អ៊ុមដាតុល រីអាយ៉ះ (ការពន្យល់ក្បួនច្បាប់វីកាយ៉ះ ហាណាហ្វី)

Standing is plural[(1)]), which is Muzdalifah(2), (and the sa’i between Safa and Marwah, and the stoning of the Jamarat(3)[(4)], and Tawaf al-Sadr(5)[(6)] for the horizontal(7)[(8)], and shaving[(9)]. And other [(10)] Sunnahs and etiquettes.

The most famous months[(1)] are: Shawwal, Dhu al-Qa`dah, and the ten days of Dhul-Hijjah[(2)], and it is disliked for him to enter ihram for [his](3) before that. Umrah is a Sunnah: it is tawaf and sa’i[(4)], [and there is no stopping(5) for it][(6)](7), and it is permissible throughout the year, and it is disliked[(8)] on the day of Arafat, and four after it[(9)].

And the Miqat[(1)] of Madani[(2)]: Dhu al-Hulayfa(3)[(4)], the Iraqi of Dhat Irq[(1)], the Levantine of Jahfa(2)[(3)], the Najdi[(4)] Qarn(5), and the Yemeni[(6)](7) of Yalamlam(8). It is forbidden [(9)] to delay ihram for it (10) for one who intends to enter Mecca, but not to advance it [(11)].

It is permissible for people inside it (1) [(2)] to enter Mecca without a mahram (3) [(4)], so its meeqaat (5) is permissible: that is, whoever is inside the meeqats (6), but outside of Mecca, then his meeqaat is [(7)] permissible, that is, outside the Sacred Mosque. (And for whom[(8)] [resides](9) in Mecca for the sacred Hajj[(10)], and for Umrah it is permissible); Because Hajj is in Arafat, and it is permissible, so ihram is part of the Haram, and Umrah is in the Sanctuary, so ihram is permissible; To achieve a type of travel.

[Chapter on Ihram](11) (And whoever wishes to enter Ihram, he should perform ablution and wash himself [(1)], and wear a pure garment and robe(2)[(3)], and apply perfume[(4)] and pray in Shafa’(5)[(6)].

He said singularly regarding Hajj[(1)](2): Oh God, I want Hajj, so make it easy for me, and accept it from me. Then he responded[(3)] intending to perform Hajj, which is: Here you are, O God, here you are[(4)], here you have no partner, here you are. Praise and blessings are yours and dominion, you have no partner, and nothing can be diminished from it[(5)], and if it increases[(6)] it is permissible. If he fulfills [(7)] with an intention, then he has entered into ihram, thus avoiding obscenity, immorality, and quarreling. Indecency: intercourse[(10)], or obscene speech[(11)], or mention of intercourse in the presence[(12)] of women. It was narrated that(13) Ibn Abbas when he recited[(14)] his saying:

And they walk with Himsa if the bird believes we are talking to Himsa. He was told: "Do not be a raffle while you are a haram". He said: "It is only raffles with which women are treated".

And the conscience in them goes back to the camel, and the whisper: the sound of a slipper lightening it, and to the touch a name running[(1)], and the meaning we do with it what we want the deed to be believed. And the dispute: it is sinful. The argument: to argue with his companion.

(Killing the wild game, not the sea, and pointing to it, and indicating it, the finishing, and the pen of the nails, and covering the face and head, and washing his head and beard with the hatchet, and cutting it off, and shaving his head, his body hair, and wearing a shirt, and trousers, and a cloak and a head covering, and cloak, [and a sweater], and hiding, and painting him with a cloth, and finishing him, and penciling him; and pen and nail, and concealing his face, and his head.

(And more[1]) The meeting (2) When prayed, or Ala Sharafa, or descended a valley, or cast a rope, or performed magic.

And when he enters Mecca he begins with the mosque, and when he sees the house, the great and the small, then he receives the great stone, the big stone, he raises his hands as a prayer and receives it: that is, he eats it with his hand, or with a kiss, or he wipes it with a palm, from the ladder with the opening of the breast and breaking of the ram, which is the stone, (if he is able, he is not harmful), that is without harming a Muslim and touching him, (and if he does not touch something in his hand), then he kisses him, and if he is unable to do so, he receiving it, and praying to God, and praising God, he goes to the right of the door, and he walks over to the left, and takes the side of the doors, and the right side of his shoulders, and then he turns to the other side, and says, "I am going to the door".

(Wawwara al-Hathim) [i] Seven Ashwat [ii]: the shatter is derived from the shattering, which is the breaking, and in which the mizab is placed [iii], named by this; because he broke [iv] from the house, i.e. broke, say about Aisha - may Allah be pleased with her - [iv]) that she vowed that Allah would open Mecca upon His Messenger - (sallallahu alaihi wa sallam) - that she would pray in the house two rak'ahs, so when Mecca opened the Messenger of Allah - (pbuh) - took her hand and brought her in the shattered, and said: "Pray here, the shatterer is from your house, but your people cut them off, so they brought him out of the house. Had it not happened, your people would not have done so ignorantly; the building of the Ka'bah was finished, and I showed few rules, and so I entered the House, so I prayed in the east, and then I went to the west, and the people did not know what to do with him. When he entered the house, he hated the pilgrims. He wanted the house to be built on what Ibn al-Zubair had done, so he destroyed the Kaaba, and returned it to what was in the ignorance. When the house was floating behind the building, even if the building was not allowed to enter, but if he received the mosque, the building alone is not allowed; because the hypothesis of orientation is confirmed by the text of the book, it is not performed by what has been proven.

(Worm in the first three) only from the stone to the stone: to walk quickly, and to shake in his walk the shoulders as a fighter between the two ranks, and so with the oppressors, and his reason was to show the execution of the idolaters, where they said: We have struck them with the fever of Yathrib, then the judgment remained after the cause was gone in the time of the Prophet and after him.

(Whenever he passes by the stone he does as he says, and receives the corner, which is good, and concludes the tour by receiving the stone, and then he prays aloud after every week at the place or other of the mosque, and returns and receiving it.

And he went out, and came up to the house, and grew and became happy, and prayed to the Prophet, and raised his hands, and called what he wanted, and then he went up to Marwah, and did what he did on the row, doing so seven times, beginning with the row and ending with the Row: i.e. the search from the row to the row is a distance, then from the Row to the Row another distance, and the seventh is on the Row. In the story of Tahawi, the search is from the Rows to the Rooms, then one to one, in the fourteenth row, and on the second row, what is the first, and what is left of the Row differs from the first.

And the address of the seventh Imam of the Hadith ((1) [(2) ], and the address in which he speaks ((3)), which is going out to me, and praying ((4) with the oracles, and pouring, (then the ninth ((5)) with the Oracles ((6)), then the eleventh ((7)), separates ((8)) between each of the two discourses by a day.

Then he went out the next day, which was the eighth day of the month, and was so called; for they saw the apple on that day, (to me), and remained therein until the morning of the day of Arafah.

Then from there to Arafat (1), and all of them (2) stand, except the belly of an antelope, and if the sun goes out from it, the imam holds two speeches such as Friday, and the minasaks know): that is, to stand by the fire, and to throw the gamble, the sting, the throat, the towel, and visitation, (they are reached by the back and the afternoon): i.e. at noon, (with two ears and stays), and the condition that the imam and the haram in them, not be allowed to be alone in one of them, nor for those who prayed, to come together in a group and then to be banned only in his time. This is an exception from the saying: not one, but two people should sit by the front of the mosque, because in this time, and in the future, people should not stand in front of it, and all the people should stand by it.

And if you go to the west, if you come to the whole west, and if you get to the other side of the river, and you come down to the mountains, you go down and you sit down, you sit there and you eat, you get up and you go back to the mountain, and then you come back and you have to go back and do it again. If you go, you can do it on the way, or if you do it in the morning, then you can pray to the Lord, but you can't pray to Abu Hanifa and Muhammad. If it's too late, you must pray after the dawn.

(And the dawn came sitting down, then stood up and prayed, which is a duty without a corner.)