and his consideration for them, whereas what we have narrated is the Sunnah for all other people.
Section: It is recommended to be close to the House, because it is the intended goal. If there is a crowd near the House and he thinks that by stopping he will not harm anyone and will be able to perform al-raml, he should stop in order to combine between al-raml and proximity to the House. If he does not think that, and believes that by being on the periphery of the people he will be able to perform al-raml, he should do so; this is better than being close to the House. If he is not able to perform al-raml in either case, or if he would be mixing with women, then being close to the House is better, and he should circumambulate in whatever way is possible for him. If he finds an opening, he should perform al-raml in it. If he keeps away from the House during circumambulation, it is sufficient for him as long as he does not exit the mosque, regardless of whether a barrier exists between him and the House, whether it is a person or otherwise, or if there is no barrier; because a barrier within the mosque does not cause harm, just as if one were to pray in the mosque as a follower behind an Imam with a barrier between them. Umm Salamah narrated, saying: "I complained to the Messenger of Allah (peace and blessings of Allah be upon him) that I was ill, and he said: 'Circumambulate behind the people, while you are riding.'" She said: "So I circumambulated while the Messenger of Allah (peace and blessings of Allah be upon him) was praying at that time beside the House." Agreed upon (11).
613 - Issue: He said: (And he does not perform al-raml in any of his circumambulation except this.)
The sum of this is that al-raml is not prescribed in any other than the first three circuits of the Arrival Circumambulation (tawaf al-qudum) or the Circumambulation of the 'Umrah. If he leaves out al-raml in them, he does not make it up in the remaining four, because it is a manner (hay'ah) whose time has passed, so it has lapsed, just like reciting aloud in the first two rak'ahs, and because walking is a manner in the four [circuits], just as al-raml is a manner in the three. Therefore, if he performs al-raml in the final four, he has abandoned the manner in his entire circumambulation, like one who abandons reciting aloud in the first two rak'ahs of the 'Isha' prayer, if he were to recite aloud in the last two. Al-raml and al-idtiba' (uncovering the right shoulder) are not prescribed in any circumambulation other than what we have mentioned, because the Prophet (peace and blessings of Allah be upon him) and his companions only performed al-raml and al-idtiba' in that.
(11) Reported by al-Bukhari, in: Chapter on Bringing the Camel into the Mosque..., from the Book of Prayer; and in: Chapter on the Circumambulation of Women..., Chapter on One Who Prays the Two Rak'ahs of Circumambulation..., and: Chapter on the Sick Person Circumambulating While Riding, from the Book of Hajj, Sahih al-Bukhari 1/125, 2/188, 190, 191; and by Muslim, in: Chapter on the Permissibility of Circumambulating on a Camel..., from the Book of Hajj, Sahih Muslim 2/927. It was also reported by Abu Dawud, in: Chapter on Mandatory Circumambulation, from the Book of Manasik, Sunan Abi Dawud 1/434, 435; by al-Nasa’i, in: Chapter on How is the Circumambulation of the Sick?, from the Book of Manasik, al-Mujtaba 5/176, 177; and by Ibn Majah, in: Chapter on the Sick Person Circumambulating While Riding, from the Book of Manasik, Sunan Ibn Majah 2/987.
والإِبْقاءِ عليهم، وما رَوَيْنَاهُ سُنَّةٌ في سائِرِ النَّاسِ.
فصل: يُسْتَحَبُّ الدُّنُوُّ من البَيْتِ؛ لأنَّه هو المَقْصُودُ، فإن كان قُرْب البَيْتِ زِحامٌ فظَنَّ أنَّه إذا وَقَفَ لم يُؤْذِ أحَدًا، وتَمَكَّنَ من الرَّمَلِ، وَقَفَ لِيَجْمَعَ بين الرَّمَلِ والدُّنُوِّ من البَيْتِ. وإن لم يَظُنّ ذلك، وظَنَّ أنَّه إذا كان في حَاشِيَةِ النّاسِ تَمَكَّنَ من الرَّمَلِ، فَعَلَ، وكان أَوْلَى من الدُّنُوِّ. وإن كان لا يَتَمَكَّنُ من الرَّمَلِ أيضا، أو يَخْتَلِطُ بِالنِّسَاءِ، فَالدُّنُوُّ أَوْلَى، ويَطُوفُ كَيْفَمَا أَمْكَنَه، وإذا وَجَدَ فُرْجَةً رَمَلَ فيها. وإن تَبَاعَدَ من البَيْتِ في الطَّوَافِ أجْزَأَهُ ما لم يَخْرُجْ من المَسْجِدِ، سواء حَالَ بَيْنَه وبين البَيْتِ حَائِلٌ، مَنْ فيه أو غيره، أو لم يَحُلْ؛ لأنَّ الحَائِلَ في المَسْجِدِ لا يَضُرُّ، كما لو صَلَّى في المَسْجِدِ مُؤْتَمًّا بالإِمامِ من وَرَاءِ حَائِلٍ، وقد رَوَتْ أُمُّ سَلَمَةَ، قالتْ: شَكَوْتُ إلى رسولِ اللهِ -صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ- أنِّى أَشْتَكِى، فقال: "طُوفِى مِنْ وَرَاءِ النَّاسِ، وأَنْتِ رَاكِبَةٌ". قالتْ: فَطُفْتُ ورسولُ اللهِ -صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ- حِينَئِذٍ يُصَلِّى إلى جَنْبِ البَيْتِ. مُتَّفَقٌ عليه (١١).
٦١٣ - مسألة؛ قال: (وَلَا يَرْمُلُ فِى جَمِيعِ طَوَافِه إلَّا هذَا)
وجُمْلَةُ ذلك أنَّ الرَّمَلَ لا يُسَنُّ في غيرِ الأشْوَاطِ الثَّلَاثَةِ الأُوَلِ من طَوافِ القُدُومِ، أو طَوَافِ العُمْرَةِ، فإنْ تَرَكَ الرَّمَلَ فيها لم يَقْضِه في الأرْبَعَةِ البَاقِيَةِ؛ لأنَّها هَيْئَةٌ فَاتَ مَوْضِعُها، فسَقَطَتْ، كَالجَهْر في الرَّكْعَتَيْنِ الأوَّلَتَيْنِ، ولأنَّ المَشْىَ هَيْئَةٌ
(١١) أخرجه البخاري، في: باب إدخال البعير في المسجد. . .، من كتاب الصلاة، وفي: باب طواف النساء. . .، وباب من صلى ركعتى الطواف. . .، و: باب المريض يطوف راكبا، من كتاب الحج. صحيح البخاري ١/ ١٢٥، ٢/ ١٨٨، ١٩٠، ١٩١. ومسلم، في: باب جواز الطواف على بعير. . .، من كتاب الحج. صحيح مسلم ٢/ ٩٢٧.كما أخرجه أبو داود، في: باب الطواف الواجب، من كتاب المناسك. سنن أبى داود ١/ ٤٣٤، ٤٣٥. والنسائي، في: باب كيف طواف المريض؟ ، من كتاب المناسك. المجتبى ٥/ ١٧٦، ١٧٧. وابن ماجه، في: باب المريض يطوف راكبا، من كتاب المناسك. سنن ابن ماجه ٢/ ٩٨٧.
