Ushbu bo'lim ushbu ibodatning (hajning) amallarini, ya'ni uning asosiy unsurlarini, shuningdek uni ado etish davrida qochilishi lozim bo'lgan ishlarni bayon etishni o'z ichiga oladi. Biz aytganimizdek, bu ibodat ikki turga bo'linadi: hajj va ^umra. Hajning o'zi esa uch turga bo'linadi: ifrad, tamattu' va qiron. Bularning barchasi belgilangan joylarda va belgilangan vaqtlarda ado etiladigan muayyan amallardan iborat. Ulardan ba'zilari vojib, ba'zilari esa vojib emas; shuningdek, bu amallar davomida qochilishi lozim bo'lgan narsalar ham bor, ularning har biri ahkomga ega bo'lib, ular ya'ni buzilish yuz berganda yoki to'siq paydo bo'lganda qo'llaniladi.

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.

Shu sababli, bu bob avval amallar (bajarilishi kerak bo‘lgan ishlar) haqidagi bahsga va ulardan saqlanish kerak bo‘lgan narsalar haqidagi bahsga bo‘linadi. Uchinchi toifaga esa ahkom haqidagi bahs kiradi.

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.

Biz endi amallardan boshlaymiz. Bu amallardan ba'zilari ushbu to'rt xil ibodat — ya'ni hajning uch turi va umra uchun belgilangan, ba'zilari esa har bir turga xos. Avval ularning umumiy amallaridan boshlaymiz, so'ng har bir turga xos bo'lgan amallarga o'tamiz. Aytamiz: hajda va umrada birinchi amal ihram deb ataladigan amaldir.

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.

Ihramning1* birinchi sharti joy va vaqtga oid shartdir. Joylar hajj mawaqitlari deb ataladi. Muhokamani shu joylardan boshlaymiz. Faqihlar umuman olganda mawaqitlarda ihram (hajga niyat qilish hamda hajj libosini kiyish) amalga oshirilishi kerakligiga kelishadilar. Madina ahli uchun bu joy Zu al-Hulayfa, Shom ahli uchun al-Juhfa, Najd ahli uchun Qarn, Yaman ahli uchun Yalamlam hisoblanadi, chunki bularning barchasi Ibn Umar va boshqalarning rivoyatida Allohning Elchisi ﷺ tomonidan belgilangan. Iroq ahlining miqoti borasida ihtilof qilishgan. Viloyatlardagi faqihlarning ko'pchiligi ular uchun miqot Zot Irq ekanini aytadilar. Ash-Shofi'iy va as-Savriy esa, agar ular al-Aqiq'dan ihram boqlasalar, bu afzalroq bo'lishini aytganlar. Bu joyni ularga kim belgilagani borasida ham ihtilof qilishgan. Bir guruh faqihlar uni Umar ibn al-Xattob belgilagan deyishgan. Yana bir guruh faqihlar esa, aslida Zot Irq yoki al-Aqiqni Iroq ahli uchun Allohning Elchisi ﷺ o'zlari belgilaganlar, deyishgan. Bu Jobir, Ibn Abbos va Oisha rivoyatlaridan naql qilingan. Faqihlarning ko'pchiligi bu nuqtalardan o'tib, ihramga niyat qilgan, ammo ihramni ularni kesib o'tganidan keyin boshlagan kishi qurbonlik so'yish (dam) orqali kafforat berishi lozimligini aytadilar. Ba'zi faqihlar, agar u miqotga qaytib, u yerda ihram boqlasa, kafforat majburiyati soqit bo'ladi, deganlar. Ash-Shofi'iy ularning qatorida. Ba'zilari esa, qaytgan taqdirda ham kafforat soqit bo'lmaydi, deganlar. Bu Molikning fikri edi. Bir guruh esa unga kafforat yo'q, deganlar. Yana bir guruh, agar u miqotga qaytmasa, haji botil bo'ladi va umra amallarini boshlash uchun qaytishi lozim, deganlar. Bu masala ahkam bilan bog'liq bobda batafsil muhokama qilingan.

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.

Haj turlarining uchalasi uchun vaqt miqoti ham belgilangan. Bu, kelishuvga ko'ra, Shavvol, Zulqa'da va Zulhijjaning dastlabki to'qqiz kuni kabi davrdir. Molik uning jami uch oy ekanini aytgan. Ash-Shofiʼiy esa u ikki birinchi oy va Zulhijjaning dastlabki to'qqiz kunidan iborat ekanini aytgan. Abu Hanifa esa u ikki oy va Zulhijjaning dastlabki o'n kuni demakdir, deb aytgan. Molik fikrining dalili Oliy Zotning so'zlarining umumiyligidir: "Haj ma'lum oylardadir", bu esa Shavvol va Zulqa'da oylarining barcha kunlari kabi Zulhijjaning barcha kunlariga ham tegishli ekanini bildiradi. Ikkinchi guruhning dalili esa ihrom holatining uchinchi oy tugamasdan, undagi barcha vojib amallar bajarilishi bilan tugashidir. Bu ixtilofning natijasi tavof al-ifoda (Ka'baning vojib bo'lgan yakuniy tavofi)ni oy oxirigacha kechiktirish (ruxsat etilishi) masalasidir.

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.

Molik hajga oy kirishidan oldin ehrom bog'lashni noma'qul deb biladi, ammo bunday ehrom uning nazarida to'g'ri hisoblanadi. Boshqa faqihlar esa bunday shaxsning ehromi to'g'ri emas, deb hisoblaydilar. Ash-Shofi'iy esa uning ehromi umra ehromiga aylantirilishi kerak, degan. Vaqt bilan namozning vaqti o'rtasida o'xshashlik bor deb hisoblaganlar esa, vaqtdan oldin ehrom foydasiz, deb aytganlar. Yuce Allohning: "Hajni va umrani Alloh uchun to'liq ado eting"[248] degan so'zlarining umumiy ma'nosiga tayangan kishilar esa, ehrom qachon bog'lansa ham u kuchga kiradi, chunki unga (hajni) to'liq ado etish buyurilgan, deganlar. Ehtimol, ular hajni ham umra kabi deb tushunganlar va hajning miqoti vaqtini umra miqotlariga o'xshatganlar. Ash-Shofi'iyning fikri shunga asoslanadiki, kim biror ibodatni shu ibodatga o'xshash vaqtda boshlasa, o'sha ibodat xuddi shu ko'rinishga aylantiriladi, masalan, Ramazonda nazr qilingan ro'za kabi. Bu qoida borasida Molik mazhabida ixtilof bor.

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).

Bular ihram holatidagi shaxsga ruxsat etilmagan, odatda mubah bo'lgan ishlardir. Bu masalaning dalili Molik rivoyati orqali, Nofi'dan, u Abdullah ibn Umardan qilingan rivoyatda sobit bo'lgan: "Bir kishi Allohning Elchisi ﷺdan so'radi: «Ihram holatidagi kishi qanday kiyim kiyadi?» Allohning Elchisi ﷺ aytdilar: «Ko'ylak, salla, shim, burnusli libos, poyabzal kiymang, faqat sandal topa olmagan kishi poyabzalni to'pig'idan pastini kesib kiyishi mumkin. Za'faron yoki vars bilan bo'yalgan hech qanday kiyim kiymang»." Ihram holatidagi kishi ushbu rivoyatda zikr qilingan ko'ylak yoki boshqa narsalar, shuningdek ularga o'xshash, ya'ni tikilgan kiyimlarni kiymasligi kerak. Bu hukm erkaklarga xosdir, ya'ni tikilgan kiyim kiyish erkaklar uchun man etiladi. Ayollar esa ko'ylak, ko'ylak-kurtka, shim, poyabzal va bosh kiyimi kiyishsa, bunda hech qanday gunoh yo'q.

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.

Ular shim kiyimini topa olmagan kishi haqida ixtilof qilganlar: u uni kiyishi kerakmi? Molik va Abu Hanifa, u shim kiyishi joiz emas, agar kiysa, uning kafforati lozim bo'ladi, deb hisoblaganlar. Ash-Shofi'iy, ath-Thawriy, Ahmad, Abu Savr va Dovud esa, agar u ichki kiyim (izor) topa olmasa, unga hech qanday javobgarlik yo'q, deganlar. Molikning fikriga suyanish Ibn Umarning yuqoridagi rivoyatining zohiriy ma'nosiga asoslangan. U aytadiki, agar bu holatda biror istisno bo'lganida, Allohning Elchisi ﷺ uni poyafzal haqidagi holatda bo'lgani kabi aytib o'tgan bo'lardilar. Boshqa guruhning suyanchi esa Jobir va Ibn Abbosdan rivoyat qilingan Amr ibn Dinorning hadisidir. U aytdi: "Men Allohning Elchisi ﷺ ni: "Shim ichki kiyim topa olmagan kishi uchun, poyafzal esa sandal topa olmagan kishi uchun", deganlarini eshitdim".

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’”.

Ihrom holatida bo'lgan kishilar yo ʻumrani alohida, hajni alohida bajaradilar (mufrid), yoki hajni va ʻumrani birlashtiradilar. Hajni va ʻumrani niyat qilgan kishi hajdan boshlashi mumkin, bunda u mufrid deb ataladi; yoki ʻumradan boshlashi mumkin, bunda u mutamatti' bo'ladi; yoki ikkalasini birlashtirishi mumkin, bunda u qorin deb ataladi. Avvalo, bu uch turdagi ibodatlarni bir-biridan ajratish va keyin muhrim har birida nima qilishini, shuningdek, har bir turga xos narsa bo'lsa, o'shani muhokama qilish zarur. Ihromni hajning amallari bilan birga muhokama qilganimizdan keyin ham xuddi shunday qilamiz.

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.

Biz aytamiz: ifrod (hojga kirishda haj qiluvchi usul) tamattu' va qiron xususiyatlaridan xoli bo'lgan turdir. Shuning uchun avval tamattu'ning ta'rifidan boshlab, so'ngra qironning ta'rifini keltirish zarur.

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.

Olimlar ittifoq qildilarki, bu shunday ibodatdir, uni Allohning quyidagi so‘zlari nazarda tutadi: “Kim hajgacha umra bilan ihromdan foydalanishni boshlasa, o‘sha holda qurbonlik qilsin, qo‘li yetgan narsa bilan”. Bu shuni anglatadiki, hojilar hajning oylarida belgilangan joylardan umra uchun talbiya aytadilar. Agar ularning turar joyi Haram tashqarisida bo‘lsa, shu shart (aks holda ular o‘z turar joylaridan boshlaydilar). Ular o‘sha yerdan yo‘lga chiqib, uyga (Masjidi Haram) yetguncha yuradilar, Ka‘ba atrofida tavof qiladilar, safo va marva o‘rtasida say qiladilar, so‘ng shu oylar ichida sochlarini oldiradilar yoki qisqartiradilar. Shundan keyin ular ihromdan chiqadilar, lekin Makkada bo‘ladilar. Ular o‘sha yili va o‘sha belgilangan oylarda, vatanlariga qaytmasdan, hajni boshlaydilar. Bu al-Hasandan rivoyat qilinganidan tashqari. U aytdiki, agar u vatanga qaytib, hajni ado etmasa ham, baribir u mutamatti‘ hisoblanadi, ya‘ni Allohning “qo‘li yetgan qurbonlik” haqidagi so‘zlariga binoan mutamatti‘ning qurbonligi unga vojib bo‘ladi. Al-Hasan hajning kunlarida qilingan umra tamattu‘ hisoblanadi, deb turardi. Tovus esa aytdiki, hajning oylaridan oldin umra qilib, hajgacha Makkada qolgan va o‘sha yili hajni ado etgan kishi ham mutamatti‘ hisoblanadi. Olimlar ittifoq qildilarki, Masjidi Haram yaqinida doimiy yashamaydigan kishi tamattu‘ qilishga haqli. Makkaning doimiy aholisi tamattu‘ qila oladimi, degan masalada ular ixtilof qildilar. Tamattu‘ qila oladi, deganlar, uning kafforat vojib emasligiga ittifoq qildilar, chunki Allohning so‘zi shunday: “Bu o‘sha kishi uchundir, kimning oilasi Masjidi Haram yaqinida bo‘lmasa”. Masjidi Haramda kim doimiy yashashi haqida ham ular ixtilof qildilar. 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 Hanifa said that they are the persons who live within the mawaqit and within Mecca. Al-Shafi'i said, in 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 Zahiriyya 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.

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 — bu hajj va ʿumra niyatini birgalikda bog‘lab, ihromni bir vaqtda bog‘lash yoki hajj oylarida ʿumra uchun ihrom bog‘lab, so‘ngra ihromdan chiqmasdan hajj bilan davom etishdir. Molik mazhabining ulamolari haj bilan ʿumrani birlashtirish (qirān qilish) mumkin bo‘lgan vaqt haqida ixtilof qilishgan. Aytilishicha, ʿumra tavofini boshlamagan, hatto bir shavt ham qilmagan ekan, u bunga haqli. Yana aytilishicha, to ʿumra tavofini tugatib, undan keyingi ikki rakʿat namozni o‘qimaguncha bunga haqli. Tavofdan keyin, hatto tavof namozidan oldin ham qirān qilish makruh hisoblanadi, ammo agar qilsa, u unga lozim bo‘ladi. Yana aytilishicha, ʿumraning biror qismi, ya’ni shavtlar yoki safo-marva sa’yi qolgan ekan, u qirānga haqli. Ammo ular kelishib olishganki, agar kishi haj niyatini bog‘lagan bo‘lsa-yu, ʿumraning hech bir amali qolmagan, faqat soch olish qolgan bo‘lsa, uni qorin deb hisoblab bo‘lmaydi.

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.

Qiron haji qiluvchi, unga xuddi mutamatti uchun bo'lgani kabi qurbonlik vojib bo'ladigan shaxs, Masjidul-Haram yaqinida doimiy yashovchilardan emas. Molik shogirdlaridan biri bo'lgan Ibn al-Majishun aytdiki, Makkada yashovchi qiron ham uning nazarida qurbonlik qilishga majburdir.

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.

Ifrod — bu hajning shunday turiki, unda bu sifatlar bo‘lmaydi va uni mutamatti‘ ham, qorin ham bo‘lmagan kishi ado etadi; u faqat hajning ihromini (niyatini) boshlaydi.

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.

Jumhurning ko'pchiligi ihromga kirishda g'usl qilish sunnat ekaniga, bu esa muhrimning amallaridan biri ekaniga ittifoq qilganlar. Hatto Ibn Navoz shunday degan: "Malik nazdida ihrom uchun g'usl qilishning ahamiyati juma namozi uchun g'usl qilishdan ko'proq." Zohiriylar esa g'usl qilish vojib ekanini aytganlar. Abu Hanifa va at-Savriy esa vuzu qilish kifoya qilishini aytganlar.

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.

Zohiriylarning dalili Molikning Asmo bint Umays rivoyatidagi mursal xabaridir: u “Muhammad ibn Abu Bakrni al-Bayda’da tug‘di”. Abu Bakr bu haqda Allohning Elchisiga ﷺ aytdi, u zot ﷺ shunday dedilar: “Unga g‘usl qilib, ihrom kiyishini ayting”. Ularning fikricha, buyruq majburiyatni anglatadi. Ko‘pchilikning tayanchi esa asl hukm javobgarlikdan xoli bo‘lish ekanligi, majburiyat esa shubhasiz buyruq bilan sobit bo‘lmaguncha shu holda qolishi qoidasidir.

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.

Shuningdek, Abdulloh ibn Umar ihromga kirishdan oldin, Makkaga kirishda va Arafotda turishdan oldingi kechqurun ihrom uchun g‘usl qilar edi. Molik bu uch g‘uslni ihromdagi kishining amallari deb hisoblagan.

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 Ular ihrom holatiga niyat qilmasdan kirish mumkin emasligida kelishdilar. Niyatning o'zi talbiyasiz yetarli bo'ladimi yoki yo'qmi, bu masalada ixtilof qildilar. Molik va ash-Shofi'iy niyat talbiyasiz ham kifoya qiladi, dedilar. Abu Hanifa esa haj paytidagi talbiya namozning boshidagi takbirga o'xshaydi, dedi; faqat talbiya o'rnida ishlatilgan har qanday so'z kifoya qiladi, xuddi namoz boshlanganda takbir o'rnida ulug'lashni bildirgan har qanday so'z kifoya qilgani kabi, dedi.

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.

Ushbu bahs Ka'bani tavof qilish, uning tavsifi, shartlari, uning vojib yoki mustahab hukmi va aylanishlar soni haqida.

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.

Ko'pchilik bir ovozdan kelishadiki, tavof shakli, farz bo'lsin yoki sunnat, quyidagicha: tavof qiluvchi Hajari aswad (Qora tosh) dan boshlaydi. Agar imkoni bo'lsa, toshni o'padi; imkoni bo'lmasa, qo'li bilan unga tegib, so'ng qo'lini o'padi. Keyin u Ka'ba chap tomonida qolgan holda burilib, uning atrofida aylanadi. U yetti marta aylanadi: dastlabki uch aylanishda ramal (yelkalarini silkitib, tez-tez qadam tashlab yurish; joyida qadam tashlab, oldinga siljish) qiladi, qolgan to'rt aylanishda esa oddiy yurish bilan yuradi. Bu salom tavofi (tavofu-l-qudum) bo'lib, Makkaga kirganda qilinadi va hajga yoki umraga niyat qilganlar uchun, hamda shunchaki Allohning uyini ziyorat qilganlar uchun amalga oshiriladi, ammo tamattu' qiluvchi uchun emas. Ayollar uchun ramal yo'q. Tavof qiluvchi Ruknul-Yamaniyga, ya'ni Ka'baning Hajari aswad oldidagi burchagiga, ikki qo'lini unga qaratib ko'tarib, salom beradi; buning sababi, bu Payg'ambar ﷺ ning amali sifatida sobit bo'lganidir.

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).

Ular Makkaga kirgan kishi uchun dastlabki uch shavtda ramalning hukmi haqida ixtilof qilishdi: bu sunnatmi yoki savob ishmi. Ibn Abbos bu sunnat deb aytgan. Bu fikr ash-Shofiʼiy, Abu Hanifa, Ishoq, Ahmad va Abu Savr ham shunday deganlar. Molik va uning shogirdlarining fikrlari bu masalada turlicha. Ikki fikr o‘rtasidagi farq shundaki: * ramalni sunnat deb hisoblaganlar uni tark etish uchun kafforat (dam) lozim bo‘lishini aytganlar, sunnat deb hisoblamaganlar esa hech qanday majburiyat yuklamaganlar. Ramalni sunnat deb hisoblamaganlar Ibn at-Tufayl rivoyat qilgan hadisga tayanganlar: u Ibn Abbosdan naql qiladi, u aytdi: “Men Ibn Abbosga dedim: ba’zi odamlar Allohning Elchisi ﷺ Baytni tavof qilganda ramal qilganlar, bu esa sunnat, deb o‘ylashadi. U dedi: ‘Ular to‘g‘ri gapirdilar va yolg‘on gapirdilar’. Men dedim: ‘Qaysi biri to‘g‘ri, qaysi biri yolg‘on edi?’ U dedi: ‘Allohning Elchisi ﷺ Baytni tavof qilganda ramal qilgani haqida to‘g‘ri gapirdilar, uni sunnat deb aytishda esa yolg‘on gapirdilar’.

Uning shartlaridan biri uning chegarasini belgilashdir. Aksariyat faqihlar hijr (shimoliy devor) Ka'baning bir qismi ekanligini va Baytni tavof qilgan kishi hijrni ham tavofga kiritishi shart ekanligini, shuningdek, bu tavof al-ifada (Arafotdan keyingi tavof, toshlar otilgandan keyin) uchun shart ekanligini aytadilar. Abu Hanifa va uning shogirdlari bu sunnat ekanligini aytdilar. Aksariyatning dalili Molik Oisha roziyallohu anhodan rivoyat qilgan hadisdir: Rasululloh ﷺ dedilar: "Agar sizning qavmingizning yaqinda kufrda bo'lgani bo'lmasa, Ka'bani buzib, uni Ibrohim qo'ygan poydevor ustiga qayta qurardim". Ular mablag' va yog'och yetishmagani sababli hijrdan yetti zirodan qoldirgan edilar. Bu Ibn Abbosning fikri edi. U Allohning "Va qadimgi Baytni tavof qilinglar" degan so'zlariga tayanib dalil keltirdi va Rasululloh ﷺ tavofni hijrdan tashqarida qilganini aytdi. Abu Hanifaning dalili esa oyatning zohiriy ma'nosidir.

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.

Ular uning ruxsat etilgan vaqti haqida ixtilof qilganlar, uch xil fikrda bo'lganlar. Birinchisi: bomdod namozidan keyin va asr namozidan keyin tavof qilish ruxsat etilgan, quyosh chiqish va botish vaqtida esa taqiqlangan, deydi. Bu fikr Umar ibn al-Xattob va Abu Sa'id al-Xudriy rahmatullahi alayhimga tegishli. Buni Molik, uning shogirdlari va bir guruh faqihlar qo'llab-quvvatlaganlar. Ikkinchi fikr: bomdod namozidan keyin va asrdan keyin tavof qilish makruh, quyosh chiqish va botish vaqtida esa taqiqlangan, deydi. Bu fikr Sa'id ibn Jubayr, Mujohid va bir guruhniki. Uchinchi fikr esa tavofni har qanday vaqtda ruxsat etilgan deb hisoblaydi. Buni ash-Shofi'iy va bir guruh faqihlar qo'llab-quvvatlaganlar.

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.

Faqihlar uch turdagi tavofning mavjudligiga kelishdilar: Makkaga kelganda qilinadigan tavof al-qudum (salomlashish tavofi), qurbonlik kuni birinchi shayton toshiga (Jamrat al-Aqaba) tosh otgandan keyingi tavof al-ifada va Makkadan ketishdan oldingi vidolashuv tavofi. Ular kelishdilarki, bulardan vojib bo‘lgan, u bo‘lmasa haj bekor bo‘ladigan tavof — bu tavof al-ifada bo‘lib, Oliy Zotning: “So‘ngra ular o‘zlaridagi iflosliklarni yo‘qotsinlar, nazrlarini ado etsinlar va qadimiy Uy atrofida tavof qilsinlar”, degan so‘zlarida nazarda tutilgan ham shudir. Uning o‘rniga hech qanday kafforat qabul qilinmaydi. Ko‘pchilik olimlar, shuningdek, agar haj qiluvchi tavof al-ifadani unutib qo‘ysa, uning o‘rniga boshlang‘ich tavof qilish joiz emas, deydilar, chunki u qurbonlik kunidan oldin qilinadi. Molik mazhabining shogirdlaridan bir guruh esa boshlang‘ich tavofning tavof al-ifadaning o‘rnini bosishi mumkin, deb hisoblagan; ko‘rinishidan, ular vojiblik faqat bir turdagi tavof uchun deb bilganlar. Biroq, jumhur faqihlar vidolashuv tavofi haj qiluvchi tavof al-ifadani bajarmagan taqdirda, uning o‘rnini bosishi mumkin, deb hisoblaydilar, chunki vidolashuv tavofi vojib tavof davrida, ya’ni tavof al-ifada vaqtida qilinadi; boshlang‘ich tavof esa tavof al-ifada vaqtidan oldin qilinadi.

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.

Ular Abu Umar ibn Abd al-Barr rivoyat qilgan narsaga ko'ra kelishib olishgan: boshlang'ich tavof va vidolashuv tavofi hojining sunnatlaridan hisoblanadi, faqat hajni (vaqt yetishmasligi tufayli) yo'qotib qo'yishdan qo'rqqan kishi bundan mustasno, chunki uning holatida tavofi ziyorat kifoya qiladi. Fuqaholarning bir guruhi bunday vaziyatga duch kelgan kishi uchun tavofi ziyoratning dastlabki uch aylanishida ramal qilishni mustahab deb hisobladi, xuddi boshlang'ich tavofdagi amaliyot kabi.

Sotning hukmi, ta'rifi, shartlari va tartibi haqidagi bahs shularni o'z ichiga oladi.

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

Molik va ash-Shofe'iy bu amalning hukmi bo'yicha majburiy ekanligini aytdilar va agar haj qiluvchi uni ado etmasa, haj keyingi mavsumda unga yana farz bo'lib qoladi. Ahmad va Ishoq ham shunday fikrda edilar. Kufaliklar esa bu sunnat ekanligini aytdilar va agar u uni ado etmasdan o'z yurtiga qaytsa, hayvon so'yish orqali kafforat berishi lozim bo'ladi. Ba'zi faqihlar esa bu ixtiyoriy ekanligini va uni tark etgan kishi uchun hech qanday majburiyat yo'qligini aytdilar.

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.

Ulamolarning sa’yni vojib deb hisoblagan qarashining asosi Payg‘ambar ﷺning quyidagi so‘zlaridan iborat bo‘lgan hadisdir: “Payg‘ambar ﷺ sa’y qilar edi va: «Sa’y qilinglar, chunki Alloh sizlarga sa’yni farz qilgan», derdi”. Bu rivoyatni ash-Shofi’iy ‘Abdulloh ibn al-Mu’mildan rivoyat qilgan. Shuningdek, bu ibodatda Payg‘ambar ﷺning qilgan ishlari, agar ularning vojib emasligini isbotlovchi nash, ijmo yoki qiyos bo‘lmasa, vojib deb tushuniladi, degan qoida bor. Qiyosni asosiy dalil deb biluvchilar nazdida bu qoida to‘g‘ridir. Sa’yni vojib emas deb hisoblaganlar esa Allohning quyidagi so‘zlariga tayanganlar: “Albatta, Safo va Marva Allohning shiorlaridandir. Kim Baytni haj yoki umra qilsa, ular orasida tavof qilishida gunoh yo‘qdir”. Ular bu oyatdagi ma’noni “ular orasida tavof qilmasligida gunoh yo‘q” deb izohlaganlar. Bu Ibn Mas’udning qiroatida ham shunday kelgan. Xuddi Allohning “Alloh sizlarga bayon qiladi, toki adashmasangiz” degan so‘zi “toki adashmaslik uchun” ma’nosida bo‘lganidek. Ular, shuningdek, Ibn al-Mu’mil rivoyatini zaif deb hisoblaganlar. ‘Oisha roziyallohu anhu esa oyatni zohiriy ma’nosida tushunish kerakligini aytgan. Oyat Ansorlar haqida nozil bo‘lgan. Ular johiliyat davrida Safo va Marva orasida sa’y qilishdan tortinganlar, chunki bu joy mushriklar uchun hayvonlar so‘yish joyi bo‘lgan. Yana aytilishicha, ular Manot nomli butga hurmat yuzasidan Safo va Marva orasida yugurmas edilar. Ular bu haqda so‘raganlar va bu oyat ularning tortinishini to‘g‘rilash uchun nozil bo‘lgan.

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.

Ko'pchilik faqihlar bu amalni bayon qilib, safo va marva orasidagi sa'yning sunnati shuki, tavof qiluvchi safo tepaligiga chiqib, duo qilgandan so'ng uning yonbag'iridan pastga tushadi. So'ng odatdagi yurish bilan masil (vodiy, suv oqadigan joy) tubigacha boradi. Endi u o'sha joyda ramal qilib, marvaga yaqinlashgancha uni kesib o'tadi, so'ng yana odatdagi yurish bilan marvagacha boradi. U marvaga chiqadi, hatto Kaʼbani ko'rguncha, so'ng safodagi kabi takbir aytib duo qiladi. Agar u marva tagida to'xtasa-yu, unga chiqmasa, ularning umumiy fikriga ko'ra, bu joizdir. So'ng u marvadan tushib, vodiy tubigacha odatdagi yurish bilan boradi. Vodiy tubiga yetganda, safo tomoniga o'tguncha ramal qiladi. Buni u safodan boshlab, marvada tugatib, yetti marta qiladi. Agar u safoga bormasdan oldin marvadan boshlasa, bu yurish bekor bo'ladi, chunki Allohning Elchisi ﷺ shunday degan: "Allohning boshlagan narsasi bilan biz ham boshlaymiz, shuning uchun safodan boshlaymiz". Bunda u Allohning Ulug' Zoti so'zlarini nazarda tutgan: "Safo va marva Allohning alomatlaridandir. Kim Baytni haj yoki umra qilish uchun ziyorat etsa, ularni tavof qilishida gunoh yo'qdir". Atoʼ aytdi: agar u bilmasdan marvadan boshlasa, uning bu amali joiz hisoblanadi.

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.

Ular bu borada bir ovozdan kelishdilar: sa'y vaqti uchun aniq belgilangan hukm yo'q, chunki bu duo qilish holatidir. Jobir rivoyatida sobit bo'lgan: "Allohning Elchisi ﷺ Safo tepaligida turganlarida uch marta takbir aytdilar va dedilar: «Allohdan boshqa iloh yo'q, U yagona, Unga sherik yo'q, mulk Unikidir, hamd Unga xosdir va U har narsaga qodirdir». Buni uch marta qildilar va Marva tepaligida duo qildilar hamda xuddi shuni qildilar".

Ular tavof uchun bo‘lganidek, sa’y uchun ham hayz (hayzdan tozalanish) sharti ekanligiga kelishdilar, chunki Payg‘ambar (Allohning salavoti va barakalari unga bo‘lsin) Oisha roziyallohu anhodan rivoyat qilingan hadisda shunday degan: “Hojilar qilgan barcha amallarni qilaver, faqat Baytni tavof qilma va Safo bilan Marva o‘rtasida sa’y qilma”. Bu qo‘shimchani Molikdan rivoyat qilgan kishi faqat Yahyo bo‘lib, boshqalar bu hadisni undan rivoyat qilganlarida bunday qo‘shimcha yo‘q. Ular orasida vuzu sa’yning shartlaridan emasligiga ixtilof yo‘q, faqat Hasan bundan mustasno, u vuzuni tavofga o‘xshash deb hisoblagan.

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.

Olimlar tavof qilingandan keyin sa'y qilish tartibida kelishib olishgan, va Ka'bani tavof qilib sa'y qilgan kishi, agar Makkadan chiqib ketgan bo'lsa ham, qaytib kelib tavofni qilishi kerak. Agar buni umra yoki haj vaqtida, xotinlari bilan jinsiy aloqada bo'lguncha bilmagan bo'lsa, u keyingi mavsumda hajni va qurbonlik yoki umra uchun (holatga qarab) majburiyatga ega bo'ladi. Ath-Thavriy aytdi: agar u shunday qilsa, unga hech narsa lozim bo'lmaydi. Abu Hanifa aytdi: agar u Makkadan chiqib ketsa, qaytishga majbur emas, lekin kafforat berishi lozim. Bu sa'yning hukmi, uning ta'rifi, mashhur shartlari va (bajarilish) tartibi haqidagi bahs edi.

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).

Ushbu amaldan keyin keladigan haj amali (wty) — Tarviya kuni (zulhijja oyining sakkizinchi kuni) Minoga chiqish va u yerda Arafa kechasini o'tkazishdir. Ulamolar kelishdilarki, zulhijja oyining sakkizinchi kuni imom Minoda odamlarga namozni o'qitadi va u yerda peshin, asr, shom va xufton namozlari qisqartiriladi. Shu bilan birga, ular kelishdilarki, bu amal vaqti tor bo'lgan kishi uchun haj sahihligining shartı emas. Zulhijja oyining to'qqizinchi kuni, Arafa kuni, quyosh chiqqach, imom odamlar bilan Minodan Arafotga qarab yuradi va ular o'sha yerda joylashadilar.

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.

Ushbu amalning hukmini aniqlash, uning tavsifi va shartlarini belgilash ham shu muhokamaga kiradi. Fuqaholar Arafotda tavqif qilish hukmi haqida ittifoq qilganlar: bu haj arkonidan biridir. Aksariyat fuqaholarning fikricha, buni o‘tkazib yuborgan kishi keyingi mavsumda hajni ada qilishi va qurbonlik qilishi lozim, chunki Payg‘ambar ﷺ shunday degan: “Haj — Arafotdir”.

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”.

Uning ta'rifi shundaki, imom 'Arafa kuni (Zulhijja oyining to'qqizinchi kuni) quyosh og'ishidan oldin 'Arafotda odamlarga namoz o'qitadi. Agar quyosh og'gan bo'lsa, u odamlarga xutba o'qiydi, so'ngra birinchi vaqtda peshin va asrni birga qo'shib o'qiydi. Shundan keyin ular quyosh botguncha o'sha yerda turadilar.

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.

Ular bu borada, Payg'ambar (ﷺ) ning amallarida bir ovozda qayd etilgan ushbu tavsifga kelishib olishgan. Hajj namozini o'qitish (imomlik qilish) oliy hokimiyatga ega sulton yoki sulton tayinlagan shaxsning huquqi ekani, shuningdek, u taqvodor, gunohkor yoki bid'atchi bo'lishidan qat'i nazar, odamlar uning orqasida namoz o'qishi kerakligi borasida ularning orasida hech qanday ixtilof yo'q. Bunga sunnat shuki, u Arafa kunida odamlar bilan birga Arafot masjidiga kelsin. Quyosh og'ganda, biz aytib o'tganimizdek, odamlarga xutba o'qisin va zuhr hamda asr namozlarini birlashtirsin. Ular zuhr va asr namozlari uchun muadhdhin tomonidan azon aytilish vaqti borasida ixtilof qilishgan. Molik aytdi: imom odamlarga xutba qiladi va uning xutbasining asosiy qismi tugagach, muadhdhin imom odamlarga xutba o'qiyotgan paytda namoz uchun azon aytsin. Shofe'iy aytdi: azonni imom ikkinchi xutbani boshlaganda aytsin. Abu Hanifa aytdi: imom minbarga chiqqach, muadhdhinga azon aytishni buyursin; u azonni juma jamoat namozidagidek aytsin. Muadhdhin azonni tugatgach, imom xutbasini boshlasin, so'ngra minbardan tushsin, muadhdhin esa iqomatni (namozni boshlash chaqiruvini) e'lon qilsin. Bu fikr Abu Savr tomonidan ham qo'llab-quvvatlangan bo'lib, u buni juma namoziga o'xshash deb hisoblagan. Ibn al-Mundhir Molikdan rivoyat qilib, u shunday degan: "Namoz uchun azon imom xutba uchun o'tirgandan keyin aytilsin." Jobir rivoyatidagi so'zlar shunday: "Quyosh og'ganda Payg'ambar (ﷺ) al-Qasvo'ni keltirishni buyurdi va unga minib, vodiyning o'rtasiga yetib keldi hamda odamlarga xutba o'qidi. Keyin Bilol namoz uchun azon aytdi. Shundan so'ng u o'rnidan turib zuhr namozini o'qidi." U'sha keyin u turib, hech narsa oraliqqa tushmasdan asr namozini o'qidi. So'ngra u o'zi turgan joyiga qaytdi.

Bunga umumiy tarzda yondashilganda, uning hukmini, tavsifini va vaqtini aniqlash orqali yoritiladi.

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

Bu amalning hajning tarkibiy qismlaridan biri ekani Allohning: «So‘ng, Arafotdan qaytganingizda, Mash‘ari Harom yonida Allohni zikr qiling» hamda «Ilgari adashgan bo‘lsangiz ham, sizni hidoyatga boshlagani uchun Unga shukr qiling» degan so‘zlariga asoslanadi. Ular Arafotda turgandan keyin Nahr kuni kechasini Muzdalifada o‘tkazgan, o‘sha kechada shom va xufton namozlarini imom bilan birga jamlab o‘qigan hamda tong yorishguncha uyg‘oq qolgan kishining hajji tamom bo‘lishiga kelishdilar. Shuningdek, ular bu Payg‘ambar ﷺning amalini tasvirlashi bilan ham dalil keltirdilar. Ammo Muzdalifada bomdod namozigacha turib, o‘sha yerda kechani o‘tkazish hajning sunnatimi yoki uning vojiblaridanmi, shu masalada ixtilof qildilar. Al-Avzo‘iy va tobe‘inning bir guruhi bu hajning vojiblaridan ekanini aytdilar; bunday qilmagan kishi keyingi yil hajni qazo qilishi va qurbonlik ham berishi lozim, deydilar. Viloyatlardagi fuqaholar esa bu hajning vojiblaridan emas, deydilar; kecha Muzdalifada turishni qoldirgan kishi qurbonlik bilan kafforat berishi kerak. Imom Shofe‘iy esa kechaning birinchi yarmini u yerda o‘tkazib, butun kechani qolmay ketgan kishi kafforat berishi lozim, deydi.

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.

Ko‘pchilikning dalili Payg‘ambar (Allohning rahmati va salomi unga bo‘lsin) ning sahih rivoyatidir: u zaif oila a’zolarini tunda (Muzdalifadan) yuborgan, ular esa u zot bilan birga tongni kutib qolmagan. Birinchi guruhning dalili Payg‘ambar ﷺ ning Urva ibn Mudarris rivoyatidagi so‘zidir, bu rivoyatning sahihligi bo‘yicha al-Bukhoriy va Muslim ittifoq qilgan: «Kim bizning ushbu namozimizni, ya’ni Muzdalifadagi bomdod namozini o‘qisa, bu joyda to‘xtasa, bundan oldin Arafotdan tunda yoki kunduzi ketgan bo‘lsa, uning haji tugallangan va tanasidagi kirini yuvib tashlagan bo‘ladi». Ular yana Oliy Zotning so‘zlariga tayanadilar: «Arafotdan ommaviy ravishda qaytganingizda, Allohni Mash‘ar al-Haram (muqaddas yodgorlik) yonida zikr qiling. Sizni hidoyatga boshlagani uchun Uni zikr qiling, garchi bundan oldin adashganlardan bo‘lgan bo‘lsangiz ham». Boshqa guruh esa musulmon faqihlari bu rivoyatda keltirilgan barcha narsalarni qabul qilishdan voz kechishda yakdil bo‘lganini ta’kidlaydi. Shuning uchun ularning ko‘pchiligi Muzdalifada tunab, bomdod namozidan oldin ketgan kishining, shuningdek, u yerda tunab, namoz o‘qimay uxlab qolgan kishining ham hajji tugallangan, deb hisoblaydi. Ular, shuningdek, Muzdalifada Allohni zikr qilmasdan turgan kishining hajji tugallangan, deb kelishganlar. Ularning oyatga tayanishi ham oyatning zohiriy ma’nosi nuqtai nazaridan zaif hisoblanadi.

Shundan so'ng keladigan amal — Muzdalifada turish — toshlarni ustunlarga (pWr) otishdir, chunki musulmon faqihlari shunga kelishib olganlar: "Payg'ambar ﷺ al-mashfar al-haram, ya'ni Muzdalifada to'xtadi, to tong namozini o'qib bo'lguncha. Keyin u quyosh chiqishidan oldin u yerdan Minoga qarab jo'nadi. Qurbonlik kuni bo'lgan o'sha kunda u quyosh chiqqanidan keyin Jamrat al-'Aqabaga tosh otdi". Musulmon faqihlari yana shunga kelishganlar: kimki shu kuni, shu vaqtda, ya'ni quyosh chiqqanidan boshlab quyosh og'guncha unga tosh otsa, u belgilangan vaqtda tosh otgan bo'ladi. Ular shunga ham kelishganlarki, Allohning Elchisi ﷺ qurbonlik kunida undan boshqa jamaratlarga tosh otmagan.

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.

Ular Jamrat al-'Aqaba ga quyosh chiqishidan oldin tosh otgan shaxs masalasida ixtilof qilishdi. Molik aytdi: "Bizga Allohning Rasuli ﷺ quyosh chiqishidan oldin tosh otishga hech kimga ruxsat bergani haqida hech qanday rivoyat yetib kelmagan va bu joiz emas. Agar u tong otishidan oldin tosh otsa, amalni qaytarishi lozim". Bu fikr Abu Hanifa, Sufyon va Ahmad ham bildirgan fikr edi. Ash-Shofi'iy esa bunda hech qanday zarar yo'q, deb aytdi, garchi quyosh chiqqandan keyin qilish afzal bo'lsa ham.

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.

Those who prohibited this rely on the practice of the Prophet ﷺ together with his saying: "Take your rites from me." Further, it is related from Ibn ʿAbbas that "the Messenger of Allah ﷺ sent the weak among his family members (from Muzdalifa) and said: 'Do not throw pebbles at the jamra until the sun rises.'" Those who permitted stoning before dawn rely on the report about Umm Salama, recorded by Abu Dawud and others, that ʿĀʾisha said: "The Messenger of Allah ﷺ sent Umm Salama on the day of sacrifice, and she threw pebbles before dawn, after which she hastened on and performed the ṭawāf al-ifāda." This was a day when the Messenger of Allah ﷺ was with her. There is also the report of Asma' that she threw pebbles at the jamra during the night and said: "We used to do this during the days of the Messenger of Allah ﷺ."