Ahsan Hanif – Quran Tafseer – Page 30 – Spend in the Cause of Allah

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			Cinematic moment Allahu Ubercart Smilla Rahmanir Rahim Al hamdu Lillahi Rabbil Alameen when
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sharika Illa who will only know Allah He didn't overshadow NLB Jana Muhammad Abdul Rasul Mustafa Al
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back. Welcome to another episode of How to see a page by page and inshallah Tada. Today we are going
to cover page 30 of the Quran which is the second dose Surah Al Baqarah. In the previous episode, we
spoke about some of the verses concerning fasting and some of the laws that Allah azza wa jal
		

			revealed and legislations that Allah azza wa jal revealed concerning fasting. And then Allah
subhanaw taala also mentioned a number of other etiquettes concerning integrity, especially with
regards to wealth, and some of the verses regarding hedge. And in today's episode, we will continue
with the verses of hedge bream between the rest of hedge Allah azza wa jal mentioned a number of
verses from 190 onwards concerning the issue of fighting and jihad.
		

			And what the first of those verses is at the end of page 29. So we actually have one verse that from
page 29, and then we'll go on to page number 30. Before we begin, it is important to know a couple
of things. Number one, is that the Quran is a book of guidance that contains everything for every
time and every place. So it's not just a book of stories, or, for example, a book of rulings. Or,
for example, a book that speaks only about issues of belief in Allah azza wa jal, His names and
attributes and so on. But rather, it is a comprehensive book that mentions everything that humans
need, in order for their salvation and happiness in this life and the next. And so it is something
		

			which the rulers refer to when it comes to issues of leading and ruling. And it's something which
parents refer to when it comes to issues of their family and their children is something which the
believer refers to with regards to the issues of Iman and worship, and so on and so forth. Every
single person that is a Muslim in whichever role that they have, and in whichever responsibility
that they they have in this world, they will find guidance within the Quran. And so it is important
therefore, to know that when we come across verses of jihad and so on, that's one of the reasons
why, because there are rulers, Muslim rulers and Muslim leaders who require a level of guidance,
		

			divine guidance and instruction from Allah subhanaw taala, just as the average Muslim just as the
father, the mother, the Son, the businessman, the teacher, the student, everyone needs guidance and
instruction from Allah azza wa jal with regards to each one of those roles. And it's also therefore
important to note that when we speak about these verses, of, of jihad, for example of fighting, of
killing and so on, they must be understood within the correct context. And that correct context
requires a level of study in the books of fic not only from the Quran, but also from the Sunnah of
the Prophet sallallahu alayhi wa sallam, because there are many rulings and one of the dangers of
		

			our time that we've seen, one of the problems that we've experienced, is unfortunately Muslim youth
and people coming and taking verses from the Quran and isolating them from the rest of the guidance
that Islam gives or taking verses of the Quran or not understanding them within the correct context.
And then, therefore, taking the verse and applying it in a way that is incorrect. That actually goes
against the principles of the Quran and the Sunnah. And it is important to understand this, because
for example, as we will say, when Allah azza wa jal says, for example, in this in this verse, kill
and fight in this path of Allah subhanaw taala. That commandment to fight isn't just something where
		

			you go and start picking up weapons and start fighting, without any other type of study or any other
type of restrictions, or there not being any etiquette or learning and wherever. However, every
country as we know, every system has within it, an army, a defense system, a defense law and
mechanism, in order to protect the interests. The Muslim system has the same the Islamic system of
law, if there was to be a Muslim country, or as we've known throughout previous history throughout
many centuries, that has been the Khilafah system, they always they also likewise have the system of
law and defense and soldiers and armies and what have you. And so therefore, this context is
		

			extremely important and I would therefore encourage people to study another religion more, but I
also want to mention this as a caveat before someone comes and misunderstands or takes out of
context, these verses of the Quran or the scene that we're doing. We don't have the time because our
as you know, our goal in this Tafseer program is within 25 or 30 minutes is the fear of a page. But
if we were to go into the detail rulings, that's for like a different program, which will require a
lot more extensive study and time. So with that being said, let us begin Inshallah, to Allah with
verse number 190, Allah azza wa jal
		

			says arugula him in a shape on the regime were called to you know visa vie Inilah in Lavina your
party you know in a Kamala Tata do in hola hola you ribbon Marta Deen Allah subhanaw taala and
fighting Allah's Cause against those who fight you, but do not overstep the limits for indeed Allah
does not love those who overstepped the limits. Allah azza wa jal gave to the Muslims at a certain
point and most likely after the hijab to Medina, he gave them the command that it is permissible for
them to now engage in fighting before the Hijra in the time of Mecca, the Muslims were not allowed
to fight. And that's why they often didn't defend themselves. There was no Muslim army, there was no
		

			war there's no now that they migrate to Medina, they have their own land, their own state, if you
like they have some power and some and some and some authority. Allah subhanaw taala gives them
permission to fight. And this is a beautiful point that I want us to understand. The permission not
to fight came from Allah, and the permission to fight for the Muslims and the time of the Prophet
sallallahu alayhi wa sallam also came from Allah. So therefore, the way and manner of fighting is
legislated by Allah subhanaw taala as well. So it's not for me and you just to say, Allah said,
fight, let's go and fight no, because Allah azza wa jal could have said that to the Muslims at the
		

			time of the Prophet salallahu, alayhi wasallam they were facing facing as much if not more
persecution and oppression than any of us are facing in our time. But there are laws and
restrictions in the way that Allah azza wa jal told them to do so. And that is why Allah subhanaw
taala says immediately after this, number one, he says fight those who are fighting you, those
people like the coloration, the time of the Prophet and more actively engaged in trying to kill you
and oppress you fight them back. You cannot defend yourselves. But Allah azza wa jal then also says,
well, utter, utter do but don't overstep the boundaries. Don't go overboard, meaning don't kill
		

			innocent people don't kill the women and the children and start destroying things that you don't
need. And what of all of these restrictions that we have within the Sharia. Which is why when we see
in our time, Muslims, for example, blowing places up, committing acts of extremism, or the killing
innocent people, these aren't the laws that Allah azza wa jal gave around jihad, Allah subhanaw
taala said fight, but don't go over the limits, from those limits, says you can't just go and kill
innocent people. You can't just go and start killing children randomly, for example, or women and so
on. People who are not combatants don't fight you, you have no right to go and kill them, especially
		

			when you come and you live in the country. And they've given you peaceful right to live and exist
from the write that they have upon you, therefore, is that you abide by the laws that you want good
for them, that you're not going to be someone who's going to cause problems in their land and in
their countries and so on. And so Allah subhanaw taala tells us to be careful and aware of this, for
indeed Allah does not love those overstepped the limits, quoting the Prophet sallallahu alayhi wa
sallam and the Muslims in any slum in Makkah, when they were being oppressed, and so on. Couldn't
they have gone and just kill people in their sleep? Couldn't they have gotten murdered Abu Jana and
		

			Abu Lahab I don't know what the Lord is needs of courage and therefore be done with the whole thing.
That's not our religion. It's not our way. We don't just go and cause corruption upon the earth and
evil, because the idea is not just to conquer land, or, for example, to take power or to take
wealth. No, the idea for the Muslim is to worship Allah and to call others to the worship of Allah
subhanaw taala. And so sometimes, yes, for the Muslim leader, they have the option of being able to
fight if they need to be able to employ it, but at the same time, it's also possible that they don't
need it and they're not going to go through the through with that and therefore, they have other
		

			options available to them as well.
		

			Allah subhanaw taala continues in our on the page at the beginning of page number 13 Verse 191,
Allah subhanaw taala says walk to room eight alternative to more home or collegial home in hate to
acknowledge welcome well fitna to Aisha Domina la cotton, kill them wherever you encounter them and
drive them out from where they drove you out. For indeed, persecution is more serious than killing
Allah subhanaw taala says, You may fight them wherever you find them. Because that is what the
Kurdish would do. When they would come upon the Muslims, they would call them wherever they would
find them. And you may expel them from their lands just as they expelled you from your homes meaning
		

			when they expelled him from Makkah and you had to migrate to Medina, then likewise, you can expel
them as well. And if they turn around and they say what what is this? You Muslims are killing you
causing bloodshed and it's spilling blood and so on. seem to them that persecution living in terror,
causing people to flee for the safety of their lives only because they want to worship Allah, that
is worse than the act of killing meaning what you did over this period of time is far more grave
than us trying to defend ourselves and stand up for our rights Wallah to call it you know human
Masjidul haram hacker you got you know, comfy Allah says but do not fight by the Secret must mean
		

			the Haram in Mecca the sanctuary of Mecca unless the fight you there. So if they don't fight you
there don't fight them there because as we know, from the things that Allah azza wa jal has made
special concerning the city of Mecca is that it is a haram a sanctuary and within the sanctuary
there has to be no fighting or killing. There has to be no up
		

			Reaching of trees and so on. There are certain rules that dedicate or dictate are dictated when it
comes to the sanctuary of Mecca. That is from the honor that Allah azza wa jal has given to the
sacred city of Makoto Makarora. And so Allah subhanaw taala says, don't fight that. However, if
they're the ones who begin, if they're the ones who fight you, then you can defend yourselves.
Meaning Don't be the Muslim is not the one who says, Oh, I can't fight now. So I just have to stand
and and not defend myself and just be killed and be persecuted. No, Allah subhanaw taala says, don't
do so don't engage, don't stop, don't be the one to antagonize. But at the same time, if they come
		

			to you and fight you there, then you're allowed to respond as well as Allah Azza which then
continues and says, For in katello, confer to him but if they fight you, then you may fight them,
because there are Nika.
		

			caffine in this is what such disbelievers deserve. Allah subhanaw taala therefore gave the believers
the permission to fight and as we know, the prophets of Allah who Allah he will send them would come
and he will conquer the city of Mecca. Even though there was hardly any killing. There was very
minimal fighting during the conquest of Mecca. But the prophet said, I'm still entered with weapons
and with swords drawn and so on. And so Allah azza wa jal made that permissible for him for a very
short period of time. But generally speaking, Mecca is a sanctuary and it's a place that its
sanctity should be respected, especially by the believers in Allah subhanho wa Tada. So Allah azza
		

			wa jal in these verses is telling the Muslims at the time of the Prophet sallallahu alayhi wa
sallam, first and foremost, that now the restriction that was placed upon you that you don't fight
that you don't defend yourselves, it has now been lifted. And that is why the Muslims engaged in the
battle of battle in the battle or in the Battle of the conduct in the battle, as we know of the
conquest of Mecca and the book and the other battles that they then engaged in, because Allah
subhanaw taala me that something which was permissible for them, Allah azza wa jal in verse 192 says
that in the Helfer in Allah rough order, Rahim, but if they stop me, they don't fight you they want
		

			peace, then Allah is Most forgiving, Most Merciful. And so Allah azza wa jal tells us that it's also
something which is regarded to be good. It is something to be encouraged when there is peace, and
that is why the Prophet sallallahu alayhi wa sallam signed the Treaty of Hadiya. Even though there
was fighting before then, as we know a number of battles take place. But when the Prophet Islam is
given the options of a treaty, even though its terms are not necessarily favorable to the Muslims,
the Prophet sallallahu alayhi wa sallam took the opportunity, because in peace Dawa can thrive. When
you have peace and security, as many of us have and are fortunate to have in the lands that we live
		

			in. For example, in the West, we can use that opportunity to establish our Masjid to call people to
Allah to teach our community to teach our youth but if you live in a land when you're afraid for
your life and the life of your family, you're afraid for your well being you're afraid for your
safety, you're afraid of being persecuted for your beliefs and your worship. Then you consecrate the
religion of Allah because you're so busy, worried about you're worried for your own safety and your
own life, which is only natural.
		

			And so Allah azza wa jal is telling us that if they stop, then Allah is afoot and Rahim in verse
193, Allah azza wa jal then continues, will call to you know, the corner to corner the no need for
anyone to help Allah or DeWanna Illa Allah Valley mean, Allah says and fight them until there is no
more persecution and worship is only for Allah subhanho wa taala. And if they cease hostilities,
then there can be no hostility towards them except against the transgressors. Allah azza wa jal says
continue to fight, meaning that you can go and expand your lands as Muslims which is why the
prophets of Allah wa salam, as we know, he conquered all of Arabia in his lifetime, and after his
		

			death to qualify would continue the times of Abubakar and armor as a man and it Radi Allahu anima,
as well as the subsequent Muslim rulers who came after them. They continue to expand the Muslim
lands, for in into *. But if there is no hostilities further, or dwell in the other volume, we
don't be the ones who are transgressors. The Muslims in every single time and place should not be
the people of transgression, meaning the people to oppress others, to terrorize others to go over
the limits that ALLAH SubhanA data has set towards others. And so there is a difference between
doing something in its way that is legislated within the shelter of Allah azza wa jal in the laws of
		

			Allah subhanaw taala. Just as in our time, every law, every country has this law, and you have
international law and you have all of these conventions that are in place to ensure that certain
things are not done, and certain people are not harmed and not placed in the way of harm. Then
Likewise, in Islam, we have our laws. But at the same time, Allah azza wa jal says that if someone
transgresses, then that transgression should be stopped for indeed Allah says, that there can be no
hostility except towards transgressors. And verse number one it for long Allah subhanaw taala then
continues with the same theme of fighting and Jihad and he says, A shall will haram will be shall
		

			haram you will aroma to be sauce, a secret month for a secret month. The violation of st
		

			to T codes for fear retribution, Allah subhanaw taala is saying that the secret month is in place of
the sacred month. What does this mean? the spoils of TFC differ slightly over the meaning of this
verse I was referring to exactly. Some of them said that it's referring to the Treaty of Sardinia,
the Prophet sallallahu alayhi wa sallam went to perform Umrah in the month of Golkonda, which is the
month before the hegemony month of the lunar Islamic Canada. And as we know he was prevented from
doing so. And they signed a treaty is permitted for making hombre with the companions and instead
they start signing the treaty of how they via from the terms of the treaty is that you would return
		

			meaning the Muslims they would return to Medina without having performed ombre and then the
following year one year's time they can come back and erase should give them permission to perform
Umrah that is known in our history as Roberto Kedah, the Umrah that was made up because they miss
the camera, the first timer, they came up and they made it up the second year round. And that is
what lives we didn't set a show how rubbish and haram one secret month when we want you to perform
Umrah is being replaced by another one mean there's no harm upon you in doing so. The other
difficile that some of the scholars mentioned is that it's referring to the fighting that takes
		

			place in the sacred month meaning that if you fight in the sacred month against the Muslims, the
Muslims are allowed to respond. So yes, it is sacred but the Arabs also considered to be sacred.
Before it slammed the coloration. Others considered the sacred months to be sacred as well. So if
you're willing to fight in the sacred month and break it sanctity, they don't expect the Muslims to
just sit there and take your attack without defending themselves and Allah azza wa jal knows best,
but both of those are the Pharisees that you will find concerning this. Allah subhanaw taala says
well hold on metrically sauce, the violation of sanctity cause for fair retribution, meaning that if
		

			you are going to violate the sanctity of Allah azza wa jal in the Holy Land of Mecca, in the holy
month of Allah azza wa jal has legislated, then that requires fair retribution and the Muslims are
able to Therefore go and to fight as well. Allah subhanaw taala then says again, and you'll see one
of the common things with all of these verses that we've mentioned today is that Allah says you can
fight all Muslims you can defend yourselves or Muslims. You can ward off the transgression of the
transgressors or Muslims but however, never overstep the limits and once again, Allah azza wa jal
mentioned the same thing here. Feminists are the converted wily, Hebei myth limitada are they come?
		

			Allah says if anyone commits aggression against you, attack him as he attacked you. But be mindful
of Allah subhanho wa Taala and know that Allah is with those who are mindful of him. So if someone
attacks you, then you may attack them in a similar way. Someone harms you that rhetoric showed them
retribution in a similar way, but don't do what in it that don't transgress. So, for example, it is
very easy in times of war. And even in our time, we still see this today, despite the conventions
and international law that a person transgresses in times of conflict and then more. So for example,
an example that we have in the Sunnah is we know in the treat in the time of the Battle of boyhood,
		

			when the Quraysh came, and they martyred a number of the Muslims of a cemetery of the Mamata some of
those that were killed or a number of them within mutilated by the people of courage, they were
dead. They had been martyred and they mutilated their bodies and obviously the the perhaps the best
or the most well known example of this is the example of the uncle of the Prophet sallallahu alayhi
wa sallam Hamza was the Allah one, where his body was opened and his liver was taken out and chewed
and spat out so they mutually to the bodies of the Muslims. And so some of the Muslims when they
came to bury their dead, when they saw this in the time of the Prophet sallallahu alayhi wasallam.
		

			They said, as we mentioned in the later verses, we will come on to inshallah tan in the Quran at one
point, but they said some of them that if we ever went another battle, meaning were the ones to
defeat them, we will do worse to them than what they did to us what they did to our people, we will
do our best to their people. And so Allah azza wa jal revealed the number of verses in the Quran and
a general principle, and that is that the Muslim is never one to take issues beyond the limits that
Allah has set. And so mutilation is not allowed, even if they mutilate our dead. We don't need to
let this and that is why Allah azza wa jal is saying that if someone transgressions against you in
		

			attack, then you may retribution retribution in a just way, in a fair way, you can attack them back
in the way that they attacked you and so on. However, you should never go beyond the limits of Allah
azza wa jal has set but rather you should be people who are always mindful of Allah feeling Allah
azza wa jal to know that Allah is with those who fear Him. Allah is with those who are constantly
mindful of him. subhanaw taala
		

			Allah azza wa jal then in verse 195, he says, Well, if you're goofy surbey The law he will attune
Kobe ad Camila Toluca, well as you know, in Allah your hibel myrcene Allah azza wa jal, it says and
spending Allah has caused in our country with your destruction with your own hands but to go
		

			Word for indeed Allah Allah loves those to God. Allah azza wa jal encourages the believers to spend
in the way of Allah subhanaw taala. And this is from the greatest types of sadaqa. And spending that
Allah is that a person can give in the way of Allah subhanaw taala wa helps to spread the region of
Allah azza wa jal, through knowledge through teaching through the building of massage and through
education programs, and so on so forth, spend in the way of Allah subhanaw taala. And don't cause
your own destruction by your own hands individually, by taking your own life or by doing things that
will cause you to ultimately lead to your own destruction, meaning that your demise in this world
		

			that you cause yourself to die, or for example, type of suicide or something like this, know the
general destruction of your own body, by not spending by not teaching by doing that which you need
in order for the OMA to continue to thrive as well. Why scene and what the do good for indeed Allah
azza wa jal loves those who do good. And Allah subhanaw taala therefore commanded us to do that
which is good and sign is to always do the best of your ability to always be the best that you can
be. As the Prophet told us of Allah, Allah He was telling me the hadith of Gibreel Adi salatu salam
when he asked you when he asked the Prophet Selim to define a son, he said untroubled Allah had
		

			under Katara, Valium to Contura, who for in Iraq, it is to worship Allah as though you see him and
even though you do not see him they know that Allah azza wa jal sees you to constantly be mindful of
Allah azza wa jal and we see therefore in this verse, and the previous verse in the previous one,
Allah says, have Taqwa be mindful of Allah and here, Allah says, do good. Allah is with those who
have Taqwa. Allah loves the people who do good. And so the person who is constantly aware of Allah
subhanaw taala, when it comes to their life, their wealth, the time, the effort, their family,
everything, they're mindful of Allah azza wa jal, and therefore mindful of what is pleasing to Allah
		

			subhanaw taala. And they will do son, they will use those blessings of Allah azza wa jal, those
skills that Allah azza wa jal has endowed them with. And they will use them in a way that is
beneficial and good for themselves and for the communities at large. And this isn't just about
fighting, for example, or about defending yourself. It is in every single sphere. We are people as
Muslims who benefit those around us. And our aim of benefiting them is not to cause harm but to
cause good. So when you can call people to Allah in a way that is constructive in a way that is
beneficial for the community at large. That is good. And that is why the prophets of Allah who it
		

			was set up for the first 13 years in Makkah, it was all Dawa, calling people to Allah calling people
to Allah azza wa jal and so on. And it was only in the medina period, when the coloriage set out, to
actively destroy all of the Muslims and kill all of them or destroy the city of Medina, then now the
Muslims had to defend themselves. But the first option is always to spread the religion of Allah
subhanaw taala in whichever way it is possible to do so. And it is constructive to do so. The final
verse on page number 30, verse 196, Allah azza wa jal says, going back now to the topic of Hajj that
we touched upon briefly, briefly, in the previous episode, ALLAH SubhanA data says we're a team
		

			we'll have Jonah Murata de la complete the pilgrimages, complete the pilgrimages, major and minor
for the sake of Allah, the minor pilgrimage being ombre, the major pilgrimage being hatched, from
the benefits therefore, that we take from the beginning of this verse is number one, that hunch and
Umbra is an obligation. And this is one of the verses that shows that Umbra is obligatory once in a
lifetime, just as He is. So normally we say from the pillars of Islam is hatch. And we say that
because hatch is the major pilgrimage and so therefore, any minor pilgrimage comes under the major
one anyway. And so this is something which is important. Number two, that you must complete the
		

			Hajj, and Umrah meaning with all of its conditions, all of its pillars, all of its obligatory parts.
So the Hajj as we know consists of a number of rights and the Umrah likewise the tawaf and the saya
going to out of Amazonia and Mina, all of these rights either in the camera on the Hajj must be
completed because Allah azza wa jal says, and compete the rights of your pilgrimages of Hajj and
Umrah for the sake of Allah subhanho wa taala. And so Allah azza wa jal tells us therefore from this
verse, and from the benefits that we take, is that once you have begun, the act of pilgrimage,
whether Umrah or Hajj, you must see through to the end, you can't just break it off. You can't just
		

			stop and go back without doing anything. So for example, if you were to fast the month of Ramadan,
and you were to begin a day of fasting and then you can't fast forward, you can stop that fast. If
you pray and you find that you can no longer stand you can sit down and pray. But when Hajj you must
complete the rites of Hajj Allah says subhanaw taala complete the pilgrimages major and minor for
the sake of Allah. However, if you're unable to do so, for Ignacio tomb wmst Sir, Amina al Hadi, if
you're prevented from doing so, then send whatever offering you can in terms of a sacrifice that you
can afford.
		

			If you're unable to do so, meaning that you have been prevented from doing so. So you
		

			In the one who is sick and hunched, must still complete their rights, whether they go on a
wheelchair, whether they carried whatever, they still complete their rites of Hajj once they've made
the intention to do so. And they've begun the process. So it is you're unable to do so you're
prevented from even arriving to that position. So for example, because of some sickness, you're
prevented, because of some enemy, you're prevented. So someone who is in that condition where
they're physically unable to continue, either because of an enemy that's preventing them from
reaching the harm, or because of a sickness, for example, that the ability to and you're unable to
		

			physically carry, for example, someone's just completely unconscious. They've completely fainted,
they're in a coma, something happens like that. Those people are the ones who have been prevented.
What do they do, in order to come out of there from therefore, is they give a sacrifice, and they
can come out of the State of Iran? This is exactly what the companions did with the prophets of
Allah while you set up at the Treaty of her Davia What did they do when they couldn't go and
continue with the camera? The Prophet said, I'm told them to give their sacrifice so to the animals
and to shave their heads. And once they have done so they can return and that is why Allah azza wa
		

			jal then continues and says, well, to have your own rooster comunitaria but Luca will help you
Mahila Allah says, do not shave your heads until the offering has reached the place of sacrifice,
the place of sacrifice being the day of an hour, which is the day of V in * would be the day of
the 10th of the caja. And so generally speaking is the Sunnah as we know that the Prophet sallallahu
alayhi wa sallam would sacrifice first and then he would shave his head and that is why it is better
to do so if you can do so. However, to do it other way around, it's also permissible for the people
performing Hajj to shave their head and then to offer the sacrifice is permissible as well. Because
		

			in a number of Hadith as you know, inside of Makati, for example, the prophets of Allah where it was
allowed for people change the order of the rights of the day of the 10th. But generally speaking,
for the people who are making us aware when the position of SR they're prevented from going and
performing the hajj and umrah for a valid reason. And it is beyond their capability to do anything
about it. Then they give off the store to the animal that they have, they give a sacrifice, and they
shave their heads and then they're allowed to come out of the street of prom for that particular
right or for that particular pilgrimage that they had intended to do. Allah azza wa jal then
		

			continues and he says Furman can Amin Kumari Amman OB at the Murase for free the year 2 million so
yeah, I mean I was on the cutting oh no suck. Allah azza wa jal says however, if any of you is ill,
and this is a normal type of illness, not the one that prevents you from continuing with your Hajj,
but someone becomes sick for one reason or another or has an ailment of the scalp. He should
compensate by fasting or feeding the pope of offering sacrifice. We know that in the state of Hajj,
you enter into the Haram state. And in the Haram state, there are a number of restrictions.
Sometimes you're unable to fulfill those restrictions. For example, one of the restrictions is that
		

			you can wear items of clothing for men, normal items of clothing, however, someone may have an
illness. That means that they have to wear certain padding or certain types of things that requires
them to wear the normal types of the normal type of clothing they have to wear, they don't have a
choice, that person is now sick, they have a physical or medical reason for wearing the type of, of
the type of clothing, someone may have an ailment of the head whereby they have to shave off their
head, because one of the restrictions of Haram is that you can't remove hair, you can't remove your
nails and so on. But someone may have for example, in the time of the Prophet sallallahu alayhi wa
		

			sallam one of the companions was overcome with lice. And he was saying that there were so many in
his head that it was as if they were falling, they were literally falling off his head. The Prophet
sallallahu alayhi wa sallam when he saw the level of lice in his head, he said to him, why don't you
go and shaved your head? These are people with valid excuses, they break the restrictions of them,
but they must give an explanation what is the explanation? The explanation is that they have a
choice of number one, either fasting, as Allah subhanaw taala says, or number two, that they give
some sadaqa they give charity, meaning that they feed the poor person or number three, that they
		

			sacrifice a sheep. These are the three things that Allah azza wa jal has allowed them to do, meaning
he has given them the option to do number one is that they go and they fast as we said, number two
is that they give a sacrifice. Number three, is that they go and feed a poor person or some poor
people for those days that they have missed or for those the first three days or they feed six poor
people, or they offer a sacrifice. Those are the three things that Allah azza wa jal gives them an
option to do. So someone for example, has to shave their head. Someone for example, has to wear
normal items of clothing. Someone has to break one of the restrictions of haram. They have a choice
		

			of expiation, feed six poor people fast three days or give a sacrifice, meaning slaughter an animal
in its place. Allah azza wa jal then continues for either I mean, Tom feminine ultimate tabula Umrah
de la * famous de ser Amina al Hadi, but if you're in safety, anyone who wishes to take a break
		

			between the minor and major pilgrimage must give a sacrifice. The types of hajj are three. Two of
them is when you perform both Hajj and Umrah, performing those hajj and umrah together means that
you have performed two acts of worship in one meaning in one trip, you're going to do the hunch and
you're going to do the Umrah. And as a result you must give a sacrifice that is from the rites of
passage that Allah has placed upon you, familia myalgic fossa Yeah, mozzarella. 30 am in fill *
was Emirati either Raja Tilka harsh or rotten Kameelah. But what if you can't afford a sacrifice?
You're making tomato of Hajj. So you made haram for umbra, then you came out of haram you want to
		

			make Hajj again, with a different haram that's called to metta but you can't afford the sacrifice.
It's just you can't do it. You don't have the money. Allah azza wa jal says that for you the
expiation is that you fast three days during the Hajj season, and seven days after the hunch, and
this makes in 10 days in full you fasting days. However, the manner of fasting is three must be in
the days of Hajj. So for example, the sixth, seventh and eighth or seventh, eighth and ninth, and
then all for example, the 11th 12th and 13th after the day of read, these are the days of Hajj, you
must fast within them, three days and then the seven days once you have left Makkah and you're
		

			returning home, either on the general once you have returned 10 days in total, that you can email me
hello how they will Masjidul haram. Allah azza wa jal says this applies to those whose household is
not near al Masjid Al haram. Meaning because the ones who live in the Haram don't need to travel
meaning they're not going home and then going back to their places and so therefore there is no
sacrifice that is due upon them what up Hola. Hola. Hola, Mo and Allah Asha de Valera calm, but
rather be mindful of Allah azza wa jal in a way that Allah Stenton is retribution, meaning that you
should fulfill the rights of Allah and the laws of Allah and etiquettes that Allah azza wa jal has
		

			placed upon you in these acts of pilgrimage in the way that Allah subhanaw taala has ordained to
break those rules knowingly on purpose. Having a disregard for Allah's laws, is something which
Allah azza wa jal says, opens up the option or opens up the possibility of being punished by ALLAH
SubhanA wa Tada and with that, we come to the end of page 30 And inshallah Tada. In the next
episode, we will continue with some of these verses of Hajj BarakAllahu li comm are some of the who
are going to be the Muhammad Anwar that early he will be Ultramarine Western Mr. Alikum warahmatu
Allahi wa barakato this Bismillah
		

			AR Haley's