from Makkah would not perform al-raml. This is because al-raml was originally legislated for the purpose of demonstrating vigor and strength to the people of the city [of Makkah], and this meaning is absent for the people of the city. The ruling for one who enters ihram from Makkah is the same as the ruling for the people of Makkah, because of what we mentioned from Ibn 'Umar, and because he entered ihram from Makkah, making him similar to the people of the city. When a mutamatti' (one performing tamattu') enters ihram for Hajj from Makkah, and then returns, and we hold that tawaf al-qudum (arrival circumambulation) is legislated for him, he does not perform al-raml therein. Ahmad said: There is no al-raml for the people of Makkah at the House, nor between al-Safa and al-Marwah.
615 - Issue: He said: (And whoever forgets al-raml, there is no repeat upon him.)
It is like this because al-raml is a manner, so no repetition or anything else is required due to leaving it, like the manners of prayer and like al-idtiba' during circumambulation. If he leaves it intentionally, nothing is incumbent upon him either. This is the opinion of the generality of the jurists, except for what was narrated from al-Hasan, al-Thawri, and 'Abd al-Malik ibn al-Majishun, that he owes a blood sacrifice (dam); because it is a ritual (nusuk). [And it has come in a hadith from the Prophet (peace and blessings of Allah be upon him): "Whoever leaves a ritual, upon him is a blood sacrifice." (2) (3)] And for us, it is a non-obligatory manner, so nothing is required for leaving it, like al-idtiba'. The report is only authenticated from Ibn 'Abbas, and Ibn 'Abbas said: Whoever leaves al-raml, there is nothing upon him. Furthermore, it is specified by what we have mentioned; and because tawaf al-qudum does not necessitate anything upon leaving it, then leaving a quality within it is more appropriate to not necessitate anything; because that does not exceed leaving the circumambulation itself.
616 - Issue: He said: (And he should be pure, in pure garments.)
He means in the circumambulation; and that is because purity from ritual impurity (hadath) and filth (najasah), and covering [the body] are conditions (1) of the validity of circumambulation, according to the well-known opinion from Ahmad. This is the opinion of Malik and al-Shafi'i. It is narrated from Ahmad that purity is not a condition; so whenever he performs the circumambulation of visit while not in a state of purity, he repeats what he was in Makkah for. If he has returned to his country, he makes amends for it with a blood sacrifice. The same is deduced regarding purity from filth and covering the body. Also from him, regarding one who circumambulates for the visit while forgetting [the requirement of] purity: there is nothing upon him. Abu Hanifah said: None of that is a condition. His companions differed; some said: It is obligatory. Others said: It is a sunnah; because circumambulation is a pillar (rukn) of Hajj; so purity is not stipulated for it, like the standing [at 'Arafat]. And for us, is what Ibn 'Abbas narrated, that the Prophet (peace and blessings of Allah be upon him) said: "Circumambulation of the House is prayer, except that you speak during it." Narrated by al-Tirmidhi (2) and al-Athram. And from Abu Hurayrah, that Abu Bakr al-Siddiq sent him during the Hajj in which the Messenger of Allah (peace and blessings of Allah be upon him) appointed him, before the Farewell Hajj, on the Day of Sacrifice, to announce: "No polytheist shall perform Hajj after this year, and no naked person shall circumambulate the House." (3) And because it is an act of worship related to the House, therefore purity and covering [the body] are conditions for it, like prayer, and the opposite of that is the standing [at 'Arafat].
Section: There is no harm in reciting the Qur'an during circumambulation. This was the opinion of 'Ata', Mujahid, al-Thawri, Ibn al-Mubarak, al-Shafi'i, Abu Thawr, and the People of Reason. From Ahmad is that it is disliked. This is also narrated from 'Urwah, al-Hasan, and Malik. For us, is that 'A'ishah narrated that the Prophet (peace and blessings of Allah be upon him) used to say during his circumambulation: {Our Lord, give us in this world [that which is] good and in the Hereafter [that which is] good and protect us from the punishment of the Fire} (4). 'Umar and 'Abd al-Rahman ibn 'Awf used to say this in...
(1) Omitted from: (A), (B), (M). (2) Omitted from: The original text. (3) Related by Imam Malik, in: Chapter of Shortening, and Chapter on what one who forgets something of his rituals does, from the Book of Hajj. Al-Muwatta 1/397, 419. And al-Bayhaqi, in: Chapter on one who leaves something..., from the Book of Hajj. Al-Sunan al-Kubra 5/152. (1) In the original text: "shart" (condition).
من مَكَّةَ لم يَرْمُلْ. وهذا لأنَّ الرَّمَلَ إنَّما شُرِعَ في الأصْلِ لإِظْهَارِ الجَلَدِ والقُوَّةِ لأَهْلِ البَلَدِ، وهذا المَعْنَى مَعْدُومٌ في أهْلِ البَلَدِ، والحُكْمُ في مَن أحْرَمَ من مَكَّةَ حُكْمُ أَهْلِ مَكَّةَ؛ لما ذَكَرْنَا عن ابنِ عمرَ، ولأنَّه أحْرَمَ من مَكَّةَ، أشْبَهَ أهْلَ البَلَدِ. والمُتَمَتِّعُ إذا أَحْرَمَ بِالحَجِّ من مَكَّةَ، ثم عَادَ، وقُلْنا: يُشْرَعُ في حَقِّهِ طَوَافُ القُدُومِ. لم يَرْمُلْ فيه. قال أحمدُ: ليس على أهْلِ مَكَّةَ رَمَلٌ عند البَيْتِ، ولا بين الصَّفَا والمَرْوَةِ.
٦١٥ - مسألة؛ قال: (ومَنْ نَسِىَ الرَّمَلَ، فَلَا إعَادَةَ عَلَيْهِ)
إنَّما كان كذلك لأنَّ الرَّمَلَ هَيْئَةٌ، فلا يَجِبُ بِتَرْكِهِ إعادَةٌ، ولا شىءٌ، كهَيْئَاتِ الصلاةِ، وكالاضْطِبَاعِ في الطوافِ. ولو تَرَكَهُ عَمْدًا، لم يَلْزَمْهُ شئٌ أيضا. وهذا قولُ عَامَّةِ الفُقَهاءِ، إلَّا ما حُكِىَ عن الحسنِ، والثَّوْرِيِّ، وعبدِ المَلكِ بن (١) الماجِشُون، أنَّ عليه دَمًا؛ لأنَّه نُسُكٌ. [وقد جاءَ في حديثٍ عن النَّبِىِّ -صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ-: "مَنْ تَرَكَ نُسُكًا] (٢)، فَعَلَيْهِ دَمٌ" (٣). ولَنا، أنَّه هَيْئَةٌ غيرُ وَاجِبَةٍ، فلم يَجِبْ بِتَرْكِها شىءٌ، كالاضْطِباعِ، والخَبَرُ إنَّما يَصِحُّ عن ابنِ عَبّاسٍ، وقد قال ابنُ عَبّاسٍ: مَن تَرَكَ الرَّمَلَ، فلا شىءَ عليه. ثم هو مَخْصُوصٌ بما ذَكَرْنَا؛ ولأنَّ طَوَافَ القُدُومِ لا يَجِبُ بِتَرْكِه شىءٌ، فتَرْكُ صِفَةٍ فيه أَوْلَى أن لا يَجِبَ بها؛ لأنَّ ذلك لا يَزِيدُ على تَرْكِهِ.
٦١٦ - مسألة؛ قال: (ويَكُونُ طَاهِرًا فِى ثَيِابٍ طَاهِرَةٍ)
يَعْنِى في الطَّوَافِ؛ وذلك لأنَّ الطَّهارَةَ من الحَدَثِ والنَّجَاسَةِ والسِّتَارَةَ شَرَائِطُ (١)
(١) سقط من: أ، ب، م.(٢) سقط من: الأصل.(٣) أخرجه الإمام مالك، في: باب التقصير، وباب ما يفعل من نسى من نسكه شيئا، من كتاب الحج. الموطأ ١/ ٣٩٧، ٤١٩. والبيهقي، في: باب من ترك شيئا. . .، من كتاب الحج. السنن الكبرى ٥/ ١٥٢.(١) في الأصل: "شرط".
