Zād al-MaʿādIbn al-Qayyim

standing (1). Some said that this abrogated his prohibition against drinking while standing. Others said that he was demonstrating that the prohibition expressed a preference, and that drinking while standing meant forgoing the better course. Still others said that he did so out of necessity; this is the most apparent explanation.

Was he riding or walking during this circumambulation? Muslim narrated in his Sahīh (2) that Jābir said: “The Messenger of Allah, may Allah bless him and grant him peace, circumambulated the House during the Farewell Pilgrimage on his mount, touching the Stone (3) with his hooked staff so that people could see him, so that he would be above them, and so that they could ask him questions, for the people had crowded around him.”

In the two Sahīh collections (4), Ibn ‘Abbās said: “The Prophet, may Allah bless him and grant him peace, circumambulated during the Farewell Pilgrimage on a camel, touching the Corner with a hooked staff.”

This was not the farewell circumambulation, since that took place at night. Nor was it the arrival circumambulation, for two reasons:

First, it is authentically established that he strode briskly during the arrival circumambulation. No one ever said that his mount strode briskly with him; rather, they said that he himself strode briskly (5).

Second, ‘Amr ibn al-Sharīd (6) said: “I departed with the Messenger of Allah, may Allah bless him and grant him peace, and never did

(1) Reported by al-Bukhārī (1637) and Muslim (2027/117), from the hadith of Ibn ‘Abbās, may Allah be pleased with them both. (2) Under no. (1273/254), from the hadith of Jābir, may Allah be pleased with him. (3) The printed edition reads al-rukn (“the Corner”), contrary to the manuscripts and Sahīh Muslim. (4) Reported by al-Bukhārī (1607) and Muslim (1272), from the hadith of Ibn ‘Abbās, may Allah be pleased with them both. (5) Reported by Muslim (1263), from the hadith of Jābir, may Allah be pleased with him. (6) This is the reading in all manuscripts. The correct reading is “al-Sharīd,” ‘Amr’s father, as given in the source cited for the hadith. The printed edition corrects it to “al-Sharīd ibn Suwayd.”
قائمٌ (١). فقيل: هذا نسخٌ لنهيه عن الشُّرب قائمًا، وقيل: بل بيانٌ منه لأن النَّهي على وجه الاختيار وتركِ الأولى، وقيل: بل للحاجة، وهذا أظهر. وهل كان في طوافه هذا راكبًا أو ماشيًا؟ فروى مسلم في «صحيحه» (٢) عن جابر قال: طاف رسول الله ﷺ بالبيت في حجَّة الوداع على راحلته، يستلم الحجر (٣) بمِحْجَنِه لأن يراه النَّاس، وليُشْرِفَ، وليسألوه، فإنَّ النَّاس غَشُوه. وفي «الصَّحيحين» (٤) عن ابن عبَّاسٍ قال: طاف النبيُّ ﷺ في حجَّة الوداع على بعيرٍ يستلم الرُّكن بمِحْجَنٍ. وهذا الطَّواف ليس بطواف الوداع فإنِّه كان ليلًا، وليس بطواف القدوم لوجهين: أحدهما: أنَّه قد صحَّ عنه الرَّمل في طواف القدوم، ولم يقل أحدٌ قطُّ: رملَتْ به راحلته، وإنَّما قالوا: رَمَلَ نفسه (٥). والثَّاني: قول عمرو بن الشَّرِيد (٦): أفضتُ مع رسول الله ﷺ، فما مسَّت
(١) رواه البخاري (١٦٣٧) ومسلم (٢٠٢٧/ ١١٧) من حديث ابن عباس ﵄ . (٢) برقم (١٢٧٣/ ٢٥٤) من حديث جابر ﵁ . (٣) في المطبوع: «الركن» خلاف النسخ و «صحيح مسلم». (٤) رواه البخاري (١٦٠٧) ومسلم (١٢٧٢) من حديث ابن عباس ﵄ . (٥) رواه مسلم (١٢٦٣) من حديث جابر ﵁ . (٦) كذا في جميع النسخ. والصواب: «الشريد» أبوه كما في مصدر التخريج. وصوَّبه في المطبوع إلى: «الشريد بن سويد».

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