The fourth topic is the pro-Tawaf
It has five demands:
First: Ruling on loyalty between the tawaaf.
The second requirement: If the written prayer is performed
during the tawaaf.
Third requirement: If you attend a funeral during the
tawaaf.
Fourth requirement: Leaving the loyalty to excuse.
The fifth requirement: construction on the tawaaf.
First: Ruling on loyalty between the tawaaf.
The first is that if a long separation takes place during
the tawaaf, it is necessary to resume it, unlike the minor chapter, and he is
exempted from it. This is the view of the Maalikis, and the old saying of
Shafi'i, and theHanbalisThey quoted him as follows:
1 - That the Prophet - peace be upon him - and between his tawaaf, it has been proven that he said :) Take your things (This is a matter, and it indicates that it is obligatory to do tawaaf
1 - That the Prophet - peace be upon him - and between his tawaaf, it has been proven that he said :) Take your things (This is a matter, and it indicates that it is obligatory to do tawaaf
2 - Tawaaf is a worship of the condition of purity, so it
must be a condition of the validity of loyalty, such as prayer.
It can be discussed: that the requirement of purity for
tawaaf is subject to disagreement, and it is not correct to measure tawaaf on
prayer in the requirement of loyalty
The second view is that if the Tawaf is a year old, then if
the chapter is long during the tawaaf, it is permissible to build on the past.
This is the view of the Hanafis, the new saying of Imam Shafi'i and a narration
about Imam Ahmad.
They quoted him as follows:
1 - The verse :) and to go to the old house ([Al-Hajj verse
29].
Significance: that God ordered the cruise at all on the
condition of loyalty.
It can be discussed: that the Prophet - peace be upon him -
has shown how to do tawaaf, it was continued between the tawaaf, and proved
that he said: Take your things.
2 - Roy that the Messenger of Allah - peace be upon him -
came out of the tawaaf and entered the watering, Vstski Vsaki, drank, and then
returned and built on his tawaaf
It can be discussed: that the talk is different in its provenness,
and the recognition of its veracity, it is a short chapter, and this does not
affect, and the conflict in the long chapter.
3 - That al-Hasan is not covered by it, and he was taken to
his family, when he realized that he had completed his tawaaf
It can be discussed: as an act of subordination, which is
not an argument
4 - Tawaaf is a valid worship with a simple distinction, so
it must be valid with the differentiation as much as other acts of Hajj
It can be discussed: that the simple differentiation in the
tawaaf, but exempt from it; the hardship of making it, unlike the
differentiation a lot, is not exempted.
Weighting:
Al-Rajih - and God knows best - is the first saying that
loyalty between the cruises of the tawaaf is a condition, because of the
strength of the evidence, and the weak evidence of the contrary saying,
including the discussion.
The second requirement: If the written prayer is performed
during the tawaaf.
If the written prayer is performed during the tawaaf, then
he prays with the congregation and then builds on his tawaaf
Imam Ibn al-Mundhir said: "They gathered together some
of the seven who had mastered some of the seven, and then cut it with the
written prayer. He said that he would make a decision on it when he finished his
prayer.
He therefore pointed out the following:
1. On the authority of Abu Hurayrah (may Allaah be pleased
with him) that the Prophet (peace and blessings of Allaah be upon him) said: If
prayer is performed, there is no prayer except that which is written.
The meaning of the meaning is that the tawaaf is a prayer,
and it falls under the general hadeeth
2 - That prayer is a legitimate act during the tawaaf, so he
did not interrupt it, such as the facilitator
Third requirement: If you attend a funeral during the
tawaaf.
The fuqaha 'differed on this according to two hadeeths:
The first is that he prays for the funeral and then builds
on his tawaaf. This is the view of the Hanafis, and the saying of the Maalikis,
and the saying of the Shaafa'is and the Hanbalis
They quoted him as follows:
1 - The prayer on the funeral missed by concern about it,
which is the first of the cut to her written; for not missing it.
2 - That the funeral prayer is a legitimate act, and the
tawaaf is not interrupted as calamity.
The second view is that he does not pray at the funeral
during the tawaaf. It is the famous saying by the Maalikis.
They quoted him as follows:
1 - The funeral prayer is another worship other than what is
in it, so invalidate the tawaaf.
2 - He cut the tawaaf for an act that he did not have to do.
Weighting:
Al-Rajih - and God knows best - is the first saying that he
prays on the funeral, then builds on his tawaaf, and this is due to the
correctness of what they have quoted.
Fourth requirement: Leaving the loyalty to excuse.
If you leave the Tawaf for the excuse of forgetting that you
have left a period of tawaaf, it is calculated that you have completed it, or
that you are aware of the tawaaf, so that you have a long time, or other
excuses. The fuqaha 'differed on this according to two sayings:
The first view is that it is permissible for him to build on
his tawaaf, which is the view of the Shaafa'is, and a narration about Imam
Ahmad, to which the Maalikis went except for forgetfulness.
They quoted him as follows:
1 - He cut off the tawaaf for an excuse, so he built it,
compared to what if the tawaaf was cut for prayer.
2 - That al-Hasan was not covered by it, and he was taken to
his family, and when he was finished, he completed it.
3 - On the basis of what is done for ablution.
Al-Malikiyya has explained the exclusion of forgetfulness by
analogy to prayer. It is necessary to resume it if he forgets a rak'ah. It is
mentioned after the length of a chapter, and it can be discussed as a measure
with difference.
The second view: It is necessary to resume tawaaf, which is
the view of the Hanbalis.
They quoted him as saying that proof of the requirement of
loyalty in tawaaf has been proven, without distinguishing between excuses and
others.
It can be discussed: that cutting the tawaaf for an excuse
is exempted even if it is prolonged, in comparison to the tawaaf of the
obligatory prayer.
Weighting:
Al-Rajih - may Allaah be pleased with him - is the first
saying. If there is an excuse during tawaaf, it is permissible to cut it. If
the excuse is removed, even after a long time, he builds on his tawaaf.
The fifth requirement: construction on the tawaaf.
When it is permissible to build on tawaaf - according to
what was stated in the previous demands - the fuqaha 'differed as to whether he
came out of the tawaaf during the break, then he wanted to build. Is it
necessary for him to start from that period of the black stone?
The scholars in this matter have two things:
The first view is that it is permissible for him to build
from the place where he left, which is the view of the Hanafis and Malikis, and
the correct view of the Shaafa'is.
They quoted him as saying that when the ruling on a minor
difference in one surah and rak'ahs has been settled,
The second view is that it is necessary for him to start
with that portion of the black stone, because each of Tufah has the same
ruling, and not the one tufah, so the building is based on its numbers.
It can be argued that this distinction needs evidence
Weighting:
The most correct - and God knows best - is the
first saying that he may build from the place of his departure;
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