Benefits of the hadith of the woman who wished to perform Hajj on behalf of her father.

The Shaykh : Among the benefits of this hadith is that a person who is physically unable to perform Hajj with his own body, but has the financial means, does not have the obligation of Hajj dropped from him. This is based on her statement: "The obligation of Allah upon His servants in Hajj". If it had not been an obligation upon this old man, the Prophet (peace and blessings be upon him) would have said: "Your father does not have to perform Hajj." However, he affirmed that Hajj is an obligation upon him. For this reason, the scholars (may Allah have mercy on them) said: Physical ability is not a condition for the obligation, but it is a condition for the performance. Is there a difference between the obligation and the performance?
Yes. If we say it is a condition for the obligation, it means that a person who is physically unable, even if he has a lot of money, does not have to perform Hajj. If we say it is a condition for the performance, we say that a person who has money but is physically unable must appoint a proxy to perform Hajj on his behalf, and he is not required to perform it himself due to his inability. And among the benefits of this hadith:
Is it permissible for a woman to act as a proxy for a man? Clearly, yes. Now, if someone asks: Is it permissible for someone who is not a descendant to act as a proxy and perform Hajj for someone with whom he has no kinship? The answer is that the stronger opinion is yes, and that it is not a condition for the validity of the proxy in Hajj that the proxy be a descendant of the one appointing him. The evidence for this is that the Prophet (peace and blessings be upon him) compared it to paying off a debt, and paying off a debt is permissible from descendants and from others, whether close or distant relatives. As for the statement of those who said that it is not valid from anyone other than the person's descendants, and who cited the saying of the Prophet (peace and blessings be upon him): , they have missed the mark. Because his saying: means "eat from them," because they are from your earnings, so their earnings are also earnings for you. This is the meaning of the hadith. It was reported in the Sunan, not according to the condition of al-Bukhari, that the Prophet (peace and blessings be upon him and his family) heard a man saying: "Labbaik on behalf of Shubrumah." He said: ? The Prophet (peace and blessings be upon him) said this. The man said: "He is my brother or a relative." He said: ? He said: "No." He said: . And this is a brother or a relative. And among the benefits of this hadith: Inability to stay mounted on a riding animal is an excuse for not performing Hajj, based on her statement: "He cannot stay mounted on the riding animal." Now, if it is said: If this person, when he rides in a car, faints or becomes like one who has fainted, but he remains in his place, does Hajj drop from him? The answer is yes, because fainting or near-fainting for a person is not just that the person wakes up and everything is gone. When a person recovers from fainting, his body is affected, he becomes weak and tired, and he remains in that state for a period depending on his youth or old age, not regaining his strength. So there is hardship in it. And Allah the Exalted said: . There are people who are in this state; from the moment they get in the car and it starts, they forget the world until they reach the city. Such a person does not have to perform Hajj, without doubt. He does not have to do what? The performance.
The time is up. Five minutes will be a loan, if Allah wills, until the next night, if Allah wills. Meaning, if Allah wills, we will start with the question before the lesson.
The hadith of Ibn 'Abbas (may Allah be pleased with them both) regarding the story of the woman was mentioned earlier, and we mentioned among its benefits that it is permissible for a woman to perform Hajj on behalf of a man. Is it permissible for a man to perform Hajj on behalf of a woman? The answer is yes, even more so. However, performing Hajj on behalf of a person who is unable to fulfill the obligatory Hajj is what the hadith indicates, and there is no dispute about this. But performing Hajj on behalf of a person who is unable to fulfill the voluntary Hajj, is it permissible or not? The scholars differed on this. Some said: It is permissible by analogy to the obligatory Hajj. And some said: It is not permissible, because the original principle is that no one acts as a proxy for another in worship. We restrict ourselves to what has been explicitly stated and do not go beyond it. This is closer to the truth in my opinion, because if we say that it is permissible for a person to act as a proxy for a living, able person, it means we have deprived this person of the taste of worship. You find this person goes to perform Hajj, while the other is in his leisure and heedlessness, as if he is not worshipping. So what is the benefit? The opinion of prohibition in voluntary Hajj has a strong aspect. Now, if the person is dead and we want to appoint someone to perform Hajj on his behalf, this is permissible because he is dead and cannot perform Hajj with his own body. Yes, that is correct.