The second is that it is permissible after the prohibition.

Ibn Qudaamah said: "The question: he said :) Then he may dissolve everything except women ( and the sentence of that: that it is haraam if he threw a jar of Aqaba, and then shaving, he resolved all that was forbidden to ihram except women.

This is true of the doctrine of Ahmad (may Allaah have mercy on him), which is stated in the hadeeth of a group. And this is the view of Ibn al-Zubayr, Aa'ishah, Naylama, Salam, Tawoos, al-Naqa'i, Ubaydullah ibn al-Hasan, Kharjah ibn Zayd and al-Shaafa'i. , And Abu Thawr, and the opinion, and also narrated from Ibn Abbas.

Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him) said in this hadeeth narrated by Imam Ahmad (may Allaah have mercy on him): The judge said:

Al-Mardawi (may Allaah have mercy on him) said: "It is the correct one of the doctrine."

Al-'Alaam Ibn Muflih (may Allaah have mercy on him) said: The second narration is: The throat is the release of one who is forbidden, and in the commentary: Nisk, like the night in Muzdalifah, and the second and third day.

I said: It means Sheikh Sheikh Ibn Qudaamah, as soon as it was provided that he corrected the first decomposition only by throwing only.

Al-Ghazali (may Allaah have mercy on him) said after his mention of throwing and shaving: "Whatever shaved after throwing the ember, the first decomposition happened to him, and all the warnings came to him except women and hunting ... until he said: The reasons for the first decomposition: throwing, shaving, Two of these three analyzed one of the revelations.

Some of the scholars of the Prophet (peace and blessings of Allaah be upon him) said, He threw the Jamara of Aqaba on the day of slaughter, slaughter, shaving or a palace.

This is the view of al-Shaafa'i, Ahmad, and Ishaaq.

It was narrated from 'Umar ibn al-Khattab that he said: "Everything has been solved for him except for the women and the good ones."

Some of the scholars went to this among the companions of the Prophet (peace and blessings of Allaah be upon him) and others, which is the view of the people of Kufa.

Ibn Hubayrah (may Allaah have mercy on him) said: They agreed that the first decomposition takes two things from three: throwing, shaving, and tawaaf.

Al-Aini (may Allaah have mercy on him) quoted Ibn al-Mundhir (may Allaah have mercy on him) as saying: Ibn al-Mundhir said: The scholars differed concerning Abiha for Hajj after throwing the Jamara of Aqaba before the tawaaf in the house. Furawi from Ibn Abbas, may Allaah be pleased with him, All things except women, which is the words of Salem, Tawoos, and Nakhai, and to him went Abu Hanifa, Ahmed, Isaac, Abu Thor "ah.

Al-A'ayyeen also said: As for al-Tayyeb after the Jamara of Aqaba, it was narrated by Ibn Abbas, Sa'ad ibn Abi Waqqas, Ibn al-Zubayr, Aa'ishah, Ibn Jubayr, al-Naqa'i and Kharjat ibn Zayd. This is the view of the Kufayyim, Shafi'i, Ahmad, and hate Salem and Malik "ah.

Ibn Rushd (may Allaah have mercy on him) said: "The decomposition is a disintegration.

He said in another place: The Hajj is considered to be similar to peace in prayer, which is the major decomposition, which is Uthaadah, and it is less permissible, and is it permissible to allow one or both of them to have intercourse? It is forbidden for him to perform Hajj except for women, and good things and hunting.

It is narrated that Malik said that everything is permissible for him except for women and good women, and it was said about him: Except for women, and good things, and hunting, because the apparent meaning of the verse is:

They also agreed that the Umrah should be recited from his Umrah if he travels around the house and tries between al-Safa and al-Marwah, even if it is not shave, nor is it short;

Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him) said: If he does that (ie, throwing and shaving), it is analyzed by the agreement of the Muslims.

Ibn Hazm (may Allaah have mercy on him) said: "If they come from me, we will love them with kindness after they throw out the grave of Aqaba ... until he says: They shave or shorten. The throat is better for men, and they break the hadith if they are with them. , And solve them phishing in the solution, and sweetening, not just the heat. "

He said in another place: "As for our good choice of Mina before throwing the Jamara, when we mentioned before in the selection of the benefit of Ihram from the text.

And who said that from the companions and others, may Allah be pleased with them, Vgnu for the return.

As for our saying: that he should throw an anthrax and enter the time when it is permissible for the mahram to perform Hajj or Qur'aan, all that is haraam for him to dress, and to do good in the solution, and to hold the marriage for himself and for others, except for intercourse only, then it is haraam for him until he travels the house - , Shafi'i, Abu Sulaiman, and their companions.

And Malik and Sufyan said: If he threw the Jamara, he would be able to solve everything except women, and he would have to do Hajj and do good deeds, until he said: So, Ihram is obligatory to enter the time of throwing, shaving, slaughtering, throwing or not throwing, Float or not float. If the throat that was forbidden in ihraam is resolved, then there is no doubt that he is the hero of ihraam and the hero of his ruling. If that is the case, it is not permissible. End quote.

I said: The summary of the words of Ibn Hazm these things:

1 - He chose the good Bnna before throwing Jamra Aqaba.

2 - The mention of throwing, slapping, throat or default, and then said: "Then the solution to the Haj was not haraam to haraam."

3 - I love the pilgrim to pray after throwing the jam of Aqaba. This is the apparent contradiction with one paragraph.

4 - It is considered that entering the time of throwing the Jamara of Aqaba is permissible for the haraam, whatever was haraam, except for intercourse. Then he attributed it to Imam Abu Haneefah, al-Shaafa'i, Abu Sulayman and their companions.