Go away, you are on your own (16)." She refused (17). If she fears menstruation or postpartum bleeding, it is recommended for her to hasten the Tawaf so that she does not miss it.

611 - Issue; he said: "(He performs al-idtiba’ with his rida’ [upper garment])."

The meaning of al-idtiba’ is to place the middle of the rida’ under his right armpit and throw its two ends over his left shoulder, leaving his right shoulder uncovered. It is derived from al-dab’, which is a person's upper arm (adud). It is a derivative (ifti’al) form; its original form was idtaba’a, and they changed the ta’ to a ta’ (the emphatic letter) because whenever the ta’ is placed after a sad, dad, or a quiescent ta’, it is changed into a ta’ (emphatic). Performing al-idtiba’ is recommended during the arrival Tawaf (Tawaf al-Qudum), due to what Abu Dawud and Ibn Majah reported (1) from Ya’la ibn Umayyah, that the Prophet (peace and blessings of Allah be upon him) performed Tawaf while performing idtiba’. They also reported (2) from Ibn ‘Abbas that the Prophet (peace and blessings of Allah be upon him) and his companions performed ‘Umrah from al-Ji’ranah, so they performed al-raml (brisk walking) around the House, and they placed their rida’s under their right armpits and then threw them over their left shoulders. Al-Shafi’i and many of the people of knowledge held this view. Malik said: "Al-idtiba’ is not a Sunnah." [He also said: "I have not heard anyone of the people of knowledge in our land mention that al-idtiba’ is a Sunnah"] (3). It has been established by what we have narrated that the Prophet (peace and blessings of Allah be upon him) and his companions did it, and Allah the Exalted commanded us to follow him, and said: {Indeed, there is for you in the Messenger of Allah an excellent pattern} (4). Aslam reported from ‘Umar ibn al-Khattab that he performed al-idtiba’ and al-raml and said: "Why the raml, and why do we expose our shoulders now that Allah has banished the polytheists? Yet, we will not abandon anything we did during the time of the Messenger of Allah (peace and blessings of Allah be upon him)." Reported by Abu Dawud (5). When he finishes the Tawaf, he should adjust his rida’, because al-idtiba’ is not recommended in prayer. Al-Athram said: "When he finishes the circuits in which he performs al-raml, he should adjust his rida’." The first opinion is better, because the statement "The Prophet (peace and blessings of Allah be upon him) performed Tawaf while performing idtiba’" applies to the entire Tawaf. He does not perform al-idtiba’ in any other Tawaf, nor does he perform al-idtiba’ during the Sa’y. Al-Shafi’i said: "He performs al-idtiba’ during it; because it is one of the two Tawafs, so it resembles the Tawaf around the House." Our argument is that the Prophet (peace and blessings of Allah be upon him) did not perform al-idtiba’ in it, and the Sunnah lies in following him. Ahmad said: "We have not heard anything about it." Analogy (Qiyas) is not valid except in matters where the meaning is understood (6), and this is a matter of pure ritual devotion (ta’abbud).

612 - Issue; he said: "(And he performed al-raml for three circuits, and walked for four, all of that from the Black Stone to the Black Stone)."

The meaning of al-raml is to quicken the walking with short steps without leaping. It is a Sunnah in the first three circuits of the arrival Tawaf. We know of no disagreement among the people of knowledge regarding this. It is established that the Prophet (peace and blessings of Allah be upon him) performed al-raml for three circuits and walked for four. It was reported by Jabir, Ibn ‘Abbas, and Ibn ‘Umar, and their hadiths are agreed upon (2). If it is said: "The Prophet (peace and blessings of Allah be upon him) and his companions only performed al-raml..."