from Ahmad. The first is more correct; for it is a rite that does not relate to the House, so sequence is not a condition for it, like stoning (ramy) and shaving (halaq). Al-Athram narrated that Sawdah bint Abd Allah ibn Umar, the wife of Urwah ibn al-Zubayr, performed sa'y between al-Safa and al-Marwa, and she completed her tawaf over three days, and she was heavy-set. Ata' saw no harm in resting between them, and it is not valid to draw an analogy to tawaf; because tawaf relates to the House, and it is a prayer for which purification and covering are required, so sequence is a condition for it, unlike sa'y.
628- Issue: He said: (And if he breaks his state of ritual purity [hadath] during part of his tawaf, he shall purify himself and restart the tawaf if it is an obligatory one.)
As for if he breaks his purity intentionally, he must restart the tawaf; because purity is a condition for it, so if he breaks it intentionally, he invalidates it, like prayer. If the breaking of purity happens to him involuntarily, there are two versions: the first is that he also restarts it. This is the opinion of al-Hasan and Malik, by analogy to prayer. The second version is that he performs wudu and continues from where he left off. This is the opinion of al-Shafi'i and Ishaq. Hanbal reported from Ahmad regarding one who performed three rounds or more: He performs wudu, then if he wishes, he continues, and if he wishes, he restarts. Abu Abdullah said: He continues if he did not do any act other than performing wudu. If he performed an action other than that, he must restart the tawaf. This is because sequence is waived in the event of an excuse according to one of the two versions, and this person is excused, so continuing is permissible. If he occupied himself with something other than wudu, he has abandoned sequence without an excuse, so he is obligated to restart if the tawaf is obligatory. As for a recommended [sunnah] one, it is not required to repeat it, just like a recommended prayer [if it is invalidated].
629- Issue: He said: (And whoever performs tawaf and sa'y while being carried due to an illness, it is sufficient for him.)
We do not know of any disagreement among the people of knowledge regarding the validity of the tawaf of a rider if he has an excuse, for
(9) Omitted from the original. (1) In (B) and (M): "fi" (in). (2) Omitted from the original.
عن أحمدَ. والأوَّلُ أَصَحُّ؛ فإنَّه نُسُكٌ لا يَتَعَلَّقُ بِالْبَيْتِ، فلم تُشْتَرَطْ له المُوَالَاةُ، كَالرَّمْى والحِلَاقِ. وقد رَوَى الأَثْرَمُ، أنَّ سَوْدَةَ بنْتَ عبدِ اللهِ بن عمرَ، امْرَأَةَ عُرْوَةَ بنِ الزُّبَيْرِ، سَعَتْ بينَ الصَّفَا والمَرْوَةِ، فقَضَت طَوَافَها فى ثَلَاثَةِ أَيَّامٍ، وكانت ضَخْمَةً. وكان عَطاءٌ لا يَرَى بَأْسًا (٩) أن يَسْتَرِيحَ بينهما، ولا يَصِحُّ قِيَاسُه على الطَّوَافِ؛ لأنَّ الطَّوَافَ يَتَعَلَّقُ بِالبَيْتِ، وهو صَلَاةٌ تُشْتَرَطُ له الطهارةُ والسِّتَارَةُ، فاشْتُرِطَتْ له المُوَالَاةُ، بِخِلَافِ السَّعْىِ.
٦٢٨ - مسألة؛ قال: (وَإِنْ أَحْدَثَ فِى بَعْضِ طَوَافِهِ، تَطَهَّرَ، وَابْتَدَأ الطَّوافَ، إذَا كَانَ فَرْضًا)
أمَّا إذا أحْدَثَ عَمْدًا فإنَّه يَبْتَدِئُ الطَّوَافَ؛ لأنَّ الطهارةَ شَرْطٌ له، فإذا أَحْدَثَ عَمْدًا أَبْطَلَهُ، كالصلاةِ، وإن سَبَقَهُ الحَدَثُ، ففيه رِوَايتانِ: إِحْدَاهما، يَبْتَدِئُ أيضًا. وهو قَوْلُ الحسنِ، ومالِكٍ، قِيَاسًا على الصلاةِ. والرِّوَايَةُ الثانيةُ، يَتَوَضَّأُ، ويَبْنِى. وبها قال الشَّافِعِىُّ، واسحاقُ. قال حَنْبَلٌ عن أحمدَ فى مَن طافَ ثلاثةَ أشْوَاطٍ أو أكْثَرَ: يَتَوَضَّأُ، فإن شَاءَ بَنَى، وإن شاءَ اسْتَأْنَفَ. قال أبو عبدِ اللهِ: يَبْنِى إذا لم يُحْدِثْ حَدَثًا إلَّا الوُضُوءَ، فإن عَمِلَ عَمَلًا غيرَ ذلك، اسْتَقْبَلَ الطَّوَافَ؛ وذلك لأنَّ المُوَالَاةَ تَسْقُطُ عندَ العُذْرِ على (١) إحْدَى الرِّوَايَتَيْنِ، وهذا مَعْذُورٌ، فجازَ البِنَاءُ، وإن اشْتَغَلَ بغيرِ الوُضُوءِ، فقد تَرَكَ المُوَالَاةَ لغيرِ عُذْرٍ، فلَزِمَهُ الابْتِدَاءُ إذا كان الطَّوَافُ فَرْضًا، فأمَّا المَسْنُونُ، فلا يَجِبُ إعادَتُه، كالصلاةِ المَسْنُونَةِ [إذا بَطَلَتْ] (٢).
٦٢٩ - مسألة؛ قال: (وَمَنْ طَافَ وسَعَى مَحْمُولًا لِعِلَّةٍ، أَجْزَأَهُ)
لا نَعْلَمُ بين أهْلِ العِلْمِ خِلَافًا فى صِحَّةِ طَوَافِ الرَّاكِبِ إذا كان له عُذْرٌ، فإنَّ
(٩) سقط من: الأصل.(١) فى ب، م: "فى".(٢) سقط من: الأصل.
