Zād al-Maʿād - Ibn al-Qayyim - (2/185)

The principal evidence of those who maintain that two circumambulations and two walks between al-Safā and al-Marwah are required is a report transmitted by the Kufans from ‘Alī, and another from Ibn Mas‘ūd. Yet Ja‘far ibn Muhammad narrated from his father, from ‘Alī, that one circumambulation and one walk suffice for a pilgrim combining Hajj and ‘umrah, contrary to what the Kufans narrated (1). Some reports transmitted by the Iraqis have interrupted chains of transmission, while others contain unknown or discredited narrators. For this reason, hadith scholars criticized these reports, to the point that Ibn Hazm (2) said: “Not a single word of what has been narrated from the Companions on this matter is authentic.” Reports on this matter have also been attributed to the Prophet, peace and blessings be upon him, that are undoubtedly fabricated. Tāwūs swore: “None of the Companions of the Messenger of Allah, peace and blessings be upon him, performed more than one circumambulation for his Hajj (3) and ‘umrah (4).” The same has been authentically established from Ibn ‘Umar, Ibn ‘Abbās, Jābir, and others. They were the most knowledgeable about the pilgrimage of the Messenger of Allah, peace and blessings be upon him, and would not act contrary to it. Indeed, these reports explicitly state that they walked between al-Safā and al-Marwah only once.

Scholars have differed over whether pilgrims performing qirān (Hajj and ‘umrah combined) or tamattu‘ (‘umrah followed by Hajj) must perform two walks between al-Safā and al-Marwah or only one. There are three opinions within Ahmad’s school and elsewhere:

The first (5): Neither is required to perform more than one walk, as Ahmad explicitly stated

(1) Mentioned by Ibn Hazm in al-Muhallā (7/174). (2) In al-Muhallā (7/176). (3) Manuscripts Sād and Jīm read: li-hajjihi (“for his Hajj”). (4) Mentioned by Ibn Hazm in al-Muhallā (7/174) and graded authentic by Ibn Hajar in al-Fath (3/625–626). (5) Ahaduhā (“the first of these”) is absent from manuscript Sād.

وعمدة من قال بالطَّوافين والسَّعيين أثرٌ يرويه الكوفيُّون عن علي، وآخر عن ابن مسعودٍ. وقد روى جعفر بن محمَّدٍ عن أبيه، عن علي: أنَّ القارن يكفيه طوافٌ واحدٌ وسعيٌ واحدٌ، خلاف ما رواه أهل الكوفة (١)، وما رواه العراقيُّون: منه ما هو منقطعٌ، ومنه ما رجاله مجهولون أو مجروحون، ولهذا طعن علماء النَّقل في ذلك، حتَّى قال ابن حزمٍ (٢): كلُّ ما روي في ذلك عن الصَّحابة لا يصحُّ منه ولا كلمةٌ واحدةٌ. وقد نُقِل في ذلك عن النَّبيِّ ﷺ ما هو موضوعٌ بلا ريبٍ. وقد حلف طاوسٌ: ما طاف أحدٌ من أصحاب رسول الله ﷺ لحجَّته (٣) وعمرته إلا طوافًا واحدًا (٤). وقد ثبت مثل هذا عن ابن عمر وابن عبَّاسٍ وجابر وغيرهم، وهم أعلم النَّاس بحجَّة رسول الله ﷺ، فلا يخالفونها، بل هذه الآثار صريحةٌ في أنَّهم لم يطوفوا بالصَّفا والمروة إلا مرَّةً واحدةً. وقد تنازع النَّاس في القارن والمتمتِّع هل عليهما سعيان أو سعيٌ واحدٌ؟ على ثلاثة أقوالٍ في مذهب أحمد وغيره: أحدها (٥): ليس على واحدٍ منهما إلا سعيٌ واحدٌ، كما نصَّ عليه أحمد

(١) ذكره ابن حزم في «المحلى» (٧/ ١٧٤). (٢) في «المحلى» (٧/ ١٧٦). (٣) ص، ج: «لحجه». (٤) ذكره ابن حزم في «المحلى» (٧/ ١٧٤)، وصححه ابن حجر في «الفتح» (٣/ ٦٢٥ - ٦٢٦). (٥) «أحدها» ليست في ص.