Wannan ya ƙunshi bayanin ayyukan wannan ibada (hajji), watau manyan sassansa, da kuma tattaunawa kan abubuwan da ya kamata a guje wa a lokacin gudanar da ita. Wannan ibada, kamar yadda muka faɗa, nau'i biyu ne: hajji da ʿumra. Hajji da kansa nau'i uku ne: ifrād, tamattuʿ da qirān. Duk waɗannan sun ƙunshi ayyuka ƙayyadaddun (da ake yi) a wurare ƙayyadaddun da lokuta ƙayyadaddun. Wasu daga cikinsu wajibi ne, wasu kuma ba wajibi ba ne, tare da abubuwan da ya kamata a guje wa yayin waɗannan ayyuka, kowanne daga cikinsu yana da hukunce-hukunce ƙayyadaddun (da ake aiwatarwa) ko dai a lokacin karya doka ko kuma idan wani cikas ya faru.

This covers the identification of the acts of this worship (hajj), namely its basic elements, as well as the discussion of acts to be avoided during the period of its performance. This worship, as we have said, is of two types: hajj and ^umra. Hajj itself is of three types: ifrdd, tamattuy and qirdn. All these consist of determined acts (to be performed) at determined locations and at determined times. Some of these are obligatory, while some are not, along with things to be avoided during these acts, each one of which has determined ahkam (to be applied) either at the time of a breach or on the occurrence of an obstacle.

Don haka wannan rukuni an raba shi da farko zuwa tattaunawa game da ayyuka (da ya kamata a aikata) da kuma tattaunawa game da abubuwan da ya kamata a guje su. Rukuni na uku zai ƙunshi tattaunawa game da al-ahkam.

This category is, therefore, divided first into a discussion of the acts (to be performed) and a discussion of the things to be avoided. The third category will include the discussion of the.ahkdm.

Don haka, mu fara da ayyukan wannan ibada. Wasu daga cikin waɗannan ayyuka an tsara su ne domin waɗannan nau'o'in ibada guda huɗu, wato nau'o'in Hajji uku da ʿUmra, yayin da wasu kuma ana keɓe su ga kowane nau'i. Za mu fara tattaunawa da ayyukan da suke tare da su, sannan mu koma kan abin da yake keɓantacce ga kowane nau'i. Mu ce: Na farko daga cikin ayyukan Hajji da ʿUmra shi ne abin da ake kira Ihrami.

We begin, then, with the acts (of this worship). Some of these acts are stipulated for these four kinds of rites, that is, for the three types of hajj and for <umra while some are specific to individual y types. We begin the discussion with the acts common to them and will then move to what is specific to the individual types. We say: The first of the acts in hajj and <umra is the act known as the ihram.

Shartin al-awwal fil-ihram huwa al-makan wal-zaman. Al-mawaqit hiya al-amakin allati tusamma mawaqit al-hajj. Zamun bihaa nabda'u al-bahth. Al-fuqaha' gaba-daya sun yarda cewa al-mawaqit su ne wuraren da ake yin ihram (niyyar fara hajji da kuma sanya tufafin hajji). Ga mutanen Madina wurin shi ne Dhul-Hulaifa, ga mutanen Sham shi ne al-Juhfa, ga mutanen Najd shi ne Qarn, ga mutanen Yaman shi ne Yalamlam, saboda duk wannan an kafa shi daga Manzon Allah ﷺ a cikin hadisin Ibn Umar da wasu. Sun sabawa juna game da miqat na mutanen Iraki. Yawancin malaman yankuna suna ganin cewa miqat dinsu shi ne Dhatu Irq. Al-Shafi'i da al-Thawri sun ce idan suka yi ihram a al-Aqiq zai fi kyau. Sun sabawa juna game da wanda ya tsara musu wannan wuri. Wata kungiyar malamai ta ce Umar bn al-Khattab ne. Wata kungiyar kuma ta ce, a hakika, Manzon Allah ﷺ da kansa ne ya tsara wurin ga mutanen Iraki ya zama Dhatu Irq ko al-Aqiq. Wannan an ruwaito shi a hadisai daga Jabir, Ibn Abbas, da Aisha. Yawancin malaman suna ganin cewa wanda ya rasa wadannan wuraren, duk da cewa yana da niyyar yin ihram, sai ya ratsa su ya yi ihram bayan ya wuce su, to yana da alhakin kaffara ta hanyar yanka dabba (dam). Wasu daga cikin wadannan malamai sun ce idan ya koma miqat ya yi ihram a can, alhakin kaffara ya fadi. Al-Shafi'i na daga cikin wadannan malamai. Wasu daga cikinsu sun ce alhakin kaffara ba ya fadi ko da ya koma. Wannan ra'ayin Malik ne. Wata kungiya ta ce babu kaffara a kansa. Wata kungiyar kuma ta ce idan bai koma miqat ba, hajjinsa ya zama bai inganta ba, kuma ya kamata ya koma ya fara ayyukan umra. Ana tattauna wannan sosai a cikin babin da ya shafi ahkam.

The first condition for the ihram1* is that of location and time. The locations are what are called the mawaqit of hajj. We will begin the discussion with these. The jurist generally agree that the mawdqtt are where the ihram (intention to start the hajj as well as wearing the hajj attire) is to be formulated. For the people of Medina the location is Dhu al-Hulayfa, for the people of Syria it is al-Juhfa, for the people of Najd it is Qam, and for the people of Yemen it is Yalamlam, because all this is established from the Messenger of Allah (God’s peace and blessings be upon him) in the tradition of Ibn TJmar and others. They disagreed about the miqdt for the people of Iraq. The majority of the jurists of the provinces maintain that the miqdt for them is Dhat Irq. Al-ShaficT and al-Thawri said that if they adopt the ihram at al- c AqTq it would be preferable. They disagreed as to who had determined this location for them. A group of jurists said that it was TJmar ibn al-Khattab. Another group of jurists said that, in fact, it was the Messenger of Allah (God’s peace and blessings be upon him) himself who determined the location for the people of Iraq to be Dhat <Irq or al-cAqTq. This has been related in traditions from Jabir, Ibn Abbas, and <A*isha. The majority of the jurists maintain that the person who misses these points, though he has in mind, to go through the ihram and does so after crossing them is liable for atonement by slaughtering (of an animal) (dam). Some of these jurists said that if he returns to the miqdt and performs the ihram there the liability for atonement is dropped. Al-ShafiT is one of these jurists. Some of them said that the liability for atonement is not dropped even if he returns. This was Malik’s opinion. One group said that there is no atonement for him. Another group said that if he does not return to the miqdt his hajj becomes invalid and that he should return and begin the rites of the ^umra. This is discussed fully in the chapter dealing with the ahkam.

Miqat al-zaman (الميقات الزماني) ya kuma tabbata ga nau'ikan hajji uku. Lokaci ne wanda ya kunshi watan Shawwal da Dhul-Qa'da da kwanaki tara na farko na Dhul-Hijja, bisa yarjejeniya. Malik ya ce jimillar lokacin watanni uku ne. Al-Shafi'i ya ce ya kunshi watanni biyu na farko da kwanaki tara na farko na Dhul-Hijja. Abu Hanifa ya ce watanni biyu ne tare da kwanaki goma na farko na Dhul-Hijja. Dalilin ra'ayin Malik shi ne faɗin Mai girma da ɗaukaka gaba ɗaya: "Hajji yana cikin watanni sanannu," wanda ke nuna cewa wannan ya shafi dukkan kwanakin Dhul-Hijja kamar yadda ya shafi dukkan kwanakin Shawwal da Dhul-Qa'da. Dalilin ƙungiya ta biyu kuwa shi ne kawo ƙarshen halin ihram kafin cika watan na uku ta hanyar cika dukkan ayyukan wajibi nasa. Tasirin wannan sabani shi ne halascin jinkirta tawaf al-ifada (tawafin ƙarshe na wajibi a Ka'aba) har zuwa ƙarshen wata.

The miqat of time is also determined for the the three types of hajj. It is the period comprising Shawwal, Dhu al-Qa^a, and the first nine days of Dhu al- Hijja, by agreement. Malik said that it is a total of three months. AI-ShaficT said that it consists of the two first months and the first nine days of Dhu al- Hijja. Abu HanTfa said that it is the two months plus the first ten days of Dhu al-Hijja. x The evidence for Malik’s opinion is the generality of the words of the Exalted, “The pilgrimage is (in) the well-known months”,247 implying that this applies to all the days of Dhu al-Hijja as it does to all the days of Shawwal and Dhu al-QaMa. The evidence of the second group is the termination of the ritual state of ihram before the completion of the third month by the completion of all its obligatory acts. The implication of the dispute is the (permissibility of) delaying of the of the tawaf al-ifada (the obligatory final circumambulation of the Ka'ba) till the end of the month.

Malik ya kan ƙi ga duk wanda ya fara ihram kafin watannin aikin Hajji, amma a ra'ayinsa irin wannan farawar ihram tana da inganci. Sauran malamai na ganin cewa ihram ɗin wannan mutum ba shi da inganci. Al-Shafi'i ya ce ihram ɗinsa za a mayar da shi ihram na 'umra. Waɗanda suka ɗauki wannan a matsayin kamar lokacin sallah sun ce ba ya da amfani kafin lokaci ya yi. Waɗanda suka dogara da ma'anar gaba ɗaya ta kalmomin Maɗaukaki, "Ku cika aikin Hajji da 'umra saboda Allah", sun ce duk lokacin da ya fara ihram yana aiki, domin an umarce shi ya cika (aikin Hajji). Wataƙila sun ɗauki Hajji a cikin wannan mahallin kamar 'umra, kuma sun ɗauki lokacin miqat kamar na 'umra. Ra'ayin Al-Shafi'i ya dogara ne kan hujjar cewa duk wanda ya aikata ibada a lokacin da ya dace da irin wannan ibada, ana mayar da ibadar zuwa irin wannan siffa, kamar wanda ya yi azumi bisa nadama a cikin Ramadan. Akwai saɓani kan wannan ƙa'ida a cikin Mazhabar Malik.

Malik disapproves a person’s commencing the ihram before the months of hajj, but such commencing of the ihram is valid in his view. Other jurists maintain that the ihram of this person is not valid. Al-ShafiT said that his ihram is to be converted to the ihram for 'umra. Those who held this to be similar to the time for prayer said that it is not effective before time. Those who relied upon the general implication of the words of the Exalted, “Complete the performance of the pilgrimage and the himra for Allah”,248 said that whenever he starts the ihram it takes effect, for he is commanded to complete (the pilgrimage). Perhaps, they held hajj in this context to be similar to himra and held the miqat of time to be similar to those of ^umra. Al- Shafi Fs c opinion is based upon the argument that whoever undertakes an act of worship in a time that pertains to an identical worship the worship is converted to the identical form, like one fasting after a vow during Ramadan. There is disagreement over this principle in the School (Malik’s).

Waɗannan abubuwa ne da ake halatta su a al'ada, amma ba a halatta su ga mutumin da yake cikin halin ihram ba. Madogarar wannan magana ita ce abin da aka tabbatar ta hanyar hadisin Malik daga Nafi'i daga Abdullahi ɗan Umar, cewa: "Wani mutum ya tambayi Manzon Allah ﷺ, 'Wane irin tufafi ne mutum mai cikin halin ihram zai sa?' Sai Manzon Allah ﷺ ya ce: 'Kada ku sa riga, ko rawani, ko wando, ko alkyabba mai hular kai, ko takalma, sai dai idan mutum bai samu silifas ba, to sai ya sa takalma bayan ya yanke su ƙasa da idon sawu. Kada ku sa kowane tufafi da aka shafa da zafarani ko wars (rini mai launin rawaya).'" Mutumin da yake cikin halin ihram bai kamata ya sa riga ko wani abu daga cikin abubuwan da aka ambata a cikin wannan hadisi ba, ko wani abu makamancin haka, wato tufafin da aka dinka. Wannan hukunci ya shafi maza ne kawai, wato sanya tufafin da aka dinka. Babu laifi ga mace ta sa riga, da doguwar riga, da wando, da takalma, da mayafin kai.

These are ordinarily permissible acts that are not permitted to a person in the ritual state of ihram. The source for this topic is what is established through the tradition of Malik from Nafi< from <Abd Allah ibn ‘Umar “that a man asked the Messenger of Allah (God’s peace and blessings be upon him), ‘What kind of clothes does a person in a ritual state of ihram wear?’ The Messenger of Allah (God’s peace and blessings be upon him) said, ‘You should neither wear shirts, nor turbans, nor trousers, nor hooded cloaks, nor shoes, unless a person does not find sandals for then he may wear shoes after cutting them below the ankles. And do not wear any clothing which has been touched (dyed) by saffron or wars (yellow dye)’”. the ritual state of ihrdm should not wear a shirt or any other thing mentioned in this tradition nor anything that is similar, that is, stitched: clothing. This is specific for men, that is, wearing stitched clothing, and there is no harm if a woman wears a shirt, coat, trousers, shoes, and a head-cover.

Sun sabawa a kan mutumin da ba ya samun wani abu sai wando. Shin ya sa su ne? Malik da Abu Hanifa sun ce ba a halatta masa ya sa wando ba, kuma idan ya sa, to yana da kaffara. Al-Shafi'i, al-Thawri, Ahmad, Abu Thawr, da Dawud kuwa sun ce babu laifi a kansa idan ya kasa samun sarkar wando (zani). Abin dogaro a fatawar Malik shi ne zahirin hadisin Ibn Umar da ya gabata. Ya ce: idan da an samu wata keɓewa a cikin wannan, da Manzon Allah ﷺ ya bayyana ta kamar yadda ya yi a game da takalma. Abin dogaro na ɗayan ƙungiyar kuwa shi ne hadisin Amr dan Dinar daga Jabir da Ibn Abbas, wadanda suka ce: "Na ji Manzon Allah ﷺ yana cewa: 'Wando ga wanda ba ya samun sarkar wando, takalma kuma ga wanda ba ya samun silifas.'"

They differed about the person who does not find anything other than trousers. Is he to wear them? Malik and Abu Hamfa held that he is not permitted to wear trousers and if he does so he atones for it. Al-ShaficT, al- ThawrT, Ahmad. Abu Thawr, and Dawud said that there is no liability upon him if he cannot find a loin-cloth. The reliance in Malik’s opinion is upon the apparent meaning of the preceding tradition of Ibn Umar. He said that had there been some exemption in this the Messenger of Allah (God’s peace and* blessings be upon him) would have expressed it as he did in the case of shoes. The reliance of the other group is upon the tradition of cAmr ibn Dinar from Jabir and Ibn Abbas, who said, “I heard the Messenger c of Allah (God’s peace and blessings be upon him) saying, ‘Trousers are for the person who does not find a loin-cloth and shoes for one who cannot find sandals’”.

Mutanen da ke cikin halin ihram na yin umrah da hajji daban-daban (mufrid), ko kuma su haɗa hajji da umrah. Duk wanda ya yi niyyar yin duka biyun zai iya fara da hajji, a wannan hali ana kiransa mufrid, ko kuma ya fara da umrah, a wannan hali shi mutamatti' ne, ko kuma ya haɗa su biyun, a wannan hali ana kiransa qarin. Ya zama wajibi, da farko, a raba waɗannan nau'o'i uku na ibadun nan sannan a tattauna abin da muhrim yake yi a kowane ɗaya daga cikinsu, da kuma tattauna abin da ya keɓanta da kowane ɗaya daga cikin waɗannan nau'o'i, idan akwai wani abu da ya keɓance su. Za mu yi irin wannan bayani bayan mun tattauna ihram tare da ayyukan hajji.

The persons in the ritual state of ihrdm either perform the <umra separately and the hajj separately (mufrid) or they combine the hajj and the <umra. He who intends to do both may begin with the hajj, in which case he is called a mufrid, or with the himra, in which case he is a mutamatti\ or he may combine both, and then he is known as a qdrin. It is necessary, initially, to separate the three types of these rites and then to discuss what the tnuhritn does in each .one of these, and discuss what is specific to each of these types, if there is something specific to them. We shall do the same thing after discussing the ihrdm with the acts of hajj.

Mun ce: ifrad (hanyar da mahajjaci yake fara aikin Hajji da ita) shi ne nau'in da aka cire daga gare shi halayen tamattu' da qiran. Don haka, wajibi ne mu fara da bayanin tamattu' sannan mu biyo baya da bayanin qiran.

We say: ifrad (the method by which the pilgrim begins with hajj) is the type stripped of the characteristics of tamattu^ and'qirdn. It is, therefore, necessary that we first begin with a description of tamattu^ and then follow it up with the description of qiran.

Malaman sun yi ittifaqi cewa wannan irin ibada ce wadda ake nufi a cikin maganar Mai girma da xaukaka: "Sai wanda ya ji daɗin kuɓuta daga takurawar ihram ta hanyar fara umra kafin hajji, to (zai ba da) abin da ya sawwaƙa na hadaya." Ma'ana, mai aikin hajji yana yin talbiyya domin umra daga wuraren da aka tsara a cikin watannin hajji. Wannan ya kasance idan zamansa yana bayan Haramin; idan ba haka ba, sai ya yi daga inda yake zaune. Ya tashi daga can har ya kai Ɗakin (Masallacin Harami), ya yi xawafi a kewayen Ka'aba, ya yi sa'yi, sannan ya aske gashin kansa ko ya gajarta shi a cikin waɗannan watanni. Daga nan ba ya cikin halin ihram, kodayake yana cikin Makka. Zai fara aikin hajjinsa a cikin shekara guda, a cikin waɗannan watanni da aka tsara, ba tare da komawa ƙasarsa ba, sai abin da aka rawaito daga Al-Hasan. Ya ce: ana ɗaukar sa a matsayin mutamatti' ko da ya koma ƙasarsa ba tare da yin hajji ba; wato, yana wajaba a kansa hadayar mutamatti' wadda aka ambata a cikin maganar Mai girma da xaukaka: "hadayar jini kamar yadda ya sawwaƙa." Shi (Al-Hasan) ya kasance yana riƙe da cewa umra a cikin kwanakin hajji tana zama tamattu'. Tawus ya riƙe cewa mutumin da ya yi umra kafin watannin hajji sannan ya zauna (a Makka) har zuwa hajji ya yi shi a cikin shekara guda, shi ma ana ɗaukar sa a matsayin mutamatti'. Malamai sun yi ittifaqi cewa mutumin da ba ya zaune (a dindindin) a kusa da Masjidil Haram ya cancanci zama mutamatti'. Sun sabawa juna game da mazaunin Makka, ko ya cancanci tamattu'. Waɗanda suka ce ya cancanta sun yarda cewa babu (wajibcin) fansa, saboda maganar Mai girma da xaukaka: "Wannan yana ga wanda iyalinsa ba sa kusa da Masjidil Haram." Sun sabawa juna kan wane ne mazaunin Masjidil Haram. Malik ya ce su ne mazauna garin Makka da na Dhu Tuwa, da kuma wasu waɗanda mazauninsu yake nesa da Makka kamar Dhu Tuwa. Abu Hanifa ya ce su ne mutanen da suke zaune a cikin al-mawaqit da kuma cikin Makka. Al-Shafi'i ya ce, a Masar, waɗannan su ne mutanen da suke zaune har zuwa nisan tafiyar dare biyu daga Makka, kuma wannan ita ce matsakaicin nisan mawaqit. Ahlul-Zahir sun ce su ne waɗanda suke zaune cikin iyakokin Haram, al-Thawri kuma ya ce su ne mazauna Makka kawai.

We say: The jurists agreed that this is the kind of rite that is implied in the words of the Exalted, “Then whosoever enjoyed freedom from the restriction of the ihrdm by commencing with the ^umra before the hajj, (shall give) such gifts as can be had with ease”. This means that the pilgrim pronounces the talbiya for the himra from the appointed locations during the-months of hajj. This is the case if his residence is beyond the Haram (otherwise he does so from his residence). He moves from there until he reaches the House (the Sacred Mosque) and makes the circuits around' the Ka^ba, performs the say, and then has his hair shaved (or shortened) within these months. He is then no longer in the state of ihrdm though he is in Mecca. He will begin his hajj in the very same year and in these appointed-1 months without going back to his homeland, except what is related from akHasan. He said that he is to be considered a mutamatti*- even if he goes back to his homeland without performing he. hajj, that is, he is liable for the sacrifice of the mutamatti^ that is mentioned in the words of the Exalted, “such blood sacrifice as can be had with ease”.252 * 254 He (ai-Hasan) used to maintain that a ^umra during the days of hajj amounts to tamattifi. Tawus maintained that the person who performs ^umra before the months of hajj and then stays on (in Mecca) till the hajj and performs it in the same year is also to be considered a mutamatti\ The jurists agreed that a person who is not residing (permanently) in the (vicinity of) al-Masjid al-Haram is eligible for being a mutamattP. They disagreed about the resident of Mecca whether he is eligible for tamattu*-. Those who maintained that he is eligible agreed that there is no (obligation of) atonement , because of the words of the Exalted, “That is for him whose folk are not present in the vicinity of al-Masjid al-Haram” They disagreed as to who is resident in al-Masjid al-Hardm. Malik said that they are the residents of the town of Mecca and those of Dhu Tuwa, as well as others whose residence is as far from Mecca as Dhu Tuwa. Abu Harnfa said that they are the persons who live withing the mawdqit and within Mecca. Al-ShaficT said, at Egypt, that these are the persons who live up to a distance of two nights travel from Mecca, and this is the maximum distance of the mawaqit. The Zahirites said that they are those who live within the boundaries of the Haram, while al- Thawri said that they are the residents of Mecca alone.

Qirān shi ne a yi niyyar ihrāmi domin aikin hajji da ƙaramar hajji (umra) tare, ko kuma a yi niyyar ihrāmi domin umra a cikin watannin hajji sannan a fara hajji kafin a fita daga ihrāmi. Malikawa sun sha banban game da lokacin da mai aikin hajji zai iya yin haka (watau haɗa hajji da umra). An ce yana da 'yancin yin haka muddin bai fara zagayen umra ba, ko da zagaye ɗaya ne. An kuma ce muddin bai kammala zagayen ba kuma bai yi sallah bayan tawāf ba (sallar sunna bayan tawāf). Bayan an fara zagayen, an ɗauka cewa abin ƙi ne, har ma kafin sallar tawāf, amma idan ya yi haka to ya zama wajibi a kansa. An kuma ce yana da 'yancin yin haka muddin wani ɓangare na umra yana nan, ko dai zagayen ko sa'ayi. Sun yarda, duk da haka, cewa idan ya yi niyyar ihrāmi domin hajji kuma babu wani aiki na umra da ya rage sai aske gashi, to ba za a ɗauke shi a matsayin mai qirān ba.

Qirdn is the pronouncing of the ihrdm (intention) for performing the hajj and the <umra together, or it is the pronouncing of the ihrdm for the htmra during the hajj months and then commencing with the hajj before his release258 from the ihrdm. The disciples of Malik differed about the time when the pilgrim can do this (i.e. combining hajj with Hcmra). It is said that he has a right to do this as long as he has not commenced the circumambulation (of the ^umra), not even a single circuit. It is also said that as long as he has not completed the circuits and bowed (offered the post-taw^f sunna prayer) after that. It is considered disapproved after the circumambulation and even before the Hd tawdf prayer, but if he does so it becomes binding upon him. It is also said that he has a right to do this as. long as some part of the himra is still left, either the circuits or the safy. They agreed, however, that if he pronounces -the ihrdm (intention) of hajj and none of the acts of the ^umra is left, except the clipping of the hair, he cannot be considered a qarin.

Qarin ɗin da hadayar mutamatti' ke wajaba a kansa ba ɗaya ne daga cikin waɗanda ke zaune a kusa da Masjid al-Haram har abada ba. Ibn al-Majishun, ɗaya daga cikin almajiran Malik, ya ce mai qiran da ke zaune a Makka ma, a ra'ayinsa, yana da wajibcin hadaya.

The qarin on whom the same sacrifice as the mutamattiPs is binding is not one of those who are permanently resident in the vicinity of al-Masjid al- Haram. Ibn al-Majishun, one of the disciples of Malik, said that a qarin, even on* who is a resident of Mecca, is in his view under an obligation for the sacrifice.

Ifrad nau'i ne na hajji wanda ba ya da waɗannan sifofi, kuma mutum ne ke yinsa wanda ba mutamatti'i ba ne, ba kuma qarin ba, kuma yana farawa ta hanyar furta ihram na hajji kawai.

Ifrdd is a kind (of hajj) that is devoid of these attributes and is performed by one who? is neither a mutamattfi nor a qarin, and, he begins by pronouncing the ihrdm (the intention) of hajj alone.

Mafi yawan malaman shari'a sun yarda cewa wanka domin fara ihram sunna ne, kuma yana cikin ayyukan wanda yake cikin ihram, har ta kai Ibn Nawaz ya ce: Wanka domin ihram yana da girma fiye da wanka domin sallar Juma'a a wurin Malik. Zahiriyyawa sun ce wajibi ne. Abu Hanifa da al-Thawri sun ce yin alwala ya isa.

The majority of the jurists agreed that bathing is a sunna for commencing with the ihram, and it is one of the acts of the muhrim, so much so that Ibn Nawaz said: Bathing for the ihram has greater significance, for Malik, than bathing for the Friday prayer. The Zahirites said that it is obligatory. Abu Hanlfa and alT ThawrT said that performing the ablution is sufficient.

Dalilin mazhabar Zahiriyya shi ne hadisin mursal da Malik ya ruwaito a cikin hadisin Asma'u 'yar Umais, cewa ta haifi Muhammad ɗan Abu Bakr a al-Bayda'. Abu Bakr ya faɗa wa Manzon Allah ﷺ, sai ya ce: "Ka umarce ta ta yi wanka, sannan ta sa ihram." A ra'ayinsu, umarni yana nufin wajibi. Amma mafi yawan malamai sun dogara ne akan ƙa'idar cewa asali shi ne 'yanci daga wajibci, har sai an tabbatar da wajibci ta hanyar umarni wanda babu shakka a cikinsa.

The evidence of the Zahirites is the mursal report by Malik in the tradition of Asma* bint TJmays “that she gave birth to Muhammad ibn Abf Bakr at al- Bayda*. Abu Bakr mentioned this to the Messenger of Allah (God’s peace and blessings be upon him), who said, ‘Tell her to bathe and then wear the ihram* The command in their view implies an obligation. The reliance of the majority is upon the principle that the original rule is freedom from liability until an obligation is established by an irrefutable command.

Bugu da ƙari, cAbdullahi ɗan cUmar yana yin wanka domin ihram kafin ya fara ta, da kuma domin shiga Makka, da kuma maraice kafin tsayuwarsa a Arafa. Malik ya ɗauki waɗannan wanka guda uku a matsayin ayyukan mai ihram.

Further, cAbd Allah ibn <Umar used to bathe for his ihram before commencing it, and for entering Mecca, and on the evening prior to the his stationing at Arafa. Malik held these three baths to be the acts of the muhrim.

c Sun yarda cewa ba za a iya shiga halin ihram ba face da niyya. Sun sabawa juna ko niyya ta isa ba tare da furta talbiyya ba. Malik da al-Shafi'i sun ce niyya ba tare da talbiyya ta isa ba. Abu Hanifa ya ce talbiyya a aikin hajji kamar takbirin farko ce a cikin sallah, sai dai duk wata kalma da aka yi amfani da ita a maimakon talbiyya ta isa, kamar yadda duk kalmomin da ake amfani da su a maimakon takbirin fara sallah suna isarwa, idan suna nuna girmamawa ga Allah.

c They agreed that (the ritual state of) ihram cannot be assumed without forming an intention. They disagreed on whether the intention is enough without the pronouncement of the talbiya. Malik and al-ShaficT said that intention without the talbiya is sufficient. Abu Hanifa said that talbiya in hajj is like the initial takbir in prayers, except that any words used as a substitute for the talbiya are sufficient, just as all words used in the place of the takbir on the commencement of prayer are enough, when they indicate exaltedness.

Wannan tattaunawa ce game da tawafin Ka'aba, bayaninsa, sharuddansa, hukuncin wajabcinsa ko mustahabbancinsa, da kuma adadin zagayen da ake yi.

This discussion is about the circumambulation of the House, its description, its conditions, the hukm of its obligation or recommendation, and about the number of the circuits.

Mafi yawa malamai sun amince baki daya cewa siffar dawafi, ko wajibi ne ko mustahabbi, ita ce mai ibada ya fara daga al-hajar al-aswad (Bakin Dutse). Idan yana iya sumbatar dutsen, ya yi haka, ko kuma ya taba shi da hannunsa idan hakan ya yiwu, sannan ya sumbace shi. Sannan ya juya, Ka'aba na hannun hagunsa, ya yi tafiya a kewayenta. Yana yin zagaye bakwai, yana yin ramal (tafiya mai saurin tsalle-tsalle tare da girgiza kafadu; yin tafiya a wuri amma yana ci gaba) a zagaye uku na farko. Sannan yana tafiya a zagaye hudu na sauran. Wannan shi ne dawafin gaisuwa (tawaf al-quduum) idan mutum ya shiga Makka, kuma yana ga wadanda suke yin hajji ko umra (da kuma wadanda kawai suke ziyartar Dakin Allah), banda mutamatti'. Babu ramal ga mata. Mai ibada ya yi gaisuwa ga al-rukn al-yamani, wato kusurwar (Ka'aba) da ke gaban al-rukn al-aswad (kusurwar Bakin Dutse) (ta hanyar daga hannayensa biyu zuwa gare ta), domin wannan ya tabbata a matsayin aikin Annabi ﷺ.

The majority agree unanimously that the form of the circumambulation, whether obligatory or recommended, is that the worshipper begins at al-hajar al-aswad (the Black Stone). If he is able to kiss the stone he should do so, or touch it with his hand if possible and then kiss it. He then turns, with the House on his left, and he walks around it. He makes seven circuits, adopting the ramal (rythmic trot while shrugging the shoulders; marking time but moving ahead) for the first three circuits. He then walks in the remaining four circuits. This is for the circumambulation of greeting (tawdf al-quditm) on entering Mecca and it is for those performing hajj or himra (as well as those who are simply visiting the House of Allah) to the exclusion of the mutamattf. There is no ramal for women. The worshipper is to make a salutation to al- rukn al-yamdnt. which is the corner (of the House) before al-rukn al-aswad (the corner with the Black Stone) (by raising both hands toward it), because this has been established as an act of the Prophet (God’s peace and blessings be upon him).

Sun sabawa wajen hukuncin ramal a zagaye uku na farko ga mutumin da ya shigo Makka, ko sunna ne ko kuma aiki ne mai lada. Ibn ʿAbbas ya ce sunna ne, kuma wannan ra'ayin al-Shafiʿi ne, da Abu Hanifa, da Ishaq, da Ahmad, da Abu Thawr. Ra'ayoyin Malik da na almajiransa sun bambanta a kan wannan batu. Bambancin da ke tsakanin ra'ayoyin biyu shi ne cewa waɗanda suka ɗauki ramal a matsayin sunna sun sanya barinsa ya zama abin da ke wajabta fansa (dam), yayin da waɗanda ba su ɗauke shi sunna ba ba su wajabta wata hakki ba. Waɗanda ba su ɗauki ramal a matsayin sunna ba sun yi hujja da hadisin Ibn al-Tufayl daga Ibn ʿAbbas, cewa ya ce: "Na ce wa Ibn ʿAbbas: Wasu mutane suna tunanin cewa Manzon Allah ﷺ ya yi ramal lokacin da ya yi tawafi a Dakin Ka'aba, kuma cewa wannan sunna ne. Ya ce: 'Sun faɗi gaskiya, kuma sun yi ƙarya.' Na ce: 'Menene gaskiyar, kuma menene ƙaryar?' Ya ce: 'Sun yi gaskiya game da ramal da Manzon Allah ﷺ ya yi lokacin da ya yi tawafin Dakin, kuma sun yi ƙarya game da cewa sunna ne.'"

Sharuṭuhu yashmalu tahdīd ḥaddihi. Jumhūr al-fuqahāʾ sun ʿalā anna al-ḥijr min al-Bayt, wa man ṭāfa bil-Bayt wajaba ʿalayhi an yadkhula al-ḥijr fīhi, wa annahu sharṭ li-ṭawāf al-ifāḍa (ṭawāf mā ba ʿd ʿArafāt, baʿda ramy al-jamarāt). Wa qāla Abū Ḥanīfa wa aṣḥābuhu annahu sunna. Dalīl al-jumhūr mā rawāhu Mālik ʿan ʿĀʾisha annahā qālat: qāla Rasūlullāh ﷺ: "Law lā anna qawmaki ḥadīthu ʿahdin bi-kufr la-hadamtu al-Kaʿba waja ʿaltuhā ʿalā asās Ibrāhīm." Wa qad taraku sabʿat adhruʿin min al-ḥijr li-qillat al-nafaqa wal-khashab. Wa hādhā ra ʾy Ibn ʿAbbās, wa istadall bi-qawli Allāh taʿālā: "Wa ṭūfū bil-Bayt al-ʿatīq," wa qāla: inna Rasūlullāh ﷺ ṭāfa min warāʾ al-ḥijr. Wa dalīl Abī Ḥanīfa ẓāhir al-āya.

Its conditions include the delineation of its boundary. The majority of the jurists maintain that the hijr (northern wall) is part of the House, and whoever circumambulates the House is bound to include the hijr in it, and that it is a condition for the tawaf al-ifdda (the post-cArafat circumambulation, after throwing the pebbles). Abu Harnfa and his disciples said that it is a sunna. The evidence of the majority is what is related by Malik from cA>isha that the Messenger of Allah (God’s peace and blessings be upon him) said, “Were it not for the fact that disbelief is a recent memory of your people I would have demolished the Ka^a and erected it on the foundations laid -by Ibrahim”. They had left seven dhirfr of the hijr due to shortage of funds and wood. This was the opinion of Ibn cAbbas. He argued relying on the words of the Exalted, “And go around the ancient House”,260 and said that the Messenger of Allah (God’s peace and blessings be upon him) made the circumambulation beyond the hijr. The evidence for Abu HanTfa is the apparent meaning of the verse.

Sun sami sabani game da lokacin halaccinsa, inda suka kawo ra'ayoyi uku. Ra'ayi na farko shi ne halaccin yin tawafi bayan sallar asuba da bayan sallar la'asar, da haramcinsa a lokacin fitowar rana da faduwarta. Wannan ra'ayin Umar ibn al-Khattab da Abu Sa'id al-Khudri ne. Malik da almajiransa da wasu malaman fiqihu ne suka tabbatar da shi. Ra'ayi na biyu shi ne cewa yin tawafi bayan sallar asuba da bayan la'asar makaruhi ne, haka kuma haramun ne a lokacin fitowar rana da faduwarta. Wannan ra'ayin Sa'id ibn Jubair da Mujahid da wasu ne. Ra'ayi na uku ya halatta shi a kowane lokaci. Al-Shafi'i da wasu malaman fiqihu ne suka tabbatar da shi.

They disagreed about the time of its permissibility holding three opinions. The first is the permissibility of circumambulation after the morning prayer and after and its prohibition at the time of sunrise and sunset. This is the opinion of TJmar ibn al-Khattab and Abu SacTd al-Khudri. This was upheld by Malik, his disciples, and a group of jurists. The second opinion is about its abomination after the morning prayer and W, and its prohibition at sunrise and sunset. This was the opinion of SacTd ibn Jubayr, Mujahid and a group. The third opinion permits it at all times. This was upheld by al-ShaficT and a group of jurists.

Malamai sun yarda cewa tawafi yana da nau'i uku: tawafin gaisuwa (tawaf al-qudum) a lokacin isa Makka, tawaf al-ifada bayan jifan ginshiƙi na farko (Jamrat al-'Aqaba) a ranar yanka hadaya, da tawafin bankwana (kafin barin Makka). Sun yarda cewa tawafin wajibi a cikinsu, wanda ba tare da shi ba aikin Hajji ya lalace, shi ne tawaf al-ifada, kuma shi ne abin da ake nufi a cikin maganar Mai girma da xaukaka: "Sa'an nan su kawar da datti nasu, su cika alkawuransu, su yi tawafi da Dakin tsoho."261 Bugu da ƙari, babu wani kaffara da ake karɓa a maimakonsa. Mafi yawan malamai kuma sun tabbatar da cewa tawafin farko ba ya zama madadin tawaf al-ifada idan mahajjaci ya manta da shi, saboda yana faruwa kafin ranar yanka hadaya. Wata ƙungiya daga cikin almajiran Malik ta tabbatar da cewa tawafin farko madadi ne ingantacce ga tawaf al-ifada, kuma da alama sun ɗauki wajibci ga nau'i ɗaya kawai na tawaf. Mafi yawan malamai, duk da haka, sun tabbatar da cewa tawafin bankwana madadi ne ingantacce ga tawaf al-ifada, idan mahajjaci bai yi shi ba, domin shi tawaf ne da aka yi a lokacin wajibcin tawaf, wato tawaf al-ifada, sabanin tawafin farko wanda ake yi kafin lokacin tawaf al-ifada.

The jurists agreed that circumambulation is of three types: the circumambula- tion of greeting (tawaf al-qudum) on arrival in Mecca, tawaf al-ijdda after throwing pebbles at the first pillar (Jamrat al-^Aqaba) on the day of sacrifice, and the farewell circumambulation (before departure from Mecca). They agreed that the obligatory circumambulation among these, without which the hajj is lost, is the tawaf al-ijada, and that is the one intended in the words of the Exalted, “Then let them make an end of their unkemptness and pay their vows and go around the ancient House”.261 Further, no atonement is acceptable in its place. The majority also maintain that the initial circumambulation is not a valid substitute for the tawaf al-ifdda if the pilgrim forgets the latter, because of its being before the day of sacrifice. One group, from among the disciples of Malik, maintained that the initial circumambula­ tion is a valid substitute for the tawaf al-ifada, and it appears that they considered the obligation to be for only one type of circumambulation. The majority of the jurists maintain, however, that the farewell circumambulation is a valid substitute for the tawaf al-ifada, if the pilgrim has not performed the latter, as the former is a circumambulation performed during the period of the obligatory circumambulation, which is the tawaf al-ifdda, as against the initial circumambulation that is performed before the time of the tawaf al-ifada.

Sun amince, bisa ga abin da aka ruwaito daga Abu Umar ibn Abd al-Barr, cewa tawafin farko da tawafin bankwana suna cikin sunnoni ga mahajjaci, sai dai ga wanda ke tsoron rasa aikin hajji (saboda karancin lokaci), domin a game da shi tawafin ifada ya isa. Wasu daga cikin malaman fiqhu sun ga cewa yana da kyau ga wanda ke cikin irin wannan hali ya yi ramal a zagayen farko uku na tawafin ifada, daidai da yadda ake yi a tawafin farko.

Tattaunawar game da sadaki ta ƙunshi hukuncinsa, siffarsa, sharuddansa, da tsarinsa.

The discussion of the saty covers its hukm, its description, conditions, and its order.

Malik da al-Shafi'i sun ce wajibi ne bisa hukuncinsa, kuma idan mahajjaci bai aikata shi ba, to aikin Hajji zai ci gaba da zama wajibi a kansa a kakar shekara mai zuwa. Haka ma ra'ayin Ahmad da Ishaq ke nan. Malamai na Kufa sun ce sunna ne, kuma idan ya koma gida ba tare da yin shi ba, to yana kan sa hadaya ta fansa ta hanyar yanka dabba. Wasu daga cikin malaman fikhu sun ce nafila ne, kuma babu wani wajibi a kan wanda ya bar shi.

Malik and al-ShafiT said that it is obligatory by its hukm, and if the pilgrim does not perform it, hajj would (still) be obligatory upon him in the next season. This was also the opinion of Ahmad and Ishaq. The Kufis said that it is a sunna, and if he returns to his homeland without performing it he is liable to atonement by slaughtering an animal. Some of the jurists said that it is voluntary and there is no obligation upon the person who relinquishes it.

Dogaro wadanda suka wajabta shi yana kan rahoton cewa: "Manzon Allah (ﷺ) ya kasance yana yin sa'i, yana cewa: 'Ku yi sa'i, domin Allah ya wajabta muku sa'i.'" Al-Shafi'i ne ya ruwaito wannan hadisi daga Abdullahi ibn al-Mu'mil. Haka kuma ka'ida ita ce ayyukan Annabi (ﷺ) a cikin wannan ibada ana fassara su a matsayin masu nuna wajibci, sai dai wadanda wata hujja da aka ruwaito, ko ijma'i, ko kiyasi ta ware su, a wajen wadanda suka tabbatar da kiyasi a matsayin hujja. Wadanda ba su ga wajibcin sa'i ba sun dogara ne da fadin Madaukakin Sarki: "Lallai Safa da Marwa suna cikin alamomin Allah. Saboda haka babu laifi ga wanda ya yi Hajji ko Umrah ya zagaya da su." Sun ce ma'anar anan ita ce "kada ya zagaya da su", kamar yadda karatun Ibn Mas'ud ya nuna, kamar fadin Madaukakin Sarki: "Allah yana bayyana muku (ayoyinsa) don kada ku batar", ma'ana "domin kada ku batar". Sun kuma dauki hadisin Ibn al-Mu'mil a matsayin mara karfi. Aisha ta ce ayar tana nufin ma'anarta ta zahiri, kuma an saukar da ita ne game da Ansar wadanda suka ki yin sa'i tsakanin Safa da Marwa kamar yadda suke yi a zamanin jahiliyya, domin wurin ya kasance wurin yanka dabbobi ga mushrikai. An kuma ce ba su yin sa'i tsakanin Safa da Marwa ne saboda girmama wasu gumaka (Manat). Sun tambayi game da haka, sai aka saukar da ayar tana tabbatar da kokwantonsu.

The reliance of those who made it obligatory is upon the report “that the Messenger of Allah (God’s peace and blessings be upon him) used to perform the sa<y and say, ‘Perform the safy for Allah has prescribed the saty for you’”. This tradition has been related by al-ShafiT from cAbd Allah ibn al- Mu’mil. Further, the principle is that the acts of the Prophet (God’s peace and blessings be upon him) in this worship are to be construed as conveying obligation, except those excluded by a transmitted evidence, consensus, or analogy in the view of those who uphold analogy to be a valid principle. Those who did not consider it obligatory relied on the words of the Exalted, “Lo! (the mountains) as-Safa and al-Marwa are among the indications of Allah. It is therefore no sin for him who is on pilgrimage to the House (of God) or visiteth it, to go around them”. They said that the meaning here is that he may “not go round them”, which is the (variant) reading of Ibn Mascud, just as the words of the Exalted, “Allah expoundeth unto you, so that ye err (not)”,262 263 mean “lest ye err”. They also considered the tradition of Ibn al-Mu’mil to be weak. ‘A’isha said that the verse is to be understood in its obvious meaning, and it was revealed in the case of the Ansar who shunned running between al- Safa and al-Marwa in the way they used to during the period of the jahiliyya as it served as a place for the slaughtering of animals for the polytheists. It is also said that they used not to run between al-Safa and al-Marwa out of veneration for some of the idols (Manat). They inquired about this, and the verse was revealed validating their hesitation.

A cikin bayaninsa, yawancin malamai na fiqhu sun tabbatar da cewa sunnar sa'i tsakanin Safa da Marwa ita ce: mai aikin ibada, bayan ya hau Safa kuma ya gama addu'a, sai ya sauko daga gangaren Safa. Sannan ya yi tafiya a hankali har ya isa kasan masil (kwari, gadon kogi).264 Sai ya yi ramal a cikinsa har ya ratsa shi, yana matsawa kusa da Marwa, daga nan sai ya yi tafiya a hankali har ya isa Marwa. Ya hau Marwa har ya iya ganin Ka'aba, sannan ya yi addu'a ya kuma yi takbir irin yadda ya yi a Safa. Idan ya tsaya a gindin Marwa (bai hau ta ba), hakan ana ganin ingantacce ne a ra'ayinsu baki ɗaya. Sannan ya sauko daga Marwa ya ci gaba da tafiya a hankali har ya isa kasan kwarin. Idan ya isa can, sai ya yi ramal har ya ketare zuwa gefen Safa. Zai yi haka sau bakwai, yana farawa daga Safa kuma yana ƙarewa a Marwa. Idan ya fara daga Marwa kafin ya je Safa, wannan tafiya ba ta yi ba, saboda faɗar Manzon Allah ﷺ: "Mu fara da abin da Allah ya fara da shi, saboda haka mu fara da Safa", kuma ya nufi faɗar Maɗaukaki: "Lalle Safa da Marwa suna cikin alamomin Allah. Saboda haka babu laifi ga wanda ya yi aikin hajji zuwa Ɗakin Allah ko ya yi umra, ya yi tafiya tsakaninsu."265 Ata' ya ce idan bai sani ba ya fara daga Marwa, aikinsa ana ɗaukarsa ingantacce.

In describing it, the majority of the jurists maintained that a sunna of the saty between al-Safa and al-Marwa is that the worshipper having ascended al-Safa is to go down its slope after completing the supplication. He is then to walk at his normal pace till he reaches the bottom of the masil (valley, bed of the stream).264 He is (now) to adopt the ramal through it until he traverses it getting closer to al-Marwa from where he moves at his normal gait till he arrives at al-Marwa. He ascends it until he can see the House, then he makes a supplication and pronounces the takbir in a manner similar to what he said at al-Safa. If he stops at the base of al-Marwa (and does not climb it) it is considered valid in their collective view. He then descends from al-Marwa and proceeds at. his normal pace until he reaches the bottom of the valley. When he reaches it he is to adopt the ramal until he crosses over to the side of al-Safa. He is to do this seven times, beginning at al-Safa and ending at al-Marwa. If he begins at al-Marwa before going to al-Safa, that journey is annulled, because of the saying of the Messenger of Allah (God’s peace and blessings be upon him), “We begin with that with which Allah began, so we begin with al- Safa”, and by this he meant the words of the Exalted, “Lol (the mountains) as- Safa and al-Marwa are among the indications of Allah. It is therefore no sin for him who is on pilgrimage to the House (of God) or visiteth it, to go around them”.265 cAta> said that if he does not know and begins at al-Marwa, his act is to be considered as valid.

Sun yarda baki ɗaya cewa babu wata ƙayyadaddiyar ra'ayi game da lokacin sa'y, saboda lamari ne na addu'a. An tabbatar a cikin hadisin Jabir "cewa Manzon Allah ﷺ, sa'ad da ya tsaya a Safa, ya yi takbiri sau uku, ya ce: 'Babu abin bautawa da gaskiya sai Allah kaɗai, ba shi da abokin tarayya, nasa ne mulki kuma nasa ne dukkan godiya, kuma yana da iko akan kowane abu'. Ya yi haka sau uku, sa'an nan ya yi addu'a a Marwa, ya kuma yi irin wannan aiki."

Sun yarda cewa ɗaya daga cikin sharuddansa shi ne tsarkin mace daga haila, kamar yadda yake a tawaf, saboda faɗin Annabi ﷺ a cikin hadisin A'isha, "Ku yi abin da duk mahajjata ke yi, amma kada ku yi tawaf a Ka'aba, kada kuma ku yi sa'yi tsakanin Safa da Marwa." Yahya shi kaɗai ne ya ruwaito wannan ƙarin daga Malik idan aka kwatanta da sauran waɗanda suka ruwaito wannan hadisi daga gare shi. Babu wata takaddama a tsakaninsu cewa alwala ba ɗaya daga cikin sharuddansa ba ce, sai dai al-Hasan, domin ya ɗauka cewa tana kama da tawaf.

They agreed that one of its conditions is purity from menstruation, as is the case with the circumambulation, because of the saying of the Prophet (God’s peace and blessings be upon him) in the tradition of cA*isha, “Do what all the pilgrims do, but do not circumambulate the House and do not perform the saty between al-Safa and al-Marwa”. Yahya was alone in relating this addition from Malik as compared to the others who have related this tradition from him. There is no dispute among them that ablution is not one of its conditions, except for al-Hasan as he held it to be similar to the circumambulation.

Jurists agreed that in the order of performance, the sa'y comes after the circumambulation (ṭawāf), and that the person who performs the sa'y before circumambulating the House must go back and perform the circumambulation, even if he has moved out of Mecca. If he did not realize this in the case of the 'umrah or the ḥajj until he has had intercourse with women, he is under the obligation to perform ḥajj in the next season and to offer a sacrifice or 'umrah (as the case may be). Al-Thawrī said that if he does this, he is not liable for anything. Abū Ḥanīfa said that if he leaves Mecca, he is not obliged to return, but he is liable for atonement. This was the discussion of the ḥukm of the sa'y, its description, its well-known conditions, and its order of performance.

The jurists agreed that in the order of performance the sa<y comes after the circumambulation, and that the person who performs the sa y circuiting the House is to go back and perform the circumambulation even if he has moved out of Mecca. If he did not realize this, in the case of the <umra or the hajj, until he has cohabited with women, he is under the obligation for hajj in the next season and for the sacrifice or for <umra (as the case may be). Al-Thawri said that if he does this he is not liable for anything. Abu Hanifa said that if he leaves Mecca he is not obliged to return, but he is liable for atonement. This was the discussion of the hukm of sa'y, its description, well-known conditions, and the order (of performance).

Aikin mahajjaci da ke biyo bayan wannan aiki (wty) shi ne fita daga Mina a Ranar Tarwiyya (ranar takwas ga Dhul-Hijja) zuwa Mina da kwana a can a daren Arafa. Sun amince cewa limamin masallaci yana jagorantar mutane wajen sallah a ranar takwas ga Dhul-Hijja a Mina, kuma sallolin zuhur da asir da magriba da isha suna gajarta a can. Sai dai sun amince cewa wannan aiki ba sharadi ba ne ga ingancin hajji ga wanda lokacinsa ya yi ƙaranci. Idan rana ta fito a Ranar Arafa (ranar tara ga Dhul-Hijja), limamin yana tafiya tare da mutane daga Mina zuwa Arafa, sai su sauka a can.

The act of the pilgrim that follows this act (wty) is moving out on the Day of Tarwiya (eighth of Dhu al-Hijja) to Mina and staying there the eve of cArafa. They agreed that the imam leads the people in prayer on the eighth of Dhu al- Hijja at Mina, and zuhr and (asr and maghrib and <ish& are curtailed over there. They agreed, however, that this act is not a condition for the validity of hajj for the person who is short of time. When the sun rises on the Day of c Arafa (ninth Dhu al-Hijja) the imam walks with the people from Mina up to <Arafa, and they take up station there.

Tattaunawa game da wannan aiki ta ƙunshi tantance hukuncinsa, bayaninsa, da sharuɗɗansa. Malamai sun yarda game da hukuncin tsayuwa a ʿArafa cewa yana ɗaya daga cikin ginshiƙan aikin Hajji (arkan). A ra'ayin mafi yawan malamai, wanda ya rasa wannan zai wajaba a kansa ya yi Hajji a kakar gaba da kuma yin hadaya, saboda maganar Manzon Allah ﷺ, "Hajji shi ne ʿArafa."

The discussion of this act includes the identification of its hukm, its description, and its conditions. The jurists agreed about the hukm of stopping at cArafa that it is one of the essential elements (arkan) of hajj. In the opinion of the majority of the jurists the person who misses this is under an obligation to perform hajj in the next season and to make the sacrifice, because of the saying of the Prophet (God’s peace and blessings be upon him), “The hajj is c Arafa”.

Bayaninsa shi ne cewa Imam yana jagorantar mutane wajen sallah a Arafa a ranar Arafa (ranar tara ga watan Zul-Hijja) kafin rana ta karkata. Idan rana ta karkata, sai ya yi wa mutane huduba, sannan ya hada sallar zuhur da ta la'asar a lokacin farko na zuhur, bayan haka sai su tsaya a wurin har rana ta faɗi.

Its description is that the imam leads the people in prayer at cArafa on the Day of cArafa (ninth Dhu al-Hijja) before the declining of the sun. If the sun has declined he is to address the people and then combine zuhr and <asr in the first timing of zwAr, and thereafter they stay stationed there until the sun goes down.

Sun amince da wannan a matsayin bayanin da aka yarda da shi baki ɗaya a cikin ayyukan Annabi (aminci da albarka su tabbata a gare shi) ﷺ. Babu sabani a tsakaninsu cewa jagorantar sallah a Hajji haƙƙin sarki mafi girman iko ne, ko na wanda sarki ya naɗa, kuma cewa mutane su yi sallah a bayansa, ko ya kasance mai taqawa, ko mai zunubi, ko mai bidi'a. Sunnar da aka tanada a wannan ita ce ya zo masallaci a Arafa a ranar Arafa tare da mutane. Idan rana ta karkata, sai ya yi wa mutane huduba, kamar yadda muka faɗa, kuma ya haɗa sallar zuhur da ta la'asar. Sun saɓa game da lokacin kiran sallah da muazzin zai yi don sallar zuhur da la'asar. Malik ya ce imam zai yi huduba ga mutane, kuma idan mafi yawan hudubarsa ta ƙare, muazzin zai yi kiran sallah yayin da imam ke yi wa mutane huduba. Al-Shafi'i ya ce zai yi kiran sallar ne idan imam ya fara huduba ta biyu. Abu Hanifa ya ce idan imam ya hau mimbari, sai ya umarci muazzin ya yi kiran sallah, wanda zai yi kiran kamar yadda ake yi a sallar Juma'a. Idan muazzin ya gama kiran sallah, imam zai fara hudubarsa, bayan nan sai ya sauka, sannan muazzin zai yi iqama (kiran fara sallah). Wannan ra'ayi ne kuma na Abu Thawr, wanda ya ɗauke shi kamar sallar Juma'a. Ibn al-Mundhir ya ruwaito daga Malik cewa ya ce: "Ana yin kiran sallah bayan imam ya zauna don huduba." Kalmomin hadisin Jabir su ne: "Cewa lokacin da rana ta karkata, Annabi (aminci da albarka su tabbata a gare shi) ﷺ ya umarci a kawo masa al-Qaswa, ya hau kansa, ya isa tsakiyar kwari ya yi wa mutane huduba. Sai Bilal ya yi kiran sallah. Bayan haka ya tsaya ya yi sallar zuhur." Sannan ya tashi ya yi sallar la'asar ba tare da wani abu ya shiga tsakanin sallolin biyu ba. Sannan ya koma inda yake tsaye.

Ana tattaunawa gabaɗaya game da wannan ma ta hanyar gano hukuncinsa, siffarsa, da lokacinsa.

A general discussion of this too is covered by the identification of its hukm, description, and time.

Wannan aiki yana cikin rukunan aikin Hajji bisa faɗar Maɗaukakin Sarki: "Sa'an nan ku yi tafiya daga inda mutane suke tafiya, kuma ku nemi gafarar Allah. Lalle Allah Mai gafara ne, Mai jin ƙai." (Surat al-Baqara, 2:199) Malamai sun yarda cewa duk wanda ya tsaya a 'Arafa, sa'an nan ya kwana a Muzdalifa a daren ranar idi ta Layya, yana haɗa sallar magriba da sallar isha tare da imam a daren, kuma ya tsaya har zuwa wayewar gari, to aikinsa na Hajji ya cika. Sun kuma ce wannan shi ne bayanin aikin Manzon Allah ﷺ. Sai dai sun sha bamban kan ko tsayawa a Muzdalifa har bayan sallar asuba da kwana a can sunna ce ta Hajji ko kuwa ɗaya daga cikin wajibansa. Al-Awza'i da wata ƙungiya daga cikin Tabi'un sun ce wajibi ne na Hajji, kuma duk wanda ya rasa wannan zai wajaba a kansa ya yi Hajji a shekara mai zuwa tare da yanka hadaya. Fukaha na garuruwa kuwa sun ce ba wajibi ba ne na Hajji, kuma duk wanda ya rasa tsayawa a Muzdalifa a cikin dare zai wajaba a kansa ya biya kaffara ta hadaya. Al-Shafi'i kuwa ya ce duk wanda ya kwana a can rabin farkon dare sa'an nan ya tafi ba tare da ya kwana dukan daren ba, to zai wajaba a kansa kaffara.

The existence of this act as one of the constituent elements of hajj is based on the words of the Exalted, “But, when ye press on in the multitude from hath guided you, although before this you were astray”. They agreed that the person who after stationing at ‘Arafa spends the eve of the day of sacrifice at Muzdalifa, combining the maghrib and <ish$ prayers that night with the imam, and stays up to the morning light, his hajj is complete. They also argued that this was the description of the act of the Messenger of Allah (God’s peace and blessings be upon him). They disagreed, however, as to whether staying at Muzdalifa till after the morning prayers and spending the night there is a sunna of hajj or one of its obligations. Al-Awza‘1 and a group of the Tabi‘un said that it is an obligation of hajj, and the person who misses this is under an obligation to perform hajj in the next season and along with the sacrifice. The jurists of the provinces maintain that it is not an obligation of hajj, and the person who misses the stay at Muzdalifa during the night is liable for atonement by sacrifice. Al-Shafi T said that c the person who spends the first half of the night there and then leaves not spending the whole night is liable to atonement.

Dogaro da yawancin malamai suke yi yana kan ingantacciyar hadisi daga Annabi (tsira da aminci su tabbata a gare shi) cewa ya aika raunana daga iyalansa da daddare, kuma ba su zauna har safiya a wurin tare da shi ba. Dogaron rukunin farko kuwa yana kan maganar Annabi ﷺ a cikin hadisin Urwa ibn Mudarris, wanda al-Bukhari da Muslim suka amince da ingancinsa, cewa: "Duk wanda ya yi wannan sallah tare da mu," wato sallar asuba a Muzdalifa, "ya tsaya a wannan wuri, ya tashi kuma ya tafi kafin wannan daga Arafat, da dare ko da rana, to ya cika aikin hajjinsa kuma ya kawar da datti daga jikinsa." Suna kuma dogara da maganar Maɗaukaki: {Sa'ad da kuka tashi daga Arafat, ku ambaci Allah a wurin Al-Mash'aril-Haram. Ku ambace shi kamar yadda ya shiryar da ku, ko da yake kun kasance daga cikin ɓatattu a gabansa}. Rukuni na biyu kuwa sun ce malaman fiqhu sun yarda baki ɗaya da barin karɓar duk abin da ke cikin wannan hadisi. Saboda haka, yawancinsu sun ce duk wanda ya tsaya a Muzdalifa da dare kuma ya tafi kafin sallar asuba, aikin hajjinsa ya cika, haka ma wanda ya kwana a wurin yana barci ba tare da yin sallah ba. Sun kuma yarda cewa duk wanda ya tsaya a Muzdalifa ba tare da yin ambaton Allah ba, aikin hajjinsa ya cika. Dogaronsu kan ayar kuma yana da rauni a fahimtar zahirin ma'anarta.

Aikin da ke biye da shi (tsayuwa a Muzdalifa) shi ne jifan tsakuwa a kan ginshiƙai (pWr), domin malaman fiqhu na Musulunci sun yarda cewa "Annabi ﷺ ya tsaya a al-mashfar al-haram, wato Muzdalifa, har bayan ya yi sallar asuba. Sannan ya tashi daga can kafin fitowar rana zuwa Mina. A wannan rana, wato ranar layya, ne ya jefi Jamrat al-'Aqaba da tsakuwa bayan fitowar rana". Malaman fiqhu na Musulunci kuma sun yarda cewa duk wanda ya jefa mata tsakuwa a wannan rana, a wannan lokaci, wato bayan fitowar rana har zuwa karkatar rana, to ya jefa a lokacin da aka tsara. Sun yarda cewa Manzon Allah ﷺ bai jefi sauran jamarat baban da ita a ranar layya.

The act that follows it (the stay at Muzdalifa) is the throwing of pebbles at the pillars (pWr), because the Muslim jurists agreed that “the Prophet (God’s peace and blessings be upon him) stopped at al-mashfar al-haram, which is Muzdalifa, till after he had observed the morning prayer. He then departed from there before sunrise toward Mina. It was on this day, which was the day of sacrifice, that he threw stones at the Jamrat al-^Aqaba after sunrise”. The Muslim jurists also agreed that the person who throws stones at it on this day at this time, that is, after sunrise up to the declining of the sun, has thrown them during the prescribed time. They agreed that the Messenger of Allah (God’s peace and blessings be upon him) did not throw pebbles at the other jamarat besides it on the day of the sacrifice.

Sun sabawa a kan batun mutumin da ya jefa tsakuwa a Jamrat al-'Aqaba kafin fitowar rana. Malik ya ce: "Ba a kawo mana wata riwaya cewa Manzon Allah ﷺ ya ba kowa izinin jefa tsakuwar kafin fitowar rana ba, kuma hakan ba ya halatta. Idan ya jefa tsakuwar kafin asuba, to sai ya maimaita aikin." Wannan ra'ayi ne kuma na Abu Hanifa, da Sufyan, da Ahmad. Al-Shafi'i kuwa ya ce babu laifi a cikin haka, duk da cewa yana da kyau ya yi shi bayan fitowar rana.

They disagreed about the case of the person who throws pebbles at the Jamrat al-'Aqaba before sunrise. Malik said: “No report has reached us that the Messenger of Allah (God’s peace and blessings be upon him) made an exemption for anyone to throw the pebbles before sunrise, and this is not permitted. If he throws the pebbles before dawn he is to repeat the act”. This was also the opinion of Abu Hamfa, Sufyan, and Ahmad. Al-Shafi T said there € is no harm in this, although it is desirable that he do it after sunrise.

Dalilin wadanda suka hana wannan shi ne aikin Annabi ﷺ tare da faɗinsa, "Ku karɓi ayyukan Hajinku daga wurina." Haka kuma an ruwaito daga Ibn Abbas cewa "Manzon Allah ﷺ ya aika da raunana daga cikin iyalansa (daga Muzdalifa) ya ce, 'Kada ku jifi jamra sai rana ta fito.'" Mafaka ga waɗanda suka halatta jifa kafin asuba ita ce hadisin Umm Salama, wanda Abu Dawud da wasu suka rubuta, cewa Aisha ta ce, "Manzon Allah ﷺ ya aika Umm Salama a ranar yanka, sai ta jefa tsakuwa kafin asuba, bayan haka ta yi gaggawar tafiya ta yi tawafin ifada." Wannan rana kuma Manzon Allah ﷺ yana tare da ita. Akwai kuma hadisin Asma'u cewa ta jefa tsakuwa a jamra da dare, sannan ta ce: "Mun kasance muna yin haka a zamanin Manzon Allah ﷺ."