Tarikh (al-Tabari) 1648
The Farewell Pilgrimage
صِفَةُ طَوَافِهِ صَلَوَاتُ اللَّهِ وَسَلَامُهُ عَلَيْهِ فَلَمَّا دَخَلَ رَسُولُ اللَّهِ ﷺ الْمَسْجِدَ عَمَدَ إِلَى الْبَيْتِ، وَلَمْ يَرْكَعْ تَحِيَّةَ الْمَسْجِدِ، فَإِنَّ تَحِيَّةَ الْمَسْجِدِ الْحَرَامِ الطَّوَافُ. وَكَانَ طَوَافُهُ ﷺ فِي هَذِهِ الْمَرَّةِ مَاشِيًا فَقَدْ رَوَى الْبَيْهَقِيُّ- بِإِسْنَادٍ جَيِّدٍ- كَمَا قَالَ ابْنُ كَثِيرٍ عَنْ جَابِرِ بْنِ عَبْدِ اللَّهِ قَالَ: «دَخَلْنَا مَكَّةَ عِنْدَ ارْتِفَاعِ الضُّحَى، فَأَتَى النَّبِيُّ ﷺ بَابَ الْمَسْجِدِ فَأَنَاخَ رَاحِلَتَهُ، ثُمَّ دَخَلَ الْمَسْجِدَ فَبَدَأَ بِالْحَجَرِ فَاسْتَلَمَهُ، وَفَاضَتْ عَيْنَاهُ بِالْبُكَاءِ، ثُمَّ رَمَلَ ثَلَاثًا، وَمَشَى أَرْبَعًا، حَتَّى فَرَغَ قَبَّلَ الْحَجَرَ، وَوَضَعَ يَدَيْهِ عَلَيْهِ، وَمَسَحَ بِهِمَا وَجْهَهُ». وَأَمَّا مَا رَوَاهُ مُسْلِمٌ، عَنْ عَائِشَةَ ؓ قَالَتْ: «طَافَ رَسُولُ اللَّهِ ﷺ عَلَى بَعِيرِهِ يَسْتَلِمُ الرُّكْنَ كَرَاهَةَ أَنْ يُضْرِبَ عَنْهُ النَّاسُ»، وَمَا رَوَاهُ أَبُو دَاوُدَ، عَنِ ابْنِ عَبَّاسٍ ؓ قَالَ: قَدِمَ رَسُولُ اللَّهِ ﷺ مَكَّةَ يَشْتَكِي فَطَافَ عَلَى رَاحِلَتِهِ وَكُلَّمَا أَتَى الرُّكْنَ اسْتَلَمَ بِمِحْجَنٍ، فَلَمَّا فَرَغَ مِنْ طَوَافِهِ أَنَاخَ فَصَلَّى رَكْعَتَيْنِ. وَقَوْلُ أَبِي الطُّفَيْلِ ؓ «يَطُوفُ حَوْلَ الْبَيْتِ عَلَى بَعِيرٍ يَسْتَلِمُ الرُّكْنَ بِمِحْجَنٍ» رَوَاهُ الْبَيْهَقِيُّ. قَالَ: طَافَ رَسُولُ اللَّهِ ﷺ فِي حَجَّتِهِ بِالْبَيْتِ عَلَى نَاقَتِهِ الْجَدْعَاءِ، وَعَبْدُ اللَّهِ ابْنُ أُمِّ مَكْتُومٍ آخِذٌ بِخِطَامِهَا يَرْتَجِزُ فَقَالَا، وَاللَّفْظُ لِابْنِ كَثِيرٍ، إِنَّ حَجَّةَ الْوَدَاعِ كَانَ فِيهَا ثَلَاثَةُ أَطْوَافٍ، هَذَا الْأَوَّلُ، وَالثَّانِي طَوَافُ الْإِفَاضَةِ، وَهُوَ طَوَافُ الْفَرْضِ وَكَانَ يَوْمَ النَّحْرِ. وَالثَّالِثُ: طَوَافُ الْوَدَاعِ فَلَعَلَّ رُكُوبَهُ ﷺ كَانَ فِي أَحَدِ الْأَخِيرَيْنِ، أَوْ فِي كِلَيْهِمَا، فَأَمَّا الْأَوَّلُ: وَهُوَ طَوَافُ الْقُدُومِ فَكَانَ مَاشِيًا فِيهِ، وَقَدْ نَصَّ عَلَى هَذَا الْإِمَامُ الشَّافِعِيُّ ؓ وَالدَّلِيلُ عَلَى ذَلِكَ مَا رَوَاهُ الْبَيْهَقِيُّ بِإِسْنَادٍ جَيِّدٍ، عَنْ جَابِرٍ ؓ قَالَ: «دَخَلْنَا مَكَّةَ عِنْدَ ارْتِفَاعِ الضُّحَى، فَأَتَى النَّبِيُّ ﷺ بَابَ الْمَسْجِدِ فَأَنَاخَ رَاحِلَتَهُ، ثُمَّ دَخَلَ الْمَسْجِدَ فَبَدَأَ بِالْحَجَرِ فَاسْتَلَمَهُ، وَفَاضَتْ عَيْنَاهُ بِالْبُكَاءِ، ثُمَّ رَمَلَ ثَلَاثًا، وَمَشَى أَرْبَعًا، حَتَّى فَرَغَ يُقَبِّلُ الْحَجَرَ، وَوَضَعَ يَدَيْهِ عَلَيْهِ وَمَسَحَ بِهِمَا وَجْهَهُ». قَالَ ابْنُ الْقَيِّمِ: وَحَدِيثُ ابْنِ عَبَّاسٍ إِنْ كَانَ مَحْفُوظًا فَهِيَ فِي إِحْدَى عُمَرِهِ، وَإِلَّا فَقَدْ صَحَّ عَنْهُ: الرَّمْلُ فِي الثَّلَاثَةِ الْأُوَلِ مِنْ طَوَافِ الْقُدُومِ، إِلَّا أَنْ يَقُولَ كَمَا قَالَ ابْنُ حَزْمٍ فِي السَّعْيِ: إِنَّهُ رَمَلٌ عَلَى بَعِيرِهِ، فَقَدْ رَمَلَ لَكِنْ لَيْسَ فِي شَيْءٍ مِنَ الْأَحَادِيثِ أَنَّهُ كَانَ رَاكِبًا فِي طَوَافِ الْقُدُومِ. فَلَمَّا حَاذَى الْحَجَرَ الْأَسْوَدَ، اسْتَلَمَهُ وَلَمْ يُزَاحِمْ عَلَيْهِ، وَلَمْ يَتَقَدَّمْ عَنْهُ إِلَى جِهَةِ الرُّكْنِ الْيَمَانِيِّ، وَلَمْ يَرْفَعْ يَدَيْهِ، وَلَمْ يَقُلْ نَوَيْتُ بِطَوَافِي هَذَا الْأُسْبُوعَ كَذَا وَكَذَا، وَلَا افْتَتَحَهُ بِالتَّكْبِيرِ كَمَا يَفْعَلُهُ مَنْ لَا عِلْمَ عِنْدَهُ، بَلْ هُوَ مِنَ الْبِدَعِ الْمُنْكَرَاتِ، وَلَا حَاذَى الْحَجَرَ الْأَسْوَدَ بِجَمِيعِ بَدَنِهِ ثُمَّ انْفَتَلَ عَنْهُ وَجَعَلَهُ عَلَى شِقِّهِ بَلِ اسْتَقْبَلَهُ، وَاسْتَلَمَهُ، ثُمَّ أَخَذَ عَنْ يَمِينِهِ وَجَعَلَ الْبَيْتَ عَنْ يَسَارِهِ، وَلَمْ يَدْعُ عِنْدَ الْبَابِ بِدُعَاءٍ وَلَا تَحْتَ الْمِيزَابِ، وَلَا عِنْدَ ظَهْرِ الْكَعْبَةِ وَأَرْكَانِهَا، وَلَا وَقَّتَ لِلطَّوَافِ ذِكْرًا مُعَيَّنًا، لَا بِفِعْلِهِ وَلَا بِتَعْلِيمِهِ بَلْ حُفِظَ عَنْهُ بَيْنَ الرُّكْنَيْنِ: ( رَبَّنَا آتِنَا فِي الدُّنْيَا حَسَنَةً وَفِي الْآخِرَةِ حَسَنَةً وَقِنَا عَذَابَ النَّارِ ) وَقَالَ لِعُمَرَ: «يَا عُمَرُ إِنَّكَ رَجُلٌ قَوِيٌّ لَا تُزَاحِمْ عَلَى الْحَجَرِ تُؤْذِي الضَّعِيفَ إِنْ وَجَدْتَ خَلْوَةً فَاسْتَلِمْهُ، وَإِلَّا فَاسْتَقْبِلْهُ وَهَلِّلْ وَكَبِّرْ» رَوَاهُ الْإِمَامُ أَحْمَدُ وَغَيْرُهُ، وَاللَّهُ تَعَالَى أَعْلَمُ. وَرَمَلَ ﷺ فِي طَوَافِهِ هَذَا الثَّلَاثَةَ الْأَشْوَاطَ، الْأُوَلَ قُلْتُ: «مِنَ الْحَجَرِ إِلَى الْحَجَرِ» رَوَاهُ الْإِمَامُ أَحْمَدُ، وَأَبُو يَعْلَى. وَكَانَ يُسْرِعُ مَشْيَهُ، وَيُقَارِبُ بَيْنَ خُطَاهُ وَاضْطَبَعَ بِرِدَائِهِ فَجَعَلَهُ عَلَى أَحَدِ كَتِفَيْهِ، وَأَبْدَى كَتِفَهُ الْآخَرَ، وَمَنْكِبَهُ، وَكُلَّمَا حَاذَى الْحَجَرَ الْأَسْوَدَ أَشَارَ إِلَيْهِ وَاسْتَلَمَهُ بِمِحْجَنِهِ وَقَبَّلَ الْمِحْجَنَ، وَهُوَ عَصًا مَحْنِيَّةُ الرَّأْسِ. وَثَبَتَ عَنْهُ: أَنَّهُ اسْتَلَمَ الرُّكْنَ الْيَمَانِيَّ، وَلَمْ يَثْبُتْ عَنْهُ أَنَّهُ قَبَّلَهُ، وَلَا قَبَّلَ يَدَهُ حِينَ اسْتِلَامِهِ. وَقَوْلُ ابْنِ عَبَّاسٍ كَانَ رَسُولُ اللَّهِ ﷺ يُقَبِّلُ الرُّكْنَ الْيَمَانِيَّ، وَيَضَعُ خَدَّهُ عَلَيْهِ، رَوَاهُ الدَّارَقُطْنِيُّ، مِنْ طَرِيقِ عَبْدِ اللَّهِ بْنِ مُسْلِمِ بْنِ هُرْمُزَ. قَالَ ابْنُ الْقَيِّمِ: «الْمُرَادُ بِالرُّكْنِ الْيَمَانِيِّ هَا هُنَا الْحَجَرَ الْأَسْوَدُ، فَإِنَّهُ يُسَمَّى الرُّكْنَ الْيَمَانِيَّ مَعَ الرُّكْنِ الْآخَرِ يُقَالُ لَهُمَا: الْيَمَانِيَانِ، وَيُقَالُ لَهُ مَعَ الرُّكْنِ الَّذِي يَلِي الْحَجَرَ مِنْ نَاحِيَةِ الْبَابِ الْعِرَاقِيَّانِ، وَيُقَالُ لِلرُّكْنَيْنِ اللَّذَيْنِ يَلِيَانِ الْحَجَرَ الشَّامِيَّانِ، وَيُقَالُ لِلرُّكْنِ الْيَمَانِيِّ، وَالَّذِي يَلِي الْحَجَرَ مِنْ ظَهْرِ الْكَعْبَةِ الْغَرْبِيَّانِ، وَلَكِنْ ثَبَتَ عَنْهُ أَنَّهُ قَبَّلَ الْحَجَرَ الْأَسْوَدَ، وَثَبَتَ عَنْهُ أَنَّهُ اسْتَلَمَهُ بِيَدِهِ، فَوَضَعَ يَدَهُ عَلَيْهِ ثُمَّ قَبَّلَهَا. وَثَبَتَ عَنْهُ: أَنَّهُ اسْتَلَمَهُ بِمِحْجَنِهِ، فَهَذِهِ ثَلَاثُ صِفَاتٍ. وَرُوِيَ عَنْهُ «أَنَّهُ وَضَعَ شَفَتَهُ عَلَيْهِ طَوِيلًا يَبْكِي». وَرَوَى الطَّبَرَانِيُّ بِإِسْنَادٍ جَيِّدٍ أَنَّهُ ﷺ كَانَ إِذَا اسْتَلَمَ الرُّكْنَ الْيَمَانِيَّ قَالَ: بِسْمِ اللَّهِ، وَاللَّهُ أَكْبَرُ، وَكَانَ كُلَّمَا أَتَى الْحَجَرَ الْأَسْوَدَ، قَالَ: «اللَّهُ أَكْبَرُ». وَرَوَى أَبُو دَاوُدَ الطَّيَالِسِيُّ، عَنْ عُمَرَ بْنِ الْخَطَّابِ ؓ أَنَّ رَسُولَ اللَّهِ قَبَّلَ الرُّكْنَ، ثُمَّ سَجَدَ عَلَيْهِ، ثُمَّ قَبَّلَهُ، ثُمَّ سَجَدَ عَلَيْهِ، ثَلَاثَ مَرَّاتٍ، وَلَمْ يَمَسَّ مِنَ الرُّكْنَيْنِ إِلَّا الْيَمَانِيَيْنِ فَقَطْ. قُلْتُ: «وَاسْتَسْقَى رَسُولُ اللَّهِ ﷺ وَهُوَ فِي طَوَافِهِ». رَوَاهُ الطَّبَرَانِيُّ، عَنِ الْعَبَّاسِ، وَفِي سَنَدِهِ رَجُلٌ لَمْ يُسَمَّ، وَاللَّهُ تَعَالَى أَعْلَمُ. فَلَمَّا فَرَغَ مِنْ طَوَافِهِ جَاءَ إِلَى خَلْفِ الْمَقَامِ، فَقَرَأَ وَاتَّخِذُوا مِنْ مَقَامِ إِبْرَاهِيمَ مُصَلًّى فَصَلَّى رَكْعَتَيْنِ- وَالْمَقَامَ بَيْنَهُ وَبَيْنَ الْبَيْتِ- قَرَأَ فِيهِمَا بَعْدَ الْفَاتِحَةِ: بِسُورَةِ الْإِخْلَاصِ، وَقِرَاءَتُهُ الْآيَةَ الْمَذْكُورَةَ. قُلْتُ: فِي حَدِيثِ جَابِرٍ: «أَنَّهُ قَرَأَ فِيهِمَا قُلْ هُوَ اللَّهُ أَحَدٌ، وَقُلْ يَا أَيُّهَا الْكَافِرُونَ، فَلَمَّا فَرَغَ مِنْ صِلَاتِهِ أَقْبَلُ إِلَى الْحَجَرِ الْأَسْوَدِ فَاسْتَلَمَهُ.
Translation
✧ The description of his circumambulation (peace and blessings of Allah be upon him). When the Messenger of Allah ﷺ entered the mosque, he made directly for the House and did not pray the two rakʿahs of greeting the mosque, for the greeting of the Sacred Mosque is the circumambulation. His circumambulation ﷺ on this occasion was on foot. Al-Bayhaqī narrated with a good chain—as Ibn Kathīr said—from Jābir b. ʿAbd Allāh, who said: “We entered Makkah at the time of forenoon, and the Prophet ﷺ came to the gate of the mosque, made his mount kneel, then entered the mosque. He began with the Black Stone, touched it, and his eyes overflowed with tears. Then he ramal for three circuits and walked four, until he finished, kissed the Stone, placed his two hands upon it, and wiped his face with them.” As for what Muslim narrated from ʿĀʾishah ؓ, who said: “The Messenger of Allah ﷺ circumambulated on his camel, touching the corner out of dislike that the people should be struck back from him,” and what Abū Dāwūd narrated from Ibn ʿAbbās ؓ, who said: “The Messenger of Allah ﷺ came to Makkah complaining of illness and circumambulated on his mount. Each time he came to the corner he touched it with a staff, and when he finished his circumambulation he made his mount kneel and prayed two rakʿahs.” And the statement of Abū al-Ṭufayl ؓ: “He circumambulated the House on a camel, touching the corner with a staff” was narrated by al-Bayhaqī. He said: The Messenger of Allah ﷺ circumambulated the House during his Ḥajj on his she-camel al-Jadʿāʾ, while ʿAbd Allāh b. Umm Maktūm held her halter and chanted verses. They said—and the wording is Ibn Kathīr’s—: “In the Farewell Pilgrimage there were three circumambulations: this first one; the second, the circumambulation of al-ifāḍah, which is the obligatory circumambulation and took place on the Day of Sacrifice; and the third, the farewell circumambulation. Perhaps his riding ﷺ took place in one of the latter two, or in both, while in the first, the circumambulation of arrival, he walked. Al-Imām al-Shāfiʿī ؓ explicitly stated this, and the evidence for it is what al-Bayhaqī narrated with a good chain from Jābir ؓ, who said: “We entered Makkah at the time of forenoon, and the Prophet ﷺ came to the gate of the mosque, made his mount kneel, then entered the mosque. He began with the Stone, touched it, and his eyes overflowed with tears. Then he ramal for three circuits and walked four, until he finished, kissing the Stone, placing his two hands upon it, and wiping his face with them.” Ibn al-Qayyim said: The ḥadīth of Ibn ʿAbbās, if it is preserved, then it belongs to one of his ʿumrahs. Otherwise, it is authentically established from him [the Prophet] that he performed ramal in the first three circuits of the circumambulation of arrival, unless one says as Ibn Ḥazm said concerning the saʿy: that he performed ramal on his camel, for he did ramal, but there is nothing in any of the ḥadīths to indicate that he was riding in the circumambulation of arrival. When he came opposite the Black Stone, he touched it and did not press or crowd for it. He did not move beyond it toward the direction of the Yamānī corner, did not raise his hands, and did not say, “I intend by my circumambulation this week such and such.” He did not open it with takbīr as is done by those who have no knowledge; rather, that is among the abominable innovations. He did not align the Black Stone with his entire body and then turn away from it, placing it at his side. Rather, he faced it, touched it, then took to his right, making the House on his left. He did not make any supplication at the door, nor under the waterspout, nor at the back of the Kaʿbah or its corners, and he did not prescribe for the circumambulation any fixed remembrance, either by his action or by his teaching. Rather, it is preserved from him that between the two corners he said: “Our Lord, give us good in this world and good in the Hereafter, and protect us from the torment of the Fire.” And he said to ʿUmar: “O ʿUmar, you are a strong man. Do not crowd at the Stone so as to harm the weak. If you find open space, then touch it; otherwise face it and say tahlīl and takbīr.” This was narrated by al-Imām Aḥmad and others, and Allah the Exalted knows best. And in this circumambulation of his, he performed ramal ﷺ in the first three circuits. I say: “from the Stone to the Stone.” This was narrated by al-Imām Aḥmad and Abū Yaʿlā. He quickened his pace and shortened his steps, and he did iḍṭibāʿ with his upper garment, placing it over one of his shoulders and exposing his other shoulder and upper arm. Each time he came opposite the Black Stone he pointed to it, touched it with his staff, and kissed the staff—a staff with a curved head. It is established from him that he touched the Yamānī corner but did not kiss it, nor did he kiss his hand when he touched it. As for the statement of Ibn ʿAbbās: “The Messenger of Allah ﷺ used to kiss the Yamānī corner and place his cheek upon it,” it was narrated by al-Dāraquṭnī through the route of ʿAbd Allāh b. Muslim b. Hurmuz. Ibn al-Qayyim said: “What is meant here by the Yamānī corner is the Black Stone, for it is also called the Yamānī corner along with the other corner; the two of them are called the two Yamānī corners. Along with the corner that is next to the Stone on the side of the door, they are called the two ʿIrāqī corners. The two corners that are next to the Stone are called the two Shāmī corners. The Yamānī corner and the corner next to the Stone at the back of the Kaʿbah are called the two western corners. However, it is established from him that he kissed the Black Stone, and it is established from him that he touched it with his hand, placing his hand upon it and then kissing it. And it is established from him that he touched it with his staff. These are three ways. It is also narrated from him that “he placed his lips upon it for a long time, weeping.” Al-Ṭabarānī narrated with a good chain that when he ﷺ touched the Yamānī corner he said: “In the name of Allah, and Allah is greater,” and each time he came to the Black Stone he said: “Allah is greater.” Abū Dāwūd al-Ṭayālisī narrated from ʿUmar b. al-Khaṭṭāb ؓ that the Messenger of Allah ﷺ kissed the corner, then prostrated upon it, then kissed it, then prostrated upon it, three times, and that he did not touch any of the two corners except the two Yamānī corners only. I say: “The Messenger of Allah ﷺ asked for water while he was circumambulating.” This was narrated by al-Ṭabarānī from al-ʿAbbās, and in its chain there is a man who is unnamed, and Allah the Exalted knows best. When he finished his circumambulation, he came to behind the Maqām and recited: “And take the Station of Ibrāhīm as a place of prayer.” He prayed two rakʿahs, with the Maqām between him and the House. In them, after the Fātiḥah, he recited Sūrat al-Ikhlāṣ and the aforementioned verse. I say: In the ḥadīth of Jābir: “In them he recited ‘Say: He is Allah, One’ and ‘Say: O disbelievers.’ When he finished his prayer, he went toward the Black Stone and touched it.”
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