And the circumambulation is superior to prayer, and prayer is [performed] after that. It is narrated from Ibn Abbas, who said: 'The circumambulation is for you, O people of Iraq, and the prayer is for the people of Mecca.' Atta said: 'The circumambulation is for strangers, and the prayer is for the people of the city.' He said: 'Some people say: One should visit the House every day of the days of Mina.' Others choose to stay in Mina, because these are the days of Mina. Abu Abdullah used as evidence the hadith of Abu Hassan, from Ibn Abbas, that the Messenger of Allah (may Allah bless him and grant him peace) used to perform circumambulation (ifada) every night (11).
Section: It is recommended for one who has performed Hajj to enter the House and pray two rak'ahs therein, as the Prophet (may Allah bless him and grant him peace) did (12). He should not enter the House wearing his sandals, nor his khuffs (leather socks), nor the Hijr either, because the Hijr is part of the House. He should not enter the Kaaba with a weapon. He said: 'The cloths (kiswa) of the Kaaba, when they are removed, should be given as charity.' He also said (13): 'If one wishes to seek healing through some of the perfume of the Kaaba, let him bring perfume of his own, let him rub it upon the House, and then take it; he should not take anything from the perfume of the House, nor take out any of the soil of the Sanctuary, nor bring into it anything from the Hil (outside the sanctuary).' This is what Umar and Ibn Abbas (may Allah be pleased with them) said. One should not take any of the stones of Mecca and its soil to the Hil, and taking it out is more severe, except for the water of Zamzam, for Ka'b brought it out.
Section: Ahmad said: 'How could we reside in Mecca!' The Prophet (may Allah bless him and grant him peace) said: 'You are the most beloved of lands to Allah, the Mighty and Majestic, and were it not that I was driven out of you, I would not have left' (14). Residency in Mecca was only disliked for one who had emigrated from it. Jabir ibn Abdullah resided in Mecca, and all the people of the lands and those who were from the people of Yemen are not in the position of one who leaves and emigrates; meaning, there is no harm in it. And Ibn Umar used to reside in Mecca. He said: 'Residing in Medina is more beloved to me than residing in Mecca for one who is able to endure it, because it is the place of emigration of the Muslims.' And the Prophet (may Allah bless him and grant him peace) said: 'No one will endure its hardships and intensity except that I will be an intercessor for him on the Day of Resurrection' (15).
Section: It is recommended to visit the grave of the Prophet (may Allah bless him and grant him peace), because of what al-Daraqutni narrated (16), with his chain of narration from Ibn Umar, who said: The Messenger of Allah (may Allah bless him and grant him peace) said: 'Whoever performs Hajj and then visits my grave after my death, it is as if he visited me in my lifetime.' In one narration: 'Whoever visits my grave, my intercession becomes due for him.' Recorded with the first wording by Sa'id. Hafs ibn Sulayman narrated to us, from Layth, from Mujahid, from Ibn Umar. Ahmad said (17), in the narration of Abdullah, from Yazid ibn Qusayt, from Abu Hurayrah, that the Prophet (may Allah bless him and grant him peace) said: 'There is no one who greets me at my grave except that Allah returns my soul to me until I return the greeting.' He said (18): 'And if one who has never performed Hajj performs it—meaning from other than the route of the Levant—he should not take the route of Medina, for I fear that some occurrence might befall him, so he should head towards Mecca via the most direct routes (19), and not busy himself with anything else.' It is narrated from al-'Utbi (20), who said: 'I was sitting at the grave of the Prophet (may Allah bless him and grant him peace), when a Bedouin came and said:'
(11) Recorded by al-Bayhaqi, in: Chapter: Visiting the House every night of the nights of Mina, from the Book of Hajj. Al-Sunan al-Kubra 5/146. It was mentioned by al-Bukhari as a ta'liq (suspended report), in: Chapter: Visiting on the Day of Sacrifice, from the Book of Hajj. Sahih al-Bukhari 2/214. (12) Its verification was provided previously in the hadith of Jabir, on page 156. (13) This is an innovated act; it was not authentically established from the Messenger of Allah (may Allah bless him and grant him peace). Seeking healing is only done through Allah, and by performing the legislated and permissible means, such as supplication, ruqya (incantation) with the Quran, and medical treatment with permissible medicines. And Allah knows best. (14) Recorded by al-Tirmidhi, in: Chapter: On the virtue of Mecca, from the Chapters of Merits. 'Aridat al-Ahwadhi 13/280. And Ibn Majah, in: Chapter: Virtue of Mecca, from the Book of Hajj Rites. Sunan Ibn Majah 2/1037. And al-Darimi, in: Chapter: The expulsion of the Prophet (may Allah bless him and grant him peace) from Mecca, from the Book of Expeditions. Sunan al-Darimi 2/239. (20) Visiting the grave of the Prophet (may Allah bless him and grant him peace) is recommended for the purpose of greeting him. It is stipulated that it should be without travel specifically for it; rather, it is legislated for one who is already in Medina, or who traveled to visit the Prophet's Mosque and pray therein, as it enters as a secondary act. The evidence for its legislation is the general evidence for the legislation of visiting graves. No specific hadith is established regarding the visitation of his grave (peace and blessings be upon him), and all the hadiths reported specifically concerning visiting his grave (peace and blessings be upon him) are either weak, severely weak, or fabricated, as noted by the master hadith scholars, such as al-Daraqutni, al-Bayhaqi, Ibn Hajar, Shaykh al-Islam Ibn Taymiyyah, Ibn Abd al-Hadi, and others; therefore, it is not permissible to use them as evidence. The anecdote mentioned by al-'Utbi is not used as evidence by the people of knowledge, and the author (may Allah have mercy on him) presented it using a form indicating uncertainty (sighat al-tamrid), where he said: 'It is narrated,' etc.
والطَّوافُ أفْضَلُ مِن الصلاةِ، والصلاةُ بعدَ ذلك. يُرْوَى عن ابنِ عَبّاسٍ، قال: الطَّوافُ لكم يا أهلَ العِراقِ، والصلاةُ لأهلِ مَكَّةَ. وقال عطاءٌ: الطَّوافُ لِلْغُرَباءِ، والصلاةُ لأهلِ البَلَدِ. قال: ومِن النّاسِ مَن يقولُ: يَزُورُ البَيْتَ كُلَّ يومٍ مِن أيَّامِ مِنًى. ومنهم مَن يَخْتارُ الإِقامَةَ بِمِنًى؛ لأنَّها أيامُ منًى. واحْتَجَّ أبو عبدِ اللهِ بحَدِيثِ أبى حَسَّانَ، عن ابنِ عَبّاسٍ، أنَّ رسولَ اللهِ -صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ- كان يُفِيضُ كُلَّ لَيْلَةٍ (١١).
فصل: ويُسْتَحَبُّ لمن حَجَّ أنْ يَدْخُلَ البَيْتَ، ويُصَلِّىَ فيه رَكْعَتَيْنِ، كما فَعَلَ النَّبِىُّ -صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ- (١٢)، ولا يَدْخُلُ البَيْتَ بِنَعْلَيْهِ، ولا خُفَّيْهِ، ولا الحِجْرَ أيضا؛ لأنَّ الحِجْرَ مِن البَيْتِ. ولا يَدْخُلُ الكَعْبَةَ بِسِلاحٍ. قال: وثِيابُ الكَعْبَةِ إذا نُزِعَتْ يُتَصَدَّقُ بها. وقال (١٣): إذا أرادَ أنْ يَسْتَشْفِىَ بِشىءٍ مِن طِيبِ الكَعْبَةِ، فلْيَأْتِ بِطِيبٍ مِن عِنْدِهِ، فلْيُلْزِقْهُ على البَيْتِ، ثم يَأْخُذْه، ولا يَأْخُذْ مِن طِيبِ البَيْتِ شيئا، ولا يُخْرِجْ مِن تُرابِ الحَرَمِ، ولا يُدْخِلْ فيه مِن الحِلِّ. كذلك قال عمرُ، وابنُ عَبّاسٍ، رَضِىَ اللَّه عنهما. ولا يُخْرِجْ مِن حِجارَةِ مَكَّةَ وتُرابِها إلى الحِلِّ، والخُرُوجُ أشَدُّ، إلَّا أن ماءَ زَمْزَمَ أخْرَجَه كَعْبٌ.
فصل: قال أحمدُ: كيف لنا بِالجوارِ بمَكَّةَ! قال النَّبِىُّ -صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ-: "إنَّكِ لَأَحَبُّ الْبِقَاعِ إِلَى اللهِ عَزَّ وَجَلَّ، وَلَوْلَا أنِّى أُخْرِجْتُ مِنْكِ مَا خَرَجْتُ" (١٤). وإنَّما كُرِهَ الجِوارُ بمَكَّةَ لِمَنْ هاجَرَ منها، وجابِرُ بنُ عبدِ اللهِ جاوَرَ بمَكَّةَ، وجميعُ أهلِ البلادِ ومَن كان مِن أهلِ اليَمَنِ لَيْسَ بِمَنْزِلَةِ مَن يَخْرُجُ ويُهاجِرُ. أى لا بَأْسَ به. وابنُ عمَر كان يُقِيمُ بمَكَّةَ. قال: والمُقامُ بِالمَدِينَةِ أحَبُّ إلَىَّ مِن المُقَامِ بمَكَّةَ لمن قَوِىَ
(١١) أخرجه البيهقى، فى: باب زيارة البيت كل ليلة من ليالى منى، من كتاب الحج. السنن الكبرى ٥/ ١٤٦. وذكره البخارى تعليقًا، فى: باب الزيارة يوم النحر، من كتاب الحج. صحيح البخارى ٢/ ٢١٤.(١٢) تقدم تخريجه فى حديث جابر، فى صفحة ١٥٦.(١٣) هذا شىء مبتدع، لم يثبت عن رسول اللَّه -صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ-، والشفاء إنَّما يطلب من اللَّه، وبفعل الأسباب المشروعة والمباحة، كالدعاء والرقية بالقرآن والتداوى بالأدوية المباحة. واللَّه أعلم.(١٤) أخرجه الترمذى، فى: باب فى فضل مكة، من أبواب المناقب. عارضة الأحوذى ١٣/ ٢٨٠. وابن ماجه، فى: باب فضل مكة، من كتاب المناسك. سنن ابن ماجه ٢/ ١٠٣٧. والدارمى، فى: باب إخراج النبى -صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ- من مكة، من كتاب السير. سنن الدارمى ٢/ ٢٣٩.
