16
If he wishes, he may recite in his supplication the invocation transmitted from Ibn ʿAbbās:
“O Allah, I am Your servant, the son of Your servant (1), and the son (2) of Your bond-woman. You carried me upon that of Your creation which You subjected to me, and You conveyed me through Your lands until, by Your favor, You brought me to Your House (3) and enabled me to perform my rites. If You are pleased with me, then increase Your good pleasure with me (4); but if not, then from this very moment be pleased with me (5) before Your House grows distant from my dwelling. This (6) is the time for my departure, should You permit me, with no desire to exchange You (7) or Your House (8),
…Abbas and Abd Allah b. Umar—may Allah be pleased with them—used, when they had finished their tawaf and were about to leave, to seek refuge between the Corner and the Door, or between the Stone and the Door.
(1) The words “wa-ibn abdika” (and the son of Your male servant) are absent from MS A.
(2) In MSS A and B the reading is simply “ibn”.
(3) The preposition “ila” (to) is missing in MSS A and B.
(4) MS B reads “fa-zid anni” (so increase me), while MS D has “fa-zdudni” (so increase me further).
(5) The phrase “farda anni” (so be pleased with me) is omitted in MS B, leaving the wording: “fa-munna al-ana qabla an tana…”. Al-Mutali (p. 240) explains: “fa-munna al-ana: the correct vocalisation places a dumma on the mim and doubles the nun; this is how I heard it from one who read it to its author—Ibn Qudama, author of al-Muqni—taking it as the imperative of manna yamunnu, intended as a plea for favour and protection. It may also be read with kasra on the mim and fatha on the nun, treating it as the preposition min introducing the starting point.”
(6) MSS A and B read “wa-hadha” (and this).
(7) MS B has “mutabaddal” (substituted).
(8) MS B reads “baytik” (Your House).
وإنْ شاءَ قالَ في دُعَائِهِ الدعاءَ المأثورَ عنِ ابنِ عباسٍ:
«اللَّهُمَّ إِنِّي عبدُكَ، وَابْنُ عَبْدِكَ
(١)
، وَابنُ
(٢)
أَمَتِكَ، حَمَلْتَنِي عَلَى مَا سَخَّرْتَ لِي مِنْ خَلْقِكَ، وسَيَّرْتَنِي في بلادِكَ، حتَّى بلَّغْتَنِي بنعمتِكَ إِلى
(٣)
بيتِكَ، وأَعَنْتَنِي على أداءِ نُسُكِي، فإنْ كنتَ رَضِيتَ عنِّي فازْدَدْ عنِّي
(٤)
رضًا، وإلَّا فَمِنَ الآنَ فَارْضَ عنِّي
(٥)
قبلَ أنْ تنأَى عنْ بَيْتِكَ دارِي، [فهذَا
(٦)
أوانُ انْصِرَافِي إنْ أَذِنْتَ لي، غيرَ مُستَبدِلٍ
(٧)
بكَ ولا بِبيتِكَ
(٨)
،
= عباس، وعبد الله بن عمر رضي الله عنهم، كانوا إذا قضوا طوافهم فأرادوا أن يخرجوا؛ استعاذوا بين الركن والباب، أو بين الحجر والباب».
(١) قوله: (وابن عبدك) سقطت من (أ).
(٢) في (أ) و (ب): (ابن).
(٣) قوله: (إلى) سقط من (أ) و (ب).
(٤) في (ب): (فزد عني)، وفي (د): (فازددني).
(٥) قوله: (فارض عني) سقط من (ب).
فتكون العبارة: (فمُنَّ الآن قبل أن تنأى ... ). قال في المطلع (٢٤٠): (فَمُنَّ الآن: الوجه فيه ضم الميم وتشديد النون، وبه قرأته على من قرأه على مصنِّفه - يعني: ابن قدامة صاحب المقنع - على أنه صيغة أمر مِن: مَنَّ يمُنُّ، مقصود به الدعاء والتعوذ، ويجوز كسر الميم وفتح النون، على أنها حرف جر لابتداء الغاية).
(٦) في (أ) و (ب): (وهذا).
(٧) في (ب): (متبدل).
(٨) في (ب): (بيتك).