Explanation of the Book of Hajj-03b
Machine translationRead the Arabic original
The reciter: Muhammad ibn Abi Bakr al-Maqdami narrated to us, and Fudayl ibn Sulayman narrated to us, saying: Musa ibn 'Uqbah narrated to me, saying: Kuraib informed me from 'Abdullah ibn 'Abbas (may Allah be pleased with them both), who said: Sahih al-Bukhari 1545
The Shaykh : His statement:Sahih al-Bukhari 1545 This indicates that the izar, even if it is sewn instead of being wrapped, is permissible, because it is still called an izar, and there is no evidence prohibiting it. And as we have previously mentioned to you, the statement that one should avoid wearing sewn garments is not correct, because it is a report from Ibrahim al-Nakha'i (may Allah have mercy on him) and is not a consistent practice. Yes.
The reader:Sahih al-Bukhari 1545
The Shaykh : He marked his sacrificial camel, meaning not his camels, I have it as singular.
The reciter: His sacrificial camel.
The Shaykh : His sacrificial camel is singular. Good. He marked it, meaning he placed a collar on it indicating that it is a sacrificial animal. In this collar, they place broken sandals, worn-out ear flaps of sacrificial animals, and the like. This indicates what? It indicates that this is a sacrificial animal for the poor. Marking the sacrificial animal is a recommended practice (sunnah) because it involves displaying the rites of worship, so that these camels pass by the people and it is known that they are sacrificial animals. And this was with five days remaining in Dhu al-Qa'dah. When is that?
The students: The twenty-fifth.
The Shaykh : Yes, but on which day? Friday, the ninth of Dhu al-Hijjah. He left on Saturday. He left al-Madinah on Saturday, peace and blessings be upon him. Yes.
The reader:
The Shaykh : No, and this was with five days remaining.
The reciter:Sahih al-Bukhari 1545
The Shaykh : Look, the most eloquent pronunciation for Dhu al-Qa'dah is with an open case (nominative), and for Dhu al-Hijjah it is with a broken case (genitive). It is permissible to use the broken case for both and the open case for both, but the discussion is about the most eloquent. When is the fourth of Dhu al-Hijjah? Sunday. Yes, so his journey was nine days, peace and blessings be upon him. Yes.
The reciter:Sahih al-Bukhari 1545
The Shaykh : At al-Hajun, which is known now among the common people as Riyak al-Hajul with a lam, and it is called al-Abtah. He descended there. He said, may Allah be pleased with him:Sahih al-Bukhari 1625 In this is evidence that it is recommended for the pilgrim not to perform tawaf of the Ka'bah except for the tawaf of the ritual only, following the example of whom? The Messenger of Allah (peace and blessings be upon him). And for another benefit, which is to clear the area of tawaf for those who need it from the arriving pilgrims. And it is said similarly regarding 'Umrah: if the people are numerous, it is better not to repeat the tawaf, but to limit oneself to the tawaf of the ritual only. Yes.
The reciter:Sahih al-Bukhari 1545
The Shaykh : His statement between al-Safa and al-Marwah indicates that it is not obligatory to climb al-Safa or al-Marwah, because the space between two things implies their exclusion from the distance. And that is the case: it is not obligatory to climb, neither al-Safa nor al-Marwah. But the better is to climb so that one sees the Ka'bah, as came in the Sunnah. Yes.
The reciter:Sahih al-Bukhari 1545
The Shaykh : Praise be to Allah. He said: then they should shorten their hair. He commanded shortening here, even though shaving is better. This is so that shaving remains for Hajj, because they arrived on the fourth day. If they had shaved their heads, nothing would remain for Hajj. Therefore, it is said that the better in 'Umrah is shaving, except for the one performing tamattu' who arrives late; for him, it is better to shorten so that shaving remains for Hajj. And a great benefit is taken from this: it is permissible to leave the better of two things for the less preferred. For example, if a person vows to pray in the Prophet's Mosque (peace and blessings be upon him) and then prays in al-Masjid al-Haram, is it permissible or not? It is permissible. Yes.
The Prophet (ﷺ) with his companions started from Medina after combing and oiling his hair and putting on two sheets of lhram (upper body cover and waist cover). He did not forbid anyone to wear any kind of sheets except the ones colored with saffron because they may leave the scent on the skin. And so in the early morning, the Prophet (ﷺ) mounted his Mount
انطلق النبي صلى الله عليه وسلم من المدينة بعد ما ترجل وادهن ولبس إزاره ورداءه هو وأصحابه فلم ينه عن شيء من الأردية والأزر تلبس إلا المزعفرة التي تردع على الجلد فأصبح بذي الحليفة ركب راحلتهThe Shaykh : His statement:
He did not forbid anyone to wear any kind of sheets
ولم ينهى عن شيء من الأردية والأزرThe reader:
And so in the early morning, the Prophet (ﷺ) mounted his Mount while in Dhul-Hulaifa and set out till they reached Baida', where he and his companions recited Talbiya, and then they did the ceremony of Taqlid (which means to put the colored garlands around the necks of the Budn (camels for sacrifice). And all that happened on the 25th of Dhul-Qa'da. And when he reached Mecca on the 4th of Dhul-Hijja
فأصبح بذي الحليفة ركب راحلته حتى استوى على البيداء أهل هو وأصحابه وقلد بدنته وذلك لخمس بقين من ذي القعدة فقدم مكة لأربع ليال خلون من ذي الحجةThe Shaykh : He marked his sacrificial camel, meaning not his camels, I have it as singular.
The reciter: His sacrificial camel.
The Shaykh : His sacrificial camel is singular. Good. He marked it, meaning he placed a collar on it indicating that it is a sacrificial animal. In this collar, they place broken sandals, worn-out ear flaps of sacrificial animals, and the like. This indicates what? It indicates that this is a sacrificial animal for the poor. Marking the sacrificial animal is a recommended practice (sunnah) because it involves displaying the rites of worship, so that these camels pass by the people and it is known that they are sacrificial animals. And this was with five days remaining in Dhu al-Qa'dah. When is that?
The students: The twenty-fifth.
The Shaykh : Yes, but on which day? Friday, the ninth of Dhu al-Hijjah. He left on Saturday. He left al-Madinah on Saturday, peace and blessings be upon him. Yes.
The reader:
He performed tawaf of the House and sa'y...
فطاف بالبيت وسعى ..The Shaykh : No, and this was with five days remaining.
The reciter:
And all that happened on the 25th of Dhul-Qa'da. And when he reached Mecca on the 4th of Dhul-Hijja
وذلك لخمس بقين من ذي القعدة فقدم مكة لأربع ليال خلون من ذي الحجةThe Shaykh : Look, the most eloquent pronunciation for Dhu al-Qa'dah is with an open case (nominative), and for Dhu al-Hijjah it is with a broken case (genitive). It is permissible to use the broken case for both and the open case for both, but the discussion is about the most eloquent. When is the fourth of Dhu al-Hijjah? Sunday. Yes, so his journey was nine days, peace and blessings be upon him. Yes.
The reciter:
he performed the Tawaf round the Ka`ba and performed the Tawaf between Safa and Marwa. And as he had a Badana and had garlanded it, he did not finish his Ihram. He proceeded towards the highest places of Mecca near Al-Hujun and he was assuming the Ihram for Hajj and did not go near the Ka`ba after he performed Tawaf (round it) till he returned from `Arafat.
فطاف بالبيت وسعى بين الصفا والمروة ولم يحل من أجل بدنه لأنه قلدها ثم نزل بأعلى مكة عند الحجون وهو مهل بالحج ولم يقرب الكعبة بعد طوافه بها حتى رجع من عرفةThe Shaykh : At al-Hajun, which is known now among the common people as Riyak al-Hajul with a lam, and it is called al-Abtah. He descended there. He said, may Allah be pleased with him:
but he did not go near the Ka`ba after his Tawaf till he returned from `Arafat.
ولم يقرب الكعبة بعد طوافه بها حتى رجع من عرفةThe reciter:
Then he ordered his companions to perform the Tawaf round the Ka`ba and then the Tawaf of Safa and Marwa, and to cut short the hair of their heads and to finish their Ihram.
وأمر أصحابه أن يطوفوا بالبيت وبين الصفا والمروة ثم يقصروا من رؤوسهم ثم يحلواThe Shaykh : His statement between al-Safa and al-Marwah indicates that it is not obligatory to climb al-Safa or al-Marwah, because the space between two things implies their exclusion from the distance. And that is the case: it is not obligatory to climb, neither al-Safa nor al-Marwah. But the better is to climb so that one sees the Ka'bah, as came in the Sunnah. Yes.
The reciter:
and to cut short the hair of their heads and to finish their Ihram. And that was only for those people who had not garlanded Budn. Those who had their wives with them were permitted to contact them (have sexual intercourse), and similarly perfume and (ordinary) clothes were permissible for them.
ثم يقصروا من رؤوسهم ثم يحلوا وذلك لمن لم يكن معه بدنة قلدها ومن كانت معه امرأته فهي له حلال والطيب والثيابThe Shaykh : Praise be to Allah. He said: then they should shorten their hair. He commanded shortening here, even though shaving is better. This is so that shaving remains for Hajj, because they arrived on the fourth day. If they had shaved their heads, nothing would remain for Hajj. Therefore, it is said that the better in 'Umrah is shaving, except for the one performing tamattu' who arrives late; for him, it is better to shorten so that shaving remains for Hajj. And a great benefit is taken from this: it is permissible to leave the better of two things for the less preferred. For example, if a person vows to pray in the Prophet's Mosque (peace and blessings be upon him) and then prays in al-Masjid al-Haram, is it permissible or not? It is permissible. Yes.