The second subject is loyal in Talabia

There are two demands:

The first requirement is the loyalty between ihraam and al-taleb.

The second requirement: loyalty during prayer.

The first requirement is the loyalty between ihraam and al-taleb

The fuqaha 'differed concerning the ruling on loyalty between ihram and talaabiyyah on three points:

The first view is that it is permissible to separate between ihraam and al-tilbiyyah for a long time. This is the view of the Shaafa'is and Hanbalis

They concluded: that the fulfillment itself is a year, and the delay did not hurt. The Talib mentioned, did not answer in the Hajj, like all other”

The second view is that it is necessary to hold ihraam in comparison to the prayer for intention, unless the guidance is given. The long separation between intention and prayer is permissible. Which is the view of the Hanafis, "and was directed by the Shaafa'is

They quoted him as saying: By analogy to prayer, it does not take place except by intention and zakr.

It was discussed as a measure with difference because the prayer must be pronounced at the end

The third view is that the loyalty between ihraam and talaab is obligatory. This is the view of the Maalikis and is directed by the Shaafa'is

They quoted him as saying that the obligation is obligatory, so it is not necessary to separate them from ihraam.

It can be discussed: that in itself a year, the delay did not hurt. Then the talaabah is mentioned, and it is not obligatory to perform Hajj, as is the case with other dhikr

Weighting:

Al-Rajih - and God knows best - is the first saying that the loyalty between Ihram and Al-Tawbah is a year;

The second requirement: loyalty during prayer

In the previous requirement, it is stated that the year of repentance is correct. It was narrated in a hadeeth, such as the hadeeth of 'Abd-Allaah ibn' Umar (may Allaah be pleased with him) that the Messenger of Allaah (peace and blessings of Allaah be upon him ) If you do not have a partner for you, thank you and the blessing to you and the king is not your partner.

And the ruling of loyalty during the prayer year: because the Prophet - peace be upon him - did, it is forbidden to speak during the prayer. If there is a separation between the words of the Talib words or silence and the like, if the separation is easy does not hurt, but the long separation, it is detrimental to the balance, compared to the loyalty between the words of the adhaan or residence.

The third topic is the one who is entrusted with fasting for the one who has not found the gift

The first requirement is to continue fasting.

If he fasts three times during Hajj and seven if he returns.

Imam al-Mundhir said: "They agreed that the people of 'Umrah in the months of Hajj from the people of the horizons,

Imam al-Imam Ibn Qudaamah said: "We do not know among the scholars of the difference, that if a person does not find a gift, he is obliged to fast three days in Hajj and seven if he returns. This is because Allaah says (interpretation of the meaning): “Days in Hajj and seven if you return those ten full [[Al-Baqarah verse 196].

If the person who did not find the gift wanted to fast three days during the Hajj, and the seven if he returned, it is not obligatory for him to follow in the fast, but it is permissible to divide it,

Ibn Qudaamah said: "We do not know that it is contrary"

They quoted him as follows:

1 - That the matter is never mentioned in the Koran, and that does not require a group or a breakthrough

2 - in comparison with Ramadan

3. Lack of proof that the sequence should be followed

The succession in fasting has necessitated some of the Maalikis, which is the face of the Shaafa'is in comparison to the necessity of relaying in the expiration of the oath and based on what was narrated in the reading of Abi Ibn Ka'b: (fasting three consecutive days in Hajj)

It was discussed that the measurement is not correct, and what is narrated in this reading is not known, and the increase in the text is not proven

Some of the fuqaha 'have favored the sequence of fasting, because there is an initiative to spend the duty, and a departure from a dispute

Weighting:

Al-Rajih - and God knows best - is to say to the public that fasting should not be followed;

The second requirement: to differentiate between the three

And the seven if he fasts all ten when he returns

If the person who did not find the hadeeth does not fast for three days in Hajj, then he fasts after that, and this is what the Maalikis, Shaafa'is and Hanbalis said

As for the Hanafis, if the three are not fasted on time - a day before the prayer, and the day of al-Tarawiyyah, and on the day of 'Arafah -

If he fasts ten days at the time of his return, does he have to differentiate between the three and seven, or is he permitted to do so?

I disagree with this issue on two points:

The first view: It is not necessary for him to differentiate, but it is permissible for him to do so. This is the view of the Maalikis, and it was directed to the Shaafa'is and the Hanbalis.

They quoted him as follows:

1 - That fasting is obligatory, at a time when fasting is valid, so it is not necessary to differentiate, like any other fast

2 - The distinction must be made by time, and it is too late, such as the separation between prayers

The second view is that he has to differentiate between the three and seven, which is the view of the Shaafa'is

They explained: that the order of one on the other, is not about time, did not fall Balafat, as arranged acts of prayer

It was discussed: non-delivery; if he fasted the days of Mina, followed by the seven, what happened difference.

Weighting:

Al-Rajih - and God knows best - is the first saying that he does not have to differentiate: for the reasonableness of what they quoted, and discuss the evidence of the second statement