In his lifetime, once, immediately

The Shaykh : He says, "In his lifetime, like that, do you have it? The one who is able, once in his lifetime" or once in his lifetime? What do you have? In truth, if he performed it once, that would be better, meaning it is obligatory once in a lifetime. This is based on the saying of the Prophet (peace and blessings be upon him) regarding Hajj: "Is it every year?" He said, And because Allah used the general term, saying, and He did not say "every year." This indicates that Hajj is obligatory once, except for a reason such as a vow. If someone vows to perform Hajj, he must perform it, based on the saying of the Messenger (peace and blessings be upon him), And the evidence for "once" is what we mentioned. A great benefit is derived from this: if a person passes the miqat and has already performed the obligatory Hajj, he is not required to enter the state of ihram, even if a long time has passed since his last visit to Makkah. If it has been four or five years since he went to Makkah, and then he goes to Makkah for business, a visit, or something similar, and passes the miqat, he is not required to enter ihram. Why? Because Hajj and 'Umrah are obligatory only once. If we obligated him to enter ihram, we would be obligating him to do more than once, which contradicts the text.
He said, "Immediately", meaning it is obligatory immediately. What is the evidence? The original ruling for a command is that it is immediate. This is the default. For this reason, the Prophet (peace and blessings be upon him) became angry during the Battle of Hudaybiyyah when he ordered them to exit the state of ihram and they delayed; he was angry with them. Also, a person does not know what may befall him; he may be able to perform Allah's command now but become unable in the future. And because Allah commanded hastening to good deeds, He said, Delaying is contrary to what Allah commanded. The evidence that it is immediate is multiple, and this is the correct view: that it is obligatory immediately. It was said, however, that it is obligatory with delay, like prayer within its time: if you wish, pray at the beginning of the time, and if you wish, pray at the end of the time. The lifetime is the time for Hajj, so if you wish, perform Hajj at the beginning of your life, and if you wish, at the end. They also argued that Allah made Hajj and 'Umrah obligatory in the sixth year, but the Prophet (peace and blessings be upon him) did not perform Hajj until the tenth year. However, the correct view is that it is obligatory immediately, based on the three pieces of evidence you have learned. As for the statement that a person's entire lifetime is the time for Hajj, this is true, but who guarantees that he will live until the second year? No one guarantees it. As for prayer, its time is short, so it was expanded. He also says that arguing with the saying of the Exalted, is not correct, because this is not a command to begin them, but a command to complete them. He commanded their completion. There is a difference between beginning and completing. As for the obligation of Hajj, the correct view is that it was made obligatory in the ninth year, and Allah did not make it obligatory before that, because making it obligatory before that would contradict wisdom. How so? If the Quraysh prevented the Messenger (peace and blessings be upon him) from 'Umrah, it was possible and expected that they would prevent him from Hajj. Makkah was a land of disbelief before the conquest. But when it was liberated from disbelief after the conquest, making Hajj obligatory for the people became in accordance with wisdom. So it was made obligatory in the ninth year of the Hijrah. If it is asked: Why did the Prophet (peace and blessings be upon him) not perform Hajj in the ninth year, when you say it is immediate? We say: for reasons. The first reason was the large number of delegations coming to the Messenger of Allah (peace and blessings be upon him) in that year. The ninth year is therefore called the Year of Delegations. There is no doubt that receiving the Muslims who came to the Messenger (peace and blessings be upon him) to learn about their religion is a matter of great importance; indeed, we may say it was obligatory for the Messenger (peace and blessings be upon him) to convey this to the people. This is one reason. Second: The Prophet (peace and blessings be upon him) delayed in the ninth year because it was expected that the polytheists would perform Hajj, as indeed the polytheists performed Hajj in the ninth year. The Prophet (peace and blessings be upon him) wanted to delay so that his Hajj would be purely for the Muslims alone. This is what happened: he gave permission in the ninth year that no polytheist should perform Hajj after that year, and no one should circumambulate the House naked. People used to circumambulate the House naked, except for those from the Quraysh who found a garment; they would borrow it and circumambulate with it. As for those not from the Quraysh, they could not circumambulate with their clothes; they circumambulated naked. The women among them would circumambulate naked, placing their hand on their private parts and saying:
"Today some of it or all of it is revealed *** And what is revealed of it, I do not make lawful"
Do not reveal it to the people, and do not make it lawful for the people! The people want to see it, they have eyes, but this ignorance is, in any case, a thing of the past. The Messenger (peace and blessings be upon him) delayed because of the delegations, and this is the certain fact. He delayed, and Allah knows best, but some scholars attributed it to the desire to make his Hajj purely with the Muslims, not with the polytheists. Based on this, we say the correct view is that Hajj was made obligatory in the ninth year of the Hijrah, because it came in the beginning of Surah Al-Imran, and the beginning of Surah Al-Imran is about the delegations that come to the Messenger (peace and blessings be upon him). Therefore, the correct view is that it is obligatory immediately, and it is not permissible for a person in whom the conditions of obligation have been met to delay. This is the correct view.