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 applicable to the multiple Enola dweller elanda Lolly mindware Shadow Allah, Allah Allahu Allahu la sharika Illa who will only know Allah He didn't overshadow NLB Jana Muhammad Abdul Rasul Mustafa Al Amin, la masala he was selling mobile Adicolor Abdullah sadaqa Mohammed denwa he was rbh Marin and 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 hell. 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 Haji 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 Haji 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 Haji 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

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