the validity of the 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
(2) In: Chapter on what has come regarding speech during circumambulation, from the Chapters of Hajj. 'Aridat al-Ahwadhi 4/182. It was also related by al-Darimi, in: Chapter on speech during circumambulation, from the Book of Rites. Sunan al-Darimi 2/44. And al-Hakim, in: Chapter on circumambulation being like prayer, from the Book of Rites. Al-Mustadrak 1/459. And al-Bayhaqi, in: Chapter on circumambulation while in a state of purity, from the Book of Hajj. Al-Sunan al-Kubra 5/87. (3) Its documentation was mentioned previously on page 36. (4) Surah al-Baqarah 201. The hadith was related by Ibn Abi Shaybah, in: Chapter on remembrance during circumambulation, from the Book of Hajj. Musannaf Ibn Abi Shaybah 5/49, 50.
لِصِحَّةِ الطَّوَافِ، في المَشْهُورِ عن أحمدَ. وهو قولُ مَالِكٍ، والشَّافِعِىِّ. وعن أحمدَ أنَّ الطَّهارةَ ليستْ شَرْطًا، فمتى طافَ لِلزِّيَارَةِ غيرَ مُتَطَهِّرٍ أعادَ ما كان بمَكَّةَ، فإن خَرَجَ إلى بَلَدِهِ، جَبَرَهُ بِدَمٍ. وكذلك يُخَرَّج في الطَّهارَةِ من النَّجَسِ والسِّتَارَةِ. وعنه، في مَن طافَ لِلزِّيَارَةِ، وهو نَاسٍ لِلطهارَةِ: لا شىءَ عليه. وقال أبو حنيفةَ: ليس شىءٌ من ذلك شَرْطًا. واخْتَلَفَ أصْحَابُه، فقال بَعْضُهم: هو وَاجِبٌ. وقال بَعْضُهم: هو سُنَّةٌ؛ لأنَّ الطَّوَافَ رُكْنٌ لِلْحَجِّ؛ فلم يُشْتَرَطْ له الطهارةُ، كالوُقُوفِ. ولَنا، ما رَوَى ابنُ عَبّاسٍ، أنَّ النَّبِىَّ -صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ- قال: "الطَّوَافُ بِالْبَيْتِ صَلَاةٌ، إلَّا أنَّكُمْ تَتَكَلَّمُونَ فِيهِ". رَوَاهُ التِّرْمِذِيُّ (٢)، والأثْرَمُ. وعن أبي هُرَيْرَةَ، أنَّ أبا بكرٍ الصِّدِّيقَ بَعَثَهُ في الحَجَّةِ التى أمَّرَهُ عليها رسولُ اللهِ -صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ-، قبل حَجَّةِ الوَدَاعِ يَوْمَ النَّحْرِ، يُؤَذِّنُ: "لا يَحُجُّ بعدَ العَامِ مُشْرِكٌ، ولا يَطُوفُ بِالْبَيْتِ عُرْيَانٌ" (٣). ولأنَّها عِبَادَةٌ مُتَعَلِّقَةٌ بِالبَيْتِ، فكانتِ الطهارَةُ والسّتَارَةُ فيها شَرْطًا، كالصلاةِ، وعَكْسُ ذلك الوُقُوفُ.
فصل: ولا بَأْسَ بِقِرَاءَةِ القُرْآنِ في الطَّوَافِ. وبذلك قال عَطاءٌ، ومُجاهِدٌ، والثَّوْرِىُّ، وابنُ المُبَارَكِ، والشَّافِعِىُّ، وأبو ثَوْرٍ، وأصْحابُ الرَّأْىِ. وعن أحمدَ أنَّه يُكْرَهُ. ورُوِىَ ذلك عن عُرْوَةَ، والحسنِ، ومالِكٍ. ولَنا، أنَّ عائشةَ رَوَتْ، أنَّ النَّبِىَّ -صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ- كان يقولُ في طَوَافِه: {رَبَّنَا آتِنَا فِي الدُّنْيَا حَسَنَةً وَفِي الْآخِرَةِ حَسَنَةً وَقِنَا عَذَابَ النَّارِ} (٤). وكان عمرُ وعبدُ الرحمنِ بن عَوْفٍ يقولانِ ذلك في
(٢) في: باب ما جاء في الكلام في الطواف، من أبواب الحج. عارضة الأحوذى ٤/ ١٨٢.كما أخرجه الدارمي، في: باب الكلام في الطواف، من كتاب المناسك. سنن الدارمي ٢/ ٤٤. والحاكم، في: باب الطواف مثل الصلاة، من كتاب المناسك. المستدرك ١/ ٤٥٩. والبيهقى، في: باب الطواف على الطهارة، من كتاب الحج. السنن الكبرى ٥/ ٨٧.(٣) تقدم تخريجه في صفحة ٣٦.(٤) سورة البقرة ٢٠١. والحديث أخرجه ابن أبي شيبة، في: باب الذكر في الطواف، من كتاب الحج. مصنف ابن أبي شيبة ٥/ ٤٩، ٥٠.
