in the four, just as al-raml is a manner in the three. Therefore, if he performs al-raml in the last four, he has abandoned the manner in his entire circumambulation, like one who abandons reciting aloud in the first two rak'ahs of the 'Isha' prayer, if he were to recite aloud in the last two. Al-raml and al-idtiba' are not prescribed in any circumambulation other than what we have mentioned, because the Prophet (peace and blessings of Allah be upon him) and his companions only performed al-raml and al-idtiba' in that. The Qadi mentioned that whoever leaves out al-raml and al-idtiba' in the Arrival Circumambulation (tawaf al-qudum) should perform them in the Circumambulation of Visit (tawaf al-ziyarah), because they are a Sunnah whose performance is possible, so they are performed as [other] Sunan of prayer are performed. This is not correct for the reason we mentioned regarding one who leaves it out in the first three circuits; he does not perform it in the four, just as one who leaves out reciting aloud in a prayer requiring recitation aloud does not perform it in the noon prayer (zuhr). Qiyas (analogy) does not necessitate that the manner of one act of worship be performed in another act of worship. The Qadi said: If he performed circumambulation and performed al-raml and al-idtiba', but did not perform the sa'y (running) between al-Safa and al-Marwah, then if he circumambulates after that for the Ziyarah, he should perform al-raml in his circumambulation because he performs al-raml in the sa'y after it, and it is subordinate to the circumambulation. If we said: He does not perform al-raml in the circumambulation, it would lead to the subordinate being more complete than the one to which it is subordinate. This is the opinion of Mujahid and al-Shafi'i. This is not established by such a weak opinion; for the one to which something is subordinate does not have its manner changed based on its subordinate. Even if they were concomitant, leaving out al-raml in the sa'y as a result of its absence in the circumambulation would be more appropriate than performing al-raml in the circumambulation as a result of the sa'y.
Section: If he leaves out al-raml in one circuit of the first three, he should perform it in the remaining two. If he leaves it out in two, he should perform it in the third. [And if he leaves it out in the three, it lapses] (1). This is the opinion of al-Shafi'i, Abu Thawr, and the People of Reason (Ashab al-Ra'y); because his leaving out the manner in part of its place does not cause it to lapse in the remainder of its place, just like one who leaves out reciting aloud in one of the first two rak'ahs, it does not cause it to lapse in the second.
614 - Issue: He said: (And there is no al-raml for the people of Makkah.)
This is the opinion of Ibn 'Abbas and Ibn 'Umar, may Allah have mercy on them both. When Ibn 'Umar would enter ihram, he would not perform al-raml.
(1) This sentence appears after his statement: "and the People of Reason" in (A), (B), and (M).
في الأرْبَعَةِ، كما أنَّ الرَّمَلَ هَيْئَةٌ في الثَّلَاثَةِ، فإذا رَمَلَ في الأَرْبَعَةِ الأَخِيرَةِ، كان تَارِكًا لِلْهَيْئَةِ في جَمِيعِ طَوَافِه، كتَارِكِ الجَهْرِ في الرَّكْعَتَيْنِ الأَوَّلَتَيْنِ من العِشَاءِ، إذا جَهَرَ في الآخِرَتَيْنِ. ولا يُسَنُّ الرَّمَلُ والاضْطِبَاعُ في طَوَافٍ سِوَى ما ذَكَرْنَاهُ؛ لأنَّ النَّبِىَّ -صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ- وأصْحَابَه إنَّما رَمَلُوا واضْطَبَعُوا في ذلك. وذَكَرَ القاضى أنَّ مَن تَرَكَ الرَّمَلَ والاضْطِبَاعَ في طَوَافِ القُدُومِ، أَتَى بهما في طَوافِ الزِّيارَةِ؛ لأنَّهما سُنَّةٌ أمْكَنَ قَضَاؤُها، فتُقْضَى كسُنَنِ الصَّلاةِ. وهذا لا يَصِحُّ؛ لما ذَكَرْنَا في مَن تَرَكَهُ في الثَّلَاثَةِ الأُوَلِ، لا يَقْضِيهِ في الأَرْبَعَةِ، وكذلك من تَرَكَ الجَهْرَ في صَلَاةِ الجَهْرِ، لا يَقْضِيهِ في صَلَاةِ الظُّهْرِ، ولا يَقْتَضِى القِياسُ أن تُقْضَى هَيْئَةُ عِبادَةٍ في عِبادَةٍ أُخْرَى. قال القاضى: ولو طَافَ فرَمَلَ واضْطَبَعَ، ولم يَسْعَ بين الصَّفَا والمَرْوَةِ، فإذا طَافَ بعد ذلك لِلزِّيَارَةِ، رَمَلَ في طَوَافِه؛ لأنَّه يَرْمُلُ في السَّعْىِ بعدَه، وهو تَبَعٌ لِلطَّوَافِ، فلو قُلْنَا: لا يَرْمُلُ في الطَّوَافِ، أفْضَى إلى أن يكونَ التَّبَعُ أكْمَلَ من المَتْبُوعِ. وهذا قولُ مُجاهِدٍ، والشَّافِعِيِّ. وهذا لا يَثْبُتُ بمثلِ هذا الرَّأْىِ الضَّعِيفِ؛ فإنَّ المَتْبُوعَ لا تَتَغَيَّرُ هَيْئَتُه تَبَعًا لِتَبَعِهِ، ولو كانا مُتَلَازِمَيْنِ، لكان تَرْكُ الرَّمَلِ في السَّعْىِ تَبَعًا لِعَدَمِه في الطَّوَافِ أَوْلَى من الرَّمَلِ في الطَّوَافِ تَبَعًا لِلسَّعْىِ.
فصل: فإن تَرَكَ الرَّمَلَ في شَوْطٍ من الثَّلاثةِ الأُوَلِ، أَتَى به في الاثْنَيْنِ البَاقِيَيْنِ. وإن تَرَكَهُ في اثْنَيْن أتَى به في الثَّالِثِ. [وإنْ تركَه في الثَّلاثةِ سَقَطَ] (١). كذلك قال الشَّافِعِىُّ، وأبو ثَوْرٍ، وأصْحَابُ الرَّأْىِ؛ لأنَّ تَرْكَهُ لِلْهَيْئَةِ في بعضِ مَحلِّها لا يُسْقِطُها في بَقِيَّةِ مَحلِّها، كتَارِكِ الجَهْرِ في إحْدَى الرَّكْعَتَيْنِ الأوَّلَتَيْنِ، لا يُسْقِطُهُ في الثَّانِيَةِ.
٦١٤ - مسألة؛ قال: (ولَيْسَ عَلَى أَهْلِ مَكَّةَ رَمَلٌ)
وهذا قولُ ابنِ عَبّاسٍ، وابنِ عمرَ، رَحْمَةُ اللَّه عَلَيْهِما. وكان ابنُ عمرَ إذا أحْرَمَ
(١) أتت هذه الجملة بعد قوله: "وأصحاب الرأى" في: أ، ب، م.
