Hajj if the blood is appointed

[ The reason for the aqeeqah that every person is subject to ]

When it was decided to slaughter Ibrahim s son, the Hebron on Abraham, the blood did not fall from him at all, so God redeemed him with a great sacrifice, which is the ram. The ram, and the son of Abraham is not the image of a human being, and this is the reason for the aqeeqah that every person is subject to his aqeeqah

( The story we saw )

It was said to some of our sheikhs about a girl from the daughters of kings who was benefited by people and had a belief in this sheikh, so she directed him to enter her and he entered her and the king who is her husband with her. What did he say, she started, they bought her, so she came to him her whole beginning, so the strife and anguish she was in stopped, and she opened her eyes and greeted the Sheikh, and the Sheikh said to her, You are fine, but then a minute after death came, he cannot return disappointed, for he must have a trace, and we have taken you from his hand. And he asks us for his right, so he does not leave except with a spirit taken, and if you live, people will benefit from you, and you are of great destiny, so we can only redeem you with the greatness that I have from this death. Your Lord, this is my daughter, you know my love in her. Take her soul instead of this soul, for I have bought her from the truth, and he sold her to me, and my daughter made you and the right to come to you. Then he rose and went out to his daughter and said to his daughter, and there is nothing wrong with her, O my daughter, give me yourself, for you do not take for people the position of Zainab, the daughter of the Commander of the Faithful in benefit. She said, Father, by virtue of you, I have given myself to you, so he said to the And you take it and it died since then, this is the exact issue of the Hebron and his son, may God bless them both, because these divine balances are known only to her family

[ God has bought from the believers themselves and their money ]

And we have that the scarab is inevitable, and we do not commit ourselves to taking a soul. We must have seen something like this from our souls, so we bought it and we were not given a soul in it. Rather, the sheikh did that when something happened to him in himself. He made it obligatory for him to do what he did of giving his daughter, because his scene at that time was the story of Abraham, peace be upon him. So, the case of Abraham, peace be upon him, was ruled, and if I understand what we said, I was happy. The impediment to the survival of life is for the survival of the redemption made with money. When he broke them, he executed them. So the scene of the sheikh from this verse, and they are killed and killed, and our scene in this matter is the same as the purchase, only he is the living. the scene

[ The balance of the general and the balance of the private and the balance of ijtihad ]

These are the effects of conditions according to the extent of witnesses, and they are the sciences of tastes, so they are dear to reach. So what every knower knows about them, and they are scales that cannot be transcended, for they are revealed with the divine status on the Day of Resurrection, unlike their revelation in this world, for they were revealed as a definition and with the people of witnesses in the world like the prophets, and on the Day of Resurrection it was revealed in truth by the hand of truth. In a ruling and infallibility is imposed on him in his rulings, and the guardian is also preserved in his balance, and if the common people attribute him to unfairness, then it is not unfairness in the same matter. Which scale is better in particular, is it the scale of the mujtahid or the scale of the owner of the unveiling, as they differed about a man s ihraam from the meeqaat or from his home outside the meeqaat? The meeqat, so whoever observes the superiority of the meeqat, and one who observes hastening to engage in worship for fear of missing out, the virtue of entering ihram from the house outside the meeqaat, but the consensus is that the meeqat is a restriction.

[ It is better to be restricted in religion ]

It is better to be restricted in religion, for the permissible which is the absolute, there is no reward or burden in it, and worship is an obligation, and the obligation is a restriction, and the penalty for restricting the duty is obligated by the one who obligates it is higher than the penalty in the unconstrained, because it has been reported that God says: No one draws close to me with what I have imposed on him, so He made him love for him from Other than that, and here are divine secrets that are revealed only to the people of understanding about God, the people of concealment and concealment, God made us among them, and I hope that I am

( He arrived in the chapter on the ruling of one who passes a meeqat and in front of him is another meeqat while he intends to perform Hajj or Umrah )