كناب كتاب تحفة النَّــاسك بأحكام المناسك سليمان بن عبدالله بن محمد بن عبدالوهاب /The masterpiece of the hermit with the provisions of the rituals

 

Thursday, March 31, 2022

Tuhfat the Hermit with the Provisions of Rituals Suleiman bin Abdullah bin Muhammad bin Abd al-Wahhab

 

In the name of of Allah the Merciful 

The masterpiece of the hermit with the provisions of the rituals 

Suleiman bin Abdullah bin Muhammad bin Abdul Wahhab

Investigation by Dr. Al-Waleed bin Abdul Rahman bin Muhammad Al-Farian

Presentation   :

Praise be to God, Lord of the Worlds, and prayers and peace be upon the Messenger of God and all his family and companions, and after:

The contributions of the scholars of the Salafi Da’wa have been numerous and varied and dealt with areas in different parts of life, which contributed to the advancement of man and helped in spreading true religious awareness and enlightening people about religious, behavioral, social, economic, political and other matters, and what they should have from the private and public legal rights and what they are obliged to The rights of others, with great care to state the right without being hindered by an obstacle such as desire, fear, or false pretentiousness.

These efforts have not stopped since the spark of reform began, and throughout the history of the Saudi state, which supported the call.

So the horizons of work for Islam expanded and the activities varied and did not end with matters of belief. Rather, it included all the requirements of life such as worship, transactions, morals and behavior. It also dealt with the necessary methods of statement and communication of jurisprudence by calling and knowing the reality and what facilitates access to the truth and empowering it until it reaches its extent.

And this is the method of the righteous predecessors in what the preacher suffers from in the affairs of his society. Ibn Taymiyyah says: And the believer should know the existing evils and their ranks in the Book and the Sunnah, just as he knows the good deeds that occur and their ranks in the Book and the Sunnah, so he differentiates between the rulings of the existing matters that are intended to be imposed in the Book and the Sunnah in order to present what is more Good and less evil than what is below it, and he repels the greater of the two evils by conceiving the lesser of them, and brings the greatest of the two good   by missing the lesser of them. Knowing that what corrupts is more than corrects (1)

The men of da’wah were a wonderful example, a rare example, and a good example in this righteous path.

And the impact of this call continues to grow, praise be to God, everywhere, and it was not deterred by the arrogance of an ignorant person or a treacherous, reckless plot that was deviated by Satan and deceived him from the straight path of God.

And our message that we present to it in explaining the provisions of the rituals of the great Sheikh Suleiman bin Abdullah - one of the most prominent preachers of his time - and another clear evidence of the strength, strength, authenticity of this call and its constant desire to benefit people, guide to good and open the doors of true knowledge.

                                                            

Book topic:                                                                      

The jurists, may God Almighty have mercy on them, paid great attention to the rulings on rituals, so they mentioned them in their books and held special chapters for them, as they singled out them in a large number   of works from an early age.

Among the first to pay attention to this aspect, and was particularly famous for it, Al-Dahhak bin Muzahim (2) (died 601 AH) and Ataa bin Abi Rabah (3) (died 511 AH) were among the scholars of the Tabi’een.

Saeed bin Abi Asrawiya (died 751 AH) also wrote a book called The Book of Rites (1) and the Hanbalis joined their brothers from the people of other sects, so they struck in it with an adequate arrow. Died 372 AH), Al-Marwazi (4) (died 572 AH), Al-Harbi (5) (died 582 AH), Al-Naqash (6) (died 153 AH), Al-Tabarani (7) (died 063 AH), Ibn Battah (8) (died 873 AH) and Al-Sarraj (9) (d. 005 AH) Al-Kalouthani (01) (died 015 AH), Ibn Al-Zaghrni (11) (died 725 AH), Ibn Qudamah (21) (d. 026 AH), Ibn Abi Fahm (31) (d. 426 AH), Ibn Taymiyyah (41) (d. 827 AH) and Ibn Al-Izz (51) (d. 648 AH) Al-Saadi (61)(died 209 AH) and Al-Bahouti (71) (died 1501 AH)

Scholars (81) had   a distinguished participation in this path, whether before or after the Salafiyyah Call, including the Book of Rites by Ibn Musharraf (d.9701) and Ibn Manqour (91) (d. 5211 AH).

 

The rite of the renewed Sheikh Muhammad bin Abdul-Wahhab (1) (died 6021 AH), his son Sheikh Abdullah bin Muhammad (2) (died 3421), and his grandson Sheikh Suleiman (died 3321 AH), the author of this book.

And Sheikh Abdullah bin Blaihed (died 9531 AH)

Among our contemporaries are our Sheikh, the scholarly scholar Abdullah bin Muhammad bin Humaid (died 2041 AH), may God have mercy on him, our Sheikh, the modern jurist, Abdulaziz bin Abdullah bin Baz, the eminent Sheikh Muhammad bin Saleh Al-Uthaymeen, and the eminent Sheikh Dr. Abdullah Al-Tayyar (3)   and others.

These books are not all alike, some of them are abbreviated and some are extended, and they are between the rest of the madhhab and between a student of the issues a comparative study.

The author began his book with a brief introduction to the necessity of hastening to perform Hajj, being sincere in it, and being keen to prepare for it with good money, as he mentioned the overall plan and divided his book into three chapters and a conclusion. Leaving Makkah to complete the rituals and the conclusion of the pillars of Hajj and Umrah and their duties

The importance of the book:

This book is a useful contribution to explaining the rituals of Hajj according to the Hanbali school of thought and in line with the author’s own view of the controversial issues he presented without going into the midst of comparison between other schools of thought. Seeking and standing in Arafat without firm evidence and it seems that the author, may God Almighty have mercy on him, wrote this ritual at the beginning for the people of his country, especially as it came in the beginning of the book saying: If the meeqaat that the Messenger of God, peace and blessings be upon him, had reached for the people of Najd, and it is Qarn al-Manazil, etc.

The value of the book is not diminished by the fact that it contains some simple notes, such as saying that supplications are answered by the observant, and the prohibition of the woman from falling on her face covering her veil in Ihram, and attributing some traces to non-speakers.

The author: He is the venerable scholar, Sheikh, Suleiman bin Abdullah bin Muhammad bin Abd al-Wahhab Al Musharraf.

He was born in the town of Diriyah, located to the north of the city of Riyadh in the year 0021 AH and grew up in a house of knowledge and religion and among a noble family, which gave him rare knowledge, virtue and courage. Bin Nasser Bin Muammar (d. 5221 A.H.) and others until he reached a great deal of knowledge, so Prince Saud Bin Abdulaziz chose him to teach in his mosque and then appointed him in the district of Makkah · During the reign of Prince Abdullah Bin Saud, he transferred him to Al-Diriyah district, in addition to his advocacy activities, his many lessons, and his active participation in enjoining good and forbidding Concerning evil, seeking reward from rulers and the common people, writing useful books and messages, and achieving many victories in favor of the Salafiyyah.

Copy Description:

I relied on the realization of the book in three copies, which are as follows:

The first: written, and it consists of eighteen leaves, and its ruler is approximately 41 lines, and it seems that it was written around the time of the author, except that approximately two leaves fell out of it, and its original is preserved in the Library of Riyadh University (Saud) No. I originally made it

The second: a handwritten letter by Saleh bin Suleiman bin Sahman (d. 2041 AH) in sixteen sheets, its ruler is approximately 71 lines, and it agrees with the printed one in many cases and is symbolized by the letter (R).

The third: Printed by order of His Majesty King Abdulaziz bin Abdulrahman Al-Faisal, may God have mercy on him, on Shawwal 21, year 4431 AH at Umm Al-Qura Press in Makkah Al-Mukarramah. ·

the address :

The author, may God Almighty have mercy on him, texted the title in the preamble of the book, and so on, without the copies - written and printed - that I have seen.

Documentation:

I do not find any reason to doubt the attribution of the book to the author, as all copies have stipulated it, and most of its translators have stipulated it.

Investigation method:

I followed the method of the chosen text, taking care of the original as much as possible and warning of the differences between the copies, and I established in the text from the other copies what the context required and made it between two brackets.

I also attributed the verses, extracted hadiths and traces and commented according to what was needed, mostly satisfied with the most correct with its evidence, and I quoted in the margin what I found on the original from the footnotes.

I ask God Almighty to give us insight into the truth and give us understanding in the religion and to guide us all to what He loves and is pleased with and accept from us what is good in word and deed, and to spare us the trials of what is apparent and what is hidden.

Edited text

In the Name of Allah, Most Gracious, Most Merciful (1)

Praise be to God and it is sufficient, and peace   be upon His servants whom He has chosen This is the book Tuhfat the Hermit with the provisions of the rituals (2)

Know, may God have mercy on you, that God Almighty commanded the pilgrimage (3) of His Sacred House (4), and made it obligatory upon the people, and the Most High said: (And to God is the pilgrimage to the House of those who are able to make a way to it) (5) verse (6) and the Almighty said: (And complete the Hajj and Umrah. For God) (7) The scholars, may God Almighty have mercy on them, said: When the obligation of Hajj was revealed, the Messenger of God, may God’s prayers and peace be upon him, and the Muslims with him   (8)

And the correct view on which scholars have established is that the verse of the obligation of Hajj was not revealed until the ninth year of the Hijrah (9).

If a person resolves to perform Hajj, then let him be the most important thing that he cares about sincerity of that to God Almighty, that his purpose is what God has commanded to perform Hajj to his Sacred House, as it was reported on the authority of the Messenger of God, peace and blessings be upon him, that he performed Hajj on shabby (01) and amaranth, not   equal to four dirhams. And he said:   “Oh God, make it an acceptable Hajj, with no hypocrisy or reputation.” Narrated by Al-Tirmidhi/b(11)

And let him make sure that the spending he spends on Hajj is good, and that it is free from suspicion, because God Almighty is good and only accepts what is good (1).

And know, may God have mercy on you, that Hajj includes obligatory, Sunnah and recommended matters (2).

We arrange that (3), so we mention the acts of Hajj: its obligatory (4), its obligatory and recommended.

Then we will mention after that the pillars of Hajj that are not valid without them and their spoilers, and we arrange that (5): into three chapters (6), and a conclusion: On the pillars of Hajj and Umrah, and its duties.

 

Part One: In Ihram and what is related to it to entering Makkah

If the meeqat (7) that the Messenger of God, may God bless him and grant him peace, time for the people of Najd, which is Qarn al-Manazil (8), arrives: it is stripped of the sewn (9), and it is Sunnah to   :   take a bath for Ihram, clean oneself, clip the nails, and pluck / armpit 2/a.

The mustache is cut and the pubic shaving (01) Then he puts on the Ihram garments: a white (clean) loincloth and a robe (1) gird himself with one garment and wear another (2).

And it is prescribed for him: perfume for his body and head (3), following the example of the Messenger of God, may God bless him and grant him peace.

 

Then he responds with a response (5) The Messenger of God, peace be upon him   (God bless you, there is no partner for you, praise be to you and the king, there is no partner for you) (6)

 

And if it is Qarna: then the Sunnah is to combine the intention with the word (7) Talbiyah, then he says: Labaik Umrah and Hajj (8). The Three Ancestors (01):

The Qur’an: It is to be forbidden for   Hajj and Umrah together 2/b

And it is not permissible until he has completed the work of Hajj    (1) Many scholars   said: It is better for the one who brings the sacrifice (2), following the example of the Messenger of God, peace and blessings be upon him. The Prophet, may God bless him and grant him peace, performed Hajj by pilgrimage (3).

And if he wants: enjoy the Umrah until the Hajj, because the hadiths were transmitted on the authority of the Messenger of God, may God bless him and grant him peace, that he ordered those who did not have a gift from among his companions (4).

And it is permissible for the one who enjoys his umrah, if he circumambulates the House and performs Sa’i between Safa and Marwa, until the day of Tarwiyah (5, then deprives of Hajj on the day of Tarwiyah 5) (6), from Makkah.

And if he wills: he singles out the Hajj, and performs Umrah after the months of Hajj · And it is desirable: that his Ihram be after a written prayer (7), and it is desirable (8): To make the Talbiyah a lot if he climbs a high place, or rides a mount (1) or meets the passengers or descends a valley (2) ) ·

And if he wants to add to / that, there is nothing wrong with (3) 3 / a, such as his saying: “You will be happy and happy, and the good is in your hands, and those who desire you and work” are true to you, worship and   devotion.

O Allah, make it easy for me to perform what I intended of Hajj, and help me to remember You, to thank You, and to worship You well.

It was reported: that he, may God’s prayers and peace be upon him, in his argument, if he saw a large number of people, he was humble during his journey, and said: “You are right, life is the life of the Hereafter.” (5)

Chapter: What it is not permissible to do for a prohibited person (6)

They are nine: The first: wearing sewn trousers and clothes (7) Except for the one who does not find an upper garment, in which case it is permissible for him to wear trousers.

Second: Using (8) / perfume, on his body (9) or his clothes (01) 3 / b

as well as smell it

And it is permissible for him (1) to smell his money that has a pleasant smell from the plants of the earth (2), and he is allowed to paint with what is not pleasant in it (3).

The third: removing hair and nails, male or female It is permissible for him to wash his head gently, and if his nail is broken, it is permissible for him to throw it (4)

Fourth: Covering the head (5), and he may shade the tent (6) and the like.

 

And the woman wears her ihraam in her face (7)   unless non-mahram men pass by her, she lowers her veil (8) and is keen (9) that it does not touch her face (01)

Fifth: The marriage contract for him or someone else, for his saying, peace and blessings be upon him: The Muharram does not marry or marry (11)

Sixth: Intercourse in the vagina, which invalidates the Hajj before the first disassociation (1), even after standing up.

Seventh: Communicating what is below the private part - and it does not invalidate the ritual - as well as kissing, touching, and looking with desire.

Eighth:/ He killed (2) wild game and hunting, and it is permissible for him to kill 4/a the five evildoers, which are: the crow, the mouse, the scorpion, the snake, and the barren dog (3).

It is not permissible for him to help in killing wild game, whether by gesture or otherwise (4) (5) It is not permissible for him to eat what was caught for his own sake (6) If he needs to shave his hair, or cover his head (7) or wear sewn, then he has to do it and he must pay the ransom ( 8) ·

If he puts on perfume, wears perfume, or covers his head out of forgetfulness, then he does not have to do anything (9).

The ransom of shaving the head, dressing (1), wearing perfume, and removing more than two hairs or two nails (2): This is a choice between fasting three days, feeding six needy people, or slaughtering a sheep (3).

Ninth: It is not permissible for a person in Ihram or anyone else to cut down the trees of the campus, or its wet and harmless plants (4) It is permissible to cut off harmful limbs (5) on the road (6).

Chapter: And it is desirable for him if he reaches (7)/ the Haram, that 4/b says: O God, this has forbidden you and your security, so deprive my flesh, my blood and my human being (8) on the Fire, and protect me from Your punishment on the day You resurrect Your servants, and make me one of Your friends and the people of Your obedience   (9) ·

And it is desirable for him: to evoke reverence, submission and prestige, as much as possible (01)

And he warns against disobedience, and is inspired by it, God Almighty said: (And whoever turns to him with atheism with wrongdoing, We will make him taste a painful punishment) (11)

 

 And the good deeds in it are multiplied, and the bad ones are as well (1) and he avoids what God forbids him (2) in his book: From the slander, which is to go to his family.

And immorality, which are all sins (3) And the argument is that you argue with your friend until you anger him (4) God Almighty said: (Hajj is the most well-known information, so whoever is required to perform Hajj, there is no obscenity, immorality, and no argument in Hajj) (5)

Chapter Two: On entering Mecca, until the day of Tarwiyah

If he wants to   enter Makkah, it is sunnah (6) for him to do ghusl, following the example of the Messenger of God, may God’s prayers and peace be upon him/because it is proven 5/a that he performed ghusl to enter it (7), and he enters it (8) during the day (9).

And when he enters Mecca, when his sight falls at (01) the house, let him say: There is no god but God, and God is great (11) O Allah, you are peace and from you is peace, while our Lord is with peace (1) O Allah, this is your house, so increase it in honor, honor and honor (2) and awe and dread

Increase his Hajj (3) in honor, honor, reverence and righteousness (4) and when he enters the mosque, let him say: O God, bless Muhammad   and the family of Muhammad. Satan the accursed (6)

Oh God, I ask you in this place of my life: that you accept my repentance, forgive my sin, and relieve me of my burden.

O God, I am Your servant, and the country is your country, and the sanctuary is your sanctuary, and the house is your home. I have come to ask for Your mercy.

Then he means the Black Stone after that / and touches it 5 / b with his right hand, and kisses it (8) if he can If he is unable to kiss, (1) touch it with his hand or stick, and kiss it (2)

If he cannot 1) stand facing him and point to him with his hand or stick (3), nor (4) accept it (5).

Then (6) circumambulate the arrival. Imam Ahmad, may God have mercy on him, said (7), in the narration of Al-Marwazi (8): If you cannot kiss, then circumvent it (9), raise your hands (01) and say: God is the greatest (11) There is no god but God He alone has no partner, he believed (21) his promise, helped his servant and dearest soldier (31) and defeated the parties alone.

O God, out of faith in You, believing in Your Book    and fulfilling Your covenant (41) and following the Sunnah of Your Prophet Muhammad, may God bless him and grant him peace (51) In a hadith narrated by Imam Ahmad, that he, may God’s prayers and peace be upon him   , said: To Umar, may God be pleased with him: If you find a gap, touch it, otherwise face it and say takbeer (1)·

So if (2) he wants to open the circumambulation, he must take into account six matters:

 

First: Conditions (3) of prayer, of purity (4) impurity and impurity / - in 6 / A

The clothes, the body, and the place - covering the private parts (5) The circumambulation of the House is a prayer, but God has permitted talking about it (6).

And he should put it before the beginning of the circumambulation, which is: (7) He places the middle of his lower garment under his armpit, and gathers its two ends on his left shoulder (8), and loosens one end (9) behind his back and one end on his chest (1) and interrupts the Talbiyah at the beginning of the circumambulation (2).

The second: To make the Ka’bah on his left (3), and to stand at the Black Stone, in front of it.

The third: To say at the beginning of the circumambulation: O God, out of faith in You, believing in Your Book, fulfilling Your covenant, and following the Sunnah of Your Prophet Muhammad, may God bless him and grant him peace (4), and circumambulating (5).

Fourth: To sand in the first three (6) runs, and walk in the last four in the usual manner (7).

And the meaning of sand: to speed up / in walking, while approaching the error 6 / b

The first thing that goes beyond the stone, ends at the door of the house, and says: O God, this house is your house, and the sanctuary (8) is your sanctuary, and this is the place of the one who seeks refuge in you from the fire.

Oh God, grant me (9) from the Fire, and from the accursed Satan, and my security from the horrors (01) on the Day of Resurrection · and suffice me from the provisions of this world and the hereafter · When he reaches the Iraqi corner, he will say: O God, forgive me (1) from doubt, polytheism, discord, disbelief (2), hypocrisy, bad morals and evil The upside down (3) and bad looks in family, money, and children

 

When he reached the gutter (4), he said: Oh God, shade me (5) under the shade of your throne, on the day when there is no shade but your shade.

 

And when he reached the Shami Corner, he said: O God, make it an acceptable Hajj, a praised sacrifice, and a forgiven sin.

When he reaches the Yemeni Corner, he touches it, because he, may God bless him and grant him peace, used to touch it (6).

And he says (7): O God, I seek refuge in You from disbelief and poverty, and from the torment of the grave, and from the trials of life and death,   and I seek refuge in You from disgrace in this world and the Hereafter   (8)

And he says between the Yamani (9) and the Stone (01): Our Lord, give us good in this world and good in the Hereafter, and protect us from the punishment of the Fire (1) If (2) reaches the Black Stone, touch it (3) and kiss it (4) or point to it At that (5) one circuit has been completed · (6) and also seven circuits, and he prays with these supplications in each circuit (7) If he doubts the number of circuits, he builds (8) on what he is certain of.

Fifth: If the circumambulation is completed, then let the observant come - which is (9) between the Black Stone and the door, and it is a place in which supplication is answered (01) (11) - and he adheres to     the House, (21 and hangs on the curtains and sticks his stomach to the House 21)/ and places (31) his right cheek 7 / b on him (41) and he   says (1): O Lord, this is (2) the ancient house, free my neck from the fire, and protect me from all evil and (3) the accursed Satan, and content me in what You have provided me with and bless me with what You have given me (4) Oh God, make me of Honor your delegation to you, and forgive me and have mercy on me (5) You are the Forgiving, the Merciful                                            

Oh God, I ask You for comfort at death, and pardon at the time of reckoning, then send blessings upon the Prophet, may God’s prayers and peace be upon him (6)

Sixth: If he is done with that, it is prescribed for him to pray two units of prayer behind the shrine, because of the Almighty’s saying: (And take the shrine of Abraham as a prayer space) (7) and following the example of the Messenger of God, may God’s prayers and peace be upon him (8)

It is true from him that when he finished his circumambulation, he came to the shrine and prayed two rak’ahs there. In the first, he recited: Al-Fatihah, and say   : O you unbelievers. In the second: With Al-Fatihah, and say: He is God, One (9). The pilgrims of men and women (1)

 And he supplicates (2) / after the two rak’ahs of circumambulation, and says (3): O God, make me easy 8/a to the left (4) and spare me hardships, and forgive me in the hereafter and the first.

O Allah, make me one who loves You, and loves Your angels, prophets, messengers and righteous servants.

O God, as You have guided me to Islam, so make me steadfast (5) upon it, employ me in Your obedience and obedience to Your Messenger, as long as You keep me alive (6), and save me from the misguidances of temptation (7), and forgive me  (8) from the effort of calamity, and from (9) the   realization of misery, and from (9) bad judgment and from (9) The gloating of the enemies, with your mercy, O Most Merciful of the merciful (01)

Chapter: Then he goes out to al-Safa through its gate and ascends over it, because the Messenger of God, may God’s prayers and peace be upon him, ascended on it (11) until the Kaaba appeared to him, and that was before the height of the building.

Then he says: God is the Greatest three times There is no god but God alone who has no partner, to Him belongs the kingdom and to Him is praise, He gives life and causes goodness to die in His Hand (21) and He is Able to do all things There is no god but God alone, He fulfilled His promise and helped His servant / His dearest soldier and defeated 8 /b Al-Ahzab Alone (31) There is no god but   God, sincere to Him in religion, even if the unbelievers hate it (1)

Praise be to God, Lord of the worlds, there is no god but God, and we worship none but Him. Oh God, protect me with your religion and your obedience (2) and the obedience of your messenger,  God ,   make me one of those who love you and love your angels, prophets, messengers and righteous servants   Oh God, love me to you and to your angels and your prophets and your righteous servants   (4) Oh God, make me easy for the easy and spare me hardships, and forgive me in the hereafter and the first, and make me among the righteous imams, and make me among the inheritors of the paradise of bliss, and forgive me my sins on the Day of Judgment.

 

O God, when you have guided me to Islam, do not take it away from me and do not take me away from it, until you make me die for Islam. 

Oh God, do not advance me to torment, and do not delay me due to bad trials (6)

If he descends from As-Safa, he walks until it ends to the green mile, then he takes the fast (7) and he is / the sand, until it ends 9 / A to the two green mile (8).

Then he walks until, when he ends up in al-Marwah, he climbs it and supplicates over it as he supplicated for al-Safa. The saa’i happened once. Then he returns to al-Safa

Ibn Masoud, may God be pleased with him, used to say between Safa and Marwa: Lord, forgive and have mercy, and guide me to the most straight path, and transcend what you know, and You are the Mighty, the Most Generous (9).

If he returns to al-Safa, it happens twice (1). He does that seven times.

If he does that, then he has completed (2)  Tawaf al-Qodoom and Sa’i, then (3)  he shaves or shorts it if he is enjoying it   . 3) And if he is (4) enjoying it, then he is freed from (5) everything.

 

Chapter Three: On leaving Mecca for Mina and Arafat, until completing the Hajj.

So, on the day of Tarwiyah (6) he entered ihraam for Hajj from Mecca · Philippi (7), and he does (8) when entering ihraam for Hajj as he did when entering ihraam from the meeqaat.

And our imam Ahmad, may God Almighty have mercy on him, recommended - according to the narration of his son Abdullah: That he/she circumambulates before entering Ihram, then prays two units of prayer 9/b and then enters Ihram after them with Hajj (9).

If he reaches Mina, then the Sunnah is to pray the noon, afternoon, sunset, evening and morning prayers, and he does not go out until (01) the sun rises, as the Prophet, may God’s prayers and peace be upon him, did (11) He says when he walks to Arafat: O God, to you I went and to you   I turned, and your face I wanted. So make me one of those you brag about (21) Your angels (31) O Allah, I seek refuge in Your consent from Your wrath, and in Your pardon from Your punishment, and I seek refuge in You from You, I cannot praise You as You praised Yourself (1).

And when the sun sets: He prays the Zuhr and Asr prayers together with one call to prayer (2) and two iqaamahs. Then comes the stop of Arafat, all of which are except for the belly of Urnah (3).

It is Sunnah: to stand (4) at the rocks and the mountain of mercy (5), riding in the direction of the qiblah, and to occupy himself with remembrance, supplication, seeking forgiveness, glorifying, chanting and praising God (6).

And a lot of the supplications of the Qur’an, for they are mosques, as the Almighty says / 01/a

 (Our Lord, give us good in this world and good in the Hereafter, and protect us from the torment of the Fire) (7) (Our Lord, do not punish us if we forget or err (8)   Our Lord, and do not place upon us a burden as you have placed upon those before us, Our Lord, and do not burden us with what we have no power to, and pardon us and forgive us And have mercy on us, you are our Master, so give us victory over the unbelieving people) (9) Our Lord, do not deviate our hearts after You have guided us and bestow upon us mercy from You that You are the Giver (01)   (Lord, grant me from Yourself good offspring that You are all-hearing supplications) (1)

(Our Lord, forgive us our sins and our excesses in our command, and   make firm our feet, and give us victory over the unbelieving people)  (2)   (Our Lord, we have heard a caller calling for faith (3) If they believe in your Lord, then we believe. You promised us to Your messengers, and do not disgrace us on the Day of Resurrection, that you will not break the promise) (5) “Our Lord, we have wronged ourselves, and if you do not forgive us and have mercy on us, we will be among the   losers” (6) (01/b) “Our Lord, pour out upon us patience and cause us to die as Muslims” (7) (Lord, forgive me and my brother, and enter us into Your mercy, and You are the Most Merciful of the merciful) (8)   (Lord, I seek refuge in You from asking You what I have no knowledge of, and if you do not forgive me and have mercy on me, I will be among the losers) (9) (Lord, You have brought me from the King(01) and taught me Interpretation   of hadiths, Creator of the heavens and the earth.  We worship idols) (21) (Lord, they have led many people astray) (31) (Lord, make me the one who establishes prayer and among my offspring, our Lord, and accept supplications) (41) (Our Lord, forgive me and my parents   and the believers on the Day when the account will be established) (51) (Praise be to God who He did not take a son, and he had no partner in the kingdom, nor did he have a guardian out of humiliation, and exalted him greatly) (1) (Our Lord, give us mercy from Yourself and prepare for us guidance from our affair) (2) (Lord, expand my chest for me) (3) and ease my affairs for me (4) (Lord, increase me in knowledge) (5) (There is no god but You, Glory be to You, I was one of the wrongdoers) (6) (Lord, do not leave me alone, and You are the best of inheritors) (7)   (   Lord, I seek refuge in You   from the whispers of the devils) (8) (And I seek refuge in You, my Lord, lest they be present) (9) (Lord, do not place me among the unjust people) (01) (Our Lord, we have believed, so forgive us and have mercy on us, and You are the best of the merciful) (11) (Our Lord, turn away from us the torment of Hell, for its torment was love) (21) (Our Lord) Grant us from our wives and our offspring comfort to our eyes, and make us leaders of the righteous.” (31) Lord, forgive me my sin on the Day of Judgment (And do not shame me on the Day they are resurrected) (41) (My Lord, I   have wronged myself and submitted with Solomon to God, Lord of the worlds) (51) (Praise be to God, and peace be upon His servants whom God has chosen. Lord of honor above what they describe (71) and peace be upon the messengers (81) (and praise be to God, Lord of the worlds) (91)  Lord, forgive me and bestow on me mercy from You that You are the Giver, O God, You are our Lord, so grant us righteousness · (I believe in what God has revealed from the Book (1)   (   My Lord, enable me to be thankful for Your favor that You have bestowed upon me and my parents, and to do righteousness that pleases You, and admit me by Your mercy among Your righteous servants) (   2   ) Our Lord, you are merciful (4)  (Lord, forgive me and my parents, and whoever enters my house as a believer, and the believing men and women, and do not increase the wrongdoers except in perdition) (5) And it was authentically reported from the Prophet, may God’s prayers and peace be upon him, that he said: “The best of what I and the prophets before me said: There is no god but God, alone, without partner, to Him belongs the kingdom and to Him be praise. (6) And He has power over all things.” (7)

O Allah, place light in my heart, light in my hearing, and light in my sight,   and ease my affair for me (8)

Ibn Omar, may God be pleased with them both, used to say: God is great, God is great, and praise be to God, God is great, God is great, and praise be to God · Praise be to God.

Oh God, guide me with guidance, protect me with piety, and forgive me in the hereafter and the first · He returns his hands, and keeps silent as much as a human being was reciting the Fatiha of the Book.

Then he returns and raises his hands, and says the same “And he continued to do that until he poured out (1) The Prophet, may God bless him and grant him peace, did not appoint a supplication for Arafa or any other    supplication, nor   (2) a dhikr, rather he supplicates the man with whatever he wants from the aforementioned legitimate supplications.

 

Among that: what was narrated by al-Tirmidhi, that most of what the Prophet, may God’s prayers and peace be upon him, prayed for: The grave, the whispering of the chest and the scattering of affairs O Allah, I seek refuge in You from the evil of what the winds carry (4) O God, I ask You that praise be to You, there is no god but You, the Bestower of the Heavens and the Earth, O Lord of Majesty and Honor (5) I ask You that You are the One God, the One, the One As-Samad, who was not begotten, was not begotten, and had no equal, and I ask you for forgiveness and well-being, in this world and the hereafter (6)

And I ask You for guidance and payment (7) I ask You for   guidance, piety, chastity and riches (8) Oh God, I ask You   (1) persistence in command and determination to be guided, and I ask You to be thankful for Your grace and good worship, and I ask You for a sound heart and an honest tongue, and I ask You for the best of what You know, and I ask You for forgiveness for what You know, and I seek refuge in You In You from the evil of what You know   1) and You are the Knower of the unseen (2) O God, I ask You for all good, immediate and future, what I know of it and what I do not know, and I seek refuge in You from all evil, both immediate and later, what I know from it and what I do not know (3).

Oh God, I ask You for the good of what Your servant and Messenger Muhammad asked You for, and I seek refuge in You from the evil of what Your servant and Messenger Muhammad, may God bless him and grant him peace, sought refuge from. From words and deeds, and I ask you to make for me a decree that you spend for me well (4)

Oh God, I ask You for the causes of Your mercy and the intentions of Your forgiveness, booty from every righteousness, safety from every sin, victory in Paradise and deliverance from Hellfire (5)

O Allah, do not leave for me a sin except that you forgive it, nor a concern except that it relieves it, nor a religion except that you have resolved it, and there is no need   for the needs of this world and the hereafter  (6).

You   have (7) contentment   , and we have goodness in it   (8) except that you decree it, O Most Merciful of the merciful (9)

Oh God, I have wronged myself greatly unjustly, and no one forgives sins except You, so forgive me a forgiveness from You, and have mercy on me, for You are the Forgiving, the Most Merciful (1)

Oh God, You are the King, there is no god but You (2) my Lord and I am Your servant, I have wronged myself greatly, and no one forgives sins except You, so forgive me   forgiveness from You and have mercy on me that You are the Forgiving, Most Merciful   . to the best of it but you, and turn away from me the bad of it, only you can turn away from me the bad of it

May you be happy and good, and all good is in your hands, and evil is not against you. Blessed be our Lord and the Most High, I ask forgiveness and repent to you (5) O God, I ask you for your fear in the unseen and the testimony, and I ask you for the word of truth in anger and contentment, and I ask you for the purpose in poverty and richness, and I ask you for endless bliss and comfort (6).

An eye that does not cease, and I ask of You contentment after judgment and the coolness of life after death, and I ask of You the pleasure of looking at Your Noble Face and the longing to meet You without harmful adversity or misleading trials.

O Allah, adorn us with the adornment of faith and make us guided, not astray, nor misguided, in peace to your guardians, at war to your enemies.

Oh God, this supplication and you have to answer and this effort and you have to talk (8) ·

Chapter: Then, after sunset, he will be driven from Arafat by the Al-Mazmin Road (9), because he, peace be upon him, took him to Muzdalifah (1)   (2) seeking forgiveness with a knife (3), and if he finds a gap, he hurries until he reaches Muzdalifah (2) (4), where he   prays both Maghrib and Isha’ there. before boarding a flight

He spends the night there, then he prays the morning prayer with a seat (5) Then he comes to Al-Mash’ar / Haram (6) and stands beside him, and praises and praises God 41/a and   magnifies him and supplicates (7) and says (8): O God, as you have made us stop in it (9)

And you showed it to us: So help us to remember You as You guided us, and forgive us and have mercy on us as You promised us with Your words, and Your saying the truth (So if you depart from Arafat, then remember God at the sacred site and remember Him as He guided you, even if you were before him of those who went astray) (01) (   Then pour out from where the people poured out and asked for forgiveness God is Oft-Forgiving, Most Merciful) (11) (21)        He repeats it (31) to al-Isfari

If it results in a lot, he walks calmly before sunrise, and when he reaches (41) he is near (51) faster (1) as much as a stone throw (2) ·

 

And he takes the pebbles of the Jamarat seventy pebbles, and Ibn Omar, may God be pleased with them both, used to take it (3) from Muzdalifah (4), and Saeed did it (5) and it would be (6) larger than chickpeas (7).

  When he reached Mina (8), he began by throwing stones at Jamrah (9) Al-Aqabah, then he threw seven pebbles, riding or walking,   at it.

He covers the valley, and accepts the qiblah and does not stop at it 41/b

For what he, may God’s prayers and peace be upon him, did (11)

The Talbiyah is interrupted at the beginning of the stoning (21), then it slaughters what is with it from the sacrificial animal, then shaves or cuts it (31) and the woman cuts her hair as much as a fingertip (41)   

Then (1) it becomes permissible for him to do everything that was forbidden to him in Ihram except for women (2).

Then it flows to Mecca, and performs the Tawaf al-Ifadah: It is a pillar that does not complete the Hajj except with it · He runs between Safa and Marwa, then drinks from Zamzam water, and drips from it and sprinkles his body and his clothes (3) and says (4): O Allah, make it beneficial knowledge and abundant sustenance, satiation and irrigation. And a cure for every disease (5) Wash my heart with it and fill it with your fear and wisdom, for you are powerful over all things (6)

This supplication is comprehensive for my good (7) in this world and in the hereafter.

    Chapter: Then he returns from Afada / to Mecca, after circumambulation 51/a and Sa’i (8) according to the above, and he prays Zuhr on the day of sacrifice in Mina (9), and throws the three Jamarat there on the days of Tashreeq (01) - if he does not hurry - each of them with seven Pebbles, one after another (11) After the sun has passed by day, before the noon prayer (21)

He begins with the first Jamrah, which is the furthest from Makkah, and follows the Al-Khayf Mosque, so he places it to his left and throws it seven (1) Then he moves forward a little bit so that he does not hit the pebbles.

Then he comes to the     second Jamrah: he throws it with seven pebbles, and advances to his left and supplicates as he did at the first.

Then he throws it on the second day as he threw it on the first. (5) Ibn Al-Mundhir said (6) / Ibn Omar, may God be pleased with them, and Ibn Masoud, say 51/3 when throwing: Oh God, make it an acceptable Hajj, a commendable effort, and a forgiven sin (7).

Then, if he wills, he throws it on the third day (which is better) (8).

And if he wants, he should hasten on the third day before sunset, as the Almighty said: (He who hastens in two days, there is no sin on him, and whoever delays, there is no sin on him) (9).

If the sun sets while he is in Mina, he stays until he throws the stones   on the third day (11)

Then if he left (1) from Mina, he spent the night in Al-Muhassab, which is Al-Abtah,   and then traveled after that, because the Prophet, peace and blessings be upon him, spent the night there and went out and did not go to Makkah (2) except that (3) he bid farewell to the House, and said: No one should leave until it is the end of his reign. at home (4)

A person does not go out (5) until he bids farewell to the house, and performs the farewell circumambulation.

(And if he stays after the farewell, he repeats) (6) This circumambulation of the public is obligatory (7), but (8) it is waived for the menstruating woman/(61/a) and the women who are following childbirth (9).

And if he wants the observant to come - which is between the Black Stone and the door - and place his chest, arms and hands on him, and supplicate and ask God Almighty his need, do that (01)

And if he wills, he will supplicate with what was narrated on the authority of Ibn Abbas, may God be pleased with them, that he said in Al-Muttalim: “O God, I am your servant, the son of your servant, and the son of your maidservant. Otherwise, from now, before you are far away from your home, my home. This is the time for my departure, if you permit me, not to be replaced by you or your home, nor is he desirous of you or your home.

O Allah, accompany me wellness in my body, health in my body, infallibility in my religion, and make my heart good, and grant me 61/3   Obedience to you as long as you keep me, and combine my goodness (1) in this world and in the hereafter (2) that you are over all things (3)

Chapter (4): And whoever (5) enters Madinah before or after the Hajj, then he comes to the mosque of the Prophet, peace and blessings of God be upon him, and prays (6) in it · And prayer in it is better than a thousand prayers elsewhere except for the Sacred Mosque, as proven (7) in the Sahih ( 8) ·

When he enters the mosque, he says: In the name of God, I seek refuge in God Almighty and His Noble Face, His ancient dominion from the accursed Satan (9 O Allah, bless Muhammad and the family of Muhammad 9) O Allah, forgive me my sins, and open for me the doors of Your mercy (01)

Then he prays the Tahiyyat al-Masjid two rak'ahs, then he comes to the grave from the side of the qiblah: he faces the grave (11) and turns the qiblah, and his standing is in front   of the grave.

He greets the Prophet, may God’s prayers and peace be upon him, and his two companions, may God be pleased with them (1)

And Ibn Omar, may God be pleased with them both, when he greeted (2), said: 71/a Peace be upon you, O Messenger of God, peace be upon you, O Abu Bakr, peace be upon you, O father. Narrated by Saeed bin Mansour and Al-Bayhaqi (3).

                        

This is what came from the Salaf regarding the description of peace (4), and as for what some of the later people mention, regarding the attribute (5), peace be upon him other than this: I did not know about the righteous predecessors. Imam Abu Abdullah Al-Halimi Al-Shafi’i said (6): Were it not for the He, peace be upon him, said: (Do not flatter me) (7) We would have found in what we commend (8) the tongues never tire of reaching its extent, but complying with his prohibition (9)   Especially in His presence - it is more appropriate. 01) ·

Conclusion: On the pillars of Hajj and Umrah

As for the pillars of Hajj that cannot be completed (1) without it, the first is:

Ihram (2), which is the intention and intent of Hajj, because (3) Hajj is not valid without an intention according to the consensus of Muslims (4) 71/b.                         

The second: Standing in Arafat, unanimously (5) And its evidence is his saying, may God’s prayers and peace be upon him: (The Hajj is Arafat, so whoever comes to it before the dawn prayer on the night of gathering, his Hajj has been completed) Narrated by Abu Dawood (6) and the third (7) Tawaf Al-Ziyarah (8) Ibn Abd al-Barr said (9): It is a consensus (01), for the Almighty’s saying: (   Then that they may fulfill their vows, and fulfill their vows, and circumambulate the Ancient House) (11)

For these three (21) Hajj (31) is not valid except by performing them.            

Fourth: Sa’i between Safa and Marwa, and there is a difference in it among the scholars (41 and the correct view according to most scholars: that it is a pillar 41) Hajj is not valid without it (1)

As for the duties of Hajj: The first: entering Ihram from the meeqaat The second: standing in Arafat until night, for those who meet it during the day (2) Third: staying overnight (3   in Muzdalifah to midnight (4) The fourth   3): staying overnight in Mina, nights in Mina (5)

Fifth: Throwing the Jamarat Sixth: Throat (6 Seventh: 6) Farewell Tawaf (7)

Whoever neglects one of these duties, he will be compensated with blood and his Hajj valid (8).

As for the pillars: they must be done, and they are not forced by blood (9) If he is not able to blood (01) He must fast three days during Hajj and seven if he returns to his family (11)

(1) And the one who is enjoying the tamattu’ and the one who is qiran is obliged to sacrifice. Whoever does not find it, then he must fast for three days during Hajj/ and seven if he returns   to his family 81/a. 1) As mentioned (2) God Almighty (3).

The pillars of Umrah are three: Ihram, Tawaf, and Sa’i (4).

And its duties are two things: shaving (5) or shortening and entering ihraam with it is a solution (6).

And God, Glory be to Him, knows best, and may God’s peace and blessings be upon Muhammad and his family and companions, and may the peace and blessings of God be upon him abundantly (7).

 

Margins:

 

(1) Ibn Taymiyyah <The Collector of Letters> (2/503)

(2) Ibn Abi Shaybah <The Workbook> (473 / Supplement) ·

(3)   Al-Dhahabi “Sir Al-Nubala” 5/18

__________________

(1)   Ahmad “Al-Illal” (1/29)

(2)   Ibn Abi Ya’la “Tabaqaat al-Hanbali” (1/381), and Ibn Qudamah “al-Mughni” (5/822)

(3) Ibn Abi Ya’la <al-Tabaqat> (1/341) and Ibn Qudamah <al-Mughni> (3/09)

(4) Ibn Abi Ya’la <al-Tabaqat> (1/65) and Ibn Taymiyyah (Sharh al-Umdah) (2/114)

(5) Ibn Abi Ya’la <al-Tabaqat> (1/68), which is printed

(6) Ibn Al-Nadim <Al-Fihrist> (63)

(7) Ibn Abi Ya’la <al-Tabaqat> (2/15) and Ibn Taymiyyah <Sharh al-Umdah (2/705, 905)

(8) Ibn Ya’ali <Al-Tabaqat> (2/251)

(9) Ibn Rajab <The Tail> (1/001) Compilation

(01) Ibn Rajab <The Tail> (1/611)

(11) Ibn Rajab “Al-Tayl”   (1/081)

(21) Ibn Rajab <The Tail> (2/331)

(31) Ibn Rajab <The Tail> (2/202)

(41) Ibn Taymiyyah <Iqtida the Straight Path> (2/208) Printed with <Majmoo’ Al-Fatawa>

(51) Ibn al-Imad <The nuggets of gold> (7/952)

(61) Ibn Hamid <The Barbaric Clouds> (872)

(71) Ibn Hamid <The Barking Clouds> (903) Printed within the Ritual of Ibn Manqour

(81) It is not known exactly when the Hanbali school of thought spread in Najd. From the sources we have before us · · However, the oldest known of the Najdis who studied the doctrine and imitated it is Sheikh Fadl bin Issa Al Najdi (d. 288 AH), Qasim Al Najdi and Sheikh Ahmed bin Yahya bin Atwa (849 A.H.) See: Ibn Abd al-Hadi <Al-Gawhar Al-Mandhad>   (51/211), Ibn Manqour <Al-Majmoo’ (1/621, 981, 562) and Ibn Bishr   <The Title of Glory> (2/303/ Al-Sawaqiq)

(91) printed

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(1) Manuscript and will be published soon, God willing.

(2) Printed and of which I have a good handwritten copy.

(3) All printed

 

 

__________________

(1) (pbuh) with an addition: and by it we seek help.

(2) What is between them is omitted from (pbuh) and (i).

(3) (PBUH): The obligation of Hajj

(4) Haram: not in (pbuh) and (i)

(5)   Surah Al Imran from verse 79 ·

(6) Verse: It is not in (pbuh) and (i).

(7)   Surah Al-Baqarah from verse   691

(8) Because the command in its origin requires the action immediately, as is the doctrine of a sect of the Hanafis and Malikis and a narration from Ahmad, which is the doctrine and the choice of Sheikh Al-Islam Ibn Taymiyyah See: Ibn Abidin (the footnote)   (2/654), and Al-Qurtubi     “Al-Tafsir”   4/441 And the Samaritan “Al-Musta’ab” (4/42) and Ibn Taymiyyah “Sharh al-Umdah” (1/402), but he delayed it to the tenth year due to obstacles, which were demonstrated by: that the Hajj before the Farewell Pilgrimage   was taking place at a different time · See Ibn Taymiyyah “Sharh al-Umdah” (1) /322)

(9)   See: Ibn Taymiyyah, “Sharh al-Umdah” (1/912)

(01) Al-Rath: the worn compound Dictionary 2/203

(11)   Al-Tirmidhi in “Al-Shama’il” No. (882), and it was included by Ibn Majah in “Al-Sunan” No. 2292 and Abu Ya’la = ________________

= In “Al-Musnad” and Ibn Manee’ in the Sunnah “as in “Misbah al-Zajbah” 3/6 from the hadith of Anas, al-Busiri said as in “the previous source” and Ibn Hajar in al-Fath (3/183) The chain of transmission of this hadith is weak and has a witness   from the hadith of Bishr Ibn Qudamah included it by Ibn Khuzaymah in Sahih No. (6382) and Al-Albani mentioned it in his Sahih No. (7162), but the obligation of sincerity is a stable principle in the Shari’a in the text of the Qur’an and Sunnah, and it is the intended intention in the words of the predecessors. Ibn Taymiyyah considers “Majmoo’ Al-Fatawa” (6232) and Ibn Rajab Al-Jami’ (1/56)

(1) An excerpt from a long hadith, which was included by Muslim in “Al-Sahih” No. (5101) and Ahmad in “Al-Musnad” (2/823) from the hadith of Abu Hurairah.

(2)   (R) (i): It is Sunnah, recommended and obligatory, and it is not valid without it.

(3) (i) :   that - fallen   

(4)   (i): and its duty

(5)   (R): We arrange (i): rank

(6)   (R) (i): Three chapters ·

(7)   (R) (i): to the miqat

(8)   (i): Al-Manzil Al-Sabil It is also known as the horn of the foxes and is now called Al-Sayl Al-Kabeer, and adjacent to it is connected to it by the road of Kara: Wadi Muharram, and both of them are on the two roads between Taif and Mecca at a distance of approximately seventy miles from Mecca.

(9)   As for the woman, she wears whatever colors she likes of clothing that is covering and devoid of adornment, according to the consensus of the people of knowledge See: Ibn Hazm “Marabbat Al-Ijmaa” (34) and Ibn Qudamah “Al-Mughni” (5/751)

(01)   So that he does not need it in his ihram, and he is not able to do it: Ibn Qudamah “Al-Mughni” (5/67)

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(1)   Addition of (p) and (i) ·

(2)   (r) (i): He wears ·

(3)   As for   his clothes, the most correct opinion is that it is like the body and the head, due to the general meaning of the hadith of Aisha, which follows   : Al-Mardawi, “Al-Insaaf” (3/234)

(4)   It was included by Al-Bukhari in “Al-Sahih” No. (9351, 4571, 2295, 8295, 0395), Muslim in “Al-Sahih” No. (9811), and Ahmad in “Al-Musnad” (6/93, 89,031,261,681,002 , 702,412,452,852, ·

(5)   (r) (i)   meet ·

(6)   Narrated by Al-Bukhari in “Al-Sahih” No. (9451), Muslim in “Al-Sahih” No. (4811) and Ahmad in “Al-Musnad” (2/3, 82, 43, 34, 74, 84, 77, 97,021,031) From the    hadith of Ibn Umar, and Muslim added (no more than these words) ·

(7)   (R) (i): pairs the word

(8)   When it was proven by Al-Bukhari in “Al-Sahih” No. (3534) and Muslim in “Al-Sahih” No. (2321) and Ahmad in “Al-Musnad” (3/99, 001, 781), from the hadith of Anas, he said:   I heard the Messenger of God    , may God bless him and grant him peace, ascribe  them all Labbaik Umrah and Hajj: Labbayk Umrah and Hajj, Labbayk Umrah and Hajj.

(9)   (pbuh): Umrah enjoying it until Hajj.

(01)   When it was proven by Al-Bukhari    in “Al-Sahih” No. (913,8044), Muslim in “Al-Sahih” No. 1121, and Ahmad in “Al-Musnad” (6/911) from the hadith of Aisha, she said: We went out with the Messenger of God, may God bless him and  grant him peace, so we Among the people of Umrah and among the people of the people of Hajj and Umrah and among the people of the Hajj and the people of knowledge agreed on that. Ibn Qudamah sees “Al-Mughni” (5/28)

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(1)   (PBUH): All Hajj

(2)   Al-Marwazi’s narration on the authority of Ahmad, and the choice of Sheikh Al-Islam Ibn Taymiyyah said: Ibn Hajar: This is the fairest of the madhhabs and most similar to them in agreement with the authentic hadiths See: Ibn Taymiyyah “Sharh Al-Umdah” (1/044) and Al-Baali “The Choices” (711) Ibn Hajar Al-Fath (3/034) Is it permissible for him, if he enjoys enjoyment, to be permitted? See: Abu Ya’la, “Al-Rawatayn” (1/503)

(3)   It was transmitted by Ibn Abd al-Bar on the authority of Ahmad, as he said: Ibn Taymiyyah in “Sharh al-Umdah” (1/684), and “Majmoo’ al-Fatwa” (08/62)

(4)   It was included by Al-Bukhari in “Al-Sahih” No. (8651), (1561), Muslim in   “Al-Sahih” No. (3121) and Ahmad in “Al-Musnad” (3/841,662,503,713,023,463,663) from The hadith of Jabir, and it was included by Al-Bukhari in “Al-Sahih” No. (1651), and Muslim in “Al-Sahih” No. (1121) from the hadith of Aisha.

(5)   What is between them is deducted from (pbuh), (i)

(6)   Commented in the margin of the original text: The Day of Tarwiyah: The eighth day, in which water is irrigated. A footnote.

(7)   And the most complete of cases is: He prays in his prayer place after the obligatory and supererogatory prayers, as the Prophet  , may God bless him and grant him peace, did  when it was proven by Al-Bukhari in “Al-Sahih” No. (4351, 7332, 3437) and Ahmed in “Al-Musnad” (1/42) on the authority of Omar, he said: I heard The Messenger of God, may God bless him and grant him peace,   while he was in the Al-Aqiq Valley, he says: (He came to me tonight, coming from my Lord, and said: Pray in this blessed valley and say: Umrah in Hajj) and with Abi Dawood in “Al-Sunan” No. (0771), Ahmad in “Al-Musnad” (1/062). ) With an authentic chain of transmission on the authority of Ibn Abbas, he said: The Messenger of God, may God bless him and grant him peace, went out for a pilgrimage, and when he prayed in his mosque in Dhul-Hulaifa, he made two rak’ahs incumbent in his gathering The Prophet   ,  may God bless him and grant him peace, had prayed Asr and Fajr before that as stated by Al-Bukhari in “Al-Sahih” No. (1551) from the hadith of Anas.

(8)   (pbuh) (i): It is desirable for him.

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(1)   (R): His camel

(2)   When it was proven by Abu Dawood in “Al-Sunan” No. (0771) and Ahmad in “Al-Musnad” (1/062) from the hadith of Ibn Abbas: that the Prophet, peace be upon   him, was worthy when his camel took him, and the people when he rose to the honor of Al-Baida.

(3)   Imam Ahmad said - about the man who increases the Talbiyah in words or supplications - he said: I hope that there is nothing wrong with him · Harb narration, transmitted by Ibn Taymiyyah in “Sharh al-Umdah” (1/685) and see: Ibn Hajar, “Al-Fath” ( 3/014), and in the hadith of Anas, according to Al-Bukhari in “Al-Sahih” No. (1551) that the Prophet  , may God bless him and grant him peace,  prayed the afternoon prayer in Dhul-Hulaifa two rak’ahs, then spent the night in it until morning, then he rode, until I settled with it on the desert , praise be to God, and he glorified and said the takbeer.

(4)   What is between them is an addition of (pbuh) and (i)

(5) It was included   by Ahmad    in “Al-Musnad” (3/612) from the hadith of Anas, and al-Tabarani included it in “Al-Sahih al-Awsat” as in “Majma’ al-Zawa’id” (3/322) with a good chain of transmission from the hadith of Ibn Abbas: The Messenger of God, may God bless him and grant him peace,   stood  at Arafat, so when He said to you, “O God, for you.” He said: “Goodness is the best of the Hereafter.” And this was proven on the authority of the Prophet, may God bless him and grant him peace  ,   in different places without the word “talbiyah” from the hadith of Anas and Sahl, according to Al-Bukhari in “Al-Sahih” No. (4382, 5973, 7973, 3146) and Muslim in “Al-Sahih” 425,4081,5081) and Ahmad in “Al-Musnad” (3/081,811)

(6)   (R) and (i): It is forbidden to do it.

(7)   (R) and (i): of clothes and pants

(8)   (pbuh): use fallback

(9)   (p) and (i): and ·

(01)   What he wears or sits on See: Ibn Taymiyyah “Sharh al-Umdah” (2/48)

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(1)   (r): his slut

(2) From things that do not grow from perfume, and do not take from it: such as wormwood, lavender, and Qaisum See: Ibn Qudamah “Al-Mughni” (5/141) and Ibn Taymiyyah “Sharh al-Umdah” (2/29)

(3) As for the woman, she should avoid everything that contains adornment, such as kohl and other things. Ibn Qudamah see “Al-Mughni” (5/75) and Ibn Taymiyyah “Sharh al-Umdah” (2/201)

(4) Because by throwing it, he repels his harm, he does not repel his harm by it See: Ibn Rajab “Al-Qaida” (701)

(5)   (R) and (i): his head

(6)   (R) and (i): with a tent

(7)   This was not proven on the authority of the Prophet , may God bless him and grant him peace   .  Rather, it is from the sayings of some of the predecessors, as Sheikh al-Islam Ibn Taymiyyah said in “Majmoo’ al-Fatawa” (62/211). What is prohibited is the niqab and what is in its ruling, which is sewn according to the size of the face, as it was proven by al-Bukhari in Al-Sahih No. (8381) and Ahmad in “Al-Musnad” (2/22) from the hadith of Ibn Umar (Do not nibble a forbidden woman) ·

(8)   Dropped from the original, and in the margin, with the word “   Hashiyah” on it: If a woman passes by non-mahram men, she lowers her veil over her face and is careful not to touch her face.

(9)   (p) and (i): on a bitch ·

(01)   Ibn Qudamah said in (Al-Mughni) (5/551): I did not see this condition on the authority of Ahmad, nor was it in the report, although the apparent difference is

(11)   It was included by Muslim in “Al-Sahih” No. (9041) and Ahmad in “Al-Musnad” (1/75, 46, 56, 86, 37) from the hadith of Othman bin Affan.

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(1) The most correct one is obtained by throwing Jamarat Al-Aqabah, which is the doctrine of Malik and a narration from Ahmad, and Ibn Qudamah chose it in “Al-Mughni” (5/13) when it is proven from the hadith of Ibn Abbas, Aisha and Umm Salamah that the Prophet , may God bless him and grant him peace   ,   said: Everything except women.” It was included by Abu Dawood in “Al-Sunan” No. (8791, 9991), Al-Nasa’i in “Al-Mujtaba” (5/522) and Ibn Majah in “Al-   Sunan” No. (7701), and Ahmad in “Al-Musnad” (5/432). 443) And Al-Albani mentioned it in his Sahih No. (932). 

(2)   Origin: murder,   bitch ,

(3) As in the hadith of Ibn Umar and Aisha with Al-Bukhari in “Al-Sahih” No. (8281,9281,4133) and Muslim in “Al-Sahih” No. (8911,9911) and Ahmad in “Al-Musnad” (6/221,461)

(4)   (i) Others

(5)   For the hadith of Abu Qatada Al-Sulami in Al-Bukhari in “Al-Sahih” No. (0752) and Muslim in “Al-Sahih” No. (6911)

(6)   This is the view of the majority of scholars, because it is proven from the hadith of Jaber · Narrated by Abu Dawood in “Al-Sunan” No. (1581), Al-Tirmidhi in “Al-Jami’” No. (648), Al-Nasa’i in “Al-Mujtaba” (5/741) and Ahmad in “Al-Musnad” (3/783)

(7)   (R) (i): his head ·

(8)   Because of the general meaning of the Almighty’s saying: (So whoever of you is sick or has an injury to his head, then a ransom from fasting or alms or rituals) (Surat Al-Baqarah from verse 691) and with it Al-Shafi’i and Ahmad said: Al-Nawawi, Al-Majmoo’ (7/903) and Ibn Qudamah Al-Mughni    (5/621,151)

(9) The same is the case   with the rest of the prohibitions according to the more correct opinion, and according to it Al-Shafi’i took a saying and Ahmad in the Mukhramah narration, and Ibn Taymiyyah chose it, because of the Almighty ’s saying   : In “Al-Sahih” No. (521, 621) from the hadith of Abu Hurairah, Ibn Abbas, and others, see: Al-Nawawi “Al-Majmoo’” (7/513 and Ibn Qudamah) Al-Mughni: (5/371, 183) and Ibn Taymiyyah “Sharh Al-Umdah” (2/052) ·

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(1)   Addition of (p) and (i) ·

(2)   Determining this number is the saying of al-Shafi’i and a narration from Ahmad, which is the madhhab, because it is the least plural and the first limit of plurality See: Al-Nawawi “Al-Majmoo’” (7/333) and Ibn Qudamah “Al-Mughni” (5/283,883)

(3)   As it is proven from the hadith of Ka`b bin Ujrah, it was included by Al-Bukhari in “Al-Sahih” No. (4181, 9514, 0614, 5665), Muslim in “Al-Sahih” No. (1021) and Ahmad in “Al-Musnad” (4/142,442).

(4)   Except for the dhikr, or what the earth produces, unanimously See: Ibn Al-Mundhir “Ijmaa” No. (512) and Ibn Qudamah “Al-Mughni” (5/581)

(5)   (R) and (i): harmful to people

(6)   Adding to it the herds of beasts, and Al-Shafi’i went to it and a group of Hanbalis said it. See: Al-Nawawi “Al-Majmoo’” (7/883), Al-Samiri “Al-Must`ab” (4/091), and Al-Zarkashi “Al-Sharh” (3/161).

(7)   (p) and (i): to a bitch

(8)   Addition of (p) and (i)

(9)   Al-Nawawi included it in “Al-Adhkar” (561) and did not cherish him, and Ahmad mentioned it in “Al-Nask” Al-Marwazi’s narration as in   Sharh Al-Umdah by Ibn Taymiyyah (2/114)

(01)   The Almighty said   :   (And whoever honors the rituals of God, it is from the piety of hearts) (Surat Al-Hajj from verse 23)

(11)   Surat Al-Hajj from verse 52 Ibn Masoud, may God be pleased with him, said: If they were to kill a person at the house while he was after he had made it clear, God would make him taste a painful torment, and he read the verse. Narrated by Ahmad in <Al-Musnad (1/824) and al-Tabari in > Al-Tafsir (71/141) and Al-Bazzar in <Al-Sunan> No. (6322) with a chain of transmission traceable to the Prophet, and Al-Haytham is his endowment, as Ibn Hajar said in “Al-Fath” (21/012), and Imam Ahmad and Ishaq chose it: Ibn Mansur and Al-Marwazi’s narration as in “Al-Jami’” by   Ibn Rajab ( 2/813, 723) and looks at the levels of anxiety in disobedience: Ibn Rajab <previous source>

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(1)   Doubling bad things in punishment for the honor of the place. Ishaq bin Mansour said: I told Ahmad in some hadith that bad deeds are written with more than one. He said: No, we only heard of Mecca to glorify the country. It was narrated from a group of companions. It was transmitted by Ibn Rajab in > Al-Jami` <(2/813)

(2) (pbuh): He forbade

(3) (S): They are all fallen.

(4) It was included on the authority of Ibn Abbas in detention, Ibn Abi Shaybah in <Al-Musannaf/Al-Takmilah> (752) and Al-Tabari in <Al-Tafsir> No. (5953, 1763) and Wakee’, Sufyan bin Uyaynah, Al-Faryani, Saeed bin Mansour, Abd bin Hamid, Abu Ali and Ibn Abi Hatim as in > Al-Durr Al-Manthur <1/825 and Al-Bayhaqi in <Al-Sunan> (5/76)

(5) Surat Al-Baqarah: From verse 791 The verse is not in (r) and (i)

(6)   (p) and (i): age

(7) It was included by Al-Bukhari in <Al-Sahih> No. (3751), Muslim in <Al-Sahih> No. (9521), and Ahmad in <Al-Musnad> (2/41, 751) from the hadith of Ibn Omar.

(8) (i): and her income (saw) is a fallen

(9) As for the night, it did not happen from the Prophet, may God bless him and grant him peace, except during the Umrah of Al-Ja’rana, as Ibn Hajar said in “Al-Fath” (3/634). “The Branches” (3/594)

(01)   (p) and (i): on ·

(11)   As it was proven from the hadith of Ibn Abbas in Al-Bukhari in “Al-Sahih” No. (7061, 3161) and Ahmad in “Al-Musnad” (1/464) that the Prophet, peace be upon him, circumambulated   on a camel, and whenever he came to the corner he indicated something in his hand and the seer of the house Coming to the corner, see: Al-Zarkashi "Sharh" (3/781)

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(1)   On the authority of Imam Ahmad, al-Marwazi’s narration as in “Sharh al-Umdah” (2/414) without the tashahhud, and on the authority of Umar, may God be pleased with him, when he looked at the house, he would say: O God, you are peace, so he mentioned it. Narrated by Saeed bin Mansour in “Al-Sunan” as in The previous source and Al-Shafi’i as in “Al-Umm” (2/961) and Ahmad as in “Masa’il Abi Dawood” (101) and “Masa’il Abdullah” No. (179) and “Illal” No. (791) and Ibn Abi Shaybah   in “Al-Musannaf” ( 4/79) and Al-Bukhari in “Al-Kabeer” (1/492), and Al-Bayhaqi   in “Al-Sunan” (5/37)

(2)   in honor Not in (i)

(3)   (i): Hajj and Umrah

(4)   It was included by al-Tabarani in “Al-Kabeer” No. (3503) and “Supplication” No. (458) from Hudhaifah’s hadeeth with a chain of transmission traceable to the Prophet, and it has a witness on the authority of Ibn Jurayh in Mursal. It was included by Al-Shafi’i as in “Al-Umm” (2/441) and Al-Bayhaqi in “Al-Sunan.” (5/37) and Al-Azraqi in “Akhbar Makkah” (1/972) and witness   on the authority of Makhoul in a mursal report by Ibn Abi Shaybah in   “Al-Musannaf” (4/79) and Al-Bayhaqi in “Al-Sunan” (5/37)

(5) It was included by Abu Dawood in “Al-Sunan” No. (564), Al-Nasa’i in “Al-Mujtaba” (2/35), Ibn Majah No. 277) and Ahmad in “Al-Musnad” (5/524) and Al-Tabarani in “Supplication” No. 624 ) From the hadith of Abu Usayd and Abu Hamid with authentic chains of transmission    as Al-Nawawi said in “Al-Adhkar” (52) and its origin is in “Sahih Muslim   ” No. (317)

(6) It   was included by Abu Dawood in   “Al-Sunan” No. (664) from the hadith of Abdullah bin Amr,   with a good chain of transmission, as Al-Nawawi said in “Al-Adhkar” (62)

(7)   The Sheikh of Islam Ibn Taymiyyah chose: that he should not engage in supplication before he did the circumambulation, for lack of evidence. Ibn Muflih    “Al-Furoo’ (3/694)”

(8)   When it was proven by Al-Bukhari in “Al-Sahih” No. (1161) on the authority of Omar, he said: I saw the Messenger of God , may God bless him and grant him peace   ,  receiving and kissing him.

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(1)   What is in them is missing from the original, and it is a transfer of view from the scribe.

(2)   When it was proven by Muslim in “Al-Sahih” No. (5721) and Ahmad in “Al-Musnad” (5/454) On the authority of Abu At-Tufail, he said: I saw the Messenger of God , may God bless him and grant him peace, circumambulating the House and touching the Corner with him and kissing the Muhjen  .    No. (6061) and Muslim in “Al-Sahih” No. (8621) on the authority of Ibn Umar: He touched the stone with his hand, then kissed his hand and said: I have not left it since I saw the Prophet, may God bless him and grant him peace   ,    doing it.

(3)   (R) (i): With his stick

(4)   omitted from the original and (p.)

(5) According to the previous hadith of Ibn Abbas

(6)   (i): The tawaaf of coming and then · distortion ·

(7)   (R) (i): Ahmad said:

(8)   Abu Bakr, Ahmed bin Muhammad bin Al-Hajjaj, one of the companions of Imam Ahmed and one of his senior students He was amiable with him and was happy with him, with knowledge, virtue and piety for    him about many issues He died in 572 AH Ibn Abi Ya’la “Tabaqaat al-Hanbali” (1/65) )   ·

(9)   i.e., facing him or facing him, see: Al-Fayrouz Abadi, Al-Qamoos (1/547)

(01)   r) (i): your hand ·

(11)   And it was proven on the authority of Ibn Umar that when he received the stone he would say: In the name of God, and God is great. It was included by Ahmad in “Al-Masa’il” narrated by Abi Dawood (201) and Al   -Tabarani and Al-   Azraqi   in “Akhbar Makkah” (1/93) Ibn Taymiyyah said in Sharh al-Umdah (2/234): Narrated by al-Azraqi and al-Tabarani with a good chain of narrators.

(21)   Origin: God has spoken the truth.

(31)   (R) (i): The dearest of his soldiers is fallen.

(41)   Addition of (p) and (i)

(51) Transmitted by Ibn Taymiyyah in Sharh al-Umdah (2/824)

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(1)   Ahmad in “Al-Musnad” (1/82) and it was included by Abd al-Razzaq in “Al-Musannaf” No. (198), Ibn Abi Shaybah in   “Al-Musannaf” No. (49/Supplementary), Ibn Jarir in Tahdheeb al-Athar No. 695, Ishaq bin Rahawiah and Abu Ya’la as well. In “Nasab al-Raya” (3/93) and Al-Azraqi in “Akhbar Makkah” (1/333), Saeed bin Mansour as in “Al-Qura” (582) and Al-Bayhaqi in “Al-Sunan” (5/08), Al-Haythami said in “Majma’ Al-Zawa’id” (3/142): Narrated by Ahmad, and in it there is an unnamed narrator.

(2)   (R): And if ·

(3)   (R) (i): To observe the conditions of ·

(4)   (pbuh): purity, distortion,

(5)   Most of the predecessors, and Abu Hanifa and Ahmad, in one of the two narrations from him, went to the fact that the conditions of prayer are not stipulated for the circumambulation. The Sheikh of Islam Ibn Taymiyyah chose it, and he said: This saying is the correct one. Undoubtedly, but minor purification is desirable in it. See: Al-Samiri “Al-Musta’ab”    (4/712), Ibn Taymiyyah “Majmoo’ Al-Fatawa”   (62/202, 212) and Ibn Al-Hamam “Fath Al-Qadeer” (3/94)

(6)   For what was proven from the hadith of Ibn Abbas, it was included by Al-Tirmidhi in Al-Jami’ No. (069), Al-Darami in “Al-Sunan” (2/44), Ibn Al-   Jarud   in “Al-Musnad” (164) and Ibn Khuzaymah in “Al-Sahih” No. (9372) And Ibn Hibban in “Al-Sahih” No. 6383 and Abu Naim   in “Al-Hilyah” (7/821) and Al-Tabarani in “Al-Kabeer” No. 55901 and Al-Hakim in “Al-Mustadrak” (1/954) and he authenticated it and Al-Dhahabi and Al-Bayhaqi agreed with him in   “Al-Sunan” (5/5) 58) And he brought it out via Tawoos on the authority of a man: Ahmad in   “Al-Musnad” (3/414) (4/46, 5/773) and Al-Nasa’i in “Al-Mujtaba” (5/222) said: Ibn Hajar in “Al-Talkhees” (1/931) ): This narration is correct, and it appears that the ambiguous in it is Ibn Abbas · However, Sheikh Al-Islam sees that invoking him on the obligation of purity is a weak argument · See: Ibn Taymiyyah “Majmoo’ Al-Fatawa”(    62/891 )

(7)   (R): and that (i): which is that it has fallen.

(8)   (pbuh): Mankbih distortion

(9)   (p): blink

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(1)   As it is proven from the hadith of Ya`la bin Umayyah. It was included by Abu Dawood in “Al-Sunan” No. 3881 and Al-Tirmidhi in “Al-Jami’ No. (958) and he said: A good, authentic hadith. Ibn Majah No. 4592 and Ahmad in “Al-Musnad” (4) (322, 422) This is the view of the majority of scholars.

(2)   For the hadith of Ibn Abbas, which was included by al-Tirmidhi in al-Jami’ No. (229) and said a saheeh hadeeth, Ibn al-Jarud (154), Ibn Abi Shaybah in “Al-Musannaf” (172 / supplement), Ibn Khuzaymah (7962) and al-Bayhaqi (5/501)

(3)   (pbuh): on ·

(4)   When it was proven on the authority of Ibn Umar, Ali and Ibn Abbas in detention. It was included by Abd al-Razzaq in “Al-Musannaf” No. (4988, 8988) and Ibn Abi Shaybah in “Al-Musannaf” (4/501) and Abu Dawood in “Al-Masa’il” (301) and Al-Tabarani in “Al-Awsat” As in “Majma’ Al-Zawa’id” (3/042) and Al-Bayhaqi in “Al-Sunan” (5/97) Al-Haythami said: And his men are the men of the Sahih.

(5)   (R) (i): to circumambulate · fallen ·

(6)   (i): runs

(7) For   the hadith of Ibn Abbas · Narrated by Al-Bukhari   in “Al-Sahih” No. (2061, 6524), Muslim in “Al-Sahih” No. (4621) and Ahmad in “Al-Musnad” (1/092,492, 592) · And the hadith of Ibn Omar: Al-Bukhari included it in “Al-Sahih” No. (3061,4061), Muslim in “Al-Sahih” No. (1621, 2621) and Ahmad in “Al-Musnad”    (2/04,95,17,001,411,321,551,751)

(8)   (PBUH): This is the sacred precinct.

(9)   (R) (i): O Most Merciful of the merciful, forsake me.

(01) (i): hole

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(1) (R): I seek refuge in You.

(2)   (i): From polytheism, doubt and disbelief

(3)   (i): and bad upside down · fallen ·

(4)   Its origin: from the drop of water, if it flows. What is meant by it is: the place where the torrential water descends from the surface of the Kaaba. See: Al-Fayrouz Abadi “Al-Qamoos” (4/406)

(5)   (pbuh): Our shade

(6)   For the hadith of Ibn Umar, he said, “I did not see the Messenger of God, may God bless him and grant him peace, praying from the house except for the two Yemeni pillars. Narrated by Al-Bukhari in “Al-Sahih” No. (611,9061) and Muslim in “Al-Sahih” No. (7621) and a hadith

Ibn Umar also said: I have not neglected receiving these two pillars of the Yamani and the Stone since I saw the Messenger of God   , may God bless him and grant him peace,          receive them in distress and prosperity. Narrated by Al-Bukhari in “Al-Sahih” No.   6061 and Muslim in “Al-Sahih” No. (8621)

(7)   (R) (i): He said ·

(8)   An addition from (PBUH) and (i) The Samaritan supplications were mentioned in this way in “Al-Musta’ab” (4/502-802) and the correct one is that there is no specific mention of him from the Prophet  , may God bless him and grant him peace,  neither by his command, nor by his saying, nor by his teaching. Rather, he supplicates in it. With what he wants from the legal supplications · See: Ibn Taymiyyah "Majmoo' Al-Fatawa" (62/221) and   the author refers to it later.

(9)   (R) (i): The Yemeni Corner

(01)   (r): the black stone (i): the black stone, oh God

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(1)   For the hadith of Abdullah bin Al-Sa’ib, included by Abu Dawood in “Al-Sunan” No. (2981) and Al-Nasa’i in “Al-Sunan Al-Kubra” No. (4393) and Ahmad in “Al-Manasik” as in “Al-Mughni” (5/822) and in “Al-Musnad” (3/ 114 and Abd al-Razzaq in “Al-Musannaf” No. (3698), Ibn Khuzaymah in “Al-Sahih   No. (1272), Ibn Hibban in “Al-Sahih” No. 6283, Ibn Al-Jarud in “Al-Muntaqa” No. 654), and Al-Shafi’i in “Al-Umm” (2/271). Al-Hakim in “Al-Mustadrak” (1/554) classed it as authentic.

(2)   (i):   If ·

(3)   (i): or ·

(4)   The original and (peace be upon him)   and “Perhaps the affirmative is correct ”

(5)    (i): It has been completed

(6)   (pbuh): He circumambulates

(7)   (i): In every run, he fell.

(8)   (i): means distortion

(9)   (r) (i): what a   fallen

(01)   (i): To supplicate in it.

(11) It has not been proven on the authority of the Prophet, may God bless him and grant him peace, that supplications are answered in it, and the hadith of Ibn Abbas on that, in it is Ayad al-Thaqafi and he is abandoned, as al-Haythami said in “Majma’ al-Zawa’id” (3/642).

(21)   What is between them falls from (i) to the hadith of Amr bin Shuaib on the authority of his father, he said: I floated with Abdullah bin Amr bin Al-Aas, and when he came around the Kaaba, I said: Do you not seek refuge? He said: We seek refuge in God from the fire. The corner and the door, so he placed his chest, face, arms and thighs like this, and spread them out. Then he said: This is how I saw the Messenger of God , may God bless him and grant him peace  ,  doing it. Narrated by Abu Dawood in “Sunan” No. (9981) and Ibn Majah in “Sunan” No. (5992) and Al-Bayhaqi in “Sunan” 5/39), and it was narrated on the authority of a group of the followers, “Narrated by Ibn Abi Shaybah in “Al-Musannaf” (832, 483, 224/Al-Taklalah) and Al-Tabarani in “Supplication” No. (288) Ibn Taymiyyah said in “Majmoo Al-Fatawa” (62/241). And if he wanted the observant to come and place his chest, face, arms and hands on him, and supplicate and ask God Almighty his need, he did that. And the Companions used to do that.

(31) (PBUH): And to put

(41) According to the hadith of Ibn Safwan, which was included by Abu Dawood No. (8981), Ahmad 3/124 and Ibn Khuzaymah No. 7103.

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(1)   (R): He says:

(2)   (i): This is a bitch.

(3)   (pbuh) (i): And I seek forgiveness from ·

(4)   It was included by al-Tabarani in “Supplications” No. (288) on the authority of Saeed bin Jubayr, and it was included by Abu Dawood in “Al-Masseel” (301) through Ibn Jubayr on the authority of Ibn Abbas in brief.

(5)   And have mercy on me Not in (pbuh) and (i)

(6)   For the hadith of Fadala bin Obaid: It was included by Abu Dawood in “Al-Sunan” No. 1841 and Al-Tirmidhi in “Al-Jami’ No. (7743) and he said: A good, authentic hadith, Al-Nasa’i in “ Al-   Mujtaba    ” (3/44) and Al-Tabarani in “Al-Kabeer” as in Majma’ al-Zawa’id (01/651) and the hadith of Jaber: It was included by Abd al-Razzaq in “Al-Musannaf” No. (7113) and Al-Bazzar in “Al-Musnad” No. (6513), and the hadith of Ibn Masoud: Al-Tabarani included it in “Al-Kabeer” as in “Majma’ Al-Zawa’id” (551/1). ) Al-Haythami: and his men are the men of the Sahih. He said (01/061) and it is a good hadith and the presence of Ibn Hajar   in “Al-Fath” 11/961) its chains of narrators · There is no evidence on the authority of Omar in detention: Al-Tirmidhi included it in “Al-Jami’ No. In “Al-Awsat” as in “Majma’ Al-Zawa’id” (01/061) and his men are trustworthy.

(7)   Surah Al-Baqarah from verse   521

(8)   This is the view of the majority of scholars, and in another opinion al-Shafi’i was of the view that it is obligatory for the verse, and the most correct one See: “Al-Nawawi” Al-Majmoo’ Sharh Al-Muhadhdhab (8/55) and Ibn Qudamah “Al-Mughni” (5/232)

(9)   It was included by Muslim in “Al-Sahih” No. (8121), Abu Dawood in “Al-Sunan” No. (5091) and Al-Nasa’i in “Al-Mujtaba” (2/31, 5/111) from the hadith of Jaber, and Al-Bukhari included it in “Al-Sahih” No. (7261) ) And Muslim in “Al-Sahih” No. (7222), Abu Dawood in “Al-Sunan” No. 5081, and Ahmad in “Al-Musnad” (3/903) from the hadith of Ibn Omar in brief.

(01)    (i) (p): He prays them.

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(1)   For the hadith of Al-Muttalib bin Abi Wadaa Al-Sahmi: It was included by Abu Dawood in “Al-Sunan” No. (6102), Al-Nasa’i in “Al-Mujtaba” (5/532), Ibn Majah in “Al-Sunan” No. (1992) and Abd Al-Razzaq in “Al-Musannaf” No. (7832) And Al-Tahawi in “Mushkil Al-Athar” (1/762) and Abu Bakr Al-Khallal and Al-Athram as in “Al-Mughni” (3/98) Al-Mundhiri said in “Mukhtasar Al-Sunan” (2/434): Its chain of transmission is unknown. In “Musannaf” No. (6832) and Hanbal in “Al-Manasik” as in “Al-Mughni” (3/09) ·

(2)   (i) (p): To let go

(3)   (p.) He says:

(4)   (i): I am pleased with my left

(5)   (i): prove me

(6)   Supplication in the same manner. It was included by Ibn Abi Shaybah in “Al-Musannaf” (4/68), Ahmad    in “Al-Musnad” (2/41) and Abu Dawood in “Al-Massoul” (201) and Al-Bayhaqi in “Al-Sunan” (5/49) and Al-Tabarani with an authentic chain of transmission. As Ibn Taymiyyah said in “Sharh al-Umdah” (2/854) on the authority of Ibn Umar at length, and the author will mention it.

(7)   Narrated by Ahmad in “Al-Musnad” (6/203) from the hadith of Umm Salamah.

(8)   (pbuh): Oh God, and forsake me.

(9)   (r) (i): from a bitch

(01)   It was included by Al-Bukhari in “Al-Sahih” No. (7436, 6166), Muslim in “Al-Sahih” No. (7072), Al-Nasa’i in “Al-Mujtaba” (8/962) and Ahmad in “Al-Musnad” (2/642) from the hadith of Abu Hurairah.

(11)   (i): on him · fallen ·

(21)   In His hand is goodness It is not in (i)

(31)   A piece of the earlier hadith of Jabir, and it was included by an-Nasa’i in “Al-Mujtaba” (5/042) and Ahmad in “Al-Musnad” (3/023,883)

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(1)   (i) Addition: There is no god but God, faithful to Him in religion.

(2)   (R): By your own will.

(3)   deviated from the original

(iv)   descent from the original and (i) ·

(5)   And your saying the truth is not in (pbuh) and (i).

(6) On the authority of Ibn Umar, his graduation

(7)   (R) (i): In Sir ·

(8)   They are the two flags erected on the two enemies of the valley between Al-Safa and Al-Marwa, and they were named by that because they may have stained them with a green color that is distinguished by their color to the Sa’i Ibn Taymiyyah “Sharh Al-Umdah” (2/464) and they are now likewise.

(9)   It was included by Al-Azraqi in “Akhbar Makkah” (2/711) and Al-Bayhaqi in “Al-Sunan” (5/59) and Ahmad mentioned it as in “Al-Masas’” by Abi Dawood (511) with an authentic chain of transmission as Ibn Taymiyyah said in “Sharh Al-Umdah” (2) /164) ·

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(1)   (R) (i): He has two times.

(2)   (i): of a bitch

(3)   Dropped from (R) and (I) ·

(4)   (R) (i): Then it is permissible if it is

(5)   (R) (i): He has dissolved, fallen,

(6)   It is the eighth day of Dhul-Hijjah.

(7) (pbuh): philippines

(8) deviated from the original

(9) Abdullah bin Ahmed “Al-Masseel” No. (619) and this act has no basis in the Sharia to depend on it, so it is more appropriate to enter the state of ihram from the place of descent, as the companions, may God be pleased with them, did.

(01) (i): from them until ·

(11)   The hadith of Jaber, previously graduated from it · and the hadith of Ibn Abbas: It was included by Abu Dawood in “Al-Sunan” No. 1/164) graded it authentic and al-Dhahabi agreed with him.

(21) (p.) (i): by today ·

(31) It was mentioned by Imam Ahmad, according to the narration of Al-Marwazi, as in “Sharh Al-Umdah” (2/984).

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(1)   It was included by Muslim in “Al-Sahih” No. (684), Abu Dawood in “Al-Sunan” No. (978), Al-Tirmidhi in “Al-Jami’” No. (1943), Al-Nasa’i in “Al-Mujtaba” (3/843) and Ibn Majah in “Al-Sunan” No. ( 8611) and Ahmad in “Al-Musnad” (6/85,102) from the hadith of Aisha, and Ahmad included it in “Al-Musnad” (1/69,811,051) from the hadith of Ali.

(2)   (r) (i): one fallen

(3)   For the hadith of Jaber, that the Prophet, may God bless him and grant him peace   ,   said: (Everyone knew him in a standing position and removed from the belly of Urnah) It was included by Ibn Majah in “Al-Sunan” No. (6403) and Malik in “Al-Muwatta” (1/883) and Ahmad in “Al-Musnad” (4/28) ) Al-Busairi said in Misbah   Al-Zaqabah (3/72) this is a weak chain of narrators, and it has a witness from the hadith of Ibn Abbas: It was included by Ibn Khuzaymah in “Al-Sahih” No. Al-Sunan (5/511) Ibn Abd al-Barr said, and the consensus is on that. Ibn Qudamah “al-Mughni” (5/762) and ‘Arnah: An interrupted valley between Arafah and the Haram, and in it today is some of the mosque of his name. See: Al-Azraqi, “Akhbar Makkah”   (2/469) ·

(4)   (pbuh): He says: a distortion.

(5)   This name has no origin as far as I know, but it is Mount Arafat, and it is also called Al-Al, according to the weight of a crescent: Ibn Taymiyyah said in “Al-Qawa’id   ” (59): It is what the common people call Arafa   . /331)

(6)   For the long hadith of Jabir

(7) Surah Al-Baqarah from verse 102

(8) (i): with an addition to the end of the surah

(9) Surah Al-Baqarah   from verse 682

(01) Surah Al Imran Verse 8

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(1) Surah Al Imran from verse 83

(2) Surah Al Imran from verse 741

(3) The original with an increase: the two verses.

(4) Surah Al Imran Verse   391

(5)   Surah Al Imran Verse 491

(6) Surah Al-A'raf from verse 32

(7) Surah Al-A’raf from verse 621

(8) Surat Al-A’raf from verse 151 This verse is not in (pbuh)

(9) Surah Hud from verse 74 ·

(01) The original addition: to his saying: with the righteous.

(11)   Surah Yusuf,   verse 101

(21)   Surah Ibrahim from verse 53

(31)   Surah Ibrahim from verse 63

(41)   Surah Ibrahim Verse 04

(51)   Surah Ibrahim verse 14

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(1)   Surah Al-Isra   from verse 111

(2)   Surah Al-Kahf from verse 01

(3)   Surah Taha from verse 52

(4)   Surah Taha, verse 62

(5) Surah Taha from verse 411 ·

(6) Surah Al-Anbiya from verse 78

(7)   Surah Al-Anbiya from verse 98

(8)   Surah Al-Muminoon from verse 79 ·

(9)   Surat Al-Muminoon   verse 89

(01)   Surah Al-Muminoon Verse 49

(11)   Surah Al-Muminoon from verse 901

(21)   Surah Al-Furqan from verse 56

(31)   Surah Al-Furqan from verse   47

(41)   Surat al-Shu`ara, verse 78 The verse is not in the original and (i)

(51)   Surah An-Naml from verse 44

(61)   Surah An-Naml from verse 95

(71)   Surah As-Saffat Verse 081

(81)   Surah As-Saffat Verse   181

(91)   Surah As-Saffat Verse 281

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(1)   Surah Al-Shura from verse   51

(2)   Surah An-Naml from verse   91

(3) From here the drop begins in the original by about two leaves.

(4)   Surah Al-Hashr from verse   01

(5)   Surah Nuh, Verse   82

(6) (pbuh) with an addition: He gives life and causes death.

(7)   It was included by Al-Tirmidhi in “Al-Jami’” No. (9753), and he said: This is a good, Gharib hadith. Ahmad in “Al-Musnad” (2/012) said Al-Haythami in “Majma’ Al-Zawa’id” (3/252) Narrated by Ahmad and his men are trustworthy · and Al-Mahamali in Supplication No. (06) and Al-Bayhaqi in “Fada’il Al-Awqat” No. (291) from the hadith of Abdullah bin Amr, and it has a witness from the hadith of Ali: It was included by Ibn Abi Shaybah in “Al-Musannaf” (01/373) and Al-Tabarani in “Al-Manasik” as in “Sharh” Al-Umda” (2/705) and Al-Bayhaqi in “Al-Sunan”   (5/711) It has a witness from the hadith of Abu Hurairah which was included by Ibn Uday in “Al-Sunan (4/9951) and Al-Bayhaqi in Al-Sha’ab   No. Malik included it in “Al-Muwatta” (1/512), Al-Mahamali in “Dua’” (16) and Al-Bayhaqi in “Al-Sunan” (5/711) “Al-Fada’il” No. 191 and he said:This is a good sender.

(8)   It was included by Al-Bukhari in Al-Sahih No. (6136), Muslim (367) and Ahmad (1/482, 343,253) on the authority of Ibn Abbas.

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(1)   It was included by Abu Dawood in “Al-Masa’il” (401) and Al-Tabarani in “Al-Manasik” with a good chain of transmission as in “Sharh Al-Umdah” (2/905) and Ahmad mentioned it in the narration of Abi Al-Harith as in the “previous source” and referred to it in “Masa’il Abdullah   ” No. (289)

(2)   Addition of (p.) ·

(3)   Addition of (PBUH) and “al-Jami’” ·

(4)   Al-Tirmidhi in “Al-Jami’” No. (5153) and said: This is a strange hadith in this way, and its chain of transmission is not strong · And he included it in “Al-Sahih” No. ) From the hadith of Ali, and it was included by Al-Mahamali in “Supplication” No. (95) and Al-Bayhaqi in “Al-Sunan” (5/711) and “Al-Fada’il” No. (591)

(5)   Abu Dawood No. 5941 and Al-Tirmidhi 8353 said the hadith of Gharib and Al-Nasa’i 3/25, Ibn Majah 4093 and Ahmad 3/021,851,542,562 on the authority of Anas

(6)   It was included by Al-Tirmidhi No. 1743 and he said the hadith of Hasan and Ibn Majah No. 3093 and Ahmad 5/943, 063 on the authority of Buraydah.

(7)   It was included by an-Nasa’i in “Al-Mujtaba” (8/912) and Ahmad in “Al-Musnad” (1/88,431,831, and Ibn Hibban No. 899 on the authority of Ali)

(8)   It was included by Muslim in “Al-Sahih” No. (1272), Al-Tirmidhi in “Al-Jami’” No. (4843) and Ahmad in “Al-Musnad”    (1/114,614,434,734,344) on the authority of Ibn Masoud.

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(1)   Dropped from (i) ·

(2)   It was included by Al-Tirmidhi in “Al-Jami’” No. (4043) and Al-Nasa’i in “Al-Mujtaba” (3/45), and Ahmad in “Al-Musnad” (4/321, 521) on the authority of Shaddad bin   Aws.

(3)   It was included by Ahmad in “Al-Musnad” (6/431,741) from the hadith of Aisha.

(4)   It was included by Ibn Majah in “Al-Sunan” No. (1983), Ahmad in “Al-Musnad” (6/431), Ibn Hibban in “Al-Sahih” No. (968) and Al-Tayyalisi in “Sunan” No. (9651) Al-Busairi said in “Misbah Al-Zajah” (3/102) This is a chain of narrators in which there is an article, this Umm Kulthum I did not see anyone who spoke about her The rest of the chain of transmission is trustworthy I said “Umm Kulthum is trustworthy as in “Al-Taqreeb” (857) and some of it is a witness on the authority of Saad bin Abi Waqqas: Ahmad included it in “Al-Musnad” (1/271,381)

(5)   (R) with addition: I ask you to make every decree that you spend for me good.

(6)   Addition of (p.) ·

(7)   (i): in them you ·

(8)   Addition of (p.) ·

(9)   It was included by Al-Tirmidhi in “Al-Jami’” No. (974) and he said: This is a strange hadith, and in its chain of transmission there is an example, Ibn Majah in “Al-Sunan” No. (0831) and Al-Hakim in “Al-Mustadrak” (1/023) from the hadith of Abdullah bin Abi Awfa. Al-Dhahabi said: “It includes Khalid bin Abdul Rahman Matrouk. It has a witness from the hadith of Anas. It was included by al-Tabarani in “Al-Sagheer” (1/421) and “Supplication” No. 4401).

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(1)   It was included by Al-Bukhari in “Al-Sahih” No. (438, 6236, 8837), Muslim in “Al-Sahih” No. (5072), and Ahmad in “Al-Musnad” (1/4, 7) from the hadith of Abu Bakr Al-Siddiq.

(2)   Addition from "Graduation Sources" ·

(3)   What is between them is omitted from (PBUH)

(4)   (may God bless him and grant him peace) added: No one forgives sins except you.

(5)   It was included by Muslim in “Al-Sahih” No. (177) and Abu Dawood in “Al-Sunan” No. (067) and Ahmad in “Al-Musnad” (1/201) from the hadith of Ali.

(6)   Here ends the fall from the original.

(7) It was included by an-Nasa’i in “Al-Mujtaba” (3/45), and the wording is his, and Ahmad in “Al-Musnad” (4/462) from the hadith of Ammar.

(8)   It was included by Al-Tirmidhi in “Al-Jami’” No. (5143) and Al-Tabarani in “Al-Kabeer” (01/343) and “Supplication” No. (284) from the hadith of Ibn Abbas.

(9)   Thananiyah al-Maazem, one of the two roads between Muzdalifah and Arafat from next to Namira, and it is a narrow people between two mountains that flows to the belly of Arnah, and from it to the west is the short road, the Dhab Road. (2/391)

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(1)   As in the hadith of Usama: It was included by Al-Bukhari in “Al-Sahih” No. (2761) and Muslim in “Al-Sahih” No. (0821), and the hadith of Ibn Omar, which was included by Ahmad in “Al-Musnad” (2/131)

(2)   What is between them is omitted from (i)

(3)   (peace be upon him): with a knife, fallen,

(4)   For the previous hadith of Jabir, and the hadith of Anas and Usama, which was included by Al-Bukhari in “Al-Sahih” No. (6661) and Muslim in “Al-Sahih” No. (6821) ·

(5)   (i)     : By soaking a fallen person, which is the first time for sacrifice, when dawn becomes apparent.

(6)   Mount Rainbow, and it is called Muzdalifah or all of it. Ibn Qudamah see “Al-Mughni” (5/282) and Ibn Abd al-Hadi “Al-Durr Al-Naqee” (2/524)

(7)   According to the hadith of Jabir and others.

(8) (pbuh) (i): He says:

(9)   (p) (i): As we stood

(01)   Surah Al-Baqarah from verse 891

(11)   Surah Al-Baqarah verse 991

(21) It was mentioned by Al-Nawawi in “Al-Adhkar” (171), and it was transmitted by Ibn Qudamah in “Al-Mughni” 15/382 and Al-Samiri in “Al-Musta’ab”    (4/932) without attributing it.

(31)   (p.) (i): He repeats that.

(41)   (PBUH): arrived

(51)   Wadi Muhasir to the south of Mina and it is between it and Muzdalifah. It was called that because of the difficulty of walking in it, and it was said otherwise.

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(1)   Falling from the original, according to the earlier hadith of Jabir, and others.

(2)   As explained by Ibn Omar, it was included by Malik in “Al-Muwatta” (1/293) ·

(3)   (pbuh): to take

(4)   It was included by Ibn Abi Shaybah in “Al-Musannaf” (091 / supplement) on the authority of Mujahid.

(5)   Ibn Abi Shaybah came out in the “previous source” on the authority of him, he said: Take the pebbles from wherever you want, and the most correct one is that it is taken from anywhere, and it was picked up for the Prophet  PBUH  from Mina as in Hadid Al-Fadl bin Abbas: It was included by Muslim in “Al-Sahih” No.   (2821) ), and the hadith of Jaber: It was included by Ibn Abi Shaybah in “Al-Musannaf” No. 231 / supplement) and the hadith of Ibn Abbas: It was included by Al-Nasa’i in Al-Mujtaba (5/812), Ibn Majah in “Al-Sunan” No. 4603, and Ahmad in “Al-Musnad” (1/51) 743, and Ibn Abi Shaybah in “Al-Musannaf” (191 / supplement)

(6)   (R) (i): The gravel will be

(7) It is the pebbles of the kidneys about as much as the grain of the bean, as in the hadith of Al-Fadl. See Al-Nawawi “Al-Minhaj” (9/72)

(8)   (pbuh) (i): To Mina

(9)   (p) (i): with a jamarah

(01)   deviated from the original

(11) For the previous hadith of Jaber, and the hadith of Ibn Masoud: It was included by Al-Bukhari in “Al-Sahih” No. (7471), Muslim in “Al-Sahih” No. (6921), Ahmad in “Al-Musnad” (1/724) and others.

(21) For the previous hadith of Al-Fadl bin Abbas in the two Sahihs and others.

(31) As in the hadith of Jaber, and the hadith of Anas, which was included by Muslim in <Al-Sahih> No. (5931), and Abu Dawood in <Sunan> No. (1891)

(41) The people of knowledge are unanimously agreed that women are not required to shave, as Ibn al-Mundhir said in “Consensus” (66) and he said this by Miqdad, Ahmad and al-Shafi’i according to Ibn Umar See: Ibn Qudamah <al-Mughni> (5/542, 013)

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(1) (r) (i) has been resolved

(2) The most correct opinion is that it will be for him after the stoning, and it is a narration from Ahmad and Malik’s statement, and Ibn Qudamah chose it. 772 and Ibn Majah   No. 7703

(3) (i): And sprinkle it with a fallen (PBUH) as in the previous hadith of Jabir.

(4) (R) (i): He says in the name of God.

(5) It was included by Abd al-Razzaq in <Musannaf> No. (2119) and Al-Dar Qatni in “Al-Sunan” (2/882) and Al-Hakim in “Al-Mustadrak” (1/374).

(6) You are powerful over all things that are not in (R) and (I).

(7) (r): for good

(8) (R) (i): Tawaf and Sa’i

(9) For the hadith of Ibn Umar that the Messenger of God, may God bless him and grant him peace, recited the Day of Sacrifice and then   returned and prayed the Zuhr prayer in Mina · · Narrated by Muslim in <Al-Sahih> No.

(01) He sleeps and throws stones, as in the hadith of Aisha: Narrated by Abu Dawood in <Al-Sunan> No. (3791) and Ahmed in <Al-Musnad> (6/09) and Al-Hakim in <Al-Mustadrak> (1/774). It was authenticated and Al-Dhahabi agreed with him, and it is licensed for watering people.  

     And similar   to the hadith of Ibn Umar: Al-Bukhari included it in <Al-Sahih No. (4361) and Muslim in <Al-Sahih> No. (5131)

(11) As in the hadith of Jabir, al-Fadl, and others.

(21) For the action   of the Prophet , may God bless him and grant him peace  ,  as in the hadith of Jaber, and the hadith of Ibn Abbas: It was included by al-Tirmidhi in “Al-Jami’” No. (898) and he said: A good hadith, and Ibn Majah in “Al-Sunan” No. 4503 and Ahmad in “Al-Musnad” (1/092) Ishaq bin Rahwayh, Ahmad and the people of opinion permitted the shooting on the day of the departure before the zenith, and it is not repelled until after it, and it is the most gentler with people at this time.

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(1) (R) (i): With seven pebbles

(2)   Ibn Al-Mundhir said: I do not know of anyone who denied raising the hands in supplication at the Jamrah except what Ibn Al-Qasim narrated on the authority of Malik See: Ibn Qudamah “Al-Mughni” (5/112, 723) and Ibn Hajar “Fath Al-Bari” (3/385) and it is rejected In the following hadith of Ibn Umar:

(3)   What is between them is lost from the original and (PBUH)

(4) For the hadith of Ibn Omar: It was included by Al-Bukhari in <Al-Sahih> No. (1571, 2571, 3571), Ahmad in <Al-Musnad> (2/251) and Ibn Khuzaymah in <Al-Sahih> No. (2792)

(5) (R) (i): He said

(6) Abu Bakr, Muhammad bin Ibrahim bin Al-Mundhir Al-Nisaburi, Hafez Faqih, interpreter, author of “Al-Tafsir”, “Al-Sunan” and “Al-Awsat” and others. He was born in the year 242 AH and died in 813 AH See: Al-Dhahabi “The Ticket” (3/287)

(7) It was included by Ibn Abi Shaybah in <Al-Musannaf> (372/ Supplementary) and its origin is from the hadith of Ibn Mas`ud with a chain of transmission traceable back to the two Sahihs and others, and it has gone on.

(8) What is between them is lost from the original, due to the action of the Prophet, may God bless him and grant him peace, and because of the increase in it.

(9)   Surah Al-Baqarah from verse 302

(01)   (i): Today Fallen

(11)   Because haste is a restriction on the two days, so if the sun sets on the second day, the time for       haste

 = Umar. It was included by Malik in “Al-Muwatta” (704). Ibn al-Mundhir said: It is proven on the authority of Ibn Umar. This is the view of the majority, and it is the most correct. ) ·

(1) (pbuh): descended

(2)   It was included by Al-Bukhari in <Al-Sahih> No. 2671, Muslim in <Al-Sahih> No. (1121) and Ibn Khuzaymah in <Al-Sahih> No. (8992) from the hadith of Aisha   . It is not part of the rituals, so it is not obligatory to leave anything out. And it is included in the common folk. See: Ibn Qudamah <al-Mughni> (5/533) and Ibn Hajar <Fath al-Bari> (3/192)

(3)   (R): But (i) but it ·

(4)    The hadith of Ibn Abbas: It was included by Al-Bukhari in <Al-Sahih> No. (5571), Muslim in <Al-Sahih> No. (7231,   8231), and Ahmad in <Al-Musnad> (1/222)

(5)   (R) (i): The human being is a fallen person.

(6)     What is between them is the addition of (pbuh) and (i) This is the view of the majority, in contrast to the   Hanafi school, and it is the most correct for the generality of the hadith of Ibn Abbas.

(7) (R) (i): It is obligatory. This is the view of the majority in contrast to the Malikis, and it is the most correct of the generality of the hadith of Ibn Abbas. See in the above: Ibn Rushd <Bedayat Al-Mujtahid> (1/292) and Ibn Qudamah <Al-Mughni> (5/633). , 833 ·

(8) (r) (i): but ·

(9) According to the hadith of Ibn Abbas

(01) (i) Addition: The supplication of Ibn Abbas · The scholar Muhammad Ibn Ibrahim, may God have mercy on him, said in <Fatwas> (5/31): And the well-known adherence to the Kaaba does not involve wiping in any case. Humiliation to God Almighty and fear at other times

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(1)   (pbuh): good

(2)   (i): and the hereafter · distortion ·

(3)   It was included by al-Tabarani in “Supplication” No. 388 from the sayings of Abd al-Razzaq, and al-Bayhaqi included it in “Al-Sunan” (5/461) and said: This is from the saying of al-Shafi’i, may God have mercy on him, and it is good · Ibn Qudamah said in “Al-Mughni” (5/343) And some of our companions said, and he says in his supplication and his remembrance, and I did not find anyone who attributed him to Ibn Abbas.

(4)   (i): A chapter on visiting the city

(5)   (R): And if (i): If ·

(6)   (R) (i) He prays

(7)   (i): proved, fallen,

(8)   (R) (i): In the Sahih as well · It was included by Al-Bukhari in “Al-Sahih” No. (0911), Muslim in “Al-Sahih” No. (4931) and Ahmad in “Al-Musnad” (932,772,872,664,994) from The hadith of Abu Hurairah, and it was included by Muslim in “Al-Sahih” No. (5931) and Ahmad in “Al-Musnad (92, 201) from the hadith of Ibn Omar · This visit is not one of the conditions of Hajj, nor its pillars, nor its duties, and it has nothing to do with it in little or much because there is no evidence from the Qur’an or correct year

(9)   What is between them is not in (r) and (i).

(01)   Graduated

(11)   (R) (i): He will receive him.

__________________

(1) Ibn Taymiyyah, may God have mercy on him, said in “Al-Istigha’” (15, 52) and they disputed the time of greeting him, whether he should face the qiblah or the grave, according to two views. Abu Hanifa said facing the qiblah, and others said: facing the grave   . Concerning that he faces the qiblah · See: Ibn Taymiyyah "Majmoo' Al-Fataawa" (1/922) ·

(2)   (i): Greetings to the   Prophet , peace be upon him   .

(3)   (R) Saeed bin Mansour in “Al-Sunan” as in “Akhtisar Al-Siraat Al-Mustaqim” (2/817) and Al-Bayhaqi   in “Al-Sunan” (5/542) and “Al-Sha’ab” No. (4583) and Al-Jahsi included it    in “The virtue of prayer on the The Prophet    (pbuh) No. (001), Malik in “Al-Muwatta” No. (442) and Ibn Battah in “Al-Ibanah” with an authentic chain of transmission, as Ibn Taymiyyah said in “Al-Ikhtasar” (2/122)

(4)      (R): Peace be upon him, peace be upon him    (i): Peace be upon him.

(5)   (r) (i): Attributes ·

(6)   Abu Abdullah, Al-Hussein bin Al-Hassan bin Muhammad bin Halim Al-Marwazi, Hafez Faqih, died in the year 304 AH See: Al-Dhahabi “Tazkira Al-Hafiz” (3/0301)

(7)   A piece of a hadith: It was included by Al-Bukhari in “Al-Sahih” No. (5443, 0386), and see the rest of the graduation “in   Fath Al-Majid to explain the book of monotheism” (083)

(8)   (pbuh) (i): by it on him ·

(9) (p) (i): His command

(01)   Al-Halimi

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(1)   (R) (i): It is not correct.

(2)   (R) (i): Ihram for Hajj

(3)   (R) (i): The

(4)   See: Ibn Al-Mundhir “Consensus” No. (141) What is meant by intention: the intention to worship and the intention of the idol, either from the pilgrim himself or from the one who performs Hajj with the child’s guardian See: Ibn Taymiyyah “Majmoo’ Al-Fatawa” (62/32)

(5)   Ibn Al-Mundhir see “Consensus” No. (681)

(6)   A piece of hadith: It was included by Abu Dawood   in “Al-Sunan” No. (9491), Al-Tirmidhi in “Al-Jami’” No. (988), Al-Nasa’i in “Al-Mujtaba” (5/652), Ibn Majah in “Al-Sunan” No. (9403) and Ahmad in < Al- Musnad   (4/903, 533)   , Ibn Abi Shaybah in “Al-Musannaf” (422/ Supplementary), Ibn Khuzaymah   in “Al-Sahih” No. (2282) and Al-Hakim in “Al-Mustadrak” (1/464), authenticated and approved by al-Dhahabi from the hadith of Ibn Abd al-Rahman al-Daylami.

(7) (R) (i): The third

(8) This tawaf, the Hijazis call it: the tawaf al-ifaadah, because it takes place after the pilgrimage from Arafat   .

(9) Abu Omar, Youssef bin Abdullah Muhammad bin Abdul-Barr Al-Nimri, Hafez Faqih Murkh Adeeb, author of the book “Al-Tamheed” and “Al-Istidhkar” and others. He was born in the year 863 AH and died in the year 364 AH. See: Al-Dhahabi is a reminder of the preservation (3/8211)

(01) Ibn Qudamah sees <al-Mughni> (5/113)

(11) Surat Al-Hajj Verse: 92

(21)   (R) (i): These are the three pillars of Hajj.

(31) Hajj is not in the (PBUH)

(41)   What is between them is suspended in the margin of the original and has the word “true” on it.

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(1) It is a narration on the authority of Ahmad and the words of Malik and Al-Shafi’i, according to the hadith of Aisha: It was included by Al-Bukhari in <Al-Sahih> No. (3461,0971, 5944) and Muslim in <Al-Sahih> No. (7721) See: Ibn Qudamah <Al-Mughni> (5/832) And Ibn Hajar <Fath Al-Bari> (3/894)

(2) If he leaves it and then returns to it before sunset, nothing is required of him according to the correct view, which is the doctrine of Malik, al-Shafi’i and Ahmad, because he combined standing between night and day. /472)

(3) What is between them is suspended in the margin of the original and has the word (Sahih) on it.

(4) The Hanafis, Shafi’is and Hanbalis said it, and it is the most correct, according to Asma’ hadeeth: It was included by Al-Bukhari in <Al-Sahih> No. (9761) and Muslim in <Al-Sahih> No. (1921) See: Al-Nawawi <Al-Majmoo’ (8/221) and Ibn Qudamah” Al-Mughni (5/482)

(5) (R) (i): The nights of Mina fall, and Malik, Al-Shafi’i and Ahmad said it in a narration, and it is the most correct, for the action of the Prophet, peace be upon him, and for the hadith of Umar, where he authorized   Al-Abbas: Narrated by Al-Bukhari in <Al-Sahih> No. (4361) and Muslim in <Al-Sahih> No. (5131) See   Al-Nawawi > Al-Majmoo’ (8/971) and Ibn Qudamah (5/423)

(6) What is between them is omitted from (i)

(7) It was taken by the Hanafis, Shafi’is and Hanbalis, and it is the most correct of the   previous hadith of Ibn Abbas See: Al-Nawawi <Al-Majmoo’ (8/717), Ibn Rushd <Bidaayat Al-Mujtahid> (1/292) and Ibn Qudamah <Al-Mughni> (5/733)

(8) When it was proven on the authority of Ibn Abbas that he said: Whoever forgets the one who sacrifices something or leaves it, let him shed blood. Narrated by Malik in <Al-Muwatta> No. (752/ Book of Hajj) and Al-Dar Qatni in <Al-Sunan> (2/442) and Abu Naim in <Isfahan News < (2/713) and Al-Bayhaqi in <Al-Sunan> (5/03) Al-Nawawi said in <Al-Majmoo’ (8/001) Narrated by Malik and others with authentic chains of transmission, with a chain of transmission on it, not with a chain of transmission,   but it is not based on opinion.

(9) It is not waived by incapacity like the pillars of prayer, because the excuse permits the representation

(01) (R): The blood has fallen

(11) By analogy with Mut’ah fasting, according to the more correct view: Ibn Qudamah <al-   Mughni> (5/002, 034)

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(1)   What is between them is omitted from (r) and (i).

(2) (pbuh) mentioned it

(3) (R) (i): Almighty in His book in Surat Al-Baqarah and verse No. 691 of Surat Al-Baqarah

(4)   The scholars agreed on circumambulation, and the Hanafis disagreed with regard to saa’i and Ihram, and the correct view is that they are   also two pillars See: Al-Majd in “Al-Muharr” (1/443), Al-Dardir <Sharh> (2/383) and Ibn Abidin <The Hashiyah> (2/274)

(5) (r) (i): and

(6)   See: Al-Majd <The Editor> (1/542)

(7)   He originally wrote after that what he said: A lot of greetings, then O God, forgive his writer and treat him and the Muslims and Muslim women, Amen. May God reward the best of those who pray for his owner and his writer well. Trustworthy·

And he wrote in the copy of (pbuh) what he said: And the blank copy of it was on Thursday, the ninth of Rajab, the year   3431 AH, written by the poor person to God in need of the mercy of his Lord, Saleh bin Suleiman bin Sahman.

 

  

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[1]  Publications of the Journal of Contemporary Jurisprudence Research

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