Ibn Abbas narrated that the Prophet (peace and blessings of Allah be upon him) performed tawaf during the Farewell Pilgrimage on a camel, touching the Corner with a curved staff [mihjan]. From Umm Salamah, who said: I complained to the Messenger of Allah (peace and blessings of Allah be upon him) that I was ill, and he said: "Perform tawaf from behind the people while you are riding." Both are agreed upon [by Bukhari and Muslim]. Jabir said: The Prophet (peace and blessings of Allah be upon him) performed tawaf on his mount around the House and between al-Safa and al-Marwa so that the people could see him and so that he could be above them to answer their questions, for the people had crowded around him. Being carried is like being a rider in what we have mentioned.
Section: As for performing tawaf while riding or being carried without an excuse, the understood meaning of the words of al-Khiraqi is that it is not sufficient. This is one of the versions from Ahmad, because the Prophet (peace and blessings of Allah be upon him) said: "Tawaf around the House is prayer." It is an act of worship that relates to the House, so it is not permissible to perform it while riding without an excuse, just like prayer. The second version is that it is sufficient, but he must compensate for it with a sacrifice [dam]. This is the opinion of Malik, and it was also stated by Abu Hanifah, except that he said: He repeats it if he is still in Mecca, but if he has departed, he compensates for it with a sacrifice; because he has omitted an obligatory attribute of a pillar of Hajj, thus it resembles the case where one stands at Arafat during the day and departs before sunset. The third version is that it is sufficient and there is nothing upon him. Abu Bakr chose this, and it is the school of al-Shafi'i and Ibn al-Mundhir, because the Prophet (peace and blessings of Allah be upon him) performed tawaf while riding. Ibn al-Mundhir said: There is no opinion for anyone alongside the action of the Prophet (peace and blessings of Allah be upon him). Furthermore, Allah the Exalted commanded tawaf in absolute terms, so however one performs it, it is sufficient, and it is not permissible to restrict an absolute command without evidence. There is no disagreement that performing tawaf on foot is better, because the companions of the Prophet (peace and blessings of Allah be upon him) performed tawaf walking, and the Prophet (peace and blessings of Allah be upon him) performed tawaf walking on occasions other than the Farewell Pilgrimage, and in the statement of Umm
(1) The verification of the first [report] has preceded on page 214. The verification of the second has also preceded on page 220. (2) Narrated by Muslim, in: The Chapter on the Permissibility of Tawaf on a Camel..., from the Book of Hajj. Sahih Muslim 2/926, 927. And Abu Dawud, in: The Chapter on Obligatory Tawaf, from the Book of Rites. Sunan Abi Dawud 1/434. And Imam Ahmad, in: al-Musnad 3/317, 333, 334. (3) Its verification has preceded on page 223. (4) Narrated by Muslim, in the previous chapter. And Abu Dawud, in the previous chapter. And al-Nasa'i, in: The Chapter on Performing Tawaf between al-Safa and al-Marwa..., from the Book of Rites. al-Mujtaba 5/193. And Imam Ahmad, in: al-Musnad 1/297, 369.
ابنَ عَبّاسٍ رَوَى، أنَّ النَّبِىَّ -صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ- طَافَ فى حَجَّةِ الوَدَاعِ على بَعِيرٍ، يَسْتَلِمُ الرُّكْنَ بِمِحْجَنٍ. وعن أُمِّ سَلَمَةَ، قالت: شَكَوْتُ إلى رسولِ اللهِ -صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ- أنِّي أشْتَكِى، فقال: "طُوفِى مِنْ وَرَاءِ النَّاسِ، وأَنْتِ رَاكِبَةٌ". مُتَّفَقٌ عليهما (١). وقال جابِرٌ: طَافَ النَّبِىُّ -صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ- على رَاحِلَتِه، بِالبَيْتِ، وبين الصَّفَا والمَرْوَةِ، لِيَرَاهُ النّاسُ، وليُشْرِفَ عليهم، لِيَسْأَلُوهُ، فإنَّ النَّاسَ غَشُوهُ (٢). والمَحْمُولُ كَالرَّاكِبِ فيما ذَكَرْنَاهُ.
فصل: فأمَّا الطَّوَافُ رَاكِبًا أو مَحْمُولًا لغيرِ عُذْرٍ، فمَفْهُومُ كلامِ الخِرَقِىِّ أنَّه لا يُجْزِئُ. وهو إحْدَى الرِّوَايَاتِ عن أحمدَ؛ لأنَّ النَّبِىَّ -صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ-، قال: "الطَّوَافُ بِالبَيْتِ صَلَاةٌ" (٣). ولأنَّها عِبَادَةٌ تَتَعَلَّقُ بِالبَيْتِ، فلم يَجُزْ فِعْلُها رَاكِبًا لِغَيْرِ عُذْرٍ، كالصلاةِ. والثانية، يُجْزِئُه، ويَجْبُرُه بِدَمٍ. وهو قَوْلُ مَالِكٍ. وبه قال أبو حنيفةَ، إلَّا أنَّه قال: يُعِيدُ ما كان بمَكَّةَ، فإن رَجَعَ جَبَرَهُ بِدَمٍ؛ لأنَّه تَرَكَ صِفَةً وَاجِبَةً فى رُكْنِ الحَجِّ، فأشْبَهَ ما لو وَقَفَ بِعَرَفَةَ نَهَارًا، ودَفَعَ قبل غُرُوبِ الشَّمْسِ. والثالثة، يُجْزِئُه، ولا شىءَ عليه. اخْتَارَهَا أبو بكرٍ. وهى مذهبُ الشَّافِعِىِّ، وابْنِ المُنْذِرِ؛ لأنَّ النَّبِىَّ -صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ- طَافَ رَاكِبًا (٤). قال ابنُ المُنْذِرِ: لا قَوْلَ لأحَدٍ مع فِعْلِ النَّبِىِّ -صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ-. ولأنَّ اللهَ تعالى أمَرَ بِالطَّوَافِ مُطْلَقًا، فكيفما أتَى به أجْزَأهُ، ولا يجوزُ تَقْيِيدُ المُطلَقِ بغيرِ دَلِيلٍ. ولا خِلَافَ فى أن الطَّوَافَ رَاجِلًا أفْضَلُ؛ لأنَّ أصْحابَ النَّبِيِّ -صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ- طَافُوا مَشْيًا، والنَّبِىُّ -صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ- فى غير حِجَّةِ الوَدَاعِ طَافَ مَشْيًا، وفِى قَوْلِ أُمِّ
(١) تقدَّم تخريج الأوَّل فى صفحة ٢١٤. كما تقدَّم تخريج الثانى فى صفحة ٢٢٠.(٢) أخرجه مسلم، فى: باب جواز الطَّواف على بعير. . .، من كتاب الحجّ. صحيح مسلم ٢/ ٩٢٦، ٩٢٧. وأبو داود، فى: باب الطَّواف الواجب، من كتاب المناسك. سنن أبي داود ١/ ٤٣٤. والإمام أحمد، فى: المسند ٣/ ٣١٧، ٣٣٣، ٣٣٤.(٣) تقدَّم تخريجه فى صفحة ٢٢٣.(٤) أخرجه مسلم، فى: الباب السابق. وأبو داود، فى: الباب السابق. والنسائى، فى: باب الطَّواف بين الصَّفا والمروة. . .، من كتاب المناسك. المجتبى ٥/ ١٩٣. والإمام أحمد، فى: المسند ١/ ٢٩٧، ٣٦٩.
