complete guide about umrah and hajj
60 - It is prescribed for the Taif to receive the black stone and the Yemeni pillar in each step, as it is desirable to kiss the black stone and receive it with his right hand if it is possible without hardship, but with hardship and overcrowding, and he starts to refer to the black stone with his hand or with a stick and grow up. While we know evidence indicating reference to it. If he received the black stone with his hand or with a stick before he received it, then he would be pleased with the Prophet (peace and blessings of Allaah be upon him) if it was not possible to kiss the stone.CLICK HERE FOR Umrah Tour packages Uk
61 - It is prescribed to pray for the two rak'ahs of the tawaaf behind the shrine; for the precious verse, and for the hadiths that are given, if it is not possible to reach them as he wishes from the rest of the mosque.
62 - It is well-known among the scholars that it is permissible to continue between two or more tawaafs and then pray two rak'ahs for each tawaaf.
36 - Wudoo 'is a condition in the health of tawaaf in the most correct of the two scholarly opinions, which is the view of the most knowledgeable scholars, because the Prophet (peace and blessings of Allaah be upon him) did not want to do tawaaf and then do tawaaf. It was narrated that Ibn 'Abbaas (may Allaah be pleased with him) said that he said: "Tawaaf in the house is a prayer, but Allaah has permitted it to speak." [21] If the purity is invalidated, he must purify himself and return the tawaaf from the first step, such as prayer, whether the tawaaf is obligatory or not.
64 - It is likely that the blood does not affect the tawaaf if it is easy to do without prayer and prayer as prayer.
When she becomes pure before forty, she has the right to perform tawaaf and other prayers, and not for the minimum menstrual period. For the majority of forty days, if she does not cleanse after forty days, she is ghusl and silent and she reaches and goes to her husband and does wudoo 'for every prayer until the blood stops.
66- Whoever commits his tawaaf to prayer begins from the end, and he does not have to recite the oud to the first part of the hadeeth of the saheeh of the two scholarly opinions. If he starts from the first part of the break, it is good, God willing.
(A) A pregnant woman may intend to perform tawaaf and seek for it.
(B) And about the child, because the Prophet (peace and blessings of Allaah be upon him) did not ask the woman about the child. She said: O Messenger of Allaah, is this Hajj? He said: "Yes, and you have a reward." [22] He did not enjoin her to do tawaaf or tawaaf.
67 - It is mustahabb for Hajj, Umrah, and others to drink from Zamzam water if it is possible for him to do so. He may do wudoo 'from it, and it is also permissible to resort to doing so and doing ghusl from janaabah if the need arises. It is proven that the Prophet (peace and blessings of Allaah be upon him) was drinking water from among his fingers, and then people took their need of this water to drink and to make du'aa 'and to wash their clothes and to pray. All this happened; the water of Zamzam if not like the water that emanated from the fingers of the Prophet peace be upon him and his family and was not above that, both water Sharif.
68 - There is nothing wrong with selling Zamzam water or transporting it from Makkah.
69 - In the preference between frequent naafilism and frequent tawaaf, and it is likely that many of this, even if it is strange, and some scholars went to preference, so they preferred to frequent the tawaaf in the case of the stranger and from praying in the case of others.
70- Whoever enters the Haram after the 'Asr or after Fajr does not have to pray other than the year of tawaaf and every year with a reason like the mosque.
7 - The project of those who sought to say in the first run: (Safa and Marwa of the Shaar Allah) [23] , but the repetition of that I do not know what indicates the mustahabb.
72. It is not obligatory to go up on Safa and Marwah, and it is sufficient for the traveler to accommodate the two, but to climb on them is the Sunnah and the best if it is possible.
73. The pursuit on the upper floor is as true as the pursuit below, because the air follows the decision.
74. It is more likely that someone who has left some of his or her entire pursuit or forgetment if the separation does not last.
75- Whoever leaves one or more of the stages of performing 'umrah, he has to go back and complete the journey even if he returns to his country. He is in the ihraam that prevents him from his wife and all the taboo.
76. It is not permissible to purify one's purity, because purity is not a condition in seeking but is desirable.
77 - There is nothing wrong with those who offer to seek tawaaf in error or forgetfulness, and it is proven that the Prophet (peace and blessings of Allaah be upon him) said that a man asked him, "Have you sought before I go?" He said: "There is nothing wrong with that." [24] . This indicates that if the pursuit is a valid one, but the precaution is not to do it intentionally, and when it is forgotten or forgotten, there is no sin.
Title of Hajj and Umrah
78- The project of the halal pilgrim is forbidden by Hajj on the day of al-Tarawiya from his place, whether inside Makkah or outside or in Mina, because the Prophet (peace and blessings of Allaah be upon him) ordered his companions who have passed Umrah to be banished on the day of purification from their homes.
79- Whoever was a resident of Mina on the eighth day of Dhu'l-Hijjah is haraam from his place and there is no need to enter it for Makkah. For all the hadeeth of Ibn Abbas, it is mentioned in that, which is the hadeeth of the Prophet (peace and blessings of Allaah be upon him) The people of Makkah will come from Mecca ") [25] .
80. It is not valid to perform Hajj from a stop outside the borders of 'Arafah, even if it is close to it.
81 - from the cessation of the day of Arafah before the demise only and more scholars not to stand parts.
Imam Ahmad ibn Hanbal (may Allaah have mercy on him) and a group said that those who stopped at 'Arafah before the end of the day were told to do so, because the hadeeth was narrated by' Urwah ibn Masras. The Prophet (peace and blessings of Allaah be upon him) said: ( 26) , and the day started, they said: This includes the prehistoric and beyond, but the public on the contrary and that it is not permissible to stand on the day of Arafah only after the end, because he peace be upon him stop after the disappearance and this is the precaution.
82- Whoever stops after the meridian is a part of it, if he goes out before Maghrib, then he has blood. If he does not return to 'Arafah at night, I mean the night of the slaughter.
83 - From stopping at Arafah at night, even if it passes through it.
84. The time to stand at Arafah from the dawn of the ninth day to the end of the night of the Sacrifice lasts for the hadiths mentioned in that. It is better and more prudent to stand at Arafah after sunset or at night from the ninth day;
85. The pilgrim must stay in Muzdalifah until midnight, and if he completes and stays until dawn, he will be better.
86 - It is permissible for women to pay from Muzdalifah after half the night of Muzdalifah night, which is the night of slaughter, even if they are strong, and so are the rest of the weak, the elderly, the sick, and their followers, because the Prophet (peace and blessings of Allaah be upon him) was permitted to do so.
87- Whoever passed through Muzdalifah and did not make a decision, then he returned before dawn and stayed there even if it was easy.
88- Whoever leaves the house in Muzdalifah must have blood.
89. It is not necessary to collect gravel from Muzdalifah but rather from Mina.
90 - It is not permissible to throw the jam of Aqaba before midnight on the night of the Sacrifice, as well as tawaaf al-ifaadah.
9 - It is correct that throwing Jamara Aqaba in the last half of the night of slaughter is broken for the weak and others, but it is prescribed for a strong Muslim to strive to throw in the day; following the Prophet peace be upon him, because he peace be upon him threw Jamra Aqaba after the sun rose.
92- The hadeeth of Ibn 'Abbaas (may Allaah be pleased with him ) : "Do not throw the stone until the sun rises." [27] It is weak because it is between al-Hasan al-'Arrani and Ibn Abbas. And on the basis of his health, it is borne on the scar; a crowd between the hadiths, as pointed out by Al-Haafiz ibn Hajar - may God have mercy on him -.
93. It is not permissible to throw it out on the eleventh, twelfth and thirteenth day of the one who is not in a hurry, because the Prophet (peace and blessings of Allaah be upon him) threw it after the meridian in the three days mentioned. He said: " Take away your rituals from me." [28] It is not permissible to do anything except what is prescribed by al-Shara '.
94- There is no proof that the night and the night are forbidden. It is better to throw the day on the day of Eid and after the meridian in the three days, if that is possible, and throwing it in the night is valid for the day on which the Sun has sunk. Those who missed the throwing during the day of the Eid threw the night of eleven until the end of the night, and it was missed before sunset on the eleventh day after the sunset on the night of the twelfth day, and missed the shooting on the twelfth day before sunset and threw after sunset on the night of the day The thirteenth day, and it is missed to throw the day on the thirteenth day until the sun is gone, and it is obligatory to throw it, and it has to be blood, because the time of throwing all of it comes out by sunset from the thirteenth day.
95. It is not necessary to keep the gravel in the goal, but it is required to be in it. If the pebble falls in the goal and then comes out of it, I will break the flag of the scholars.
96. It is doubtful whether the gravel occurred in the mine or not, so he should continue to be sure.
97 - It is not permissible to throw anything out of the basin, but there is nothing wrong with that next to it.
98- The strings that do not throw gravel may throw it.
99- Whoever throws all the seven emeralds together is one pebble, and he must bring the rest.
100 - It is necessary to arrange the throwing of the Jamarat, starting with the first and then the second and then the third is Jamra Aqaba.
101 - It is not recommended to wash the gravel, but rather to throw it away without washing, because that is not transmitted from the Prophet (peace and blessings of Allaah be upon him) nor from his companions, may Allaah be pleased with them.
102 - It is correct to delay all the throwing if necessary to the thirteenth day and throw it in a salary, and begins to throw Jamra Aqaba for the day of slaughter, and then return Fermi small and then Central and Aqaba on the eleventh day, and then return Fermi three on the twelfth day and then return and throw them On the tenth day, if he does not hurry, but the Sunnah is to throw the gems as the Prophet (peace and blessings of Allaah be upon him) threw. On the twelfth day as well, and then throws the three on the thirteenth day as he threw it In the eleventh and twelfth if he did not hasten on the twelfth day.
103. It is permissible to carry out the task of throwing out the disabled, such as the sick, the elderly and the children, and the children who have no one to protect them are joined.
104. The Agency may only give a legitimate excuse, as provided.
105- Anyone who does not have the right to do so will not be allowed to do so.
106. He who turns from another, begins himself at every gall.
107 - Whoever wants to throw away from others has two conditions, namely: that he throw himself all the gems and then the two parts. The other is that he should throw himself and his ankles at each grave, and this is the right thing for the sake of embarrassment and hardship, and for the lack of proof that requires otherwise.
108. Slaughtering or slaughtering on the first day is better and better than the second and the second is better than the third and the third is better than the fourth.
109 - The throat during Hajj and Umrah is better, because the Prophet (peace and blessings of Allaah be upon him) called for mercy and forgiveness for the three and three. And it is not enough to take some head; but must be shortened as a whole throat, only if the performance of Umrah close to the time of the Hajj, the best in which the default until the throat in the Hajj; and this is the Prophet peace be upon him companions shortening when they completed their tawaaf and their efforts in the farewell, Except those who were with him guidance, he remained on his ihram and did not order them shaving, because their performance for 'Umrah was a few days before the Hajj.
110 - He who has previously shortened some of his head ignorant or forget about the necessity of generalization, there is nothing on him.
111. Women are shorter than each strand.
If a person forgets the throat or the shortness and dislocates after throwing, he will take off his clothes if he is mentioned, then shaves or shortens and then wears them. If he is short and wears his clothes, he is ignorant of him or forgets, there is nothing wrong with him. ] , And the talk of the owner of the meal.
113. There is no evidence for those who say that it is not permissible to delay the tawaaf of the hadeeth on the authority of Dhu'l-Hijjah, and the right to delay the delay.
114. It is obligatory for a woman who is present before the tawaaf al-ifaadah to wait for her and her mahram until she is purified and then she is going to do tawaaf. If she is not able to travel then she returns to perform tawaaf al-ifaadah. If she can not come back, she is from the remote areas of Indonesia or Morocco. To observe and observe the structure of the Hajj and the rest of it when gathered from the scholars, including Sheikh Islam Ibn Taymiyah and the mark of Ibn al-Qayyim may Allah have mercy on them and others of the scholars.
115 - on the comparison and single seek one, then Vtalh with the tawaaf of the arrival is not necessary for them to come in another endeavor, if they did not do with the tawaaf of coming, they should come with the tawaaf al-ifaadah.
116 - Lying in Mina falls on the owners of excuses such as the sands and the patient who makes it difficult to stay in Mina, but it is prescribed for them to be careful in the rest of the time to take shelter with the pilgrims; Tasia the Prophet peace be upon him and his companions may Allah be pleased if possible.
117. Licensors, shepherds and workers in favor of the pilgrims are allowed to leave the house in Mina and delay the shooting for the third day except on the Day of Sacrifice. The project is for everyone to do and not to delay it.
118. Whoever leaves the house in Mina is ignorant of its limits with the ability to stay, and he has blood; because he left a duty without a legitimate excuse, and he had to ask for the duty to be performed.
If the pilgrim seeks to find a place in Mina to stay in it, then he can not find it. There is nothing wrong with him coming out of it, and there is no ransom for him according to the general meaning of the word of Allaah (interpretation of the meaning): " Fear Allaah as much as you can." [30] The Prophet (peace and blessings of Allaah be upon him) said: By command and come from him as you can)) [31] .
120 - Whoever leaves the night in Mina on the night of the eleventh and the twelfth night without an excuse has blood.
121. Whoever is aware of the sunset on the twelfth day and has departed from Mina is in the ruling of the naafir, and there is nothing on him. As for those who are aware of the sunset and do not travel, it is necessary for them to stay overnight on the night of the thirteenth and throw it on the thirteenth day after the meridian. Allaah says (interpretation of the meaning): It is called hasty.
12- Whoever leaves the farewell tawaaf or goes from it, then he has blood that is slaughtered in Makkah and distributed to its poor. If he returns and brings it, the blood will not fall from him.
The Prophet (peace and blessings of Allaah be upon him) did not want to do tawaaf, and he said: "Take me from your rituals." [33] . As for it is narrated that Ibn 'Abbaas (may Allaah be pleased with him) said: Except that God allowed the speech)) and narrated to the Prophet peace be upon him, and the detainee is healthier, which is in the ruling raised; because like him is not said from the point of view.
124 - It is not on the menstruating women and the farewell party; because of Ibn Abbas, may Allah be pleased with them: ((ordered people to be the last covenant in the house, but relieved the menstruating woman)) [34] agreed on his health. And the same as the scholars.
125 - Whoever toufs the farewell tawaaf prior to the completion of the rak'ah is not exempted from the farewell, because he is his instrument before his time, and if he travels, he has blood.
126 - It is better to bid farewell and need to buy something, even if a trade for a short period of time, if the length of the custom returned the tawaaf.
127. It is not obligatory for a pilgrim to perform a farewell, because there is no evidence, which is the view of the public, and Ibn Abd al-Barr said unanimously.
128. Whoever dies during the work of Hajj does not complete it; because of the hadeeth that he narrated on his death, he died. The Prophet (peace and blessings of Allaah be upon him) did not order the Hajj to be completed.
129. What many people do during the period of Hajj after the hajj of taymeen, hajranah or others, has already done Hajj before the Hajj, so there is no proof of its legitimacy. Rather, the evidence indicates that it is better to leave it, because the Prophet (peace and blessings of Allaah be upon him) So in the farewell plea.
130- The hadeeth of Ibn 'Abbaas (may Allaah be pleased with him ) : "Whoever abandons a nisaqa or forgets it, then he will have a blood." [36] He has the ruling on lifting it, because it is not narrated from the point of view. Whoever leaves a duty intentionally or inadvertently or ignorant of the vineyards or the nights of Mina and the farewell tawaaf, and so on, blood is slaughtered in Mecca and divided on the poor. The part of that is the cut in the udhiyah, which is a head of sheep, seven horseshoes, or seven cows.
Visit door
131. Visiting the Prophet's Mosque is a year at all times, and it is not related to Hajj, and is not obligatory.
132 - The hadeeth: "Whoever prays in it - means the Prophet's Mosque - forty prayers that have a patent of fire and innocence of hypocrisy." [37]
The door of the dead and the siege
133. The siege shall be with the enemy and others, such as sickness and non-maintenance, and he shall not hasten to break down if he is hoping that the impediment will soon disappear.
134 - It is not permissible for him to disobey him until he breaks the guidance and then shaves or shortens. If he has stipulated a solution and there is nothing about him, there is no guidance and no other, and if he is unable to fast, he fasts for ten days, then shaving or shortening and then dissolving.
135. The person who is in a mosque or outside it is slaughtered in the place where he is confined, and he is given to the poor. If there is no poor person, he must be transferred to them.
The door of guidance and sacrifice
136. The people of Makkah do not have the gift of enjoyment or marriage, even if they do 'Umrah during the months of Hajj and Hajj. Allaah says (interpretation of the meaning):
137. It is not permissible to slaughter one's hands before the day of slaughter, because the Prophet (peace and blessings of Allaah be upon him) and his companions did not slaughter except during the days of slaughter. If the slaughter was permissible before the day of slaughter, then the Prophet (peace and blessings of Allaah be upon him) used it.
138. It is permissible to delay the slaughter of the gift until the thirteenth day, because the days of Tashreeq are all days of eating, drinking and slaughter, and it is better to offer them on the day of Eid.
It is not permissible to fast during the days of Tashreeq, neither voluntary nor obligatory, except for those who do not find the guidance. The hadeeth of Ibn 'Umar and Aa'ishah (may Allaah be pleased with them) said:
140 - The best for those who are unable to enjoy the blood and the Koran to fast before the day of Arafah three days, and fasting in the days of Tashreeq is not as good as the previous issue.
141. If one is able to enjoy the Qur'aan and fast, then it is not permissible for him to fast, and he has to sacrifice even after the days of slaughter have passed, because it is a debt in his debt.
142. It is not permissible to remove the value of the gift, but rather to slaughter it, and to say that it is permissible to take out the value of new and evil legislation. Allaah says (interpretation of the meaning):
143. It is permissible to borrow money to buy a gift, and this is not obligatory if he is unable to pay the price, and he is entitled to fast.
144. Both ransom and slaughter are provided to the poor of the Haram.
145. The guidance is distributed to the poor, the needy, and those residing in the Haram from the people of Makkah and others.
146. Whoever leaves a gift in a place where he can not be excused is not allowed to do so.
147. Whoever slaughtered gifts outside the Haram, such as Arafat and Oujda, did not divide him, even if he distributed it in the Haram, and he has to make it up, whether he is scholar or ignorant.
148. It is mustahabb to eat, to give charity and to be guided by the enjoyment of the Qur'aan, the Qur'aan and the sacrifice.
149. It is mustahabb for him to say at the time of the slaughter of a sacrifice or sacrifice: "In the name of Allah and God is greater, O God, this is from you and you." He directs him to the qiblah, and guidance for the qiblah is Sunnah and not obligatory.
150 - sacrifice is a valid year in the healthiest of the two scholars, but if the commandment must be implemented, and it is permissible for a person to justify his death by sacrifice and other charity.
[1] Narrated by al-Tirmidhi in (faith) section of what came in leaving the prayer number 2621.
[2] Narrated by Muslim in (faith) section of the release of the name of infidelity to leave the prayer number 82.
[3] Narrated by al-Bayhaqi in Sunan al-Kubra in Hajj in the group of the gates of Mecca.
[4] Surah Al-Imran, verse 97.
[5] Like someone who came to Jeddah via the sea from the side of the Sudan.
[6] Which is the Sunnah of the Prophet (peace and blessings of Allaah be upon him) when he ordered someone who did not draw the guidance from his companions. As for the Prophet (peace and blessings of Allaah be upon him), he used to compare with us, and he did not disobey his ihraam because he had given guidance.
[7] Surat al-Baqarah verse 197.
[8] They were not the guidance.
[9] Narrated by al-Tirmidhi in (purity) section of what came in the side and menstruating that they do not read the Koran No. 131.
[10] ie: meet.
[11] Narrated by al-Bukhaari in (the marriage) the door of the competent in religion No. 5089, and Muslim in the (pilgrimage) the door of the permissibility of the prohibition of the permissibility to analyze the excuse of the disease and the like number 1207.
[12] Narrated by al-Bukhaari in (Hajj) door to wear the veil of the sanctity of the number 1841, and Muslim in the (pilgrimage) door is permissible for the Haram or Hajj Umrah number 1179.
[13] His legs of the solution.
[14] Surat al-Baqarah, verse 196.
[15] Narrated by al-Bukhaari in (faith) door Fadl who acquiesced to his religion number 52, and Muslim in (Almaska) door to take halal and leave suspicions No. 1599.
[16] Surat al-Baqarah, verse 286.
[17] Narrated by Muslim in (faith) door statement that God Almighty did not cost only the intolerable number 126.
[18] Narrated by al-Bukhaari (Hajj) door to do in Umrah, what to do in Hajj No. 1789, and Muslim in the (Hajj) door is permissible for the Hajj or Umrah 1180.
[19] Al-An'am, verse 160.
[20] Al-Hajj, verse 25.
[21] Narrated by Imam Ahmad in (Musnad Makin) the speech of a man realized the Prophet peace be upon him No. 14997, and women in the (rituals of pilgrimage) the door to allow speech in the tawaaf number 2922.
[22] Narrated by Muslim in the section of the correct argument of the boy No. 1336.
[23] Surah Al-Baqarah, verse 158.
[24] Narrated by Abu Dawood in (the rituals) door, who gave something before something in his argument number 2015.
[25] Narrated by al-Bukhaari in (Hajj) door of the time of the people of the Levant No. 1526, and Muslim in the (pilgrimage) the dates of Hajj and Umrah number 1181.
[26] Narrated by Imam Ahmad in (Musnad civilians) the talk of Erwa bin Mdrs number 15775, and Tirmidhi in the (pilgrimage) section of what came to the Imam of the collection number 891.
[27] Narrated by Imam Ahmad in (Musnad Bani Hashim) the beginning of Musnad Abdullah bin Abbas number 2083, and Tirmidhi in (pilgrimage) section of the provision of the weak collection of night number 893.
[28] Narrated by Muslim in the (pilgrimage) door must be thrown Jamra Aqaba on the day of the Sacrifice ride number 1297.
Al-Baqarah, verse 286.
[29] Surat al-Baqarah, verse 286.
[30] Surah Al-Taghabin, verse 16.
[31] Narrated by al-Bukhaari in (sit in the book and Sunnah) the door to follow the example of the Messenger of Allah peace be upon him number 7288 and Muslim in (Hajj) door to impose the Hajj once in the lifetime number 1337.
[32] Surat al-Baqarah, verse 203.
[33] Narrated by Muslim in the (pilgrimage) door must be thrown Jamara Aqaba on the day of sacrifice, number 1297.
[34] Narrated by al-Bukhaari in (Hajj) door Tawaaf farewell to number 1755, and Muslim in (pilgrimage) door obligatory farewell tawaaf and fall from the menstruating number 1328.
[35] Narrated by al-Bukhaari in (funeral) door of the shroud in two clothes number 1265, and Muslim in the (pilgrimage) door what he does in Mecca if he died number 1206.
[36] Narrated by Malik in al-Mawatta in (Hajj) section of the default number 905, and in the door of those who forget forgetting something by number 957.
[37] Narrated by Imam Ahmad in (Musnad Almkazrin of companions) Musnad Anas bin Malik No. 12173.
[38] Surat al-Baqarah, verse 196.
[39] Narrated by al-Bukhaari in (fast) the door of fasting days of al-Tashreeq No. 1998.
[40] Al-Shura, verse 21.
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61 - It is prescribed to pray for the two rak'ahs of the tawaaf behind the shrine; for the precious verse, and for the hadiths that are given, if it is not possible to reach them as he wishes from the rest of the mosque.
62 - It is well-known among the scholars that it is permissible to continue between two or more tawaafs and then pray two rak'ahs for each tawaaf.
36 - Wudoo 'is a condition in the health of tawaaf in the most correct of the two scholarly opinions, which is the view of the most knowledgeable scholars, because the Prophet (peace and blessings of Allaah be upon him) did not want to do tawaaf and then do tawaaf. It was narrated that Ibn 'Abbaas (may Allaah be pleased with him) said that he said: "Tawaaf in the house is a prayer, but Allaah has permitted it to speak." [21] If the purity is invalidated, he must purify himself and return the tawaaf from the first step, such as prayer, whether the tawaaf is obligatory or not.
64 - It is likely that the blood does not affect the tawaaf if it is easy to do without prayer and prayer as prayer.
When she becomes pure before forty, she has the right to perform tawaaf and other prayers, and not for the minimum menstrual period. For the majority of forty days, if she does not cleanse after forty days, she is ghusl and silent and she reaches and goes to her husband and does wudoo 'for every prayer until the blood stops.
66- Whoever commits his tawaaf to prayer begins from the end, and he does not have to recite the oud to the first part of the hadeeth of the saheeh of the two scholarly opinions. If he starts from the first part of the break, it is good, God willing.
(A) A pregnant woman may intend to perform tawaaf and seek for it.
(B) And about the child, because the Prophet (peace and blessings of Allaah be upon him) did not ask the woman about the child. She said: O Messenger of Allaah, is this Hajj? He said: "Yes, and you have a reward." [22] He did not enjoin her to do tawaaf or tawaaf.
67 - It is mustahabb for Hajj, Umrah, and others to drink from Zamzam water if it is possible for him to do so. He may do wudoo 'from it, and it is also permissible to resort to doing so and doing ghusl from janaabah if the need arises. It is proven that the Prophet (peace and blessings of Allaah be upon him) was drinking water from among his fingers, and then people took their need of this water to drink and to make du'aa 'and to wash their clothes and to pray. All this happened; the water of Zamzam if not like the water that emanated from the fingers of the Prophet peace be upon him and his family and was not above that, both water Sharif.
68 - There is nothing wrong with selling Zamzam water or transporting it from Makkah.
69 - In the preference between frequent naafilism and frequent tawaaf, and it is likely that many of this, even if it is strange, and some scholars went to preference, so they preferred to frequent the tawaaf in the case of the stranger and from praying in the case of others.
70- Whoever enters the Haram after the 'Asr or after Fajr does not have to pray other than the year of tawaaf and every year with a reason like the mosque.
7 - The project of those who sought to say in the first run: (Safa and Marwa of the Shaar Allah) [23] , but the repetition of that I do not know what indicates the mustahabb.
72. It is not obligatory to go up on Safa and Marwah, and it is sufficient for the traveler to accommodate the two, but to climb on them is the Sunnah and the best if it is possible.
73. The pursuit on the upper floor is as true as the pursuit below, because the air follows the decision.
74. It is more likely that someone who has left some of his or her entire pursuit or forgetment if the separation does not last.
75- Whoever leaves one or more of the stages of performing 'umrah, he has to go back and complete the journey even if he returns to his country. He is in the ihraam that prevents him from his wife and all the taboo.
76. It is not permissible to purify one's purity, because purity is not a condition in seeking but is desirable.
77 - There is nothing wrong with those who offer to seek tawaaf in error or forgetfulness, and it is proven that the Prophet (peace and blessings of Allaah be upon him) said that a man asked him, "Have you sought before I go?" He said: "There is nothing wrong with that." [24] . This indicates that if the pursuit is a valid one, but the precaution is not to do it intentionally, and when it is forgotten or forgotten, there is no sin.
Title of Hajj and Umrah
78- The project of the halal pilgrim is forbidden by Hajj on the day of al-Tarawiya from his place, whether inside Makkah or outside or in Mina, because the Prophet (peace and blessings of Allaah be upon him) ordered his companions who have passed Umrah to be banished on the day of purification from their homes.
79- Whoever was a resident of Mina on the eighth day of Dhu'l-Hijjah is haraam from his place and there is no need to enter it for Makkah. For all the hadeeth of Ibn Abbas, it is mentioned in that, which is the hadeeth of the Prophet (peace and blessings of Allaah be upon him) The people of Makkah will come from Mecca ") [25] .
80. It is not valid to perform Hajj from a stop outside the borders of 'Arafah, even if it is close to it.
81 - from the cessation of the day of Arafah before the demise only and more scholars not to stand parts.
Imam Ahmad ibn Hanbal (may Allaah have mercy on him) and a group said that those who stopped at 'Arafah before the end of the day were told to do so, because the hadeeth was narrated by' Urwah ibn Masras. The Prophet (peace and blessings of Allaah be upon him) said: ( 26) , and the day started, they said: This includes the prehistoric and beyond, but the public on the contrary and that it is not permissible to stand on the day of Arafah only after the end, because he peace be upon him stop after the disappearance and this is the precaution.
82- Whoever stops after the meridian is a part of it, if he goes out before Maghrib, then he has blood. If he does not return to 'Arafah at night, I mean the night of the slaughter.
83 - From stopping at Arafah at night, even if it passes through it.
84. The time to stand at Arafah from the dawn of the ninth day to the end of the night of the Sacrifice lasts for the hadiths mentioned in that. It is better and more prudent to stand at Arafah after sunset or at night from the ninth day;
85. The pilgrim must stay in Muzdalifah until midnight, and if he completes and stays until dawn, he will be better.
86 - It is permissible for women to pay from Muzdalifah after half the night of Muzdalifah night, which is the night of slaughter, even if they are strong, and so are the rest of the weak, the elderly, the sick, and their followers, because the Prophet (peace and blessings of Allaah be upon him) was permitted to do so.
87- Whoever passed through Muzdalifah and did not make a decision, then he returned before dawn and stayed there even if it was easy.
88- Whoever leaves the house in Muzdalifah must have blood.
89. It is not necessary to collect gravel from Muzdalifah but rather from Mina.
90 - It is not permissible to throw the jam of Aqaba before midnight on the night of the Sacrifice, as well as tawaaf al-ifaadah.
9 - It is correct that throwing Jamara Aqaba in the last half of the night of slaughter is broken for the weak and others, but it is prescribed for a strong Muslim to strive to throw in the day; following the Prophet peace be upon him, because he peace be upon him threw Jamra Aqaba after the sun rose.
92- The hadeeth of Ibn 'Abbaas (may Allaah be pleased with him ) : "Do not throw the stone until the sun rises." [27] It is weak because it is between al-Hasan al-'Arrani and Ibn Abbas. And on the basis of his health, it is borne on the scar; a crowd between the hadiths, as pointed out by Al-Haafiz ibn Hajar - may God have mercy on him -.
93. It is not permissible to throw it out on the eleventh, twelfth and thirteenth day of the one who is not in a hurry, because the Prophet (peace and blessings of Allaah be upon him) threw it after the meridian in the three days mentioned. He said: " Take away your rituals from me." [28] It is not permissible to do anything except what is prescribed by al-Shara '.
94- There is no proof that the night and the night are forbidden. It is better to throw the day on the day of Eid and after the meridian in the three days, if that is possible, and throwing it in the night is valid for the day on which the Sun has sunk. Those who missed the throwing during the day of the Eid threw the night of eleven until the end of the night, and it was missed before sunset on the eleventh day after the sunset on the night of the twelfth day, and missed the shooting on the twelfth day before sunset and threw after sunset on the night of the day The thirteenth day, and it is missed to throw the day on the thirteenth day until the sun is gone, and it is obligatory to throw it, and it has to be blood, because the time of throwing all of it comes out by sunset from the thirteenth day.
95. It is not necessary to keep the gravel in the goal, but it is required to be in it. If the pebble falls in the goal and then comes out of it, I will break the flag of the scholars.
96. It is doubtful whether the gravel occurred in the mine or not, so he should continue to be sure.
97 - It is not permissible to throw anything out of the basin, but there is nothing wrong with that next to it.
98- The strings that do not throw gravel may throw it.
99- Whoever throws all the seven emeralds together is one pebble, and he must bring the rest.
100 - It is necessary to arrange the throwing of the Jamarat, starting with the first and then the second and then the third is Jamra Aqaba.
101 - It is not recommended to wash the gravel, but rather to throw it away without washing, because that is not transmitted from the Prophet (peace and blessings of Allaah be upon him) nor from his companions, may Allaah be pleased with them.
102 - It is correct to delay all the throwing if necessary to the thirteenth day and throw it in a salary, and begins to throw Jamra Aqaba for the day of slaughter, and then return Fermi small and then Central and Aqaba on the eleventh day, and then return Fermi three on the twelfth day and then return and throw them On the tenth day, if he does not hurry, but the Sunnah is to throw the gems as the Prophet (peace and blessings of Allaah be upon him) threw. On the twelfth day as well, and then throws the three on the thirteenth day as he threw it In the eleventh and twelfth if he did not hasten on the twelfth day.
103. It is permissible to carry out the task of throwing out the disabled, such as the sick, the elderly and the children, and the children who have no one to protect them are joined.
104. The Agency may only give a legitimate excuse, as provided.
105- Anyone who does not have the right to do so will not be allowed to do so.
106. He who turns from another, begins himself at every gall.
107 - Whoever wants to throw away from others has two conditions, namely: that he throw himself all the gems and then the two parts. The other is that he should throw himself and his ankles at each grave, and this is the right thing for the sake of embarrassment and hardship, and for the lack of proof that requires otherwise.
108. Slaughtering or slaughtering on the first day is better and better than the second and the second is better than the third and the third is better than the fourth.
109 - The throat during Hajj and Umrah is better, because the Prophet (peace and blessings of Allaah be upon him) called for mercy and forgiveness for the three and three. And it is not enough to take some head; but must be shortened as a whole throat, only if the performance of Umrah close to the time of the Hajj, the best in which the default until the throat in the Hajj; and this is the Prophet peace be upon him companions shortening when they completed their tawaaf and their efforts in the farewell, Except those who were with him guidance, he remained on his ihram and did not order them shaving, because their performance for 'Umrah was a few days before the Hajj.
110 - He who has previously shortened some of his head ignorant or forget about the necessity of generalization, there is nothing on him.
111. Women are shorter than each strand.
If a person forgets the throat or the shortness and dislocates after throwing, he will take off his clothes if he is mentioned, then shaves or shortens and then wears them. If he is short and wears his clothes, he is ignorant of him or forgets, there is nothing wrong with him. ] , And the talk of the owner of the meal.
113. There is no evidence for those who say that it is not permissible to delay the tawaaf of the hadeeth on the authority of Dhu'l-Hijjah, and the right to delay the delay.
114. It is obligatory for a woman who is present before the tawaaf al-ifaadah to wait for her and her mahram until she is purified and then she is going to do tawaaf. If she is not able to travel then she returns to perform tawaaf al-ifaadah. If she can not come back, she is from the remote areas of Indonesia or Morocco. To observe and observe the structure of the Hajj and the rest of it when gathered from the scholars, including Sheikh Islam Ibn Taymiyah and the mark of Ibn al-Qayyim may Allah have mercy on them and others of the scholars.
115 - on the comparison and single seek one, then Vtalh with the tawaaf of the arrival is not necessary for them to come in another endeavor, if they did not do with the tawaaf of coming, they should come with the tawaaf al-ifaadah.
116 - Lying in Mina falls on the owners of excuses such as the sands and the patient who makes it difficult to stay in Mina, but it is prescribed for them to be careful in the rest of the time to take shelter with the pilgrims; Tasia the Prophet peace be upon him and his companions may Allah be pleased if possible.
117. Licensors, shepherds and workers in favor of the pilgrims are allowed to leave the house in Mina and delay the shooting for the third day except on the Day of Sacrifice. The project is for everyone to do and not to delay it.
118. Whoever leaves the house in Mina is ignorant of its limits with the ability to stay, and he has blood; because he left a duty without a legitimate excuse, and he had to ask for the duty to be performed.
If the pilgrim seeks to find a place in Mina to stay in it, then he can not find it. There is nothing wrong with him coming out of it, and there is no ransom for him according to the general meaning of the word of Allaah (interpretation of the meaning): " Fear Allaah as much as you can." [30] The Prophet (peace and blessings of Allaah be upon him) said: By command and come from him as you can)) [31] .
120 - Whoever leaves the night in Mina on the night of the eleventh and the twelfth night without an excuse has blood.
121. Whoever is aware of the sunset on the twelfth day and has departed from Mina is in the ruling of the naafir, and there is nothing on him. As for those who are aware of the sunset and do not travel, it is necessary for them to stay overnight on the night of the thirteenth and throw it on the thirteenth day after the meridian. Allaah says (interpretation of the meaning): It is called hasty.
12- Whoever leaves the farewell tawaaf or goes from it, then he has blood that is slaughtered in Makkah and distributed to its poor. If he returns and brings it, the blood will not fall from him.
The Prophet (peace and blessings of Allaah be upon him) did not want to do tawaaf, and he said: "Take me from your rituals." [33] . As for it is narrated that Ibn 'Abbaas (may Allaah be pleased with him) said: Except that God allowed the speech)) and narrated to the Prophet peace be upon him, and the detainee is healthier, which is in the ruling raised; because like him is not said from the point of view.
124 - It is not on the menstruating women and the farewell party; because of Ibn Abbas, may Allah be pleased with them: ((ordered people to be the last covenant in the house, but relieved the menstruating woman)) [34] agreed on his health. And the same as the scholars.
125 - Whoever toufs the farewell tawaaf prior to the completion of the rak'ah is not exempted from the farewell, because he is his instrument before his time, and if he travels, he has blood.
126 - It is better to bid farewell and need to buy something, even if a trade for a short period of time, if the length of the custom returned the tawaaf.
127. It is not obligatory for a pilgrim to perform a farewell, because there is no evidence, which is the view of the public, and Ibn Abd al-Barr said unanimously.
128. Whoever dies during the work of Hajj does not complete it; because of the hadeeth that he narrated on his death, he died. The Prophet (peace and blessings of Allaah be upon him) did not order the Hajj to be completed.
129. What many people do during the period of Hajj after the hajj of taymeen, hajranah or others, has already done Hajj before the Hajj, so there is no proof of its legitimacy. Rather, the evidence indicates that it is better to leave it, because the Prophet (peace and blessings of Allaah be upon him) So in the farewell plea.
130- The hadeeth of Ibn 'Abbaas (may Allaah be pleased with him ) : "Whoever abandons a nisaqa or forgets it, then he will have a blood." [36] He has the ruling on lifting it, because it is not narrated from the point of view. Whoever leaves a duty intentionally or inadvertently or ignorant of the vineyards or the nights of Mina and the farewell tawaaf, and so on, blood is slaughtered in Mecca and divided on the poor. The part of that is the cut in the udhiyah, which is a head of sheep, seven horseshoes, or seven cows.
Visit door
131. Visiting the Prophet's Mosque is a year at all times, and it is not related to Hajj, and is not obligatory.
132 - The hadeeth: "Whoever prays in it - means the Prophet's Mosque - forty prayers that have a patent of fire and innocence of hypocrisy." [37]
The door of the dead and the siege
133. The siege shall be with the enemy and others, such as sickness and non-maintenance, and he shall not hasten to break down if he is hoping that the impediment will soon disappear.
134 - It is not permissible for him to disobey him until he breaks the guidance and then shaves or shortens. If he has stipulated a solution and there is nothing about him, there is no guidance and no other, and if he is unable to fast, he fasts for ten days, then shaving or shortening and then dissolving.
135. The person who is in a mosque or outside it is slaughtered in the place where he is confined, and he is given to the poor. If there is no poor person, he must be transferred to them.
The door of guidance and sacrifice
136. The people of Makkah do not have the gift of enjoyment or marriage, even if they do 'Umrah during the months of Hajj and Hajj. Allaah says (interpretation of the meaning):
137. It is not permissible to slaughter one's hands before the day of slaughter, because the Prophet (peace and blessings of Allaah be upon him) and his companions did not slaughter except during the days of slaughter. If the slaughter was permissible before the day of slaughter, then the Prophet (peace and blessings of Allaah be upon him) used it.
138. It is permissible to delay the slaughter of the gift until the thirteenth day, because the days of Tashreeq are all days of eating, drinking and slaughter, and it is better to offer them on the day of Eid.
It is not permissible to fast during the days of Tashreeq, neither voluntary nor obligatory, except for those who do not find the guidance. The hadeeth of Ibn 'Umar and Aa'ishah (may Allaah be pleased with them) said:
140 - The best for those who are unable to enjoy the blood and the Koran to fast before the day of Arafah three days, and fasting in the days of Tashreeq is not as good as the previous issue.
141. If one is able to enjoy the Qur'aan and fast, then it is not permissible for him to fast, and he has to sacrifice even after the days of slaughter have passed, because it is a debt in his debt.
142. It is not permissible to remove the value of the gift, but rather to slaughter it, and to say that it is permissible to take out the value of new and evil legislation. Allaah says (interpretation of the meaning):
143. It is permissible to borrow money to buy a gift, and this is not obligatory if he is unable to pay the price, and he is entitled to fast.
144. Both ransom and slaughter are provided to the poor of the Haram.
145. The guidance is distributed to the poor, the needy, and those residing in the Haram from the people of Makkah and others.
146. Whoever leaves a gift in a place where he can not be excused is not allowed to do so.
147. Whoever slaughtered gifts outside the Haram, such as Arafat and Oujda, did not divide him, even if he distributed it in the Haram, and he has to make it up, whether he is scholar or ignorant.
148. It is mustahabb to eat, to give charity and to be guided by the enjoyment of the Qur'aan, the Qur'aan and the sacrifice.
149. It is mustahabb for him to say at the time of the slaughter of a sacrifice or sacrifice: "In the name of Allah and God is greater, O God, this is from you and you." He directs him to the qiblah, and guidance for the qiblah is Sunnah and not obligatory.
150 - sacrifice is a valid year in the healthiest of the two scholars, but if the commandment must be implemented, and it is permissible for a person to justify his death by sacrifice and other charity.
[1] Narrated by al-Tirmidhi in (faith) section of what came in leaving the prayer number 2621.
[2] Narrated by Muslim in (faith) section of the release of the name of infidelity to leave the prayer number 82.
[3] Narrated by al-Bayhaqi in Sunan al-Kubra in Hajj in the group of the gates of Mecca.
[4] Surah Al-Imran, verse 97.
[5] Like someone who came to Jeddah via the sea from the side of the Sudan.
[6] Which is the Sunnah of the Prophet (peace and blessings of Allaah be upon him) when he ordered someone who did not draw the guidance from his companions. As for the Prophet (peace and blessings of Allaah be upon him), he used to compare with us, and he did not disobey his ihraam because he had given guidance.
[7] Surat al-Baqarah verse 197.
[8] They were not the guidance.
[9] Narrated by al-Tirmidhi in (purity) section of what came in the side and menstruating that they do not read the Koran No. 131.
[10] ie: meet.
[11] Narrated by al-Bukhaari in (the marriage) the door of the competent in religion No. 5089, and Muslim in the (pilgrimage) the door of the permissibility of the prohibition of the permissibility to analyze the excuse of the disease and the like number 1207.
[12] Narrated by al-Bukhaari in (Hajj) door to wear the veil of the sanctity of the number 1841, and Muslim in the (pilgrimage) door is permissible for the Haram or Hajj Umrah number 1179.
[13] His legs of the solution.
[14] Surat al-Baqarah, verse 196.
[15] Narrated by al-Bukhaari in (faith) door Fadl who acquiesced to his religion number 52, and Muslim in (Almaska) door to take halal and leave suspicions No. 1599.
[16] Surat al-Baqarah, verse 286.
[17] Narrated by Muslim in (faith) door statement that God Almighty did not cost only the intolerable number 126.
[18] Narrated by al-Bukhaari (Hajj) door to do in Umrah, what to do in Hajj No. 1789, and Muslim in the (Hajj) door is permissible for the Hajj or Umrah 1180.
[19] Al-An'am, verse 160.
[20] Al-Hajj, verse 25.
[21] Narrated by Imam Ahmad in (Musnad Makin) the speech of a man realized the Prophet peace be upon him No. 14997, and women in the (rituals of pilgrimage) the door to allow speech in the tawaaf number 2922.
[22] Narrated by Muslim in the section of the correct argument of the boy No. 1336.
[23] Surah Al-Baqarah, verse 158.
[24] Narrated by Abu Dawood in (the rituals) door, who gave something before something in his argument number 2015.
[25] Narrated by al-Bukhaari in (Hajj) door of the time of the people of the Levant No. 1526, and Muslim in the (pilgrimage) the dates of Hajj and Umrah number 1181.
[26] Narrated by Imam Ahmad in (Musnad civilians) the talk of Erwa bin Mdrs number 15775, and Tirmidhi in the (pilgrimage) section of what came to the Imam of the collection number 891.
[27] Narrated by Imam Ahmad in (Musnad Bani Hashim) the beginning of Musnad Abdullah bin Abbas number 2083, and Tirmidhi in (pilgrimage) section of the provision of the weak collection of night number 893.
[28] Narrated by Muslim in the (pilgrimage) door must be thrown Jamra Aqaba on the day of the Sacrifice ride number 1297.
Al-Baqarah, verse 286.
[29] Surat al-Baqarah, verse 286.
[30] Surah Al-Taghabin, verse 16.
[31] Narrated by al-Bukhaari in (sit in the book and Sunnah) the door to follow the example of the Messenger of Allah peace be upon him number 7288 and Muslim in (Hajj) door to impose the Hajj once in the lifetime number 1337.
[32] Surat al-Baqarah, verse 203.
[33] Narrated by Muslim in the (pilgrimage) door must be thrown Jamara Aqaba on the day of sacrifice, number 1297.
[34] Narrated by al-Bukhaari in (Hajj) door Tawaaf farewell to number 1755, and Muslim in (pilgrimage) door obligatory farewell tawaaf and fall from the menstruating number 1328.
[35] Narrated by al-Bukhaari in (funeral) door of the shroud in two clothes number 1265, and Muslim in the (pilgrimage) door what he does in Mecca if he died number 1206.
[36] Narrated by Malik in al-Mawatta in (Hajj) section of the default number 905, and in the door of those who forget forgetting something by number 957.
[37] Narrated by Imam Ahmad in (Musnad Almkazrin of companions) Musnad Anas bin Malik No. 12173.
[38] Surat al-Baqarah, verse 196.
[39] Narrated by al-Bukhaari in (fast) the door of fasting days of al-Tashreeq No. 1998.
[40] Al-Shura, verse 21.
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