Obligatory to do Hajj

Ibn Qudaamah said: As for the time that it was obligatory, it was narrated that Ahmad said that it is obligatory to do Hajj if he forbids Hajj, which is the view of Abu Haneefah and al-Shaafa'i. He said: He committed suicide with Makkah, and if he was offered before the ten, he did not commit suicide until he violated it with Mina and whoever came before that, he sacrificed it for his age and lived on his ihraam.

The author of the branches narrated from Imam Ahmad that ihraam must be taken in ihraam. The owner of the branches also said: As for the time of slaughtering, a group of them who are absorbed and cared for is not permitted to do it before the time of obligatory prayer. The judge and his companions said that it is not permissible before the dawn of the day of slaughter.Umrah Tour packages Uk providng the cheap rates of hajj and umrah packages. Evidence of this saying

Given the difference of those who say this in determining the beginning of the time of slaughter, we mention the evidence of each statement alone with the discussion. As for Abu Talib's narration from Imam Ahmad, if he presents it before the tenth of Dhu'l-Hijjah, it is permissible to slaughter him, even if he is offered it after the tenth is entered. He does not sacrifice it until the day of slaughter. This is based on a sent interest. Ahmad said in the man enters Mecca in Shawwal and with him Huda said: sacrifice him with Mecca and offered before the ten, so that he will not be lost or die or steal is finished.

The Prophet (peace and blessings of Allaah be upon him) forbade the slaughter of the gift until the day of the Sacrifice, and he said: The Prophet (peace and blessings of Allaah be upon him) said: "The Prophet (peace and blessings of Allaah be upon him )   The second is that it is a renegade, but the explanation for fear of death, loss, and theft is also included in the guidance if it is presented after the tenth is entered, because the ten are likely to die in the gift or to be lost or stolen.Consensus.

As for those who say that it is permissible to slaughter it after ihraam in 'Umrah, which is a view of the Shaafa'is and a narration from Imam Ahmad, and the hadeeth of Abu al-Khattaab from Hanbalis and those who agreed with them from the scholars. .

The significance of what is mentioned by al-Shirazi and others is that the guidance of enjoyment and the Qur'aan has two reasons: 'Umrah and Hajj in that year, and the prohibition on' Umrah is the first reason for the sentence, so it is permissible to give the reason for the menstruating woman to menstruate during Ramadaan. The other reasons are not available, even if the contraceptives do not cease, because fasting is a part of a previous obligation in the sentence.

It can be answered that this is just an understanding of the verse diligently opposed text and rules established in the section Ijtihad that it is not permissible to diligence with the text and the text is the verse:) to witness the benefits of them and mention the name of God in the days of information on the livelihood of animals cattle, eat them and feed the poor ( Al-Hajj, Verse 28-29). This hadeeth has already been deduced and debated in the first saying, so do not lengthen words with repetition.

C - As for those who say that it is permissible to slaughter it after the decomposition of 'Umrah and before Ihram in Hajj, which is the view of the Shaafa'is and those who agree with them from the scholars, they quoted the Qur'aan, Sunnah and meaning. As for the book, he says: " It is the enjoyment of 'Umrah to make Hajj, so what is better than guidance? " [Al-Baqarah, verse 196]. The Prophet (peace and blessings of Allaah be upon him) told us that Abu Ja`bir told us that he heard Jabir ibn 'Abd-Allaah say something about an argument The Prophet (peace and blessings of Allaah be upon him) said: "He ordered us, if we were to be guided, to meet the Prophet (peace and blessings of Allaah be upon him) when he ordered them to dispose of their Hajj in this hadeeth." Al-Nawawi said: .

Three things can be answered:

One of them is to say: There is no contradiction between this hadeeth and the evidence of the Sunnah for the first saying and what it says in its meaning. All of them indicate that the Prophet (peace and blessings of Allaah be upon him) commanded the individual and the one who did not want to break down. In this hadeeth, he coordinated their matter with guidance and ordered them to share the seven in the hippocampus on his command to them with a break without a separation. He then said: "When he ordered them to disband their pilgrimage." It is not in these hadeeths. Talk where he did not differentiate me The time of the matter and the time of the act of the rule, he thought that the reference in the words "and" to the time of slaughter, but is a reference to the time of the matter and the intention is that the time of the order and the time of the command and participation in it one time and talk frankly that when the substitution of their pilgrimage, but occurred on Because it is not permissible to perform Hajj before the day of slaughter, so that the hadeeth is an argument against them, not for them. This is what is called when the fundamentalists are in the heart.

Secondly: It is on the appreciation that the saying: "And when he ordered them to solve their Hajj in this hadeeth" contrary to the previous evidence is said that this increase abnormal and the face of the irregularity contrary to the previous valid evidence of this increase, and its orbit on Muhammad ibn Abi Bakr Al-Barasani narrated it from Jabir 'Adul through Abu Zubayr al-Makki, the imams of Maalik ibn Anas, al-Layth ibn Sa'd, Abu Khaythamah, Mattar al-Warraq, and Sufyan ibn' Ayneh, and all their accounts are free of this increase.

If the Prophet (peace and blessings of Allah be upon him) signed the command to sacrifice the gift after the disintegration of 'Umrah and before ihraam in Hajj, they would be quick to comply and as soon as they obeyed his orders to wear clothes, So when he did not transfer Del not to occur and did not order them to break down from the Umrah, but they are not with them guidance.

As for the meaning: Al-Shirazi said: It is a financial right must be two things, then it is permissible to offer it to one of them as zakat after the king of the quorum, and this can be discussed as a proof of jurisprudence in exchange for a text and no diligence with the text. (Al-Baqarah verse 196), and drew the significance of what Al-Shirazi and others said that it is permissible to perform Hajj after the ihraam, Allaah has enjoined guidance on the one who is enjoying it, and once ihraam is performed in Hajj, it is called Mumtu ' From night, so enjoy the first part of the Hajj is Ihram.

It is also possible to answer that this hadeeth indicates that it is permissible to sacrifice it if it is forbidden to perform Umrah or after it has been invalidated. .

As for the Sunnah, they quoted evidence:

The first is what was narrated by Muslim in his Saheeh. He said: Muhammad ibn Hatem told me. Muhammad bin Bakr told us. Ibn Jarij told us. Abu Zubayr told us that he heard Jabir ibn 'Abd-Allah say about the Prophet's argument - peace be upon him - he said:   It is said that this hadeeth indicates that it is permissible to slaughter the gift of enjoyment after the decomposition of 'Umrah, and before Ihram with Hajj, by way of the first, on his permissibility after ihraam with Hajj. .

The discussion of this evidence has gone on when we deduce that it is permissible to slay it after the decomposition of 'Umrah. The second evidence is what was narrated by al-Hakim in al-Mustadriq. He said: Abu al-Hasan told us that 'Ali ibn' Isa ibn Ibrahim was the son of Abu Abi Najeeh on Mujahid and 'Ata' It was narrated that Ja`bir ibn 'Abd-Allaah said: "There is a lot of gossip among the people, so we went out of Hajj so that there was no difference between us and them, but only a few nights." He said:' Ata said: Ibn Abbas (may Allaah be pleased with him ) said :   The Messenger of Allah - peace be upon him - Department of that day in the owners of a sheep hit Sa'd bin Abi Waqas Tiss Vtbhh himself When the Messenger of Allah - peace be upon him - knowledge of the command of Rabia bin Umayya bin Khalaf stood under the hands of his neck said to him the Prophet - And he said to him: "O people, do you know any month this? (Hadith and then said the Governor after his output: This is a true hadeeth on the condition of a Muslim did not go out and approved by the golden correction.

And the place of the witness of this hadeeth is saying: "And Saad ibn Abi Waqas and Tays beat him from himself when he stopped at Arafah." The point of significance is that it is said that the kindness of standing on the edge of the slaughter of Saad Taysah indicates that it is permissible to slaughter the gift after Ihram with Hajj.

The answer is that the slaughter of Saad al-Tays was the day of sacrifice, according to the evidence narrated by Imam Ahmad in his Musnad said: Hajaj bin Mohammed told us about the son of Greg said: Tell me Akrama Molly Ibn Abbas claimed that Ibn Abbas told him)   The Prophet (peace and blessings of Allaah be upon him) divided the sheep on the day of slaughter in his companions and said: "They slaughtered it for your age." Then he hit Sa'ad ibn Abi Waqas Tisa. No indication in the hadeeth.

As for the meaning of the object:

One of these is what Al-Shirazi said by saying that blood ribbons exist in the presence of ihraam, so that it is obligatory to do so, and it can be discussed as a proof of judgment and not with the text.

The second is also answered by the answer to the second part of the verse that the people of this say, the previous discussion to infer the people of the first saying, the Almighty :) It is the enjoyment of pilgrimage to the pilgrimage, what is facilitated by guidance ([Al-Baqarah verse 196] and the intended venue of the discussion It is permissible to sacrifice the gift before the day of slaughter in accordance with the permissibility of fasting.

Third, he answers this with what he says about him. We left him to return here briefly. Al-Nawawi said: "He shall not wait in time like all the blood of al-Jabran."

This is discussed by Ibn al-Qayyim (may Allaah have mercy on him) in his book Zad al-Ma'aad 1 217, because it is the blood of Shukran, not the blood of Gibran.