Zād al-Maʿād - Ibn al-Qayyim - (2/362)

Zād al-MaʿādIbn al-Qayyim

together with his Companions. They had touched the corner from the door to al-Hatīm and placed their cheeks against the House, with the Messenger of Allah—may Allah bless him and grant him peace—in their midst.”

Abū Dāwūd (1) also narrated through ‘Amr ibn Shu‘ayb, from his father, from his grandfather, who said: “I circumambulated the Kaaba with ‘Abd Allāh. When he came alongside the back of the Kaaba, I said, ‘Will you not (2) seek refuge?’ He replied, ‘We seek refuge in Allah from the Fire.’ He then continued until he touched the Black Stone. He stood between the corner and the door, placing his chest, face, forearms and palms (3) against the wall like this, spreading them (4) out fully. He said, ‘This is how I saw the Messenger of Allah—may Allah bless him and grant him peace—do it.’”

This may have occurred at the time (5) of the farewell circumambulation, or on another occasion. However, Mujāhid, al-Shāfi‘ī after him, and others said that it is recommended to stand at al-Multazam after the farewell circumambulation and supplicate. Ibn ‘Abbās used to press himself (6) against the wall between the corner and the door, and would say: “No one presses himself against the wall between them and asks Allah Most High for something without His granting it to him” (7). Allah knows best.

(1) No. (1899); also reported by Ibn Mājah (2962). The phrase “from his grandfather” is an oversight by the author and an interpolation, since the speaker is Shu‘ayb, who circumambulated with his grandfather ‘Abd Allāh. Its chain of transmission includes al-Muthannā ibn al-Sabbāh, who is weak. However, the practice of clinging to the area between the corner and the door mentioned in this hadith is supported by the preceding hadith and other authentic reports from Companions (mawqūf). See Da‘īf Abī Dāwūd – al-Umm (2/172) and al-Silsila al-Sahīha (2138). (2) Manuscript Kāf reads “amā (will you not…?).” (3) Manuscript Jīm reads “dhirā‘ahu (his forearm).” (4) This is the reading in the manuscripts; the printed edition reads “basatahumā (he spread them both).” (5) The printed edition reads “fī waqt (at the time of),” contrary to the manuscripts. (6) This is the reading in the manuscripts here. The subsequent passage reads “yaltazimu (he clings to it).” The printed edition reads “yaltazimu” in both places. (7) Reported by al-Bayhaqī (5/164).

هو وأصحابه، قد استلموا الرُّكن من الباب إلى الحطيم، ووضعوا خدودَهم على البيت ورسول الله ﷺ وسطَهم. وروى أبو داود (١) أيضًا من حديث عمرو بن شعيبٍ عن أبيه عن جدِّه قال: طفتُ مع عبد الله، فلمَّا حاذى دُبُرَ الكعبة قلت: ألا (٢) تتعوَّذ؟ قال: نعوذ بالله من النَّار، ثمَّ مضى حتَّى استلم الحجر، فقام بين الرُّكن والباب، فوضع صدره ووجهه وذراعيه وكفَّيه (٣) هكذا، وبسطَها (٤) بسطًا، وقال: هكذا رأيت رسول الله ﷺ يفعله. فهذا يحتمل أن يكون وقتَ (٥) الوداع، وأن يكون في غيره، ولكن قال مجاهد والشَّافعيُّ بعده وغيرهما: إنَّه يُستحبُّ أن يقف في الملتزم بعد طواف الوداع ويدعو. وكان ابن عبَّاسٍ يلزم (٦) ما بين الرُّكن والباب، وكان يقول: «لا يلتزم ما بينهما أحدٌ يسأل الله تعالى شيئًا إلا أعطاه إيَّاه» (٧)، والله أعلم.

(١) برقم (١٨٩٩) وابن ماجه (٢٩٦٢)، و «عن جده» سهو من المؤلف، وهو مقحم، لأن القائل هو شعيب، فإنه طاف مع جده عبد الله. وفي إسناده المثنى بن الصباح ضعيف؛ لكن التزام ما بين الركن والباب المذكور في هذا الحديث، يشهد له الحديث الذي قبله، وأحاديث أخرى موقوفة صحيحة. انظر: «ضعيف أبي داود - الأم» (٢/ ١٧٢) و «السلسلة الصحيحة» (٢١٣٨). (٢) ك: «أما». (٣) ج: «ذراعه». (٤) كذا في النسخ، وفي المطبوع: «بسطهما». (٥) في المطبوع: «في وقت» خلاف النسخ. (٦) كذا في النسخ هنا. وفي الموضع الآتي: «يلتزم». وفي المطبوع في الموضعين: «يلتزم». (٧) رواه البيهقي (٥/ ١٦٤).