Al-Sharḥ al-Mumtiʿ - Ibn al-'Uthaymin - (7/250)

Al-Sharḥ al-MumtiʿIbn al-'Uthaymin

of the circumambulation, doubt has no effect and should be disregarded, unless he becomes certain of the matter.

For example, a man leaves after completing the circumambulation, believing that he has finished it, then doubts whether he performed seven circuits or six. We say to him: Do not pay attention to this doubt, for Satan may come to a person after he has completed an act of worship in order to confuse him about his religion and cast him into doubt. If a person were to pay attention to such doubts, his acts of worship would be spoiled for him; he would remain constantly anxious, and the door of misgivings would be opened to him. Satan is eager for a person to remain continually anxious and sorrowful. Allah, Exalted is He, says:

“Secret conversation is only from Satan, that he may grieve those who have believed.”

That is, so that he may cause them sorrow. Allah, Exalted is He, says:

“But he will not harm them at all except by Allah’s permission.” [58:10]

If, however, he becomes certain that he omitted one circuit, then he must act upon what is certain: he should return and perform that circuit. Yet this will generally not occur. Ordinarily, after a person has completed the circumambulation, left, and prayed two units of prayer, he will not become certain that he performed fewer circuits. But if we assume that this does occur, he must return and perform the seventh circuit, provided that no lengthy interval has elapsed according to customary practice. If a lengthy interval has elapsed, he may not continue on the basis of what preceded; rather, he must begin the circumambulation anew from the beginning.

His statement, “or does not intend it”: this is one of the conditions of circumambulation. For it to be valid, he must intend it. Thus, if he goes around the Ka‘bah merely to follow a debtor from whom he is demanding repayment, or for any other purpose, his circumambulation is not valid. This is because the Prophet, peace and blessings be upon him, said: “Actions are only by intentions, and every person shall have only what he intended.” (1) This person did not intend circumambulation; rather, he intended to follow a debtor, or to follow

(1) Its source has previously been cited on p. 70.

الطواف، فإن الشك لا يؤثر، ولا يلتفت إليه، ما لم يتيقن الأمر. مثال ذلك: رجل انصرف من الطواف على أنه تم طوافه، ثم شك هل طاف سبعاً أو ستاً، فنقول له: لا تلتفت لهذا الشك؛ لأن الشيطان ربما يأتي الإنسان بعد فراغه من العبادة ليلبس عليه دينه، فيشككه، ولو أن الإنسان التفت إلى مثل هذا الشك لفسدت عليه عباداته، وصار دائماً في قلق وانفتح عليه باب الوسواس، والشيطان يحرص على أن يكون الإنسان دائماً في قلق وفي حزن، قال تعالى: ﴿إِنَّمَا النَّجْوَى مِنَ الشَّيْطَانِ لِيَحْزُنَ الَّذِينَ آمَنُوا﴾، أي: ليدخل عليهم الحزن، قال تعالى: ﴿وَلَيْسَ بِضَآرِّهِمْ شَيْئًا إِلاَّ بِإِذْنِ اللَّهِ﴾ [المجادلة: ١٠]. فإن تيقن أنه ترك شوطاً، فحينئذٍ يعمل باليقين، ويرجع ويأتي بالشوط، لكن في الغالب أن هذا لا يقع، والغالب أن الإنسان بعد أن يتم الطواف وينصرف ويصلي ركعتين أنه لا يتيقن أنه نقص، لكن إذا فرضنا ذلك وجب عليه أن يرجع ويأتي بالشوط السابع ما لم يطل الفصل عرفاً، فإن طال الفصل عرفاً امتنع البناء على ما سبق ولزمه استئناف الطواف من أوله. قوله: «أو لم ينوه»، هذا من شروط الطواف، فيشترط لصحته أن ينويه، فلو جعل يدور حول الكعبة، ليتابع مديناً له يطالبه بدين، أو لأي غرض من الأغراض، فإنه لا يصح طوافه، لقول النبي ﷺ: «إنما الأعمال بالنيات، وإنما لكل امرئ ما نوى» (١)، وهذا لم ينو الطواف، بل نوى متابعة غريم، أو متابعة

(١) سبق تخريجه ص (٧٠).