Section: Whoever vows to circumambulate (Tawaf) on all fours, then two circumambulations are upon him. Ibn 'Abbas stated this, based on what Mu'awiyah ibn Hudayj (13) al-Kindi reported: that he came to the Messenger of Allah (peace and blessings of Allah be upon him) with his mother, Kabshah bint Ma'di Karib, the paternal aunt of al-Ash'ath ibn Qays. She said: "O Messenger of Allah (peace and blessings of Allah be upon him), I have vowed to circumambulate the House crawling." The Messenger of Allah (peace and blessings of Allah be upon him) said to her: "Circumambulate on your feet for two seven-circuit rounds; seven for your hands, and seven for your feet." Al-Daraqutni (14) reported it with his chain of narration. From (15) Ibn 'Abbas, regarding a woman who vowed to circumambulate the House on all fours: He said: "She shall circumambulate seven times for her hands, and seven times for her feet." Sa'id (16) reported it. The analogy suggests that only one circumambulation on his feet is binding upon him, and it is not binding upon him to do so on his hands, because it is not a legislated act, so it falls away, just as when the sister of 'Uqbah vowed to perform Hajj without wearing a khimar (head covering), the Prophet (peace and blessings of Allah be upon him) commanded her to perform Hajj and wear a khimar (17). 'Ikrimah reported that the Prophet (peace and blessings of Allah be upon him) was on a journey when he caught sight of a woman who had let down her hair, so he said: "Command her to cover with a khimar" (18). He also passed by two men who were joined together (muqtarinayn), so he said: "Release your connection" (19). We have already mentioned the Hadith of Abu Isra'il, who vowed to fast and do other things, and the Prophet (peace and blessings of Allah be upon him) commanded him to fast alone and forbade him from the rest of his vows (20). Is an expiation (kaffarah) binding upon him? Two views are derived on this, based on what has preceded. The analogy of the Madhhab is that expiation is binding due to his failure to fulfill the form of his vow, even if it was not a legislated act, just as if the basis of the vow were not legislated. As for the reasoning of the first [view], it is because whoever vows to circumambulate on all fours has vowed to circumambulate on his hands and feet, so the second circumambulation is performed in place of his circumambulation on his hands.
(13) In the copies and in al-Daraqutni: "Khudayj". See: Tahdhib al-Tahdhib 10/203. (14) In: The Chapter on Timings (Mawaqit), from the Book of Hajj. Sunan al-Daraqutni 2/273. (15) In [M]: "And he said". (16) See what was reported by 'Abd al-Razzaq, in: The Chapter on whoever vows to circumambulate on his knees..., from the Book of Oaths and Vows. Al-Musannaf 8/457. (17) Its verification was presented previously, on: page 626. (18) Reported by al-Bayhaqi, in: The Chapter on the Hady (offering) regarding what is ridden, from the Book of Vows. Al-Sunan al-Kubra 10/80; and 'Abd al-Razzaq, in: The Chapter on whoever vows to walk then becomes unable, from the Book of Oaths and Vows. Al-Musannaf 8/449. (19) Reported by Imam Ahmad, in: Al-Musnad 2/183. The author of Kanz al-'Ummal attributed it to Ibn al-Najjar. Kanz al-'Ummal 16/738. (20) Its verification was presented previously, in: 4/482.
فصل: ومَن نَذَرَ أَنْ يطوفَ على أربعٍ، فعليه طَوافانِ. قال ذلك ابنُ عبَّاسٍ؛ لِمَا روَى مُعاويةُ بنُ حُدَيْجٍ (١٣) الكِندىِّ، أنَّه قدِمَ على رسولَ اللَّهِ -صلى اللَّه عليه وسلم-، ومعه أُمُّه كَبْشَةُ بنتُ مَعْدِى كَرِبَ، عَمَّةُ الأَشْعَثِ بنِ قَيْسٍ، فقالتْ: يا رسولَ اللَّهِ -صلى اللَّه عليه وسلم-، إنِّى آليْتُ أَنْ أطُوفَ بالبيتِ حَبْوًا. فقال لها رسولُ اللَّه -صلى اللَّه عليه وسلم-: "طُوفِى عَلَى رِجْلَيْكِ سَبْعَيْنِ؛ سَبْعًا عَنْ يَدَيْكِ، وَسَبْعًا عَنْ رِجْلَيْكِ". أَخْرَجه الدَّارَقُطْنِىُّ (١٤)، بإسنادِه. وعن (١٥) ابنِ عبَّاسٍ، فى امْرأَةٍ نذرَتْ أَنْ تطوفَ بالبيتِ على أربعٍ، قال: تَطوفُ عن يَدَيْها سبعًا، وعن رِجليْها سبعًا. رواه سعيدٌ (١٦). والقياسُ أَنْ يَلْزَمَه طَوافٌ واحدٌ على رِجْلَيْه، ولا يَلْزَمُه ذلك على يَدَيْه؛ لأنَّه غيرُ مَشْروعٍ، فيَسْقُطُ، كما أن أُخْتَ عُقْبَةَ نَذَرَتْ أَنْ تحُجَّ غيرَ مُختَمِرةٍ، فأمرَها النبىُّ -صلى اللَّه عليه وسلم- أَنْ تَحُجَّ وتَخْتَمِرَ (١٧). ورَوى عِكْرِمَةُ، أَنَّ النَّبِىَّ -صلى اللَّه عليه وسلم- كان فى سَفَرٍ، فحانَتْ منه نَظْرةٌ، فإذا امرأةٌ ناشرةٌ شَعَرَهَا، فقال: "مُرُوهَا فَلْتَخْتَمِرْ" (١٨). ومرَّ برجليْنِ مُقْتَرِنَيْن، فقال: "أطْلِقَا قِرَانَكُمَا" (١٩). وقد ذكرْنا حديثَ أبى إسْرَائيل، الذى نَذَرَ أَنْ يصومَ، ويفعل أشْياءَ، فأمرَه النَّبِىُّ -صلى اللَّه عليه وسلم- بالصَّومِ وَحْدَه، ونَهاه عنْ سائرِ نُذُورهِ (٢٠). وهل تَلْزَمُه كفَّارةٌ؟ يُخَرَّجُ فبه وَجْهانِ؛ بناءً على ما تقدَّمَ. وقياسُ المذهبِ لُزومُ الكفَّارةِ؛ لإِخْلالِه بِصفةِ نَذْرِه، وإِنْ كان غيرَ مَشْروعٍ، كما لو كانَ أصلُ النَّذْرِ غيرَ مَشْروعٍ. وأما وَجْهُ الأَوَّلِ، فلأنَّ مَن نَذَرَ الطَّوافَ على أرْبَعٍ، فقد نَذَرَ الطَّوافَ على يَدَيْه ورِجْلَيْه، فأُقيمَ الطَّوافُ الثَّانِى مُقامَ طَوافِه على يَدَيْه.
(١٣) فى النسخ والدارقطنى: "خديج". وانظر: تهذيب التهذيب ١٠/ ٢٠٣.(١٤) فى: باب المواقيت، من كتاب الحج. سنن الدارقطنى ٢/ ٢٧٣.(١٥) فى م: "وقال".(١٦) وانظر ما أخرجه عبد الرزاق، فى: باب من نذر أن يطوف على ركبتيه. . .، من كتاب الأيمان والنذور. المصنف ٨/ ٤٥٧.(١٧) تقدم تخريجه، فى: صفحة ٦٢٦.(١٨) أخرجه البيهقى، فى: باب الهدى فيما ركب، من كتاب النذور. السنن الكبرى ١٠/ ٨٠، وعبد الرزاق، فى: باب من نذر مشيا ثم عجز، من كتاب الأيمان والنذور. المصنف ٨/ ٤٤٩.(١٩) أخرجه الإمام أحمد، فى: المسند ٢/ ١٨٣. وعزاه صاحب الكنز إلى ابن النجار. كنز العمال ١٦/ ٧٣٨.(٢٠) تقدم تخريجه، فى: ٤/ ٤٨٢.
