Tarikh (al-Tabari) 1664
The Farewell Pilgrimage
ذِكْرُ إِفَاضَتِهِ ﷺ إِلَى الْبَيْتِ الْعَتِيقِ ثُمَّ أَفَاضَ ﷺ إِلَى مَكَّةَ قَبْلَ الظُّهْرِ رَاكِبًا، (وَأَرْدَفَ مُعَاوِيَةَ بْنَ أَبِي سُفْيَانَ مِنْ مِنًى إِلَى مَكَّةَ )، فَطَافَ طَوَافَ الْإِفَاضَةِ، وَهُوَ طَوَافُ الزِّيَارَةِ، وَهُوَ طَوَافُ الصَّدْرِ، وَلَمْ يَطُفْ غَيْرَهُ، قَالَ: هُوَ الصَّوَابُ. فِي حَدِيثِ عَائِشَةَ، وَابْنِ عَبَّاسٍ: أَنَّ رَسُولَ اللَّهِ ﷺ أَخَّرَ طَوَافَ يَوْمِ النَّحْرِ إِلَى اللَّيْلِ، عَلَّقَهُ الْبُخَارِيُّ، وَرَوَاهُ الْأَرْبَعَةُ. قُلْتُ: قَالَ ابْنُ كَثِيرٍ: وَالْأَشْبَهُ أَنَّ هَذَا الطَّوَافَ كَانَ قَبْلَ الزَّوَالِ، وَيُحْتَمَلُ أَنَّهُ كَانَ بَعْدَهُ. فَإِنْ حُمِلَ هَذَا أَنَّهُ أَخَّرَ ذَلِكَ إِلَى مَا بَعْدَ الزَّوَالِ كَأَنَّهُ يَقُولُ: إِلَى الْعَشِيِّ صَحَّ ذَلِكَ، وَأَمَّا إِنْ حُمِلَ عَلَى مَا بَعْدَ الْغُرُوبِ فَهُوَ بَعِيدٌ جِدًّا، وَمُخَالِفٌ لِمَا ثَبَتَ فِي الْأَحَادِيثِ الصَّحِيحَةِ مِنْ أَنَّهُ ﷺ طَافَ يَوْمَ النَّحْرِ نَهَارًا، وَشَرِبَ مِنْ سِقَايَةِ زَمْزَمَ، وَأَمَّا الطَّوَافُ بِاللَّيْلِ، فَهُوَ طَوَافُ الْوَدَاعِ، وَمِنَ الرُّوَاةِ مَنْ يُعَبَّرُ عَنْهُ بِطَوَافِ الزِّيَارَةِ. ثُمَّ أَتَى زَمْزَمَ بَعْدَ أَنْ قَضَى طَوَافَهُ، وَهُمْ يَسْقُونَ، فَقَالَ: «لَوْلَا أَنْ يَغْلِبَكُمُ النَّاسُ عَلَيْهَا يَا وَلَدَ عَبْدِ الْمُطَّلِبِ لَنَزَلْتُ، فَسَقَيْتُ مَعَكُمْ». وَيُقَالُ: إِنَّهُ نَزَعَ دَلْوًا لِنَفْسِهِ، ثُمَّ نَاوَلَهُ الدَّلْوُ، قُلْتُ: ثُمَّ مَجَّ فِيهَا فَأَفْرَغَ عَلَى سِقَايَتِهِمْ فِي زَمْزَمَ. وَفِي حَدِيثِ ابْنِ عَبَّاسٍ عِنْدَ الْبُخَارِيِّ أَنَّ رَسُولَ اللَّهِ ﷺ جَاءَ إِلَى السِّقَايَةِ فَاسْتَسْقَى فَقَالَ الْعَبَّاسُ: يَا فَضْلُ اذْهَبْ إِلَى أُمِّكَ فَائِتِ رَسُولَ اللَّهِ ﷺ بِشَرَابٍ مِنْ عِنْدِهَا، فَقَالَ: اسْقِنِي، فَقَالَتْ: يَا رَسُولَ اللَّهِ إِنَّهُمْ يَجْعَلُونَ أَيْدِيَهُمْ فِيهِ، قَالَ: «اسْقِنِي (مِمَّا يَشْرَبُ النَّاسُ )»، فَشَرِبَ مِنْهُ، ثُمَّ أَتَى زَمْزَمَ، وَاللَّهُ تَعَالَى أَعْلَمُ. قَالَ: فَشَرِبَ وَهُوَ قَائِمٌ. ) فَقِيلَ: هَذَا نَسْخٌ لِنَهْيِهِ عَنِ الشُّرْبِ قَائِمًا ، وَقِيلَ: بَلْ بَيَانٌ مِنْهُ أَنَّ النَّهْيَ عَلَى وَجْهِ الِاخْتِيَارِ وَتَرْكِ الْأَوْلَى، وَقِيلَ: بَلْ لِلْحَاجَةِ، وَهَذَا أَظْهَرُ. وَهَلْ كَانَ فِي طَوَافِهِ هَذَا رَاكِبًا أَوْ مَاشِيًا ؟ فَرَوَى مسلم فِي " صَحِيحِهِ "، عَنْ جابر قَالَ: ( طَافَ رَسُولُ اللَّهِ ﷺ بِالْبَيْتِ فِي حَجَّةِ الْوَدَاعِ عَلَى رَاحِلَتِهِ ، يَسْتَلِمُ الرُّكْنَ بِمِحْجَنِهِ لِأَنْ يَرَاهُ النَّاسُ، وَلِيُشْرِفَ، وَلِيَسْأَلُوهُ، فَإِنَّ النَّاسَ غَشُوهُ ). وَفِي " الصَّحِيحَيْنِ "، عَنِ ابْنِ عَبَّاسٍ، قَالَ: ( طَافَ النَّبِيُّ ﷺ فِي حَجَّةِ الْوَدَاعِ عَلَى بَعِيرٍ يَسْتَلِمُ الرُّكْنَ بِمِحْجَنٍ ) وَهَذَا الطَّوَافُ لَيْسَ بِطَوَافِ الْوَدَاعِ فَإِنِّهُ كَانَ لَيْلًا، وَلَيْسَ بِطَوَافِ الْقُدُومِ لِوَجْهَيْنِ. أَحَدُهُمَا: أَنَّهُ قَدْ صَحَّ عَنْهُ الرَّمَلُ فِي طَوَافِ الْقُدُومِ ، وَلَمْ يَقُلْ أَحَدٌ قَطُّ: رَمَلَتْ بَهْ رَاحِلَتُهُ وَإِنَّمَا قَالُوا: رَمَلَ نَفْسُهُ. وَالثَّانِي: ( قَوْلُ الشريد بن سويد: أَفَضْتُ مَعَ رَسُولِ اللَّهِ ﷺ فَمَا مَسَّتْ قَدَمَاهُ الْأَرْضَ حَتَّى أَتَى جَمْعًا ) وَهَذَا ظَاهِرُهُ أَنَّهُ مِنْ حِينِ أَفَاضَ مَعَهُ مَا مَسَّتْ قَدَمَاهُ الْأَرْضَ إِلَى أَنْ رَجَعَ، وَلَا يَنْتَقِضُ هَذَا بِرَكْعَتَيِ الطَّوَافِ، فَإِنَّ شَأْنَهُمَا مَعْلُومٌ. قُلْتُ: وَالظَّاهِرُ أَنَّ الشريد بن سويد، إِنَّمَا أَرَادَ الْإِفَاضَةَ مَعَهُ مِنْ عَرَفَةَ، وَلِهَذَا قَالَ: حَتَّى أَتَى جَمْعًا وَهِيَ مُزْدَلِفَةُ، وَلَمْ يُرِدِ الْإِفَاضَةَ إِلَى الْبَيْتِ يَوْمَ النَّحْرِ، وَلَا يَنْتَقِضُ هَذَا بِنُزُولِهِ عِنْدَ الشِّعْبِ حِينَ بَالَ، ثُمَّ رَكِبَ؛ لِأَنَّهُ لَيْسَ بِنُزُولٍ مُسْتَقِرٍّ، وَإِنَّمَا مَسَّتْ قَدَمَاهُ الْأَرْضَ مَسًّا عَارِضًا. وَاللَّهُ أَعْلَمُ.
Translation
✧ Mention of his ﷺ ifāḍah to the Ancient House Then he ﷺ made ifāḍah to Makkah before noon, riding, (and he mounted Muʿāwiyah b. Abī Sufyān behind him from Minā to Makkah), and he performed the ifāḍah circumambulation, which is the circumambulation of visitation, and it is the circumambulation of departure, and he did not circumambulate other than it. He said: That is what is correct. In the ḥadīth of ʿĀʾishah and Ibn ʿAbbās: that the Messenger of Allah ﷺ delayed the circumambulation of the Day of Sacrifice until night. Al-Bukhārī cited it as a muʿallaq report, and the four [traditionists] narrated it. I say: Ibn Kathīr said: The more likely view is that this circumambulation was before midday, and it is possible that it was after it. If this is understood to mean that he delayed that until after midday, as if saying: until the evening, it is valid. But if it is understood to mean after sunset, it is very far-fetched and contradicts what is established in the authentic ḥadīths that he ﷺ circumambulated on the Day of Sacrifice during the day and drank from the watering of Zamzam. As for the circumambulation at night, it is the farewell circumambulation, and some transmitters call it the circumambulation of visitation. Then he came to Zamzam after completing his circumambulation, while they were giving water, and said: "Were it not that the people would overcome you over it, O sons of ʿAbd al-Muṭṭalib, I would descend and give water with you." And it is said that he drew a bucket for himself, then the bucket was handed to him. I say: Then he spat into it and poured it over their watering into Zamzam. In the ḥadīth of Ibn ʿAbbās in al-Bukhārī, that the Messenger of Allah ﷺ came to the watering place and asked for water. Al-ʿAbbās said: O Faḍl, go to your mother and bring the Messenger of Allah ﷺ a drink from her. He said: Give me water. She said: O Messenger of Allah, they put their hands in it. He said: "Give me water (from what the people drink)." So he drank from it. Then he came to Zamzam, and Allah the Exalted knows best. He said: And he drank while standing. ) It was said: This abrogates his prohibition of drinking while standing. And it was said: Rather, it is an explanation from him that the prohibition is a matter of preference and leaving the better option. And it was said: Rather, it was for a need, and this is more apparent. Was this circumambulation of his riding or walking? Muslim narrated in his "Ṣaḥīḥ," from Jābir, who said: (The Messenger of Allah ﷺ circumambulated the House during the Farewell Pilgrimage on his mount, touching the corner with his staff so that the people could see him, and so that he could be prominent, and so that they could ask him, for the people surrounded him.) In the "Two Ṣaḥīḥs," from Ibn ʿAbbās, who said: (The Prophet ﷺ circumambulated in the Farewell Pilgrimage on a camel, touching the corner with a staff.) And this circumambulation is not the farewell circumambulation, for that was at night, nor is it the arrival circumambulation, for two reasons. One of them: it is established that he walked briskly in the arrival circumambulation, and no one ever said: His mount walked briskly with him. They only said: He himself walked briskly. The second: (The statement of al-Sharīd b. Suwayd: I performed ifāḍah with the Messenger of Allah ﷺ and his feet did not touch the ground until he came to Jamʿ.) And this apparently means that from the time he performed ifāḍah with him, his feet did not touch the ground until he returned. This is not contradicted by the two rakʿahs of the circumambulation, for their matter is known. I say: The apparent meaning is that al-Sharīd b. Suwayd intended the ifāḍah with him from ʿArafah, which is why he said: until he came to Jamʿ, which is Muzdalifah, and he did not intend the ifāḍah to the House on the Day of Sacrifice. Nor is this contradicted by his dismounting at the mountain pass when he urinated, then remounting; for that was not a settled dismount, but his feet touched the ground only incidentally. And Allah knows best.
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