625 - Issue: He said: (The women's circumambulation [tawaf] and their running [sa'y] are entirely performed walking). Ibn al-Mundhir said: The scholars have reached consensus that there is no ramal (brisk walking) for women around the House, nor between al-Safa and al-Marwa, and there is no idtiba' (exposing the right shoulder) for them. This is because the original intent in both is to demonstrate vigor and strength, which is not intended in the case of women. Furthermore, women are intended to be covered, and both ramal and idtiba' entail exposure.
626 - Issue: He said: (And whoever performs sa'y between al-Safa and al-Marwa without purity, we dislike that for him, but it is sufficient). The majority of scholars hold the view that ritual purity (tahara) is not a condition for the sa'y between al-Safa and al-Marwa. Among those who stated this are 'Ata', Malik, al-Shafi'i, Abu Thawr, and the People of Opinion (Ashab al-Ra'y). Al-Hasan used to say: If he remembers before he finishes [the rites], he must repeat the tawaf; but if he remembers after he has finished, there is nothing upon him. Our evidence is the statement of the Prophet (may the peace and blessings of Allah be upon him) to 'Aisha when she menstruated: "Perform all that the pilgrim performs, except that you should not perform tawaf around the House" (2). Also, because this is an act of worship that does not relate directly to the House, it is similar to the standing [at 'Arafat]. Abu Dawud said: I heard Ahmad say: If a woman performs the tawaf around the House, then menstruates, she should perform the sa'y between al-Safa and al-Marwa, and then depart. It is narrated from 'Aisha and Umm Salama that they said: If a woman performs the tawaf around the House and prays two rak'ahs, then menstruates, she should perform the sa'y between al-Safa and al-Marwa. Narrated by al-Athram. The recommended [practice] alongside this, for one who is able to maintain purity, is that one should not perform sa'y except while in a state of purity. Likewise, it is recommended to be in a state of purity throughout all of one's rituals. Purity from filth (najasah) and covering [the 'awrah] are also not conditions for sa'y; for if purity from ritual impurity (hadath) is not a condition—and it is more significant—then other requirements are even less so. Some of our companions have mentioned a narration from Ahmad that
(1) Omitted from: (B), (M). (2) Its documentation was provided previously on page 209.
٦٢٥ - مسألة؛ قال: (وطَوَافُ النِّسَاءِ وسَعْيُهُنَّ مَشْىٌ كُلُّهُ)
قال ابنُ المُنْذِرِ: أجْمَعَ أهْلُ العِلْمِ، على أنَّه لا رَمَلَ على النِّسَاءِ حَوْلَ البَيْتِ، ولا بَيْنَ الصَّفَا والمَرْوَةِ، وليس عَلَيْهِنَّ اضْطِبَاعٌ. وذلك لأنَّ الأصْلَ فيهما إظْهَارُ الجَلَدِ، ولا يُقْصَدُ ذلك فى حَقِّ النِّساءِ، ولأنَّ النِّساءَ يُقْصَدُ فِيهِنَّ السَّتْرُ، وفى الرَّمَلِ والاضْطِبَاعِ تَعَرُّضٌ لِلتَّكَشُّفِ.
٦٢٦ - مسألة؛ قال: (ومَنْ سَعَى بَيْنَ الصَّفَا والْمَرْوَةِ عَلَى غَيْرِ طَهَارَةٍ، كَرِهْنَا لَهُ ذلِك، وأجْزَأَهُ)
أكْثَرُ أهْلِ العِلْمِ يَرَوْنَ أنْ لا تُشْتَرَطَ الطهارةُ لِلسَّعْىِ بين الصَّفَا والمَرْوَةِ. ومِمَّن (١) قال ذلك عَطَاءٌ، ومَالِكٌ، والشَّافِعِىُّ، وأبو ثَوْرٍ، وأصْحابُ الرَّأْىِ. وكان الحسنُ يقول: إن ذَكَرَ قبلَ أن يَحِلَّ، فلْيُعِدِ الطَّوَافَ، وإن ذَكَرَ بعدَ ما حَلَّ، فلا شىءَ عليه. ولَنا، قَوْلُ النَّبِىِّ -صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ- لِعائشةَ، حين حَاضَتْ: "اقْضِى مَا يَقْضِى الحَاجُّ، غَيْرَ أنْ لَا تَطُوفِى بِالْبَيْتِ" (٢). ولأنَّ ذلك عِبَادَةٌ لا تَتَعَلَّقُ بِالبَيْتِ، فأشْبَهَتِ الوُقُوفَ. قال أبو دَاوُدَ: سمعتُ أحمدَ يقولُ: إذا طَافَتِ المَرْأَةُ بِالْبَيْتِ، ثمَّ حَاضَتْ، سَعَتْ بينَ الصَّفَا والمَرْوَةِ، ثمَّ نَفَرَتْ. ورُوِىَ عن عائشةَ، وأُمِّ سَلَمَةَ، أنَّهما قالَتا: إذا طافَتِ المَرْأَةُ بِالْبَيْتِ، وصَلَّتْ رَكْعَتَيْنِ، ثمَّ حَاضَتْ، فلْتَطُفْ بِالصَّفَا والمَرْوَةِ. رَوَاهُ الأَثْرَمُ. والمُسْتَحَبُّ مع ذلك لمن قَدَرَ على الطهارةِ أن لا يَسْعَى إلَّا مُتَطَهِّرًا، وكذلك يُسْتَحَبُّ أن يَكُونَ طَاهِرًا فى جَميعِ مَنَاسِكِه، ولا يُشْتَرَطُ أيضًا الطهارةُ من النَّجَاسَةِ والسِّتَارَةُ لِلسَّعْىِ؛ لأنَّه إذا لم تُشْتَرَط الطهارةُ من الحَدَث، وهى آكَدُ، فغيْرُها أوْلَى. وقد ذَكَرَ بعضُ أصْحَابِنا رِوَايَةً عن أحمدَ، أنَّ
(١) سقط من: ب، م.(٢) تقدَّم تخريجه فى صفحة ٢٠٩.
