Hamzah Wald Maqbul – Riyd alSlihn Making Hajj on Behalf of Others Ribat 10232022
AI: Summary ©
The speakers discuss the importance of multiple narratives in the title of the book of Allah, including its use of multiple narratives, the importance of acknowledging the reality of the internet, and the use of negative emotions and thoughts to achieve goals. They stress the importance of not letting negative emotions or thoughts block one's progress and the need to consider the context of the hadith and the methodology used to interpret it. The speakers also discuss the benefits of using children as carriers for WhatsApp WhatsApp, the importance of preserving the Quran, and the use of not mocking people.
AI: Summary ©
And
narrates that the messenger of Allah sallallahu alaihi
wa sallam said that there's no day in
which Allah Ta'ala will manum it more,
slaves from the
* fire than
the day of Arafah. It's a hadith of
Muslim.
And so we were talking about before the
the discussion about the virtue of the Fabbalah
fasting,
Ashura versus
the day of Arafa
and that there are some
Athar that seem to indicate that the fast
of Ashwara is more virtuous, the fact that
it used to be Hajj, and that the
messenger commanded
people to fast it.
And, that there are also that seem to
indicate the virtue
of fasting the day of Adafai is greater.
And so this is, amongst other things, a
proof of the latter, which is the
the position of and
Allah,
knows best
that there's no day in which Allah
will decree the freeing of more slaves from
the hellfire
than, on the day of Arafa. And this
also is the narrated in
the on the virtue virtues of Hajj.
It says,
that, it's mentioned
in some
narrations
that are
that some narrations with similar wordings.
They have they have the extra
words that, Allah
comes close to
Arafa,
and,
or comes down
near to it. And he then boasts to
his angels about his pride,
at what's happening in that place.
And then he asked, what do they what
do these people want?
The idea being that he's asking what do
they want in order to give it. And,
of course, the standard disclaimer is that the
the the dunu here doesn't indicate spatial
closeness,
but, it's it's talking about something else that
should be understood by a person who has
common sense and then a person who wants
to, you know,
somehow,
play 3
d coordinates game,
then they will
take from it whatever they're gonna take based
on their own
presuppositions.
But this is something important to note that
these issues about
describing
in
corporeal
terms or in spatial terms. Nobody even used
to ask about them
until after the first three generations.
That Malik
then had to start telling people that to
ask about those questions.
Otherwise,
the Arabs both the Arabs of and
the
the in Islam. They never used to ask
because it was clear to them that Allah
doesn't have a body, it isn't in space,
that this isn't
talking about moving around from here and there.
And it says that it's narrated by both
Bukhari Muslim on the authority of Saidna Abdullah
bin Abbas. May Allah be pleased with both
of them. That the prophet sallallahu alaihi wa
sallam said that making Umrah in Ramadan
is equal to making Hajj with me, making
1 Hajj with me.
And so,
again,
the
understanding of this hadith by nobody
was that making Umrah and Raghuram somehow obviates
the
the necessity to go to Hajj.
And like we mentioned from before, it's an
issue that every deed has a number of
different
angles.
1 is the responsibility
to perform it. 1 is the validity of
its performance.
One is the sin of its omission, and
one is the,
acceptance and reward.
Those are all separate issues. They're unconnected with
one another.
And so the responsibility to perform it is
still there for the
the fardhaj of a person in their life.
Even if the reward is
equal to the reward of performing Hajj.
And
even if the reward is equal,
but still, you know, one might say, well,
I missed the same reward from Hajj, but
I made it up from from Umrah. But
yes. But you didn't
suffice yourself from,
the responsibility
of and the sin of omitting
the Hajj.
And you also,
you know, don't know which one is going
to be accepted.
This is one matter, one issue. The other
issue is that whenever we talk about a
deed,
the the reward of a deed, every reward
has kind of, like, a base pay and
a bonus.
This is what's
meant
by, a person. You know, like, for example,
when they read in the book of Allah
that every good deed is rewarded 10 times
its worth All the way up into or,
like, you know, up until 700 times its
worth, or the hadith of the prophet which
indicates the same.
And the and they say that 700 here
doesn't mean it's a limit, rather
it's an expression that can go much further
than that. There are also in the Quran,
there there is
a
promise of reward even more than 700 in
the month.
And in the hadith of the prophet
likewise.
Likewise. And so
we see that
that that multiplication
is based on some sort of, like, base
pay type of
number.
And so what is being indicated here is
that the after all the multiplication comes out
from this Ramadan,
it will be equal equal
to what the base reward of
performing Hajj is, and Allah knows best Hajj
with the prophet
and Allah knows best. And there's a couple
of there's a couple of things,
in this hadith also that should be remembered.
The person
obviously, it's always to
quote a hadith, but it shouldn't be, you
know, without some sort of context. And that
is that the context of this hadith is
that the
he made Hajj only once.
And so a woman, she came to the
messenger
So she wanted to go really bad, but
she wasn't able to go because whatever. Either
responsibilities or didn't have the money or was
sick or whatever. Right?
So he what did he tell her? He
tells her he told her make in Ramadan,
and it will be like an that or
like a Hajj like, making Hajj with me.
And Allah knows why he said he said
that. It's true, obviously, but he could have
said a number of other things. Like, he
could have said, like, go on Hajj,
and it's like, you know, it'll be like
going on Hajj with me. He could have
said that as well.
And,
you know, but why he said make maker
Umrah, perhaps she wasn't able to
handle making the Hajj.
Perhaps she you know, nowadays, it's an issue
of I mean, I'm saying that, you know,
because these considerations, we should think about them
as well
nowadays because Allah knows best what happened back
then. We can speculate. The point of speculating
is not in order to just, like, shoot
the breeze, but to see what benefit we
can get from it.
So Hajj is, like, very difficult to go
on now. Umrah is much easier even though
it's not all that easy, but it's much
easier than going on Hajj. So perhaps that's
why he he told her to make it
umrah or whatever. Allah knows best. But the
point is there's a context to it. Now,
ibn Allah, he you know, from their perspective,
he says that that that the way that
they you know, the the
methodology they used to interpret the hadith is
what is not to,
in general, not to
specify when the
says something, not to pigeonhole it to a
specific situation and tell her unless there are
certain compelling reasons to do so. Even even
that there's a methodology for determining those things,
which is also the methodology of, you know,
the for
interpreting the Quran. That the eye of the
Quran might have been revealed in a particular
context, but it's universally
applicable until or unless,
there is something indicating that, no. It's only
for that one time in place. And there's
a whole methodology for determining what that is
as well. And so this is a second
this is a second thing that,
people should,
keep in mind.
The third thing that people should keep in
mind
is
that the Rasul,
he
he didn't make Umrah in the year of
the father.
Right? Because the 2 great things happened 2
great,
victories happened in Ramadan. 1 was Badr,
and the other was the was the.
And he didn't make in
in in in Ramadan. And so
even Allah speculates about why that is.
What he, you know, what he mentions is
he says because he was busy with what?
With dealing with the conquest,
of Mecca, and he said and he didn't
say that. Actually, the words are I said
conquest. He says,
That obviously, the reason he's concerned is because
he conquered it. But the way Ibn Alain
mentions it is because he was concerned, and
he was he was tied up with,
looking after,
looking after the welfare of the people of
Mecca.
That how are we now like, the entire
system of Jahili has broke been broken. Like,
how are we gonna put the pieces together
in a way that doesn't harm the harm
the locals, that doesn't harm the people of
Mecca.
And then also, because the the tribes in
the area, they went AWOL and after that
and started making designs to try to destroy
Croatia and try to take away.
And so he had to prepare
the armies that were gonna go out and
fight against,
the that
was mentioned in the Quran by name.
And, then afterward, Taif, which was the main
driver of,
these this military,
plot to overthrow, Quresh from Mecca, Mecca Mukarama.
And so this is another this is another,
I guess, lesson is what?
Is Hajj is important, umrah is important,
and there's great benefit in it. But it's
not a reason not to do what you
have to do
in your own life
and for the of the prophet
It's not that, you know, you use it,
like, you know, your mustard is on fire,
and you're like, well, you know, I gotta
leave for Hajj.
So your house is on fire. I gotta
leave for Umrah.
That you should take care of those things.
Those things are also and there's also reward
in them.
And the Rasuulullah
alaihi wa sallam ordered those things so that
people can then afterward afterward make Hajj and
Umrah until the day of judgment. Another thing
he does mention as well is that it's
probable that this hadith was said after, after,
after,
after,
after,
after the happened.
On
Hajj was in his last year. But, that
on Hajj was in his last year.
But,
that may be neither here nor there because
this may not be a thing that
just became a thing at that one moment.
It may have been true from before as
well, but that's also a possibility because that's
the way the the times and dates, are
laid out.
So, you know, there are people, they they
they say things,
oh, I made Hajj, you know, this many
times, that many times.
I made this many times, that many times.
And if it's, you know, if you're saying
it,
That you're
speaking to remind yourself how much Allah has
blessed you.
There's nothing wrong with that.
If you're saying to show off, obviously, that's
haram
and that invalidates the reward of your,
of your deeds.
But don't just do these things in order
to, like, rack up points.
Like, I did it this many times, or
I'm going to Umrah, or I'm this, I'm
that. Sometimes there are other things you need
to get done. The fact that they obstruct
you from going to Umrah,
or to go to a nafal hajj,
or even for the Fardhaj for that matter,
because the Fardhaj is far, there's very few
things that are more important than it. Very
few. But there are some things.
If you're gonna leave behind your aged parents,
they're gonna die or whatever.
Right? It's it's a problem. You know? If
you it's a it's a problem. It's an
issue.
And so,
the point is is that don't just let
that, you know, putting a knot notch in
your belt,
be
something that obstructs you from doing what you
need to do because there's oftentimes,
reward, more reward in that as well.
If it's something that the priority
over Hajj and Umrah,
then do it and expect the reward of
all of the things that you that you
would have gotten from doing Hajj your Umrah
and and and expect it to be included
into your into your account as well. This
is one of my favorite stories that is
in the,
He includes a story about
about the Sadna.
Abdullah bin Mubarak
He was one of the great.
He his hadith are narrated in the entire,
and he was a companion of
amongst others.
And he,
just was a very celebrated and, like, a
beloved figure in the Ummah.
And he
it's famous about him that he would,
split the year into 4
month 3, 4 month parts.
That for 4 months, he would,
seek seek knowledge and teach.
And for 4 months, he would go out
in jihad in the path of Allah Ta'ala.
And for 4 months, he,
he would
earn his livelihood trade through trade,
and then he would,
start the entire cycle again
every year at Hajj.
And, he was so renowned and so loved
beloved. He actually his was
at in Maru,
which is an abandoned city in Turkestan
Turkmenistan.
Both Turk Turkmenistan,
which is part of Turkestan, Central Asia.
And Meru was never rebuilt after the Mongols
sacked it.
We're leaving for Sicily tomorrow. We also went
to Uzbekistan. People should go. If you don't
wanna go with me, go with somebody else.
You go see these places.
Turkmenistan is hard to get into nowadays, but,
you know, you can go all the way
up until the border
up until the border, with it. It opens
up as well. So
give help to our brothers and sisters in
turkis Turkestan and all over the world.
And so,
Maru, he had he he his ribat was
at Maru, he actually had to build 2
of them
because there were so many so many of
his followers,
that they started to beef with 1 or
another, the Al Raiyah and Al Hadith.
The Amin out loud and roughly a day
multiple times crowd versus the Amin quietly and
only once crowd. You know, they started
butting heads. So he actually had 2 hankas
in
2 rebats in in Maru.
One for
the and one for the.
And he was a. He was the like,
one of the few people that both both
parties said this is our guy, and they
were happy with him. So it's said that
one of his years when he was on
his way to
on his way to
Hajj,
he passed by. He saw something suspect, something
sketchy.
What our friends from England would say is
dodgy.
So he saw what? He saw a a
dead duck
in a pile somewhere, a heap. And so
he saw
a small child pick up the duck, and
kinda shake it to dust it off, and
then take it home.
And so he's like, what is are they
gonna eat this? Like, you know, what is
this?
So halal. Right? Concerned about halal. See that?
Hafsa for life.
And so, what happens is that,
halal advocates, yeah, man. So what happens, he
we have a a high nisba
So he
he followed the he followed his child home,
and he found that the mother then took
it and butchered it and emptied the, you
know, the guts out and
skinned it, feathered it, etcetera,
and was gonna cook it, and then he
couldn't take it anymore.
He says he says, oh, dear sister, don't
you know in the sharia of Islam, this
is haram.
And so he he she she responds to
him, says, oh, brother, so I know better
than you that it's haram. I'm from family
of the prophet
If we weren't so poor, if we weren't
so broke,
that this is the only thing I can
eat and give to my kids to eat,
I would have never eaten this.
And so, he
I'm sure you heard this story before. Maybe
you heard it from me, but I love
it. I I love to hear it again
and again, so I'll say it again. And
so,
he was so moved by that
that the money he had for the trip
because, you know, you have to carry your
provisions with you. Nowadays, people blow, like, $12
on Hodge or whatever. Right?
It's because you paid the services up front.
Whereas with with him, he had you know,
you have to have the money to, like,
whatever,
you know, the expenditures you have there on
the back, you have to keep all of
it with you. So he just took whatever
money he had for that Hajj strip. He
said, here. Just take it. You know, it's
don't eat anything. Haram. Don't feed your kids.
Haram. Just, like,
take it. And he just turned around to
go back back to Maru.
And so he saw in a dream that,
you know, that,
that an angel came to him and said
that, was so pleased with
with what you did that I've appointed an
angel to take your form every year until
every year and may Hajj on your behalf
and tell the
and that it will make Hajj on your
behalf
as if it's you and you'll receive the
reward for it.
Right? Don't don't Islam is not for people
who are like like like lemmings,
mechanized androids. I'm gonna do this and I
don't care. It comes * or high water,
you know. Like, someone says, you know,
someone says that, you know, don't go into
the masjid. You know? Like, you'll die. You
know? So there there's a hostage situation. They'll
shoot you. They'll kill you. Said, no. I'm
gonna go in, and I'm gonna be the
sh the person who is there are people
like that in the ummah.
You know? And some of them, their piety
is so much, maybe they'll come out alive.
Who knows?
And, some of them, they'll get shot and
they'll become.
Not because they did what they were supposed
to do,
but because Allah Ta'ala loves the one who
loves him, even if the person's an idiot.
And who am I to say he's an
idiot? Allahu ta'ala loves him. Maybe I shouldn't
say that. The point is that's not the
high road. The the the the road of
Nabuah is what?
The road of is to, like,
do the math, make a plan,
make the best decisions you can, and then
your
is that that will turn out for the
best. Because oftentimes, that doesn't even turn out
for the best. Oftentimes, that even ends in
what we think of as failure.
And that's what means,
is to to try your best and then
trust in Allah that that will turn out
for the best.
It doesn't mean to just, like, close your
eyes and, like, just do you know, roll
the dice and say, hey, you know, what
the heck? Like, that's not how that that's
not how this is supposed to work. So
the person who has the ill and the
person who Allah gives the understanding to, let
them practice that. The person who doesn't have
that or doesn't have that understanding or whatever,
or maybe they understand something different,
then let them do what they think is
best. Their is
generous, and he accepts from people even though
sometimes we don't do what we're supposed to,
or we could have done something better. Right?
That's his karam, his akramal akramin, that's not,
you know, anything else. But the point is
is that if you have something more important
to do,
And how do you know it's more important?
I have a feeling in my heart. No.
How you know it's more important is that
there's a whole sharia, there's a whole
that the people of that
are mentioned in the Quran, the people who
understand the principles that these things are based
on inside out. You know, if you're one
of them, then you understand. If you're not
one of them, go and ask them. If
you're one of them, go ask the other
ones and, like, make mushroom. Make your, you
know, your your decision. Don't just let this
be like a blind objective that you just
go and do for no reason. InshaAllah, there's
still some khair in it. You know, I'm
not saying that it's horrible, you're gonna go
to *, you know, or whatever. But
there is something better to do that's closer
to the sunnah of the prophet, sallallahu alaihi
wa sallam, you'll receive the reward of the
Hajj or the Umer, or whatever it is
that you wanted to do, Once Allah showed
you something better, and you'll see receive the
reward of the lesser thing and the reward
of the greater thing. And so that's another
lesson to be
learned from this.
Also narrated from
So there are 2 hadiths. There are 2
different
there are 2 different incidents, but they the
subject matter of them is the same.
Which is that a woman once came to
the prophet
and,
she said that
she said, oh, messenger of Allah,
the obligation,
that Allah has that Allah has owed upon
his
slaves of making Hajj.
This obligation reached my father when he was
already a really old man.
It reached my father when he's already a
really old man.
He said that it reached it reached my
father while he's when he when he's in
his old age. He's not able to sit
comfortably on a,
on a on a riding animal, on a
camel.
Should I make Hajj on his behalf? And
he says,
said
yes.
And so hadith of both Bukhari and Muslim.
And the second hadith is the same the
same topic. Latit bin Amir,
who is,
Latit bin Amir bin Sabra.
And so there's a discussion amongst the
as to whether these two people are the
same people or they're different.
So
even Abdul Bar,
and Bukhari and a number of, they consider
that this is the same person. His
is and
with some, he was famous by the name
of his grandfather, and with some, he's famous
by the name of his father. It's
but there are from.
Muslim and,
let's see.
He says that,
that Muslim and he mentions,
he mentions
a couple of other that
they
they write the, the the biographical entries,
about both of them,
differently.
And there was some discussion at Darami. Darami
insisted that they're different people, but and then
some of the,
they wrote their
biographical entries as separate people,
but, it seems that there's some,
some preponderance of evidence that they're actually the
same person.
He said that he came to the mess
the prophet
and he said, indeed, my father is an
old man,
and he's not able to make Hajj, nor
is he able to make, nor is he
able to
to pitch and bring camp.
The the,
that he's not able
to he's not able to pitch and break
camp.
He said that,
said, may Hajj on behalf of your father
and make Umrah.
And he can't do it do it on
his behalf.
Now this, brings up
an an issue that I think is worthy
of mention because I see people kind of
fudging this. They don't really understand how this
is supposed to work.
In the sharia, you can
make Hajj or Umrah on behalf of another
person. Not Hajj. Sorry. The Umrah is with
the Hajj. You can make the farth Hajj
on behalf of another person.
And,
in as much as the umrah and all
these other things are part of that, they're
from Islam, you know, the the they can
be done on a person's behalf.
However,
there's a difference between doing making Hajj on
someone's behalf, and there's a difference between making
Hajj or making Umrah, and then making the
isal of thawab that you gift the thawab
to somebody.
So first of all, you cannot dispute somebody
to make Hajj on your behalf
if they're able to make it on their
own.
So
there are certain
excuses that excuse a person for making Hajj.
And if a person has one of those
excuses, however, they have the money to do
so, and they can reasonably expect that they're
not gonna be able to,
make the Hajj in person later, they can
pay somebody.
If a person doesn't have the money,
and someone just volunteered and said, look, you
know, you wanna make Hajj, just make the
intention that I make it on like, ask
me to make it on your behalf, and
I'll make it on your behalf, then that
at least you need to make the intention.
The idea is that the person who's the
Hajj is being made on their behalf, they're
making the Hajj
at least through their intentions, and they're participating
in it materially. Meaning, they're paying for whoever
is going on their half. Even if they're
not, even if somebody else is, like, saying,
okay, I'll pay for all of it. You
know? But still the intention is there. It's
like, for example, a like, you you you.
If somebody is like, you know, are you
gonna do it this year? No. I'm not.
I wish I could, but I don't have
the money. So you you know what? I'll
I'll pay for it for you. Right? Go
ahead and make the intention. So you make
the intention and then the person's paying for
it benefits you. Whereas if you don't make
the intention, they just do it on your
behalf. It's not really on your behalf in
that sense, because you didn't make the intention.
That's that's something important to understand the difference
between between those two things. And even a
person, for example, they have money left in
their in their, like,
their,
inheritance. Right? And their mihraf,
the wasi, their bequest.
Which is that I haven't made Hajj yet.
If I die before I can make Hajj,
this money is set aside to make Hajj
on my behalf.
That can be done. Why? Because they made
the intention for it. Or they said, somebody
for my children, please make Hajj on behalf.
Why there's an intention for it?
Now imagine someone's like,
my grandma died, my great grandma died. She
was, you know, a pious woman. I wanna
make Hajj on behalf, or her behalf. You
cannot do that.
And tell her unless there is an intention
made that you make Hajj on my behalf,
or somebody from my will make Hajj on
behalf. Well, may Yoshi probably well, that's not
how that works.
What you can do, if you've done your
already.
Right? Because you can't make Hajj on someone's
behalf until you've done your as well. Right?
So if you've done your already, and someone
left that intention explicitly, somehow it was heard
or seen or, you know, there's it's it
exists, like, 100%. It's not just a speculation.
Then you can
perform the Hajj on that person's behalf.
If not, you can if you've done your
Farhad Hajj already, you can do
another Hajj, and then bequeath or gift the
tawab to them. But it will not count
for them as having made Hajj.
You're not doing Hajj on their behalf. It's
somewhat of a subtle, difference. I think a
lot of people lose it. What happens to
people, like, I'm gonna do Umrah on behalf
of my grandma. I'm gonna do Umrah on
behalf of my deceased uncle. I'm gonna do
it on behalf of this, on that. And
it's wonderful. It's a admirable
an admirable,
intention, but that's not really how it works.
What you're doing is you're doing an umrah,
and you're gifting the thawab to that person.
You're doing a Hajj and you're gifting the
thawab. They receive the thawab. The actual
falal of actually performing the Hajj of the
umrah, they don't receive through that. They just
receive the salaw, which is a good thing,
it's not a bad thing, but it's just
you're not really doing it on their behalf.
You're
gifting the reward to them. In order to
do a Hajj on somebody's behalf, it can
only be the Fard Hajj. Just like you
can't pray salat on someone else's behalf. Right?
This is an exception to the rule. The
rule is what? That you can't do things
on other people's behalf from the.
And so the,
you know, the the
so perhaps in that sense, the the animal
sacrifice was a bad example on my part.
But at any rate, the the because you
can't do it on behalf someone's behalf without
them making because it's it's not
it's it's not it's not like,
in that sense. But the idea is what
is that the exception just like you can't
read, like, Zuhr on Tuesday on someone's behalf.
You can't really do that Ibadat on someone's
behalf. Hajj the farth Hajj is an exception
because of the extraordinary amount of difficulty that
it takes.
But
the issue is that that person has to
intend
for you or someone to do it on
their behalf.
They should pay for it. If they can't
or if they don't, at least they have
to make the intention.
And then it can be done on their
behalf. Even if they're deceased, if while they're
alive, they're, you know, express this intention
explicitly in a way that was heard or
seen, then the person can do it, afterward
on their
on their behalf. Otherwise, it's a good deed
that you do, and the thawab
reaches the,
reaches the recipient.
But then afterward and then there's these issues.
Right? For example, like, you know, you're gonna
go to Tanahim and pay the cab driver,
then run the run the razor blade over
your already shaved head. Right? If the only
thing that they're gonna get is the, maybe
there's something else in the amount of time
that you could, you know, do that will
receive more reward.
So I tell people I said instead of,
like, you know, doing, you know,
these kind of, like, cab runs
again and again, just make enough of tawafs
because there's more toaf density in
it. But, then these things, they become like
a thing that you see someone else did
it, and then I wanna do it, or
it's a cultural thing or whatever. So at
the end of the day, you know, knock
yourself out.
It's not like they're doing something bad.
But the understanding the person who understands the
system will benefit from it more.
A Muslim. And this hadith is riddled with
a number of typos.
I think that
perhaps somebody, one of the was watching a,
you know, soccer game, Lebanon versus Syria or
whatever, on on
on the television when when this was being
edited. So
these 2 hadith, the again, they're separate incidences,
and they're narrated by separate people, but the
subject matter is the same. That,
Sa'ib bin Yazeer
narrates that,
Hajj was made,
with me. Like, I was taken on Hajj,
is how he said it. So I was
taken on Hajj with the messenger of Allah
sallallahu alaihi wa sallam in his farewell Hajj
when I was 7 years old.
And,
Ibn Abbas
Narayasat the prophet
met a group of riders,
in RoHa.
And
Roha is
a place.
So it's, 36,
miles from Medina Munawara.
And so and then there's some other opinions
about how far it is, but that's the
more correct opinion to make a long story
short. So he met this this group of
riders, raha.
And so the messenger of Allah sallallahu alaihi
wa sallam greeted them because he didn't know
who they were. He said, who
which tribe are you? Which people are you?
Manil Qalam.
And so they said that we're Muslims.
And, then they asked him, who are you?
They didn't know who he was.
And so he
he said, I'm the messenger of Allah.
And so a woman raised up a a
a a a baby,
Like lifted up a baby and said, is
it possible for one like this to make
Hajj?
And so the messenger,
he said,
yes,
the baby can make Hajj and you get
the reward.
Meaning what? That obviously, the child cannot make
intention, and it's, like, difficult to take the
child around and things like that. The reward
goes to you, but the the form of
the act of worship is valid with the
child.
And so there's
there's a couple of there's a couple of
things. 1 is that Saeed Bin Yazid who
said that I I I was taken on
Hajj with the messenger of Allah sallallahu alaihi
wa sallam when I was 7.
Obviously, he benefited even though far the Fardav
Hajj is not
discharged on his behalf, because he's not you
have to be
an adult,
sane,
free.
So if Hajj is made, you Hajj can
be made by a person who's mentally incapacitated,
just like that. It can be made on
behalf of a child. It can be made
by on half of a slave,
but it doesn't count until you're, say, and
free
an adult.
And,
and so,
but there's benefit in it.
So don't just say that there's no benefit
and, like, not take your children with you.
Like, okay, Hajji, if you cannot afford it,
I can understand. There's no reason to bankrupt
or whatever. I say, like, okay. Well, we
took you on hydro and you're like 3,
and that's what you're gonna do instead of
going to college or whatever. Right?
You can't afford it. You can't afford. But
there there's it's not like it's free of
benefit.
Or Umrah for that matter. It's not like
it's free of benefit. Those the and
both in a seen sense and unseen sense,
they stay with me. With the children, I
still remember my father took us on
when I was in the 6th grade.
You know? It it affects you.
And,
so that's that's one,
one thing. And second thing is,
the reward then goes to the parents. So
why wouldn't the parents wanna take kids? The
point is to make all that happy with
you. You it's beneficial for the kids, and
it's beneficial for you as well.
That's
Rasoolullah
that when he made Hajj,
he
he made Hajj on top of his
blanket.
What does that mean?
Is that another hadith which will make it
clear?
That Rasulullah
he,
he made Hajj
on such
a such a humble,
saddle,
that
that it was only worth 4 dirhams, or
maybe not even that much.
Just not a lot of money.
And, then he said, oh, Allah, I ask
you that you give me such a Hajj
that there's no showing off in it
nor desire to be heard about or talked
about.
And,
this
humility of the prophet
So the
the hadith the hadith is what? That
he basically
he basically rode on a camel
with all of his stuff, and he just
put the blanket over, wrapped it around, and
then sat on top of that.
It was a very, like, folksy thing to
do. It's not the sign of a king
or some pomp or circumstance or whatever. Because
usually, you would have 1 camel to ride
and 1 camel to have your stuff on.
You can imagine it's not all that comfortable
to have all of it, you know, there
with you on the same animal.
And this was the fiqh of the prophet
to keep it simple
and to,
and to
keep it humble,
and just focus on the purpose of the
Hajj rather than the luxury of,
of the trip, which is something we should
think about also because
it seems that every year, increasingly, the Hajj
has become more more and more opulent for
people.
And, while we're busy, you know, asking each
other what was in the buffet or what
hotel you stayed in,
you know, we should and it's okay. There's
nothing wrong with, like, making good arrangements for
yourself. But the point is is that this
is the fiqh of the prophets of the
law. We should let it temper and sober
us when we go through these processes, and
not, like, flip out so much when, like,
the 5 star platinum
Rolex package that we have, like, you know,
like, your child is, like, late one day,
and then you're like, oh,
before before, like, flipping flipping out and, like,
going postal.
We should
we should we should just think about that.
And then the last Hadith in the Ba'b.
And so it says,
it's finally, it's narrated from him that
and
and Al Majaz, all 3 of them were
marketplaces that used to happen in Jahiliya.
And so what would happen is that Oqad
is a place,
So,
cardinal Manazil
is
is the miphath of the people of Najdah.
And it
is also a place that the people that
road
that the
the people of Thayf would pass went on
their way to Yemen.
They would they would they would,
pass there. So it there's a big wide
open space,
And so they would pitch a market. So
everybody who's going to in the season of
Hajj in,
they pitch a big market there for the
first half of
Little Kada.
People would bring their stuff from wherever they're
coming at, you know, and they would set
up a market over there. And they'd buy,
sell, and trade.
And,
then what would happen is that after 15th,
they would move to another place
called,
and they would set up a market of
the same like, the same ostensibly
the same people, although I guess there could
be some difference. They would set up a
market there for the second,
15 days of,
Little Qada.
And then
the last market that would be which is
in in the Jannah is closer to
Makkumu Karamah. Then after that, they would come
to a place that's even closer to Makkumu
Karamah, in a place
called. And they would set up that market
until the day of and then they would
all then make it to Mina in order
to participate in the monastic of Hajj. There
was still a Hajj in Jahiliya, but it
was very grossly disfigured,
but it still used to happen in in
Jahiliya.
And so,
yes,
the
this this this was the practice of the
people of Jahiliyah, these 3 markets.
And,
Dhul Majaz is
interesting because the prophet, I remember a narration
about him,
that, there was one of the Tabireen. He
accepted Islam later.
At the time, he wasn't a Muslim.
I don't know if he meant accepted in
the life of the prophet, sallallahu alaihi wa
sallam, but he mentions that he saw
going through
the the the aisles the the aisles of
the of the bazaar,
trying to talk to people and tell them,
say,
and you'll you'll you'll have attained success.
And so that some people, you know, the
people were not
were not listening and, that Abu Jaha was
basically
bad mouthing him in front of everybody.
And,
he would and and I, you know, I
would wish that he would just stop
because, you know, he was I felt sorry
for him that, like, people treat him so
badly, and he wouldn't stop. He would keep
just he kept doing his thing.
Which is, you know,
it should be inspiration for us as well.
Sometimes we're so enveloped in, like, this level
of respectability
that we're like, oh, you know, I'll
save a dying person except for it might
scuff my shoe and then I, you know,
I don't know. I won't get into Harvard.
Or this type of mentality that we have,
sometimes you have to
just like there's a
the
is your own, is that sometimes your own
dignity.
And that's there's greater dignity in that than
the dignity that you lose. And there's no
one's dignity that was more precious than that
of the prophet, sallallahu alaihi wa sallam. And
him saying, calling people to that wasn't a
decrease in dignity at all. In fact, there's
an increase in dignity, just the people didn't
understand it at the time.
And, and so that we shouldn't we shouldn't
mock or say bad to somebody who,
you know, we see them say the word
of the haqq, and then we see people
turn on them.
Even if you and I don't think that
it's a wise time to say it or
whatever, that's fine. But we should have looked
down on those people. That why? Because the
at some point, he also did this as
well, that he stood in the aswah, he
made Dawah to people.
And, you know, that this is a good
thing. You know, it's a good thing. Whether
you do it or not, that's a separate
discussion, but at least a person should admire
that. At any rate, so these 3 aswak
were aswak that were there in Jahiliya.
And so after Islam, the people were
it was, like, weighed heavily on them, like,
can we do this? Is this, like, a
good thing?
Fatah'athem,
like, they they felt like this is this,
like they were afraid that it might be
a sin,
that they should go and bring their goods
to buy, sell, and trade. Then the ayah
came down
that there's no,
you know, that there shouldn't be any
worry or
it shouldn't be there shouldn't there's no difficulty
or any aspersion cast on you,
to seek the bounty of your lord. Meaning,
it's okay to buy, sell, and trade things
in Hajj.
It's permissible.
And so till this day, Marshall Hajj is
a very big mercantile activity as well.
And,
you know, we should also preserve that. There's
something good about it. That being said, even
Alan, he mentions that it's still
preferable superior to make Hajj,
free with your hand and your head free
of these things.
Why? Because it's closer to
it's closer to being focused on
on the task at hand, which is the
you
have less distractions.
But if somebody, that's what they need to
do, that's what I have to do in
order to earn a living, there's oftentimes paid
in it, and there's good in it for
for the ummah as well.
There's good in it for the as well,
and so there's nothing wrong with that. So
that's what, what's
mentioned.
This these these words at the end of
the
at the end of the the narration.
It's mentioned here
that it's mentioned that there's some narrations that
this is a of
the actual ayah from,
from
this is a possibility. This is why the
are considered
mostly because of their lack of with the,
that
there's no difference in the meaning.
But, oftentimes
wherever there is such a gross
with
the in the narrations from
or Abbas,
the is what is that this is like
these are notes of tafsir that they have
in the
in their, not the actual Quran itself.
I mean, if someone wanted to, like, you
know, whatever these, like, hardcore Christian
apologists, you know, answering
islam.com
from back in the day, like, type dudes,
you know, look. Quran is not preserved. Okay.
Fine.
Worst case scenario, it's that's what it is.
Right? First of all, you only know it
because our guys narrated it.
Second of all, it doesn't change the meaning
at all,
and it's really funny. There's a a you
know, one of the top experts on the
new testament,
Bart Ehrman.
He was, like, accosted. He was accosted. There's
a video of him getting accosted by,
some evangelicals about, like, why do you say
so much that the Bible has been changed,
and it's not the same, and it's this
and it's that. He goes, obviously, over time,
you know, it's gonna change somewhat. That doesn't
really mean anything. And and he's like, no.
It's more than that. Like, it's obvious that,
like, there are different copies, they didn't preserve
it, you know,
you know, they mean different things, there's, like,
gross differences between them, and they just got
on his nerves. And then at some point
and the guy's not a Muslim at all,
he's not even, like, like, slightly close to
being Muslim.
But, he just blow it blows up at
the he's like he's like he's like, what
do you mean it's not possible? The Muslims
look at their Quran, and they didn't, you
know, it's basically the same thing that it
was from back then. You know, like, if
they can preserve it, you know, you guys
could have done it too.
But it's just not the same. It's a
different book. They're different books. They're not preserved.
And he he, you know, and since then,
there's other videos of him where he'll, like,
you know, like, angrily, like, make a comment
in the middle of his speech. He's like,
and I don't appreciate people accusing me of
beer closet Muslim. I never was a Muslim,
and I'm not a Muslim right now. I
just made one comment one time, and then
you guys are accusing me.
But the point is is that, yeah, this
is not something that a person should be
too concerned about one way or the other
because the meaning is completely exactly the same.
And the the of it being a is,
is is a very reasonable one. And even
if not
even if not, the preservation of the Quran
is such that that was rejected.
So it is it is what it is.
It's not a
like the
recognizes that this is not what is the
Quran and what's not the Quran. They recognize
what it is. And this point is rejected
in the sense that it's not rejected in
meaning, but it's rejected that there's nobody actually
reads reads a salat with with those words.
And this is also the
the competence of the Sahaba, a
certain more conspiracy theory minded,
sectarian groups blame Saidur Uthman radiallahu for standardizing
the rest of the Quran. And they say,
oh, look, what is
he trying to hide, you know, because they
ordered the,
And they say, oh, look, what is he
trying to hide? You know? Because they ordered
the,
the copies that are not conformant with the
rest of them to be burned.
And the fact of the matter is is
that the copy that said,
who, you know,
proliferated in the empire,
in the Khalifa, it
was
just copies of the musaf that was compiled
during the reign of Sayyid Abu Bakr's siddiq.
And nobody there's no recorded there's no recorded
objections by anybody,
including those people that those a couple of
people that those conspiracy
theory minded people claim are good
that are not in on the conspiracy
even then they didn't say anything.
And further further than that,
it was it was a a move that
was very intelligent. Why? Because you have to,
you know, you have to, like,
maintain the integrity of the of the wahi,
this is why the messenger of Allah forbid
people from writing the hadith during his lifetime.
It's not because people are not supposed to,
you know, repeat what he said. He actually
gave explicitly gave permission to repeat what he
said.
And that's why most of the hadith were
actually transmitted orally from the 1st generation, but
it's because the Arabs were a people who
were completely oral in their tradition. They didn't
have writing from before. Writing was something new,
like, writing to the Arabs
in any major way, it starts with the
Quran.
Before, there's, like, inscriptions on rocks and things
like that. Maybe there's translations of the bible
that missionaries from the outside made or whatever
that nobody read.
But, but it starts with the Quran. And
so he wanted
to make sure that people like notes and
this and that, that people don't confuse one
thing for the other. And he did a
really good job. People had a really good
idea what is the Quran, what is not
the Quran.
And so, you know, this is not really
this is one of the reasons that it's
not an issue, that he trained them properly,
and they they accepted it. And there was,
you know, there's not really a lot of
controversy about it. There's more controversy in Islam
as to whether you should say, I mean,
out loud, and whether you should put your
heels on the line or your toes on
the line, like the master that Maghrib time,
and there's about this. You know, you know,
Muslims, we're crazy. Right? If there's something to
fight about, we'll fight about it. Right? At
least according to our adversaries, they think of
us as barbarian fanatics. This is something nobody
ever thought about because the Ummah knows what
the Quran is, what it isn't.
And so this is also, from the miracles
of the Quran and from the sagacity of
the prophet,
and the the the wisdom of the companions
and following his,
methodology he left behind for its preservation.