Salamah: I complained to the Prophet (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." This is evidence that tawaf should be performed while walking, and that the Prophet (peace and blessings of Allah be upon him) only performed tawaf while riding due to an excuse; for Ibn Abbas narrated that the Messenger of Allah (peace and blessings of Allah be upon him) had so many people around him saying, "This is Muhammad, this is Muhammad," that even the young women in seclusion came out of their houses, and the Messenger of Allah (peace and blessings of Allah be upon him) would not have people struck before him, so when they became too numerous for him, he rode. This was narrated by Muslim. Likewise, in the hadith of Jabir, the people had crowded around him. It was also narrated from Ibn Abbas that the Messenger of Allah (peace and blessings of Allah be upon him) performed tawaf while riding due to an ailment he had. Through this, those who forbid performing tawaf while riding excuse the tawaf of the Prophet (peace and blessings of Allah be upon him), and the first hadith is more established. According to this, a large crowd of people and intense congestion are considered an excuse. It is possible that the Prophet (peace and blessings of Allah be upon him) intended to teach the people their rituals, and he could only manage this by riding; and Allah knows best.
Section: If one performs tawaf while riding or being carried, there is no ramal [brisk walking] for him. Al-Qadi said: His mount should trot. The first [opinion] is more correct, because the Prophet (peace and blessings of Allah be upon him) did not do it, nor did he command it, and because the essence of ramal is not realized while riding.
Section: As for sa'y while riding, it is sufficient for an excuse and for no excuse, because the reason that prevented tawaf while riding does not exist in it.
630 - Issue; He said: (And whoever is a Mufrid [performing Hajj alone] or a Qarin [combining Hajj and Umrah], we would like him to dissolve his state if he has performed tawaf and sa'y, and turn it into an Umrah, unless he has a sacrificial animal with him, in which case he remains in his state of ihram).
As for when he has a sacrificial animal with him, he is not permitted to exit his state of ihram for Hajj and turn it into an Umrah,
(5) In [copies] B and M: "that" is an error. (6) In: The Chapter on the Desirability of Ramal during Tawaf..., from the Book of Hajj. Sahih Muslim 2/921, 922. (7) Narrated by Abu Dawud, in: The Chapter on Obligatory Tawaf, from the Book of Rites. Sunan Abi Dawud 1/434. And al-Bayhaqi, in: The Chapter on Performing Tawaf while Riding, from the Book of Hajj. al-Sunan al-Kubra 5/99, 100. (1) In the original and A: "with them both." Meaning with the Mufrid and the Qarin. The pronoun in his saying "for him" which follows is for a single person.
سَلَمَةَ: شَكَوْتُ إلى النَّبِيِّ -صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ- أنِّى (٥) أشْتَكِى، فقال: "طُوفِى مِنْ وَرَاءِ النَّاسِ، وأنْتِ رَاكِبَةٌ". دَلِيلٌ على أنَّ الطَّوَافَ إنَّما يكونُ مَشْيًا، وإنَّما طَافَ النَّبِىُّ -صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ- رَاكِبًا لِعُذْرٍ، فإنَّ ابنَ عَبَّاسٍ رَوَى أنَّ رسولَ اللهِ -صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ- كَثُرَ عليه النّاسُ يَقُولُونَ: هذا مُحمدٌ هذا مُحمدٌ. حتَّى خَرَجَ العَوَاتِقُ من البُيُوتِ، وكان رسولُ اللَّه -صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ- لا يُضْرَبُ النّاسُ بين يَدَيْهِ، فلما كَثُرُوا عليه رَكِبَ. رَوَاهُ مُسْلِمٌ (٦). وكذلك فى حديثِ جابِرٍ، فإنَّ النَّاسَ غَشُوهُ. ورُوِىَ عن ابنِ عَبّاسٍ، أنَّ رَسولَ اللهِ -صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ- طَافَ رَاكِبًا؛ لِشَكَاةٍ به (٧). وبهذا يَعْتَذِرُ مَن مَنَعَ الطَّوَافَ رَاكِبًا عن طَوَافِ النَّبِىِّ -صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ-، والحديثُ الأَوَّلُ أثْبَتُ. فعلَى هذا يكونُ كَثْرَةُ النّاسِ، وشِدَّةُ الزِّحَامِ عُذْرًا. ويَحْتَمِلُ أن يكونَ النَّبِىُّ -صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ- قَصَدَ تَعْلِيمَ النّاسِ مَنَاسِكَهم، فلم يَتَمَكَّنْ منه إلا بِالرُّكُوبِ، واللهُ أعلمُ.
فصل: إذا طَافَ رَاكِبًا، أو مَحْمُولًا، فلا رَمَلَ عليه. وقال القاضى: يَخُبُّ به بَعِيرُه. والأوَّلُ أصَحُّ؛ لأنَّ النَّبِىَّ -صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ- لم يَفْعَلْهُ، ولا أمَرَ به، ولأنَّ مَعْنَى الرَّمَلِ لا يَتَحَقَّقُ فيه.
فصل: فأمَّا السَّعْىُ رَاكِبًا، فيُجْزِئُه لِعُذْرٍ ولِغَيْرِ عُذْرٍ؛ لأنَّ المَعْنَى الذى مَنَعَ الطَّوَافَ رَاكِبًا غيرُ مَوْجُودٍ فيه.
٦٣٠ - مسألة؛ قال: (وَمَنْ كَانَ مُفْرِدًا، أوْ قَارِنًا، أَحْبَبْنَا لَهُ أنْ يَفْسَخَ إذَا طَافَ وسَعَى، ويَجْعَلَهَا عُمْرَةً، إلَّا أنْ يَكُونَ مَعَهُ هَدْىٌ، فَيَكُونَ عَلَى إحْرَامِهِ)
أمَّا إذا كان معه (١) هَدْىٌ، فليس له أن يَحِلَّ من إحْرَامِ الحَجِّ، ويَجْعَلَهُ عُمْرَةً،
(٥) فى ب، م: "أن" خطأ.(٦) فى: باب استحباب الرَّمل فى الطَّواف. . .، من كتاب الحجّ. صحيح مسلم ٢/ ٩٢١، ٩٢٢.(٧) أخرجه أبو داود، فى: باب الطَّواف الواجب، من كتاب المناسك. سنن أبي داود ١/ ٤٣٤. والبيهقى، فى: باب الطَّواف راكبا، من كتاب الحجّ. السنن الكبرى ٥/ ٩٩، ١٠٠.(١) فى الأصل، أ: "معهما". أى مع المفرد والقارن. والضمير فى قوله: "له" الآتى لواحد.
