He became ruler, and the hearts of the subjects fell to him, and they loved him and ruled them with his benevolence. He became strong against the king, deposed him, and deposed him without the knowledge of the subjects. So the king said to him, “If you deposed me, do not show to the subjects that you deposed me, so it is attributed to lack of chivalry, since I appointed you with their knowledge, and you rewarded me with abuse. Perhaps censure will come to you, so do not do it, and I may I entrusted the subjects when I appointed you and appointed you to listen to you and obey you, and I made it yours to consider them as you saw fit, and I said to them: Whatever this representative sees, do it, whether it contradicts my view or opinion or agrees with it. I know that he does not command you except what is in your best interest. I have given you what you want in kingship, for you are You need me at times, for if I had not commanded them from a place you do not realize, they would not

For the truth after knowing the legitimate matters, so if he wants to talk to him, he cannot do that except by visiting him in his house, which is every place where prayer is valid, so he leans towards him to pray and he talks to him, because visiting is leaning, and from it is falsehood, and so-and-so visited the people if he leaned towards them, and similarly, if he wanted to visit him with his clothes off, he would be confused with fasting. And he beautifies himself with it to bring it to him, and if he wants to visit him with his servitude, he wears it for Hajj, then the visit is a must, and the Umrah is obligatory in performing the obligatory prayers, a Sunnah in desires, and voluntary in the voluntary prayers that are not prescribed in the Sharia. So which aspect of your ruling from what we mentioned did you rule Umrah according to it, whether it is obligatory, Sunnah, or voluntary, so understand.

There are four according to agreement, and five according to disagreement, Dhu al-Hulaifah, al-Juhfah, Qarn Yalamlam, and Dhat Irq, which is the disputed matter. I mean, Dhat Irq. Was the time for it by the Messenger of God, may God bless him and grant him peace, or by Umar ibn al-Khattab, and it was said that al-Aqeeq was considered more prudent than Dhat Irq, so it was sixth in disagreement, so it is more like the number of timings. Numbers of prayers

Whoever makes it four considers that Maghrib is the odd prayer of the daytime prayer, then it is as if he brought it for someone else, not for itself, as in the obligatory prayers. And whoever considers the obligatory prayer to be in all, says five, and whoever considers his saying, peace be upon him, “Indeed, God has added one prayer to your prayer,” he said that Witr is obligatory, because every obligatory prayer is obligatory, so they come together. Witr with the five obligatory prayers is definitely obligatory, not obligatory, so it rose above the level of voluntary prayer. What strengthens its obligation is its likening to the Maghrib prayer. He said in Witr that it is for the night prayer, which strengthens the suspicion that it is obligatory in Maghrib, where he made the Witr prayer during the day and made Maghrib weak compared to the rest of the obligatory prayers due to the fact that Witr, which is not obligatory by agreement, is similar. With it, the very thing with whic

Prayer is light and Hajj is servitude, so they are linked, for God divided the prayer between Him and the servant, and the timings are spatial, and the timings of the obligatory prayers are in congregation in the mosques.

Whoever passes by it intending to perform Hajj or Umrah and transgresses it and does not enter into ihram for it, then he must shed blood, and some people said there is no blood on him, and those who said blood must include those who said that if he returns to the meeqaat and enters ihram, the blood will be forfeited from him, and among them are those who say that it will not be shed, even if he returns, and some people said that He did not return to the meeqat, but it was invalidated.