Is the stepdaughter forbidden by merely entering her mother, or by sexual intercourse? And is the wife’s mother forbidden by merely contracting the marriage with her daughter, or is sexual intercourse also a condition?

The questioner : He says: O esteemed Shaykh, is the stepdaughter forbidden by merely entering her mother, or by sexual intercourse? And is the wife’s mother forbidden by merely contracting the marriage with her daughter, or is sexual intercourse also a condition?

The Shaykh : We must know that marriage is a bond between people, as Allah the Exalted said: If a man marries a woman, he has fathers and he has sons, meaning he has fathers and he has sons. So if he marries a woman and he has fathers and sons, his sons and his fathers become mahram (forbidden relatives) to this wife by the mere contract, even if her husband divorces her, her father and her sons remain mahram to her. Likewise, the mothers of the wife: the husband becomes mahram to them. How many categories are these? Three: the husband’s sons, the husband’s fathers, and the wife’s mothers. For these three, the ruling is established by the mere contract. Who is left? And what about you, people? The husband’s fathers, the husband’s sons, the wife’s mothers, and what else? The wife’s daughters. The wife’s daughters do not become mahram to the husband unless he has sexual intercourse with their mother. So if a man marries a woman and enters her but does not have sexual intercourse with her, then divorces her, and then she marries another man after him and gives birth to a daughter, is it permissible for him to marry her? Yes, it is permissible for him to marry her, because he did not have sexual intercourse with her mother. And is the wife’s mother, whom he married and then divorced before sexual intercourse, permissible for him? No. Pay attention to this rule: Four categories are connected to marriage: the husband’s fathers, follow me, and the husband’s sons, the wife’s mothers, and the wife’s daughters. For the husband’s fathers, the husband’s sons, and the wife’s mothers, the ruling is established by the mere contract. For the wife’s daughters, the ruling is not established unless he has sexual intercourse with the mother. Good. I will give an example: A man marries a woman and divorces her before entering her. She has a daughter from another man and she has a mother. Who is forbidden to him: the daughter or the mother? By Allah, it is confusing. He married a woman who has a mother and a daughter, then divorced her before entering her. Who is forbidden, the mother or the daughter?
The mother, or the daughter? The mother and the daughter are permissible. Good. And who is forbidden to her: the husband’s father or the husband’s son? All of them are forbidden: the husband’s father and the husband’s son. The important thing is to take this criterion: The husband’s fathers, the husband’s sons, and the wife’s mothers, the ruling is established for them by the mere contract. For the wife’s daughters, the ruling is not established for them unless he has sexual intercourse with the wife.
And we limit ourselves to this amount of questions, and we ask Allah the Exalted to grant us and you beneficial knowledge, righteous deeds, and a good and abundant provision. And Glory be to You, O Allah, our Lord, and praise be to You. I bear witness that there is no deity but You. I seek Your forgiveness and I repent to You.
The student: I remind the brothers, by permission of Allah the Exalted, that our father and our Shaykh will have, tomorrow, if Allah wills, a lecture in the Markaz of Salih ibn Salih titled: *The Role of the Muslim in Serving Society*, after the 'Isha' prayer, if Allah wills. May Allah reward our father and our Shaykh with the best reward, and may Allah send prayers and blessings upon His servant and messenger Muhammad.

The questioner : If a person is entrusted with a task on behalf of another, should he make the supplication for him and invoke for him using the third-person pronoun, or should he make the supplication by his name, and is intention sufficient, invoking as if he is invoking for himself?

The Shaykh : The one who took the agency for Hajj, all that pertains to the rites, its reward and its wage belong to the one who appointed him, and the agent has no wage in it. As for supplication, it is permissible for the agent to supplicate for himself, but it is better that he include his partner who appointed him, saying for example: "O Lord, forgive me and my brother who gave me the agency," or something similar. But if he supplicates for himself only, there is no blame on him.

The questioner : He says: If a person has sins from the major sins, and he performed Hajj. Does Allah erase these sins from him after repentance? Guide me, may Allah reward you with good?

The Shaykh : If a person repents from the sins, even if he does not perform Hajj, and the repentance is sincere, then Allah erases them to the last of them. Allah Blessed and Exalted said: Meaning: he associates partners with Allah, or kills a soul, or commits zina: So if you repent to Allah with sincere repentance, even if you do not perform Hajj, then Allah Blessed and Exalted erases your evil deeds.

The questioner : He says: Who is in a state of performing some of the rulings of Hajj or 'Umrah, is it permissible for him to leave Makkah to Jeddah or Ta'if?

The Shaykh : Yes, there is nothing wrong. If he is in a state of ihram, he remains in his ihram. And if he has exited the state of ihram by 'Umrah and went to al-Shara'i, or to Jeddah, or to Ta'if, there is nothing wrong. He returns when he returns and enters the state of ihram with the people on the eighth day. So if, for example, you arrived on the third day of the month of Dhul-Hijjah, and you performed 'Umrah, then you went to Jeddah and stayed there. When do you enter the state of ihram? You enter the state of ihram on the eighth day with the people. But you enter the state of ihram from Jeddah, meaning: you do not stay in Jeddah except that you are in a state of ihram. But even if during this period you visited Makkah, either to visit your brothers, or for one of the purposes, is it obligatory for you to enter the state of ihram? No. It is not obligatory for you to enter the state of ihram except on the eighth day.

The questioner : He says: O esteemed Shaykh, you said, may Allah guide you, in today's authentic hadith that whoever leaves Hajj intentionally does not become a disbeliever, but he has demolished a pillar. What is the meaning of the saying of Allah Mighty and Majestic: after the verse of the obligation of Hajj for the one who is able?

The Shaykh : Allah the Exalted expressed it as because he did not adhere to the pillars of Islam, and disbelief is used for what is less than shirk (associating partners with Allah), to the extent that the Messenger (peace and blessings be upon him) said: And by consensus, this does not take one out of the religion. And what made us prefer this position is that 'Abdullah ibn Shuqayq, who is one of the great known Tabi'un (the generation after the Companions), said: .

The questioner : He says: O esteemed Shaykh, in these times there is severe crowding at the jamarat (pillars for stoning). Is it valid for a man to appoint an agent for his mother, or for his wife, in stoning the jamarat, because stoning causes hardship for the woman? What is the ruling on appointing an agent for that?

The Shaykh : There is no doubt that it causes great hardship on women. But if the hardship is in the crowding, its remedy is to stone at night, and the night is spacious, praise be to Allah. But if the hardship is on the body because she cannot walk, for example, except with severe hardship, or if she is a pregnant woman, then here we say: there is nothing wrong with appointing an agent. And if you appoint an agent, it is permissible for the agent to stone the jamarat on behalf of him and her in one standing. For example, he stones the first jamarat, on the eleventh, twelfth, and thirteenth days, with seven pebbles for himself, then he stones it on behalf of the one who appointed him, then the second for himself, then on behalf of the one who appointed him, then the third for himself, then on behalf of the one who appointed him.