Zād al-Maʿād - Ibn al-Qayyim - (2/280)

Al-Shāfi‘ī (1), may Allah have mercy on him, said:

“As for the seven circuits (2) he performed upon his arrival, he performed them on foot, for the account transmitted (3) from Jābir concerning them (4) states that he jogged for three circuits and walked for four. Jābir cannot therefore be describing him as both walking and riding during a single set of seven circuits (5). It is established that the seven circuits (6) during which he rode (7) were those of his circumambulation on the Day of Sacrifice.”

Then al-Shāfi‘ī (8) related from Ibn ‘Uyaynah, from Ibn Tāwūs, from his father, that (9) the Messenger of Allah (peace and blessings be upon him) instructed his Companions to set out early for the main circumambulation of Hajj. He himself went with his wives at night, riding his mount and touching the corner with his hooked staff. I believe he also said: “And he kissed the end of the hooked staff.”

I say: Besides having an interrupted chain of transmission, this report contradicts what Jābir related about him in the Sahīh (10): that he performed the main circumambulation of Hajj during the daytime on the Day of Sacrifice. ‘Ā’ishah and Ibn ‘Umar also related this, as will follow.

As for Ibn ‘Abbās’s statement, “The Prophet (peace and blessings be upon him) arrived in Mecca while suffering from an ailment, and circumambulated on

(1) In al-Umm (2/442). (2) k, j, b read “sa‘yuhu (his sa‘y),” a textual corruption. (3) The printed edition reads “hakā (he related).” The reading adopted from the manuscripts agrees with al-Umm. (4) “Fīhi (in it)” is absent from k. (5) This is the reading in the manuscripts. In j, another hand has written “sa‘y,” which is also the reading in al-Umm. (6) This is the reading in the manuscripts. In j, another hand has written “sa‘yuhu (his sa‘y),” which is also the reading in al-Umm. “Sab‘ (seven circuits)” and “sab‘uhu (his seven circuits)” fit the context better, as indicated by the following hadith. (7) “Fīhi (in it)” is absent from s. (8) In al-Umm (2/442–443). (9) k reads “‘an (from).” (10) mb, q read “al-Sahīhayn (the two Sahīh collections).”

قال الشَّافعيُّ (١) ﵀: أمَّا سَبْعُه (٢) الذي طافه لمقدَمِه فعلى قدميه؛ لأنَّ جابرًا المحكيّ (٣) عنه فيه (٤): أنَّه رملَ ثلاثة أشواطٍ ومشى أربعةً، فلا يجوز أن يكون جابر يحكي عنه الطَّواف ماشيًا وراكبًا في سَبْعٍ (٥) واحدٍ، وقد حُفِظ أنَّ سبعه (٦) الذي ركب فيه (٧) في طوافه يوم النَّحر. ثمَّ ذكر الشَّافعيُّ (٨) عن ابن عيينة، عن ابن طاوس، عن أبيه: أنَّ (٩) رسول الله ﷺ أمر أصحابه أن يُهَجِّروا بالإفاضة، وأفاض في نسائه ليلًا على راحلته يستلم الرُّكن بمِحْجَنه، أحسبه قال: ويُقبِّل طرفَ المِحْجن. قلت: هذا مع أنَّه مرسلٌ، فهو خلاف ما رواه جابر في «الصَّحيح» (١٠) عنه أنَّه طاف طواف الإفاضة يوم النَّحر نهارًا، وكذلك روت عائشة وابن عمر، كما سيأتي. وقول ابن عبَّاسٍ: «إنَّ النَّبيَّ ﷺ قدِمَ مكَّة وهو يشتكي، فطاف على

(١) في «الأم» (٢/ ٤٤٢). (٢) ك، ج، ب: «سعيه»، تحريف. (٣) في المطبوع: «حكى». والمثبت من النسخ موافق لما في «الأم». (٤) «فيه» ليست في ك. (٥) كذا في النسخ، وفي ج بقلم آخر: «سعي»، وكذلك في «الأم». (٦) كذا في النسخ، وفي ج بقلم آخر: «سعيه»، وكذا في «الأم». والأولى بالسياق «سبع» و «سبعه»، كما يدل عليه الحديث الآتي. (٧) «فيه» ليست في ص. (٨) في «الأم» (٢/ ٤٤٢ - ٤٤٣). (٩) ك: «عن». (١٠) مب، ق: «الصحيحين».