something goes wrong with your papers, something goes wrong with the tasreeh, it happens now, you made the ihram now, what do you do? So it happens now, and for women, especially for women, the menses can happen anytime, and then yalla, what do I do now? It's a problem, let's finish and then we'll talk about this. If a pilgrim was prevented from completing his hajj or umrah, then it's permissible for him to leave ihram by slaughtering then shaving.

If a condition is made, then no slaughter is required for him, he can just remove the ihram. Now, regarding the condition, we mentioned the ruling, now we want to mention some rulings regarding menses, because it's a problem in hajj. Medication, if a woman is able to take medication, to make sure that the menses, that she doesn't get her menses, at least to do the tawaf of ifadah, this is the biggest problem, to do tawaf of hajj, on time, if the medication will not affect her, she may take it, especially it's only one day, it's only one day, and she fears that her menses will come on the day of tawaf of ifadah, and then she'll have to leave two days after, this is a problem now.

She'll be in her menses, and they're going to leave. If she's staying there, she's going to get pure, no problem. Once she becomes pure, she can do tawaf of hajj, and that's it, no problem.

But the problem is that, what if they're going to leave? She can't stay by herself, and they're a group. So in this case, subhanallah, it's impossible for her to come back. As Ibn Taymiyyah has said, and in this case it's urgent, she's in a desperate situation, she can do the tawaf in her menses, she can do the tawaf in her menses and then leave.

Because there's no other option, what should she do? And this is hajj, many of the people won't get an opportunity to come back again. And subhanallah, this is qadr, so that's why scholars said if she's able to take medication before that, she knows that her menses is coming, she's able to delay it, then she can take the medication and delay her menses, at least for tawaf, to do the tawaf. Because all of the issues is in tawaf, tawaf of hajj.

Other than this, the sa'i, arafah, everything is okay. So it's only in the tawaf of hajj. This is where the problem is.

The prohibition is wearing for the woman, so we didn't mention subhanallah the prohibition for women. The prohibition for women is niqab and wearing gloves. Look, wearing gloves and wearing a niqab.

So if she did, if she covered her hands like this, it's not a prohibition of ihram. At the presence of men, if she puts something that is movable, it's not fixed on the face, something that moves, if she puts it in front of her, even if it touches the face, no issues in the presence of men. Where is the issue? Mask.

Mask is a big problem because it's connected and it stays, it stays firmly on the face. Still, I really find it difficult to say that it's permissible to wear without any fidya. I feel it's an issue.

I say, look, there is no sin because they need it at times of when it's crowded, they need to wear a mask. It's permissible. But for women, at least for women, ihtiyat, let her give fidya.

Let her give fidya. When should she give fidya? At the end of hajj. You know that if you commit the same prohibition more than once, only one fidya suffices.

Only one fidya suffices. So if she wore the mask for the 8th, 9th, 10th, 11th, for the 8th, 9th, 10th, because the ihram will finish after the 10th, only one fidya suffices. Only one fidya suffices.

This happened to me last year. This one sister, I told them this. So they used to cover their faces in tawaf in front of men.

Next day, she said, OK, they went to the mall without covering the face or anything. I said, why were you covering your face at tawaf? She said, you said cover your face in tawaf. But I'm a person who always, I don't cover my face.

So they thought covering the face is wajib in tawaf. No, it's for a woman who usually covers her face. She may do this in the presence of men.

And this is what the wives of the Messenger Muhammad ﷺ used to do. Yeah. So if a woman doesn't want to cover her face, let's do this.

First question, if a person initiated an intercourse before Arafah. So this person is in ihram. OK, and then they initiated an intercourse.

OK, so the hajj is spoiled now. Hajj is spoiled. No matter what they do, hajj is spoiled.

But they must complete it. Now, some madhhabs, like the Hamili madhhab, they say she has to renew the ihram for tawaf. This is what they said.

They should renew the ihram for tawaf. But the hajj is spoiled. So it's not counted.

So they have to go and complete it. It's not counted. And they have to make it up next year.

Also, of the expiation, they have to slaughter a camel. Camel. For a woman, especially because she was prevented from niqab.

It's prohibited to wear niqab. And the face mask is like a niqab. It's fixed on the face.

It's fixed. It's not something that you put and then you remove. It's fixed on the face.

Now, regarding is it a sin or not, if there's a need, it's not a sin. If there's a need, there's not a sin. But we're talking about a fidya because sometimes you can do something and it's not a sin, but still the fidya is obligated.

You understand? If she's following the opinion of the mashayikh and they say no mask, let her follow their opinion. It's okay. Fidya fasting three days or feeding six poor people or slaughter.

I understand your question. You're saying if she took an opinion that covering the face is not wajib. And then after ihram, she covered her face with a mask.

Is this still a prohibition? In ihram, it's different. In all madhhabs, it's prohibited to cover. In ihram, it's prohibited to cover, not prohibited to show.

It's prohibited to cover. So this woman was wearing a mask. Whether because it was crowded or not, she was wearing a mask.

Now, wearing a mask, is it permissible or not for a person in ihram? This is the matter now we're discussing. For men, it's an easier matter because the narration said uncover his head and his face. They said this is not an authentic narration, so it's an easier matter.

But for the woman, it's prohibited to cover the face. It's prohibited to cover the face. And the mask is part of it, especially the nose and mouth.

Many of our scholars, they say the mask is okay without any even fidya. So if she's following the opinion of one scholar, it's okay. Don't tell her about my opinion.

Okay, let her go and check the opinion of the scholars she trusts, better. The scholars that she finds the most knowledgeable, let her check what does this scholar say. And that's it.

With this, we will end.