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ISSN- 2394-5125 VOL 7, ISSUE 13, 2020 MODELS OF INTERPRETATION VERSES OF RULINGS

For al-Nu'man Qais Jaleel Karim Al-Khafaji Al-anbar University /College of Education for the Humanities Department of Sciences

Received: 14 March 2020 Revised and Accepted: 8 July 2020

INTRODUCTION

Praise be to who taught with the pen, taught man what he did not know, and blessings and peace be upon the proclaiming evangelist, and the luminous lamp, our master ( Peace be upon him ) with whom God wiped out darkness, ignorance and disbelief, and removed the features of paganism and delusion, and with it the highest beacon of monotheism and faith and on his family and companions are the suns of knowledge and gratitude,and the followers to them with charity until the Day of Judgment.

And yet: The purpose of preparing this research is to shed light on the position of Imam Abu Hanifa al- Nu'man in the interpretation. This aspect still needs an analytical study. As for the jurisprudence, the jurists in it have bestowed leadership on him, and they have not disputed the place of primacy in it, and it was written in his fragrant biography. Volumes, and he wrote in that the ancients and moderns in a way that did not remain with it to add to more, and nevertheless I saw it inappropriate to enter into the core of the research without the introduction to him by mentioning something related to the personality of the Imam as a way of blessing by mentioning that. It was said: By mentioning the righteous, mercy descends, otherwise it is ,he was very well- known.

Imam Abu Hanifa says: “If the hadith is true, the hadith is my doctrine” (1) and he says: (It does not for the one who fatwas from my books to issue a fatwa until he knows where you said it from) (2), and I will highlights on some of his interpretive opinions in the verses of the provisions.

The research was divided into four sections, an introduction and a conclusion, which dealt with introducing the personality of Imam Abu Hanifa, his name, his lineage, and his scientific upbringing.

The first topic, I dealt with his interpretive views on the credo, and there are two issues, the first issue is his interpretive views on al-Istiwa, and the second issue in the knowledge of God Almighty.

As for the second topic, I talked about his interpretive views on worship, and it contains six issues, the first issue: his interpretive views on ablution, the second issue his interpretive views on menstruation, the third issue: his interpretive views on

(1) Haashiyat Ibn Abidin: 1/67, and Iqaadh al-Hamam: 62.

(2) Al-Selection by Ibn Abdul-Barr: 145, and Al-Meezan Al-Kubra for Al Sharaani: 1/58.

orientation to the , the fourth issue: his interpretive views on fasting, and the fifth issue : His interpretive views on and , and the sixth issue: His interpretive views on Quest between Al-Safa and Al-Marwah.

As for the conclusion, I outlined the most important results that I reached. If it is correct, then it is from God, and if it is not, then I ask God’s forgiveness for him, since perfection is for God alone.

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ISSN- 2394-5125 VOL 7, ISSUE 13, 2020 Preface: Introducing Abu Hanifa al-Nu'man a. His name :

He is Al-Nu'man bin Thabit bin Zouti, by including Al-Zai and Fath Al-Ta’a Al-Khazaz (3) Al-Kufi (4). The sources of his translation agreed on that, and only what Al-Sumairi narrated on the authority of Ismail bin Hammad, who said: “I am Ismail bin Al-Nu'man bin Thabit bin Nu'man bin Al-Marzban.” (5) Al-Khatib quoted him in his history.(6)

B. His lineage :

His lineage to Al Kharaz; Because he used to sell the treasure, and take it for halal(7). As for his attribution in Kufi; Because his home in which he was born and lived is Kufa. As for his attribution of Timmy; Because his grandfather Zouti is the guardian of Bani Taym bin Tha'labah from Bani Rabia.(8)

His scientific upbringing:

Abu Hanifa, may God Almighty have mercy on him, grew up in Kufa in a good and not rich Muslim family, and he was the only one of his parents. His father was Kharaz who sold clothes in his shop in Kufa, and Abu Hanifa succeeded to take his father position after that. Memorizing the Noble Qur’an from a young age, like those who have cleverness and righteousness. Abu Hanifa asked for grammar at the beginning of his command, so he went to measure it, but he did not come, and he wanted to be a teacher in it. On the authority of Zafar bin Al-Hudhail (9),

(3)They are clothes copied from clover wool or woven from clover: Crown of the Bride: 4/33.

(4) See: his translation in al-Ma'arif by Ibn Qutaybah: 495, and the Index by Ibn al-Nadim: 255, and the history of Baghdad: 13/323, and biography of Alaam of the Nobles 6/390, the complete in the history 5/585, and the balance of moderation 4/265.

(5)News of Abu Hanifa and his companions: 2 . (6)History of Baghdad: 13/326 . (7) See: Al-Ansab by Al-Samani 5/103, and Al-Labab in Tahdheeb Al-Ansab, by Ibn Atheer 1/439. . (8) Seen: The wounded 3/63 . (9) Zafar bin Hudhail: The mujtahid jurist, the Rabbinic scholar, Abu Al-Hudhail bin Qais bin Salam. He was a trust that the people of Basra clung to and did not let him go out to sleep with them. He was born in the year 110 AH. Seen: Biography of Alaam of the Nobles 6/20. he says: I looked at a speech until I reached an amount in which it was indicated by the fingers, and we were sitting near the circle of Hammad bin Abi Suleiman, and a woman came to me one day and said to me: A man who has a woman wanted to divorce her for the Sunnah, how much he divorces her, so I did not know what to say, so I ordered her to ask Hammad then returns and tells me: So I asked Hammad and he said he divorced her: She is pure from menstruation and sexual intercourse divorced, then he leaves her until two menstruation, and if she is washing, it is for the husbands, then she returns and she told me, so I said: to need me and took a sandal, so I sat down to Hammad, and I heard his issues, then he memorized his words, then he took them again, and then he took them back tomorrow. His companions said: Only Abi Hanifa will sit at the top of the ring in my shoes (10).

The first topic: His interpretive views on the faith:

And it includes two issues: The first issue: his interpretive views on the Istwaa God Almighty says: { Indeed, your Lord is Allāh, who created the heavens and earth in six days and then established Himself above the Throne}(11) God Almighty said: It is Allāh who erected the heavens without pillars that you [can] see; then He established Himself above the Throne}(12) God Almighty said: { The Most Merciful [who is] above the Throne established}(13)

Imam Abu Hanifa, may God have mercy on him, proves that God Almighty is on his throne, and He is superior to his creation in what befitting of his majesty and greatness. God) ((When he was asked about the Almighty’s saying: And we acknowledge that God Almighty is on the throne without having a need for him))(14)

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ISSN- 2394-5125 VOL 7, ISSUE 13, 2020 The matter is as Imam Malik (may God have mercy on him) said, when he was asked about the Almighty saying: then {He established Himself above the Throne} How is He settled ? He said: He said: Al-Istiwa is known, and the quality is unknown, and asking about it is a heresy, and believing in it is a duty ... (15) Imam Malik distinguished between the meaning known from this term, and the quality that humans cannot understand. This is what Abu Hanifa, may God have mercy on him, chose.

What is meant is that the belief of Imam Abu Hanifa in the Istiwa is the belief of the righteous predecessors of the Companions and their followers in kind.(16) And it includes two issues: The first issue: his interpretive views on the Istwaa God Almighty says: { Indeed, your Lord is Allāh, who created the heavens and earth in six days and then established Himself above the Throne}(17)

(10) See: The History of Baghdad 13/333. (11) Surah Al-A'raf: 54. (12) Surah Al-Ra'd: 2. (13) Surah Taha: 5. (14) Explanation of the commandment: 10. (15) Explanation of the Tahawiyah Creed: 291. (16) Start of the Amali: 31. (17) Surah Al-A'raf: 54 . God Almighty said: It is Allāh who erected the heavens without pillars that you [can] see; then He established Himself above the Throne}(18) God Almighty said: { The Most Merciful [who is] above the Throne established}(19) Imam Abu Hanifa, may God have mercy on him, proves that God Almighty is on his throne, and He is superior to his creation in what befitting of his majesty and greatness. God) ((When he was asked about the Almighty’s saying: And we acknowledge that God Almighty is on the throne without having a need for him))(20) The matter is as Imam Malik (may God have mercy on him) said, when he was asked about the Almighty saying: then {He established Himself above the Throne} How is He settled ? He said: He said: Al-Istiwa is known, and the quality is unknown, and asking about it is a heresy, and believing in it is a duty ... (21) Imam Malik distinguished between the meaning known from this term, and the quality that humans cannot understand. This is what Abu Hanifa, may God have mercy on him, chose.

What is meant is that the belief of Imam Abu Hanifa in the Istiwa is the belief of the righteous predecessors of the Companions and their followers in kind.(22) The second issue: His interpretive views on the knowledge of God Almighty

God Almighty said: {And with Him are the keys of the unseen; none knows them except Him. And He knows what is on the land and in the sea. Not a leaf falls but that He knows it. And no grain is there within the darknesses of the earth and no moist or dry [thing] but that it is [written] in a clear record} (23).

Imam Abu Hanifa (may God have mercy on him) proved the attribute of knowledge for God, the exalted, the Majestic, and that he knows knowledge that does not resemble the knowledge of creatures. This indicates that.

He is saying: "He knows not as our knowledge."(24) And Allah's knowledge is inclusive of all things, small and large, majestic and despicable, He knows the faculties and parts of matters, and His knowledge is encompassing all things at all times, eternally and forever, for the Almighty knows in eternity all that is the Creator, and knows all the conditions of his creation, their livelihoods, their deeds, their misery and their happiness, and who is among them of the people Heaven and who is from the people of .(25)

(18) Surah Al-Raad: 2. (19) Surah Taha: 5. (20) Explanation of the commandment: 10. (21) Explanation of the Tahawiyah Creed: 291. (22) Start of the Amali: 31 . (23)Surat Al-An'am: 59. (24)Greater jurisprudence: 302 . (25)The Same source.

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ISSN- 2394-5125 VOL 7, ISSUE 13, 2020 In this, Imam Abu Hanifa (may God have mercy on him) says, indicating the vastness of God’s knowledge and his perception of everything: “God Almighty knows what is in place in the absence of it, and nothing is known to what it will be if He creates it, and God Almighty knows what is in His existence exists, and knows how to be His final, and God knows The Almighty is standing when he stands, and if his knowledge sits while he sits without his knowledge being changed or knowledge has occurred to him, but interpretation and difference occur in the creatures. And what Imam Abu Hanifa says about the description of knowledge is what the evidence indicates from the Book of God Almighty, such as His saying: {Indeed, Allāh [alone] has knowledge of the Hour and sends down the rain and knows what is in the wombs. And no soul perceives what it will earn tomorrow, and no soul perceives in what land it will die. Indeed, Allāh is Knowing and Aware}(26). And the Almighty said: { And He is Allāh, [the only deity] in the heavens and the earth. He knows your secret and what you make public, and He knows that which you earn} (27) There are many verses that indicate his knowledge of the Almighty.(28)

The second topic His interpretive views on worship And it contains six issues: The first issue: his interpretive opinions on ablution and Tayammum:

First: God Almighty’s saying: { O you who have believed, do not approach prayer while you are intoxicated until you know what you are saying or in a state of janābah, except those passing through [a place of prayer], until you have washed [your whole body]. And if you are ill or on a journey or one of you comes from the place of relieving himself or you have contacted women [i.e., had sexual intercourse] and find no water, then seek clean earth and wipe over your faces and your hands [with it]. Indeed, Allāh is ever Pardoning and Forgiving}(29). Abu Hanifa (may God have mercy on him) said: “Touching a woman does not invalidate ablution,”(30) according to the narration of Aisha (may God be pleased with her) that the Prophet (may God’s prayers and peace be upon him) “kissed some of his wives and then prayed and did not perform ablution.”(31) The verse contradicts interpretation, so Ibn Abbas (may God be pleased with him) He said: “What is meant is touching intercourse.” The Prophet Muhammad (may God’s prayers and peace be (26) Surah : 34. (27)Surah Al-An'am: 3. (28) Including: Surah Al-Baqarah: 77, 255 and 270, Surah Al-Imran: 7 and 29, and Al- Nisa': 63. (29)Surah An-Nisa ': 43. (30) The choice is to explain the chosen 1/13. See: the elite of rulings: 55. (31)Narrated by al-Tirmidhi in his Sunan 1/143 (No. 86) section on Ablution from the Qiblah. upon him) Likewise, touching the penis, because peace be upon him said to Ibn Ali when he asked him: Does touching the penis have ablution? He said: "No, is it nothing but a few of you?"(32) He said: "Touching a woman does not invalidate ablution," whether the touching is with lust or without lust. They quoted as evidence what was narrated on the authority of Aisha (may God be pleased with her) that she She said: Then my hand fell on the soles of his asked the Prophet (may God’s prayers and peace be upon him). feet while he was prostrating, saying: “I seek refuge with your consent from your anger.”(33) This proved that touching does not happen, and the verse is a metaphor for Intercourse and touch,(34) and the fact of touching with the hand, except that it has been established in the Qur’an to use it by metonymy, as in the Almighty saying: {And if you divorce them before you touch them}.(35) They also said that what is meant by touching intercourse in order for the verse to be inclusive of the two smaller events in the Almighty saying: {Or one of you came from faeces}, and the greater event in the Almighty saying: {Or you touched women}, but if touching with the hand is wanted, it will be of little use, because it is then they indicate the smaller event. Second: God Almighty’s saying: {O those who believe, if you stand up for prayer, wash your faces and your hands to the elbows, wipe your heads and your feet up to the ankles, and if you are a side, be clean}.(36) The jurists have agreed that wiping the head is one of the duties of ablution, because God Almighty says: {and wipe over your heads}, but they differed in the amount of wiping, Abu Hanifa (may God have mercy on him) said: Wiping a quarter of the head,(37) taking the action of the Prophet (may God bless him and grant him peace) by wiping it on the forelock. Abu Hanifa inferred that the baa is for “ablution” and not an appendix, and the meaning is: Wipe some of your heads, except that the were estimated by a quarter of the head, when it was narrated on the authority of al-Mughira ibn Shu'bah: that the Prophet (may God’s prayers and peace be upon him) was on a journey. He went to his need, then came and did ablution and wiped on his forelock.(38)

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ISSN- 2394-5125 VOL 7, ISSUE 13, 2020 (32)It was included by Al-Tirmidhi in his Sunan 1/142 (No. 85) on the topic of abstaining from ablution from touching the penis. (33)It was included by Muslim in his Sahih 352/1 (No. 486) in the chapter on what is said in bowing and prostrating. (34)Interpretation of Ayat al-Ahkam by Saiss 2/108. (35)Surah Al-Baqarah: 237. (36)Surah Al-Ma`idah: 6. (37)Masterpieces of the statement 1/507. (38)This was included by Imam Muslim 1/230 (No. 274) in the chapter on wiping over the forelock and turban. The second issue: his interpretative views on menstruation

The term "menstruation" may be a name for menstruation itself, and it may be a name for the subject of menstruation, such as overnighting and remission, the place of the night and the subject of the nap, but in the noble verse there is what indicates that what is meant by menstruation is (menstruation). Because the answer was given by the Almighty saying: {Say it is harm} and that is the formula of menstruation, not the subject in which it is.(39)

God Almighty said: {And they ask you about menstruation. Say, "It is harm, so keep away from wives during menstruation. And do not approach them until they are pure. And when they have purified themselves, then come to them from where Allah has ordained for you. Indeed, Allah loves those who are constantly repentant and loves those who purify themselves}. (40)

The reason for the revelation of the verse: about Anas (may God be pleased with him) who said: “The , when a woman menstruated, did not eat her, did not drink it, and did not have intercourse with her at home". The companions of the Prophet (may God’s prayers and peace be upon him) asked, and God revealed: { And they ask you about menstruation } and he said, Do everything except for marriage."(41) . Abu Hanifa (may God have mercy on him) said: What must be withdrawn from a woman is the condition of menstruation between the navel to the knee.(42) And his argument: With what was narrated on the authority of Aisha, she said: “I and the Prophet (may God’s both of us were impurity, and he was .prayers and peace be upon him) used to wash from one vessel commanding me, so I pray, so he approached me while I was menstruating.(43) {And the Almighty said: {And do not come near them until they are clean}.

Abu Hanifa said: The purpose of purity is the cessation of blood, so if the menstrual blood stops, it is permissible for a man to intercalate it before washing. Abu Hanifa carried on the cessation of menstrual blood, and the Almighty said: (And when they have purified themselves) according to a meaning, and if the menstrual blood stops, then use the aggravating meaning to dilute.(44)

(39)See: Interpretation of the provisions of the Qur’an for al-Jassas 1/397, and al-Mukhtar responds 1/495 (40)Surat Al-Baqarah: 222 (41)It was included by Imam Muslim 1/246 (No. 302) chapter on the permissibility of a menstruating woman washing the head of her husband and his release. (42)Seen: Masterpieces of the statement 1/278. (43)Al-Bukhari included it in his Sahih 1/67 (No. 399) chapter on directing the menstruating woman. (44)Masterpieces of the statement 1/282.

The third issue: his interpretative views on heading to Al- Kaaba in prayer

God Almighty said: { We have certainly seen the turning of your face, [O Muḥammad], toward the heaven, and We will surely turn you to a qiblah with which you will be pleased. So turn your face [i.e., yourself] toward al-Masjid al-Ḥarām. And wherever you [believers] are, turn your faces [i.e., yourselves] toward it [in prayer]. Indeed, those who have been given the Scripture [i.e., the Jews and the ] well know that it is the truth from their Lord. And Allāh is not unaware of what they do}(45).

The reason for revelation: Al-Bukhari(46) narrated on the authority of Al-Bara bin Azeb that the Prophet was the first to come to Madinah to his uncles among the supporters, and that he prayed to for sixteen months, and he liked that it was his qiblah to the House, and that he prayed the first prayer that he prayed () and his people prayed with him Then a man who had prayed with him went out and passed by the people

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ISSN- 2394-5125 VOL 7, ISSUE 13, 2020 of the while they were kneeling and said: I bear witness to God. I prayed with the Prophet (may God’s prayers and peace be upon him) towards , so they turned as they were towards the house. Those who died on the qiblah towards the house were turned towards the house were men. We did not know what we say about them, so God sent down: {And never would Allāh have caused you to lose your faith [i.e., your previous prayers}(47) (48).

Should the eye of the Kaaba be received, or is it sufficient to receive its destination? Abu Hanifa's view that it is obligatory to face the direction of Al- Kaaba, that is if the prayer is not watching it, but if he is watching it, then they are unanimously agreed that he is only rewarded by hitting the eye of Al- Kaaba(49). Abu Hanifa quoted this saying from the Qur’an and Sunnah and the work of the Companions. 1- As for the book: The apparent meaning of the Almighty saying: (So turn your face [i.e., yourself] toward al- Masjid al-Ḥarām.), and He did not say: bisect Al- Kaaba, because the side on which al- Masjid al- is, he did what he commanded, whether it hit the eye of Al- Kaaba or not.

2- As for the Sunnah: His saying (may God bless him and grant him peace): “What is between the east and the west is a qiblah". (50) (45)Surah Al-Baqarah: 144. (46)Al-Bukhari included it in his Sahih 1/17 (No. 40) chapter on prayer with faith (47)Surah Al-Baqarah: 143 (48)See: Durr al-Manthur 1/141, Ibn Katheer’s 1/189, and the merits of interpretation 2/279. (49)See: Rawa'iq Al-Bayan by Al-Sabouni 1/117. (50)It was included by Al-Tirmidhi in his Sunan 1/448 (No. 344) in the chapter on what is mentioned between the East and the West. He said a good talk properly.

3. The work of the Companions: It is that the people of (Masjid Quba) were in the morning prayer in , receiving the Holy House, turning the Kaaba, so they turned during the prayer without asking for an indication, and the Prophet (peace and blessings of God be upon him) did not deny them, and their mosque was called the Two Qiblah. Knowing the eye of the Kaaba is not known except by engineering evidence that is long considered, so how did they perceive it on the axiom during prayer, and in the dark of the night. (51)

The fourth issue: his jurisprudential views on fasting:

The Almighty said: { O you who have believed, decreed upon you is fasting as it was decreed upon those before you that you may become righteous}(52). And His saying: { The month of Ramaḍān [is that] in which was revealed the Qur’ān, a guidance for the people and clear proofs of guidance and criterion. So whoever sights [the crescent of] the month, let him fast it}(53) Abu Hanifa said in the interpretation of this verse: Whoever witnessed a sane, responsible adult, let him fast, and his companions agreed with him. Where they used to say: Whoever entered the month of when he was sane and adult, then he must fast, and if he became insane after entering it and it is in the capacity that we described, and then wakes up after its expiration, he must make up the days of the month in which his mind is overwhelmed. Because he was among those who witnessed, and he who is obligated. (54)

They said: Likewise, if the month of Ramadan begins when he is insane, except that if he was of true minded, he would have to fast, and he would not make up the month until he was good and innocent, or he woke up a day or more before the month ended, so he must make up the entire month’s fast except for the day he fasted after he woke up. ; Because he who has seen the month.

They said: If the month of Ramadan begins when he is insane, and he does not wake up until the end of the whole month, then he wakes up, he does not have to make up any of it, because he was not one of those who witnessed the obligatory fasting.(55)

(51)Seen: Rawa'iq Al-Bayan by Al-Sabouni 1/118.

(52)Surah Al-Baqarah: 183.

(53)Surat Al-Baqarah: 185.

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ISSN- 2394-5125 VOL 7, ISSUE 13, 2020 (54)See: Al-Mukhtar's reply 3/418.

(55)The same source, see: Tafsir al-Tabari 2/148.

The fifth issue: his interpretative views on Hajj and Umrah:

First: God Almighty said: { Indeed, the first House [of worship] established for mankind was that at [i.e., Makkah] - blessed and a guidance for the worlds. In it are clear signs [such as] the standing place of . And whoever enters it [i.e., the Ḥaram] shall be safe. And [due] to Allāh from the people is a pilgrimage to the House - for whoever is able to find thereto a way. But whoever disbelieves [i.e., refuses] - then indeed, Allāh is free from need of the worlds }.(56)

The reason for revelation: Saeed bin Mansour narrated on the authority of Ikrimah, who said: When it was revealed: (And whoever seeks a religion other than ), the Jews said that we are The Prophet (may God’s prayers and peace be upon him) said to them: God enjoined the Muslims to perform the Hajj to the House, so they said he did not write for us, and he refused to perform the Hajj, so God revealed: “And whoever disbelieves, God is rich from the worlds.”(57) The Almighty said: (And whoever enters it is a believer) Abu Hanifa (may God have mercy on him) said: He who commits the felony of murder in a place other than the Haram and then goes to the Haram is protected by him, so he shall not be exempted from him as long as he is in it, for the Almighty said: {And whoever enters it is safe.} So God, glory be to Him, enjoins the safety of the one who enters it, but he does not sit, does not treat, or eaten until he comes out of it And if it was a felony other than the soul outside the sanctuary, then he entered the sanctuary, then a vindication of it.(58) Secondly: The Almighty’s saying: { And complete the ḥajj and ʿumrah for Allāh. But if you are prevented, then [offer] what can be obtained with ease of sacrificial animals}.(59)

The Reason for the descent(60) : Abu Asim said : Tell us Ibn Greg, told me Ataa', that Safwan ibn Yalaa told him, that Yalaa said to Omar (may Allah be pleased with him): Show me the Prophet (Pray God be upon him) when revealed to him, he said: "While the Prophet (Pray God be upon him ) Paljaranh, and with him a group of his companions, the man came and said: O Messenger of God, how do you see a man who wears Ihram in Umrah, Immaculate(61) well, The Prophet be silent (Pray God be upon him) an hour, and the Revelation came to him, Omar (may Allah be pleased with him) pointed to Yalaa, and Yalaa came and gave the Messenger of Allah (God bless him) dress may keep him, enter his head, the Messenger of Allah (God bless

(56) Surah Al-Imran: 96-97. (57) Surah Al-Imran: 85. (58)See: Tafsir al-Tabari 4/140, and Interpretation of Ayat al-Ahkam by al-Saiss 2/11. (59) Surat Al-Baqarah: 196 (60) The reasons for the descent of al-Suyuti: 55 (61) Smeared: smeared and contaminated, it is said: smeared with perfume, i.e. smeared with it. See: Al- Sahhah Al-Jawhari 1/426 (material: inflating). him) reddened face, which is covered, then a secret about him, he said: «Where, who asked for Umrah?»the man came and said: «Wash your good that three times, and remove your robe, and make your umrah as you create in your pilgrimage» I said to Ataa': When his command wanted to wash three is cleaner times? He said: «Yes».(62)

Abu Hanifa (may God have mercy on him) said: Umrah is Sunnah, and he used the following evidence for that:

1- Not mentioning Umrah in the verses that indicate the obligation of Hajj, such as the Almighty’s saying: {And God Almighty has over the people to perform the Hajj of the House of those who are able to perform a pathway (63). the Almighty’s saying {And proclaim to the people the ḥajj [pilgrimage} (64)

2- They said that the authentic hadiths that explain the rules of Islam did not mention Umrah. This indicates that Umrah is not obligatory, and that it differs in the ruling from Hajj.(65)

3- What was narrated on the authority of Jabir bin Abdullah (may God be pleased with him): that a man asked the Messenger (may God bless him and grant him peace) about Umrah, is it obligatory? He said: "No, and if you do 'Umrah it is better for you".(66)

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ISSN- 2394-5125 VOL 7, ISSUE 13, 2020 Al-Shawkani said: “Even if there is still something in it, but it is necessary to do so by a collection of evidence, especially after his statement (may God’s prayers and peace be upon him) with the aforementioned hadith of Jaber about not being obligatory."(67

(62)It was included by Al-Bukhari 2/136 (No. 1536) in the chapter on washing human beings three times of clothing, and Sahih Muslim 2/836 (No. 1180) in the chapter on what is permissible for the pilgrim for Hajj or Umrah. (63) Surat Al-Imran: 97. (64) Surah Al-Hajj: 27. (65) Seen: Masterpieces of the statement 1/230. (66) It was included by Al-Tirmidhi in his Sunan 2/262 (No. 931) in the chapter What is mentioned in the obligatory Umrah or not? , He said a good talk properly. (67) Al-Qadeer opened Al-Shawkani 1/195, and see: Tafsir Al-Razi 5/154. The sixth issue: his interpretive opinions on Sa`i between Al-Safa and Al-Marwah

God Almighty said: { Indeed, aṣ-Ṣafā and al-Marwah are among the symbols of Allāh. So whoever makes ḥajj [pilgrimage] to the House or performs ʿumrah - there is no blame upon him for walking between them. And whoever volunteers good - then indeed, Allāh is Appreciativeand Knowing}.(68) .

The reason for revelation: On the authority of Aisha (may God be pleased with her) that Urwa bin Al-Zubayr said to her: I have seen the words of God Almighty:{ Indeed, aṣ-Ṣafā and al-Marwah are among the symbols of Allāh. So whoever makes ḥajj [pilgrimage] to the House or performs ʿumrah there is no blame upon him for walking between them}.(68) I do not see anyone as a blame not to circumambulate them. Aisha said: Poorly. I said, O my niece, that if it was what she gave it, it would have been: (There is no blame for him not to circumambulate them.) But it was revealed that the , before they became Muslim, used to afflict with the tyrant whom they worshiped. And those who qualified for her were embarrassed to circumambulate as Safa and Marwah, so they asked the Messenger of God (may God’s prayers and peace be upon him) about that, and they said, O Messenger of God: We were embarrassed to circumambulate the Safa and Marwah in the pre-Islamic era, so God sent down: {As Safa and Marwah ...}, Aisha said: Then the Messenger of God (may God’s prayers and peace be upon him) enacted circumambulation by them for anyone to leave the circumambulation with them. (69)

Abu Hanifa (may God have mercy on him) said: raising the blame indicates permissibility, not that it is a base. But it became Sunnah by the doing of the Prophet (may God bless him and grant him peace), so it is an obligatory Sunnah, like standing in , and throwing stones is sufficient for blood if he leaves it.(70) He quoted Abu Hanifa as narrated from Al Shabee, he said: Tell me Erwa ibn Midgris, said: I came to the Prophet peace be upon him, a gathering, I said: O Messenger of God, I came from a mountain Tie fatigued myself, Ondat Rahalta, God, what was left of the rope, but it stood Do I have a Hajj? He said: "Who saw this prayer with us - means - to collect, and stop with us until of it, it has been elaborated before Arafat at night, or day, it has been his pilgrimage and spent his Tfeth." (71) (68) Surah Al-Baqarah: 158 (69) Sahih Al-Bukhari 2/157 (No. 1643) chapter on what came in Sa'i between Al-Safa and Al-Marwah, and .Sahih Muslim 2/928 (No. 1277), chapter explaining that the sa'y is between Al-Safa and Al-Marwah. .(70) See: Tafsir al-Tabairi 2/49, Adwaa al-Bayan 4/467, and Ahkam al-Qur’an for al-Jisas 1/111 (71) It was included by in his Musnad 26/142 (No. 16208), and the investigator, Shaib Al-Arna`ut, said: A saheeh hadith whose men are trustworthy ...

Conclusion and most important results

After a companionship that does not tire in pleasure, not for its sweetness, with some of the blessed verses of the Holy Qur’an and the hadith of the Prophet Muhammad (may God’s prayers and peace be upon him), it is time for my journey to end and it is time for the stretch to dry off the paper, and before I land the traveler there must be a short pause, I put in the hands of the reader Harvest this trip. So pray to God Almighty to bless my plantation and grow it so that the balance of my goodness will be heavy with it, so that it will benefit me on the day that neither money nor children will benefit except whoever God brings with a healthy heart. And my findings are as follows: 1- Abu Hanifa (may God have mercy on him) adhered to the texts of the Qur’an and the Sunnah in proving the belief, for they are the ruler and the original.

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ISSN- 2394-5125 VOL 7, ISSUE 13, 2020 2- Touching women does not invalidate ablution. Because what is meant by touching intercourse without any other meaning is touch, because the news from the Messenger of God (peace and blessings be upon him) is correct. 3- A woman must retire in the event of menstruation in order to be purified from her period.

4- Converting the qiblah is a test of people's faith to distinguish the sincere believer from the hypocrite.

5- Hajj is a global conference for peace, in which the hearts of the believers converge on goodness and harmony in order to witness their benefits and to enjoy the oasis of security and peace.

Index of sources and references 1- The provisions of the Qur’an by Ibn al-Arabi, by Muhammad bin Abdullah, who is known as Ibn al-Arabi, revise his origins and published his hadiths, Muhammad Abdul Qadir Atta, Dar al-Kutub al-Ilmiyya / .Beirut-Lebanon. 2- Rulings of the Qur’an by Al-Jassas Al-, Ahmed bin Ali Al-Razi Al-Jassas Abu Bakr, edited by: Muhammad Al-Sadiq Al-Qamhawi, House of Revival of Arab Heritage, Beirut 1405 AH.

3- News of Abu Hanifa and his Companions, by Hussein Al-Sumairi, 2nd Edition, Arab Book House – Beirut.

4- The choice for the explanation of the Mukhtar, by Imam Abdullah bin Mahmoud Al-Mawsili Al-Hanafi, commented on it and produced his hadiths, Abdul Latif Muhammad Abdul Rahman, Dar Al-Kutub Al-'Ilmiyya, Beirut, Lebanon. 5- Reasons for the Descent of al-Suyuti, Abd al-Rahman ibn Abi Bakr, Jalal al-Din al-Suyuti (deceased: 911 AH). Edited by: Hamid Ahmad Taha, Dar al-Fajr Heritage, Cairo.

6-Reasons for the Descent of Al-Wahidi, Ali bin Ahmed Al-Wahidi, The World of Books, Beirut.

7-Adwaa al-Bayan fi Interpretation of the Qur’an with the Qur’an, Muhammad al-Amin al-Shanqeeti, Alam al- Kutub edition, Beirut. 8- Selection in the Virtues of the Three Imams Jurists, by Ibn Abd al-Barr, Dar al-Kutub al-Ilmiyya - Beirut edition. 9-Genealogies, by Abdul-Karim Al-Samaani, 1st i, Al-Ma`af Ottoman Department Press in Hyderabad, India 1397 AH. (10) The Awakening of Difficulty by Sheikh Doe, Pakistan Edition, Distribution of the Presidency of Ifta, .Call and Guidance in Riyadh. 11- The Beginning of Al-Amali, by Siraj Al-Din Ali Bin Othman Al-Oshi Al-Farghani, Dar Al-Saada Edition, .Turkey. 12- Taj al-Arous from the jewels of the dictionary, Muhammad bin Muhammad bin Abdul Razzaq al-Husayni, Abu al-Fayd, nicknamed Murtada, al-Zubaidi (died: 1205 AH), edited by: Abdul Karim al-Gharabawi, .edition. 13- The History of Baghdad, Abu Bakr Ahmad Bin Ali Bin Thabet Bin Ahmed Bin Mahdi Al-Khatib Al- Baghdadi (deceased: 463 AH), Edited by: Mustafa Abdul-Qadir Atta, First Edition, 1417 AH, Dar Al-Kutub Al- .Alami – Beirut. 14-mInterpretation of the Great Qur’an, Abu al-Fida 'Ismail bin Umar bin Kathir al-Qurashi al-Basri then al- . Dimashqi (deceased: 774 AH), edited by: Dr. Muhammad Al-Banna, Dar Al-Shaab Press. . 15-Interpretation of verses of rulings, Muhammad Ali Al-Sayyis, Professor at Al-Azhar Al-Sharif, verified by: Naji Sweidan, Modern Library for Printing and Publishing. 16-Jami al-Bayan on the interpretation of the Qur’an, Muhammad bin Jarir bin Yazid bin Katheer bin Ghaleb al- Amili, Abu Jaafar al-Tabari (deceased: 310 AH), verified by: Ahmad Muhammad Shaker, i1 Foundation for the message.

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ISSN- 2394-5125 VOL 7, ISSUE 13, 2020 17-Al-Jami 'to the provisions of the Qur’an, Abu Abdullah Muhammad bin Ahmed bin Abi Bakr bin Farah al- Ansari al-Khazraji Shams al-Din al-Qurtubi (deceased: 671 AH), edited by: Ahmad al-Bardouni and Ibrahim Atfeesh, 2nd edition of the Egyptian House of Books – Cairo.

18- Al-Dur al-Manthur, Abdul Rahman bin Abi Bakr, Jalal al-Din al-Suyuti (deceased: 911 AH), Dar al-Fikr – .Beirut. 19- Al-Mukhtar's Response to Al-Dur Al-Mukhtar Sharh Tanweer Al-Absar, Muhammad Amin Omar Ibn .Abdin (d. 20-Masterpieces of Al-Bayan Interpretation of Ayat Al-Ahkam, Muhammad Ali Al-Sabouni, 3rd Edition Al- . Ghazali Library - , Manahel Al-Irfan Foundation – Beirut.

21- Zad Al-Maseer in the Science of Tafsir, Jamal al-Din Abu Al-Faraj Abd al-Rahman bin Ali bin Muhammad al-Jawzi (deceased: 597 AH), verified by: Abd al-Razzaq al-Mahdi, 1st edition, Dar al-Kitab al-Arabi – Beirut. . 22- Sunan Abi Dawood, Abu Dawud Suleiman bin Al-Ash`ath bin Ishaq bin Bashir bin Shaddad bin Amr Al- Azdi Al-Sijastani (deceased: 275 AH), verified by: Sha`ib Al-Arna`ut - Muhammad Kamil Karah Belli, 1 ed. 1990 Dar Al-Risalah Al-Alamiah .

23. Sunan al-Tirmidhi, Muhammad bin Issa bin Surah bin Musa bin al-Dahhak, al-Tirmidhi, Abu Issa (deceased: 279 AH), edited by: Ahmad Muhammad Shaker, 2nd edition of Mustafa al-Babi al-Halabi Library .and Printing Company – Egypt. 24-Biographies of the flags of the nobility, Shams al-Din Abu Abdullah Muhammad bin Ahmed bin Othman bin Qaimaz al-Dhahabi (deceased: 748 AH), 2006 edition, Dar al-Hadith – Cairo. . 25-Explanation of the Tahawi Creed, Abd al-Rahman bin Nasir bin Barak bin Ibrahim al-Barrak, 2nd Edition .2008, Dar Al-Tadmuriyyah. 26- Explanation of the Will, by Mulla Husayn Ibn al-Iskandar, Edition of the Ottoman Dar al-Maarif, Hyderabad – India. 27-Sahih Al-Bukhari, Muhammad bin Ismail Abu Abdullah Al-Bukhari Al-Jaafi, investigation by: Dr. Mustafa Deeb Al-Bagha, 3rd floor 1987, Dar Ibn Kathir, Al-Yamamah-Beirut.

28- Sahih Muslim, Abu al-Hasan Muslim bin al-Hajjaj al-Qushayri al-Nisaburi (deceased: 261 AH). Verification: Muhammad Fuad Abd al-Baqi, House of Revival of Arab Heritage – Beirut.

29- The Elite of Rulings, for Qahtan Al-Douri, Al-Irshad Press, Baghdad.

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