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وَإِذۡ جَعَلۡنَا ٱلۡبَیۡتَ مَثَابَةࣰ لِّلنَّاسِ وَأَمۡنࣰا وَٱتَّخِذُوا۟ مِن مَّقَامِ إِبۡرَ ٰهِـۧمَ مُصَلࣰّىۖ وَعَهِدۡنَاۤ إِلَىٰۤ إِبۡرَ ٰهِـۧمَ وَإِسۡمَـٰعِیلَ أَن طَهِّرَا بَیۡتِیَ لِلطَّاۤىِٕفِینَ وَٱلۡعَـٰكِفِینَ وَٱلرُّكَّعِ ٱلسُّجُودِ
قَوْلُهُ تَعالى: ﴿وإذْ جَعَلْنا البَيْتَ مَثابَةً لِلنّاسِ وأمْنًا﴾ البَيْتُ إمّا فَإنَّهُ يُرِيدُ بَيْتَ اللَّهِ الحَرامَ، واكْتَفى بِذِكْرِ البَيْتِ مُطْلَقًا لِدُخُولِ الألِفِ واللّامِ عَلَيْهِ؛ إذْ كانا يَدْخُلانِ لِتَعْرِيفِ المَعْهُودِ أوِ الجِنْسِ، وقَدْ عَلِمَ المُخاطَبُونَ أنَّهُ لَمْ يُرِدِ الجِنْسَ، فانْصَرَفَ إلى المَعْهُودِ عِنْدَهم وهو الكَعْبَةُ، وقَوْلُهُ: ﴿مَثابَةً لِلنّاسِ﴾ رُوِيَ عَنْ الحَسَنِ أنَّ مَعْناهُ أنَّهم يَثُوبُونَ إلَيْهِ في كُلِّ عامٍ.
His, the Exalted’s, statement: {And when We made the House a place of return for the people and a security}. As for “the House,” He intends the Sacred House of Allah, and He sufficed with mentioning “the House” in an absolute sense due to the entry of the definite article (alif and lām) upon it; as they are used to define something known or a genus, and the addressees knew that He did not intend the genus, so it was directed to what was known to them, which is the Kaaba. And His statement: {a place of return for the people}, it is narrated from al-Hasan that its meaning is that they return to it every year.
وعَنِ ابْنِ عَبّاسٍ ومُجاهِدٍ: أنَّهُ لا يَنْصَرِفُ عَنْهُ أحَدٌ وهو يَرى أنَّهُ قَدْ قَضى وطَرًا مِنهُ، فَهم يَعُودُونَ إلَيْهِ، وقِيلَ فِيهِ: إنَّهم يَحُجُّونَ إلَيْهِ فَيُثابُونَ عَلَيْهِ،
And from Ibn ‘Abbas and Mujahid: that no one departs from it feeling that he has fulfilled his desire from it, so they return to it. And it was said concerning it: that they make pilgrimage to it and are rewarded (yuthābūn) for it.
قالَ أبُو بَكْرٍ: قالَ أهْلُ اللُّغَةِ: أصْلُهُ مِن ثابَ يَثُوبُ مَثابَةً وثَوابًا: إذا رَجَعَ؛ قالَ بَعْضُهم: إنَّما أدْخَلَ الهاءَ عَلَيْهِ لِلْمُبالَغَةِ لَمّا كَثُرَ مَن يَثُوبُ إلَيْهِ، كَما يُقالُ: نَسّابَةٌ وعَلّامَةٌ وسَيّارَةٌ وقالَ الفَرّاءُ: هو كَما قِيلَ المَقامَةُ والمَقامُ.
Abu Bakr said: The people of the language said: Its origin is from thāba yathūbu mathābatan wa thawāban: when one returns. Some of them said: The hā’ was added to it for intensification (mubālaghah) due to the great number of those who return to it, just as one says: nassābah (a great genealogist), ‘allāmah (very knowledgeable), and sayyārah (a frequent traveler). And al-Farra’ said: It is like what is said, al-maqāmah and al-maqām (the station).
وإذا كانَ اللَّفْظُ مُحْتَمِلًا لَما تَأوَّلَهُ السَّلَفُ مِن رُجُوعِ النّاسِ إلَيْهِ في كُلِّ عامٍ، ومِن قَوْلِ مَن قالَ إنَّهُ لا يَنْصَرِفُ عَنْهُ أحَدٌ إلّا وهو يُحِبُّ العَوْدَ إلَيْهِ ومِن أنَّهم يَحُجُّونَ إلَيْهِ فَيُثابُونَ؛ فَجائِزٌ أنْ يَكُونَ المُرادُ ذَلِكَ كُلَّهُ. ويَشْهَدُ لِقَوْلِ مَن قالَ إنَّهم يُحِبُّونَ العَوْدَ إلَيْهِ بَعْدَ الِانْصِرافِ قَوْلُهُ تَعالى: ﴿فاجْعَلْ أفْئِدَةً مِنَ النّاسِ تَهْوِي إلَيْهِمْ﴾ [إبراهيم: ٣٧] وقَدْ نَصَّ هَذا اللَّفْظُ عَلى فِعْلِ الطَّوافِ؛ إذْ كانَ البَيْتُ مَقْصُودًا ومَثابَةً لِلطَّوافِ ولا دَلالَةَ فِيهِ عَلى وُجُوبِهِ، وإنَّما يَدُلُّ عَلى أنَّهُ يَسْتَحِقُّ الثَّوابَ بِفِعْلِهِ.
And since the word is open to what the Salaf interpreted it as, from the people returning to it every year, and from the statement of the one who said that no one departs from it except that he loves to return to it, and from that they make pilgrimage to it and are rewarded; then it is permissible that all of that is the intended meaning. And His, the Exalted’s, statement bears witness to the statement of the one who said that they love to return to it after departing: {So make hearts among the people incline toward them} [Ibrahim: 37]. And this wording has stipulated the act of Tawaf (circumambulation); since the House is the destination and place of return for Tawaf. And there is no indication in it of its obligation, but rather it indicates that one deserves the reward for performing it.
ورُبَّما احْتَجَّ مُوجِبُو العُمْرَةِ بِهَذِهِ الآيَةِ، فَقالُوا: إذا كانَ اللَّهُ تَعالى قَدْ جَعَلَهُ مَثابَةً لِلنّاسِ يَعُودُونَ إلَيْهِ مَرَّةً بَعْدَ أُخْرى فَقَدِ اقْتَضى العَوْدَ إلَيْهِ لِلْعُمْرَةِ بَعْدَ الحَجِّ ولَيْسَ هَذا بِشَيْءٍ؛ لِأنَّهُ لَيْسَ في اللَّفْظِ دَلِيلُ الإيجابِ، وإنَّما فِيهِ أنَّهُ جَعَلَ لَهُمُ العَوْدَ إلَيْهِ ووَعَدَهُمُ الثَّوابَ عَلَيْهِ، وهَذا إنَّما يَقْتَضِي النَّدْبَ لا الإيجابَ؛ ألا تَرى أنَّ القائِلَ: لَكَ أنْ تَعْتَمِرَ ولَكَ أنْ تُصَلِّيَ، لا دَلالَةَ فِيهِ عَلى الوُجُوبِ وعَلى أنَّهُ لَمْ يُخَصِّصِ العَوْدَ إلَيْهِ بِالعُمْرَةِ دُونَ الحَجِّ ؟ ومَعَ ذَلِكَ فَإنَّ الحَجَّ فِيهِ طَوافُ القُدُومِ وطَوافُ الزِّيارَةِ وطَوافُ الصَّدَرِ، ويَحْصُلُ بِذَلِكَ كُلِّهِ العَوْدُ إلَيْهِ مَرَّةً بَعْدَ أُخْرى، فَإذا فَعَلَ ذَلِكَ فَقَدْ قَضى عُهْدَةَ اللَّفْظِ.
Perhaps those who deem ‘Umrah obligatory have argued using this verse, saying: Since Allah the Exalted has made it a place of return for the people, to which they return time after time, then it necessitates returning to it for ‘Umrah after Hajj. And this is nothing; because there is no proof of obligation in the wording, but rather in it is that He has allowed for them to return to it and promised them the reward for it, and this only necessitates recommendation, not obligation. Do you not see that the one who says: “You may perform ‘Umrah,” and “You may pray,” there is no indication in it of obligation? And that He did not specify returning to it for ‘Umrah rather than Hajj? And despite that, the Hajj contains the Tawaf of Arrival, the Tawaf of Visitation, and the Tawaf of Farewell, and through all of that, the return to it time after time is achieved. So if one does that, he has fulfilled the requirement of the wording.
فَلا دَلالَةَ فِيهِ إذًا عَلى وُجُوبِ العُمْرَةِ.
Thus, there is no indication in it of the obligation of ‘Umrah.
وأمّا قَوْلُهُ تَعالى: ﴿وأمْنًا﴾ فَإنَّهُ وصَفَ البَيْتَ بِالأمْنِ، والمُرادُ جَمِيعُ الحَرَمِ كَما قالَ اللَّهُ تَعالى: ﴿هَدْيًا بالِغَ الكَعْبَةِ﴾ [المائدة: ٩٥] والمُرادُ الحَرَمُ لا الكَعْبَةُ نَفْسُها؛ لِأنَّهُ لا يُذْبَحُ في الكَعْبَةِ ولا في المَسْجِدِ؛ وكَقَوْلِهِ: ﴿والمَسْجِدِ الحَرامِ الَّذِي جَعَلْناهُ لِلنّاسِ سَواءً العاكِفُ فِيهِ والبادِ﴾ [الحج: ٢٥] قالَ ابْنُ عَبّاسٍ: " وذَلِكَ أنَّ الحَرَمَ كُلَّهُ مَسْجِدٌ " .
As for His, the Exalted’s, statement: {and a security}, He described the House with security, and the intended meaning is the entire Haram (sacred precinct), as Allah the Exalted said: {an offering reaching the Kaaba} [Al-Ma’idah: 95], and what is meant is the Haram, not the Kaaba itself, because it is not slaughtered in the Kaaba nor in the Mosque. And like His statement: {and al-Masjid al-Haram, which We made for the people—equal are the resident therein and the visitor} [Al-Hajj: 25]. Ibn ‘Abbas said: “And that is because the entire Haram is a mosque.”
وكَقَوْلِهِ تَعالى: ﴿إنَّما المُشْرِكُونَ نَجَسٌ فَلا يَقْرَبُوا المَسْجِدَ الحَرامَ بَعْدَ عامِهِمْ هَذا﴾ [التوبة: ٢٨] والمُرادُ واللَّهُ أعْلَمُ مَنعُهم مِنَ الحَجِّ وحُضُورِهِمْ مَواضِعَ النُّسُكِ، ألا تَرى إلى قَوْلِهِ ﷺ حِينَ بَعَثَ بِالبَراءَةِ مَعَ عَلِيٍّ رَضِيَ اللَّهُ عَنْهُ: «وأنْ لا يَحُجَّ بَعْدَ العامِ مُشْرِكٌ» مُنْبِئًا عَنْ مُرادِ الآيَةِ ؟ وقَوْلُهُ تَعالى في آيَةٍ أُخْرى: ﴿أوَلَمْ يَرَوْا أنّا جَعَلْنا حَرَمًا آمِنًا﴾ [العنكبوت: ٦٧] وقالَ حاكِيًا عَنْ إبْراهِيمَ عَلَيْهِ السَّلامُ: ﴿رَبِّ اجْعَلْ هَذا بَلَدًا آمِنًا﴾ [البقرة: ١٢٦] يَدُلُّ ذَلِكَ عَلى أنَّ وصْفَهُ البَيْتَ بِالأمْنِ اقْتَضى جَمِيعَ الحَرَمِ؛ ولِأنَّ حُرْمَةَ الحَرَمِ لَمّا كانَتْ مُتَعَلِّقَةً بِالبَيْتِ جازَ أنْ يُعَبَّرَ عَنْهُ بِاسْمِ البَيْتِ لِوُقُوعِ الأمْنِ بِهِ وحَظْرِ القِتالِ والقَتْلِ فِيهِ؛ وكَذَلِكَ حُرْمَةُ الأشْهُرِ الحُرُمِ مُتَعَلِّقَةٌ بِالبَيْتِ، فَكانَ أمْنُهم فِيها لِأجْلِ الحَجِّ وهو مَعْقُودٌ بِالبَيْتِ.
And like His, the Exalted’s, statement: {The polytheists are but unclean, so let them not approach al-Masjid al-Haram after this year of theirs} [At-Tawbah: 28]. And the intended meaning, and Allah knows best, is to prevent them from Hajj and their presence in the places of ritual. Do you not see his ﷺ statement when he sent the Declaration of Dissociation with ‘Ali, may Allah be pleased with him: “And that no polytheist shall perform Hajj after this year,” informing of the intent of the verse? And His, the Exalted’s, statement in another verse: {Have they not seen that We made a secure sanctuary} [Al-‘Ankabut: 67]. And He said, narrating from Ibrahim, peace be upon him: {My Lord, make this a secure city} [Al-Baqarah: 126]. That indicates that His description of the House with security necessitated the entire Haram. And because the sanctity of the Haram, since it was connected to the House, it was permissible to refer to it by the name of the House due to the occurrence of security in it and the prohibition of fighting and killing therein. And likewise, the sanctity of the Sacred Months is connected to the House, so their security in them was for the sake of Hajj, which is tied to the House.
وقَوْلُهُ: ﴿وإذْ جَعَلْنا البَيْتَ مَثابَةً لِلنّاسِ وأمْنًا﴾ إنَّما هو حُكْمٌ مِنهُ بِذَلِكَ لا خَبَرٌ.
And His statement: {And when We made the House a place of return for the people and a security} is but a ruling from Him to that effect, not a statement of fact.
وكَذَلِكَ قَوْلُهُ تَعالى: ﴿رَبِّ اجْعَلْ هَذا بَلَدًا آمِنًا﴾ [البقرة: ١٢٦] ﴿ومَن دَخَلَهُ كانَ آمِنًا﴾ [آل عمران: ٩٧] كُلُّ هَذا مِن طَرِيقِ الحُكْمِ، لا عَلى وجْهِ الإخْبارِ بِأنَّ مَن دَخَلَهُ لَمْ يَلْحَقْهُ سُوءٌ؛ لِأنَّهُ لَوْ كانَ خَبَرًا لَوَجَدَ مُخْبِرُهُ عَلى ما أخْبَرَ بِهِ؛ لِأنَّ أخْبارَ اللَّهِ تَعالى لا بُدَّ مِن وُجُودِها عَلى ما أخْبَرَ بِهِ، وقَدْ قالَ في مَوْضِعٍ آخَرَ: ﴿ولا تُقاتِلُوهم عِنْدَ المَسْجِدِ الحَرامِ حَتّى يُقاتِلُوكم فِيهِ فَإنْ قاتَلُوكم فاقْتُلُوهُمْ﴾ [البقرة: ١٩١] فَأخْبَرَ بِوُقُوعِ القَتْلِ فِيهِ؛ فَدَلَّ أنَّ الأمْرَ المَذْكُورَ إنَّما هو مِن قَبْلِ حُكْمِ اللَّهِ تَعالى بِالأمْنِ فِيهِ وأنْ لا يُقْتَلَ العائِذُ بِهِ واللّاجِئُ إلَيْهِ.
Likewise, His, the Exalted’s, statement: {My Lord, make this a secure city} [Al-Baqarah: 126], {and whoever enters it shall be safe} [Al ‘Imran: 97], all of this is by way of ruling, not by way of reporting that whoever enters it will not be afflicted by harm. Because if it were a statement of fact, its report would be found to be as He reported it, because the reports of Allah the Exalted must occur as He reported them. And He has said in another place: {And do not fight them at al-Masjid al-Haram until they fight you there. But if they fight you, then kill them} [Al-Baqarah: 191]. So He informed of the occurrence of killing therein. This indicated that the aforementioned matter is only from the perspective of Allah the Exalted’s ruling of security in it, and that one who seeks refuge and asylum in it is not to be killed.
وكَذَلِكَ كانَ حُكْمُ الحَرَمِ مُنْذُ عَهْدِ إبْراهِيمَ عَلَيْهِ السَّلامُ إلى يَوْمِنا هَذا، وقَدْ كانَتِ العَرَبُ في الجاهِلِيَّةِ تَعْتَقِدُ ذَلِكَ لِلْحَرَمِ وتَسْتَعْظِمُ القَتْلَ فِيهِ عَلى ما كانَ بَقِيَ في أيْدِيهِمْ مِن شَرِيعَةِ إبْراهِيمَ عَلَيْهِ السَّلامُ؛ حَدَّثَنا مُحَمَّدُ بْنُ بَكْرٍ قالَ: حَدَّثَنا أبُو داوُدَ قالَ: حَدَّثَنا أحْمَدُ بْنُ حَنْبَلٍ قالَ: حَدَّثَنا الوَلِيدُ بْنُ مُسْلِمٍ قالَ: حَدَّثَنا الأوْزاعِيُّ قالَ: حَدَّثَنا يَحْيى، عَنْ أبِي سَلَمَةَ، عَنْ أبِي هُرَيْرَةَ قالَ: لَمّا فَتَحَ اللَّهُ عَلى رَسُولِهِ ﷺ مَكَّةَ قامَ رَسُولُ اللَّهِ ﷺ فَحَمِدَ اللَّهَ وأثْنى عَلَيْهِ ثُمَّ قالَ: «إنَّ اللَّهَ حَبَسَ عَنْ مَكَّةَ الفِيلَ وسَلَّطَ عَلَيْها رَسُولَهُ والمُؤْمِنِينَ، وإنَّما أُحِلَّتْ لِي ساعَةً مِن نَهارٍ ثُمَّ هي حَرامٌ إلى يَوْمِ القِيامَةِ، لا يُعْضَدُ شَجَرُها ولا يُنَفَّرُ صَيْدُها ولا تُحَلُّ لُقَطَتُها إلّا لِمُنْشِدِها فَقالَ العَبّاسُ: يا رَسُولَ اللَّهِ إلّا الإذْخِرَ فَإنَّهُ لِقُبُورِنا وبُيُوتِنا. فَقالَ ﷺ: إلّا الإذْخِرَ» .
And such was the ruling of the Haram from the time of Ibrahim, peace be upon him, to this day of ours. And the Arabs in the Jāhiliyyah used to believe that for the Haram and considered killing in it a grave matter, based on what remained in their hands of the law of Ibrahim, peace be upon him. Muhammad ibn Bakr narrated to us, he said: Abu Dawud narrated to us, he said: Ahmad ibn Hanbal narrated to us, he said: al-Walid ibn Muslim narrated to us, he said: al-Awza’i narrated to us, he said: Yahya narrated to us, from Abu Salamah, from Abu Hurayrah, he said: When Allah granted His Messenger ﷺ the conquest of Makkah, the Messenger of Allah ﷺ stood and praised Allah and lauded Him, then said: “Indeed, Allah restrained the Elephant from Makkah and gave His Messenger and the believers authority over it. And it was made permissible for me for only an hour of a day, then it is sacred until the Day of Resurrection. Its trees are not to be cut, its game is not to be scared away, and its lost property is not permissible except for one who announces it.” Al-‘Abbas said: “O Messenger of Allah, except for the idhkhir (lemongrass), for it is for our graves and our houses.” So he ﷺ said: “Except for the idhkhir.”
حَدَّثَنا مُحَمَّدُ بْنُ بَكْرٍ قالَ: حَدَّثَنا أبُو داوُدَ قالَ: حَدَّثَنا عُثْمانُ بْنُ أبِي شَيْبَةَ قالَ: حَدَّثَنا جَرِيرٌ، عَنْ مَنصُورٍ، عَنْ مُجاهِدٍ وطاوُسٍ، عَنْ ابْنِ عَبّاسٍ في هَذِهِ القِصَّةِ: " ولا يُخْتَلى خَلاها " . وقالَ: «إنَّ اللَّهَ حَرَّمَ مَكَّةَ يَوْمَ خَلَقَ السَّمَواتِ والأرْضَ، لَمْ تَحِلَّ لِأحَدٍ قَبْلِي ولَمْ تَحِلَّ لِي إلّا ساعَةً مِن نَهارٍ» .
Muhammad ibn Bakr narrated to us, he said: Abu Dawud narrated to us, he said: ‘Uthman ibn Abi Shaybah narrated to us, he said: Jarir narrated to us, from Mansur, from Mujahid and Tawus, from Ibn ‘Abbas regarding this story: “and its fresh grass is not to be cut.” And he said: “Indeed, Allah made Makkah sacred on the day He created the heavens and the earth. It was not permissible for anyone before me, and it was not made permissible for me except for an hour of a day.”
ورَوى ابْنُ أبِي ذِئْبٍ عَنْ سَعِيدٍ المَقْبُرِيِّ عَنْ أبِي شُرَيْحٍ الكَعْبِيِّ قالَ: قالَ رَسُولُ اللَّهِ ﷺ: «إنَّ اللَّهَ تَعالى حَرَّمَ مَكَّةَ ولَمْ يُحَرِّمْها النّاسُ، فَلا يُسْفَكَنَّ فِيها دَمٌ وإنَّ اللَّهَ أحَلَّها لِي ساعَةً مِن نَهارٍ ولَمْ يُحِلَّها لِلنّاسِ» . وأخْبَرَ النَّبِيُّ ﷺ أنَّ اللَّهَ حَرَّمَها يَوْمَ خَلَقَ السَّمَواتِ والأرْضِ وحَظَرَ فِيها سَفْكَ الدِّماءِ، وأنَّ حُرْمَتَها باقِيَةٌ إلى يَوْمِ القِيامَةِ. وأخْبَرَ أنَّ مِن تَحْرِيمِها تَحْرِيمَ صَيْدِها وقَطْعَ الشَّجَرِ والخَلا.
And Ibn Abi Dhi’b narrated from Sa’id al-Maqburi from Abu Shurayh al-Ka’bi, he said: The Messenger of Allah ﷺ said: “Indeed, Allah the Exalted made Makkah sacred, and people did not make it sacred. So no blood should be shed in it. And indeed, Allah made it permissible for me for an hour of a day and did not make it permissible for the people.” And the Prophet ﷺ informed that Allah made it sacred on the day He created the heavens and the earth and forbade the shedding of blood in it, and that its sanctity remains until the Day of Resurrection. And he informed that part of its prohibition is the prohibition of its game and the cutting of its trees and fresh grass.
فَإنْ قالَ قائِلٌ: ما وجْهُ اسْتِثْنائِهِ الإذْخِرَ مِنَ الحَظْرِ عِنْدَ مَسْألَةِ العَبّاسِ وقَدْ أطْلَقَ قَبْلَ ذَلِكَ حَظْرَ الجَمِيعِ ومَعْلُومٌ أنَّ النَّسْخَ قَبْلَ التَّمْكِينِ مِنَ الفِعْلِ لا يَجُوزُ ؟ قِيلَ لَهُ: يَجُوزُ أنْ يَكُونَ اللَّهُ تَعالى خَيَّرَ نَبِيَّهُ ﷺ في إباحَةِ الإذْخِرِ وحَظْرِهِ عِنْدَ سُؤالِ مَن يَسْألُهُ إباحَتَهُ، كَما قالَ تَعالى: ﴿فَإذا اسْتَأْذَنُوكَ لِبَعْضِ شَأْنِهِمْ فَأْذَنْ لِمَن شِئْتَ مِنهُمْ﴾ [النور: ٦٢] فَخَيَّرَهُ في الإذْنِ عِنْدَ المَسْألَةِ ومَعَ ما حَرَّمَهُ اللَّهُ تَعالى مِن حُرْمَتِها بِالنَّصِّ والتَّوْقِيفِ، فَإنَّ مِن آياتِها ودَلالاتِها عَلى تَوْحِيدِ اللَّهِ تَعالى واخْتِصاصِهِ لَها ما يُوجِبُ تَعْظِيمَها ما يُشاهَدُ فِيها مِن أمْنِ الصَّيْدِ فِيها وذَلِكَ أنَّ سائِرَ بِقاعِ الحَرَمِ مُشْبِهَةٌ لِبِقاعِ الأرْضِ ويَجْتَمِعُ فِيها الظَّبْيُ والكَلْبُ فَلا يُهِيجُ الكَلْبُ الصَّيْدَ ولا يَنْفِرُ مِنهُ، حَتّى إذا خَرَجا مِنَ الحَرَمِ عَدا الكَلْبُ عَلَيْهِ وعادَ هو إلى النُّفُورِ والهَرَبِ وذَلِكَ دَلالَةٌ عَلى تَوْحِيدِ اللَّهِ سُبْحانَهُ وتَعالى.
If a speaker says: What is the reasoning for his exception of the idhkhir from the prohibition upon the request of al-‘Abbas, when he had previously declared a general prohibition of everything, and it is known that abrogation before the possibility of acting [upon the rule] is not permissible? It is said to him: It is possible that Allah the Exalted gave His Prophet ﷺ the choice in permitting or prohibiting the idhkhir upon the question of one who asks for its permission, just as the Exalted said: {So when they ask your permission for something of their affair, then give permission to whom you will among them} [An-Nur: 62]. So He gave him the choice in giving permission upon the request. And along with what Allah the Exalted has forbidden of its sanctity by text and divine ordinance, among its signs and proofs of the oneness of Allah the Exalted and His singling it out for veneration is what is witnessed in it of the security of its game. And that is because the rest of the lands of the Haram are similar to other lands on earth, yet a deer and a dog can gather in it, and the dog does not provoke the game, nor does it flee from it, until when they both leave the Haram, the dog attacks it and it returns to fleeing and escaping. And that is a proof of the oneness of Allah, Glorified and Exalted is He.
وعَلى تَفْضِيلِ إسْماعِيلَ عَلَيْهِ السَّلامُ وتَعْظِيمِ شَأْنِهِ، وقَدْ رُوِيَ عَنْ جَماعَةٍ مِنَ الصَّحابَةِ حَظْرُ صَيْدِ الحَرَمِ وشَجَرِهِ ووُجُوبُ الجَزاءِ عَلى قَتْلِهِ أوْ قَطْعِهِ
And of the preference for Isma’il, peace be upon him, and the greatness of his status. And it has been narrated from a group of the Companions the prohibition of hunting the game of the Haram and [cutting] its trees, and the obligation of compensation for killing it or cutting it.
قَوْلُهُ تَعالى: ﴿واتَّخِذُوا مِن مَقامِ إبْراهِيمَ مُصَلًّى﴾ يَدُلُّ عَلى لُزُومِ رَكْعَتَيِ الطَّوافِ، وذَلِكَ لِأنَّ قَوْلَهُ تَعالى ﴿مَثابَةً لِلنّاسِ﴾ لَمّا اقْتَضى فِعْلَ الطَّوافِ ثُمَّ عَطَفَ عَلَيْهِ قَوْلَهُ: ﴿واتَّخِذُوا مِن مَقامِ إبْراهِيمَ مُصَلًّى﴾ وهو أمْرٌ ظاهِرُهُ الإيجابُ، دَلَّ ذَلِكَ عَلى أنَّ الطَّوافَ مُوجِبٌ لِلصَّلاةِ، وقَدْ رُوِيَ عَنِ النَّبِيِّ ﷺ ما يَدُلُّ عَلى أنَّهُ أرادَ بِهِ صَلاةَ الطَّوافِ؛ وهو ما حَدَّثَنا مُحَمَّدُ بْنُ بَكْرٍ قالَ: حَدَّثَنا أبُو داوُدَ قالَ: حَدَّثَنا عَبْدُ اللَّهِ بْنُ مُحَمَّدٍ النُّفَيْلِيُّ قالَ: حَدَّثَنا حاتِمُ بْنُ إسْماعِيلَ قالَ: حَدَّثَنا جَعْفَرُ بْنُ مُحَمَّدٍ عَنْ أبِيهِ عَنْ جابِرٍ وذَكَرَ حَجَّةَ النَّبِيِّ ﷺ إلى قَوْلِهِ: «اسْتَلَمَ النَّبِيُّ ﷺ الرُّكْنَ فَرَمَلَ ثَلاثًا ومَشى أرْبَعًا ثُمَّ تَقَدَّمَ إلى مَقامِ إبْراهِيمَ فَقَرَأ: ﴿واتَّخِذُوا مِن مَقامِ إبْراهِيمَ مُصَلًّى﴾ فَجَعَلَ المَقامَ بَيْنَهُ وبَيْنَ البَيْتِ وصَلّى رَكْعَتَيْنِ» .
His, the Exalted’s, statement: {And take from the Station of Ibrahim a place of prayer} indicates the necessity of the two rak’ahs of Tawaf. And that is because His, the Exalted’s, statement {a place of return for the people}, since it necessitated the act of Tawaf, then He conjoined to it His statement: {And take from the Station of Ibrahim a place of prayer}, which is a command whose apparent meaning is obligation. This indicated that the Tawaf necessitates the prayer. And it has been narrated from the Prophet ﷺ what indicates that he intended by it the prayer of Tawaf, which is what Muhammad ibn Bakr narrated to us, he said: Abu Dawud narrated to us, he said: ‘Abdullah ibn Muhammad an-Nufayli narrated to us, he said: Hatim ibn Isma’il narrated to us, he said: Ja’far ibn Muhammad narrated to us from his father from Jabir, and he mentioned the Hajj of the Prophet ﷺ up to his statement: “The Prophet ﷺ touched the Corner, then he jogged for three [circuits] and walked for four. Then he proceeded to the Station of Ibrahim and recited: {And take from the Station of Ibrahim a place of prayer}, and he placed the Station between himself and the House and prayed two rak’ahs.”
فَلَمّا تَلا ﷺ عِنْدَ إرادَتِهِ الصَّلاةَ خَلْفَ المَقامِ: ﴿واتَّخِذُوا مِن مَقامِ إبْراهِيمَ مُصَلًّى﴾ دَلَّ ذَلَكَ عَلى أنَّ المُرادَ بِالآيَةِ فِعْلُ الصَّلاةِ بَعْدَ الطَّوافِ، وظاهِرُهُ أمْرٌ فَهو عَلى الوُجُوبِ، وقَدْ رُوِيَ أنَّ النَّبِيَّ ﷺ قَدْ صَلّاهُما عِنْدَ البَيْتِ؛ وهو ما حَدَّثَنا مُحَمَّدُ بْنُ بَكْرٍ قالَ: حَدَّثَنا أبُو داوُدَ قالَ: حَدَّثَنا عَبْدُ اللَّهِ بْنُ عُمَرَ القَوارِيرِيُّ قالَ: حَدَّثَنِي يَحْيى بْنُ سَعِيدٍ قالَ: حَدَّثَنا السّائِبُ عَنْ مُحَمَّدٍ المَخْزُومِيِّ قالَ: حَدَّثَنِي مُحَمَّدُ بْنُ عَبْدِ اللَّهِ بْنِ السّائِبِ عَنْ أبِيهِ، أنَّهُ كانَ يَقُودُ ابْنَ عَبّاسٍ فَيُقِيمُهُ عِنْدَ الشُّقَّةِ الثّالِثَةِ مِمّا يَلِي الرُّكْنَ الَّذِي يَلِي الحَجَرَ مِمّا يَلِي البابَ فَيَقُولُ ابْنُ عَبّاسٍ: " أُثْبِتُ أنَّ النَّبِيَّ ﷺ كانَ يُصَلِّي هاهُنا " فَيَقُومُ فَيُصَلِّي.
So when he ﷺ recited, upon intending to pray behind the Station: {And take from the Station of Ibrahim a place of prayer}, that indicated that the intended meaning of the verse is the performance of the prayer after the Tawaf. And its apparent meaning is a command, so it is upon obligation. And it has been narrated that the Prophet ﷺ prayed them near the House, which is what Muhammad ibn Bakr narrated to us, he said: Abu Dawud narrated to us, he said: ‘Abdullah ibn ‘Umar al-Qawariri narrated to us, he said: Yahya ibn Sa’id narrated to me, he said: As-Sa’ib narrated to us from Muhammad al-Makhzumi, he said: Muhammad ibn ‘Abdillah ibn as-Sa’ib narrated to me from his father, that he used to lead Ibn ‘Abbas and would have him stand at the third section from what is next to the Corner that is next to the Stone from what is next to the door, and Ibn ‘Abbas would say: “I affirm that the Prophet ﷺ used to pray here,” then he would stand and pray.
فَدَلَّتْ هَذِهِ الآيَةُ عَلى وُجُوبِ صَلاةِ الطَّوافِ، ودَلَّ فِعْلُ النَّبِيِّ ﷺ لَها تارَةً عِنْدَ المَقامِ وتارَةً عِنْدَ غَيْرِهِ عَلى أنَّ فِعْلَها عِنْدَهُ لَيْسَ بِواجِبٍ.
So this verse indicated the obligation of the prayer of Tawaf, and the Prophet’s ﷺ action of performing it sometimes at the Station and sometimes elsewhere indicated that performing it at the Station is not obligatory.
ورَوى عَبْدُ الرَّحْمَنِ القارِي عَنْ عُمَرَ أنَّهُ طافَ بَعْدَ صَلاةِ الصُّبْحِ، ثُمَّ رَكِبَ وأناخَ بِذِي طَوًى، فَصَلّى رَكْعَتَيْ طَوافِهِ. وعَنِ ابْنِ عَبّاسٍ أنَّهُ صَلّاها في الحَطِيمِ، وعَنِ الحَسَنِ وعَطاءٍ أنَّهُ إنْ لَمْ يُصَلِّ خَلْفَ المَقامِ أجْزَأ. .
And ‘Abd ar-Rahman al-Qari narrated from ‘Umar that he performed Tawaf after the morning prayer, then he mounted and made his camel kneel at Dhu Tuwa, and prayed his two rak’ahs of Tawaf. And from Ibn ‘Abbas that he prayed them in the Hatim. And from al-Hasan and ‘Ata’ that if one does not pray behind the Station, it is sufficient.
وقَدِ اخْتَلَفَ السَّلَفُ في المُرادِ بِقَوْلِهِ تَعالى ﴿مَقامِ إبْراهِيمَ﴾ فَقالَ ابْنُ عَبّاسٍ: " الحَجُّ كُلُّهُ مَقامُ إبْراهِيمَ " . وقالَ " عَطاءٌ: مَقامُ إبْراهِيمَ عَرَفَةُ والمُزْدَلِفَةُ والجِمارُ " .
The Salaf have differed on the intended meaning of His, the Exalted’s, statement {the Station of Ibrahim}. Ibn ‘Abbas said: “The Hajj in its entirety is the Station of Ibrahim.” And ‘Ata’ said: “The Station of Ibrahim is ‘Arafah, al-Muzdalifah, and the Jimar.”
وقالَ مُجاهِدٌ: " الحَرَمُ كُلُّهُ مَقامُ إبْراهِيمَ " .
And Mujahid said: “The Haram in its entirety is the Station of Ibrahim.”
وقالَ السُّدِّيُّ: مَقامُ إبْراهِيمَ هو الحَجَرُ الَّذِي كانَتْ زَوْجَةُ إسْماعِيلَ وضَعَتْهُ تَحْتَ قَدَمِ إبْراهِيمَ حِينَ غَسَلَتْ رَأْسَهُ، فَوَضَعَ إبْراهِيمُ رِجْلَهُ عَلَيْهِ وهو راكِبٌ فَغَسَلَتْ شِقَّهُ ثُمَّ رَفَعَتْهُ مِن تَحْتِهِ وقَدْ غابَتْ رِجْلُهُ في الحَجَرِ، فَوَضَعَتْهُ تَحْتَ الشِّقِّ الآخَرِ فَغَسَلَتْهُ فَغابَتْ رِجْلُهُ أيْضًا فِيهِ، فَجَعَلَها اللَّهُ مِن شَعائِرِهِ فَقالَ: ﴿واتَّخِذُوا مِن مَقامِ إبْراهِيمَ مُصَلًّى﴾ ورُوِيَ نَحْوُهُ عَنِ الحَسَنِ وقَتادَةَ والرَّبِيعِ بْنِ أنَسٍ، والأظْهَرُ أنْ يَكُونَ هو المُرادُ؛ لِأنَّ الحَرَمَ يُسَمّى عَلى الإطْلاقِ مَقامَ إبْراهِيمَ، وكَذَلِكَ سائِرُ المَواضِعِ الَّتِي تَأوَّلَهُ غَيْرُهم عَلَيْها مِمّا ذَكَرْناهُ، ويَدُلُّ عَلى أنَّهُ هو المُرادُ ما رَوى حُمَيْدٌ عَنْ أنَسٍ قالَ: «قالَ عُمَرُ: قُلْتُ يا رَسُولَ اللَّهِ: لَوِ اتَّخَذْتَ مِن مَقامِ إبْراهِيمَ» مُصَلًّى فَأنْزَلَ اللَّهُ تَعالى: ﴿واتَّخِذُوا مِن مَقامِ إبْراهِيمَ مُصَلًّى﴾ ثُمَّ صَلّى فَدَلَّ عَلى أنَّ مُرادَ اللَّهِ تَعالى بِذِكْرِ المَقامِ هو الحَجَرُ.
And as-Suddi said: The Station of Ibrahim is the stone that Isma’il’s wife placed under the foot of Ibrahim when she washed his head. So Ibrahim placed his foot on it while he was mounted, and she washed one side of his head. Then she lifted it from under him, and his foot had sunk into the stone. So she placed it under the other side and washed it, and his foot sank into it as well. So Allah made it one of His rituals and said: {And take from the Station of Ibrahim a place of prayer}. And something similar was narrated from al-Hasan, Qatadah, and ar-Rabi’ ibn Anas. And the most apparent [meaning] is that this is what is intended, because the Haram is not called “the Station of Ibrahim” in an absolute sense, nor are the other places that others interpreted it to be, which we have mentioned. And what indicates that this is the intended meaning is what Humayd narrated from Anas, he said: “‘Umar said: I said, ‘O Messenger of Allah, if only you would take from the Station of Ibrahim a place of prayer.’ So Allah the Exalted revealed: {And take from the Station of Ibrahim a place of prayer}.” Then he prayed, which indicated that the intent of Allah the Exalted by mentioning the Station is the stone.
ويَدُلُّ عَلَيْهِ أمْرُهُ تَعالى إيّانا بِفِعْلِ الصَّلاةِ، ولَيْسَ لِلصَّلاةِ تَعَلُّقٌ بِالحَرَمِ ولا سائِرِ المَواضِعِ الَّذِي تَأوَّلَهُ عَلَيْها مَن ذَكَرْنا قَوْلَهُ، وهَذا المَقامُ دَلالَةٌ عَلى تَوْحِيدِ اللَّهِ ونُبُوَّةِ إبْراهِيمَ؛ لِأنَّهُ جَعَلَ لِلْحَجَرِ رُطُوبَةَ الطِّينِ حَتّى دَخَلَتْ قَدَمُهُ فِيهِ، وذَلِكَ لا يَقْدِرُ عَلَيْهِ إلّا اللَّهُ؛ وهو مَعَ ذَلِكَ مُعْجِزَةٌ لِإبْراهِيمَ عَلَيْهِ السَّلامُ فَدَلَّ عَلى نُبُوَّتِهِ.
And His, the Exalted’s, command to us to perform the prayer indicates this, as the prayer has no connection to the Haram nor the rest of the places that those whose statements we mentioned interpreted it to be. And this Station is a proof of the oneness of Allah and the prophethood of Ibrahim, because He gave the stone the moistness of clay until his foot entered into it, and none has power over that except Allah. And it is, with that, a miracle for Ibrahim, peace be upon him, so it indicated his prophethood.
وقَدِ اخْتُلِفَ في المَعْنى المُرادِ بِقَوْلِهِ ﴿مُصَلًّى﴾ فَقالَ فِيهِ مُجاهِدٌ: " مُدَّعًى " وجَعَلَهُ مِنَ الصَّلاةِ؛ إذْ هي الدُّعاءُ لِقَوْلِهِ تَعالى: ﴿يا أيُّها الَّذِينَ آمَنُوا صَلُّوا عَلَيْهِ﴾ [الأحزاب: ٥٦] وقالَ الحَسَنُ: " أرادَ بِهِ قِبْلَةً " .
And there has been a difference of opinion regarding the intended meaning of His statement {a place of prayer}. Mujahid said concerning it: “a place of supplication,” and he derived it from prayer (ṣalāh), as it is supplication (du‘ā’), due to His, the Exalted’s, statement: {O you who have believed, pray for him} [Al-Ahzab: 56]. And al-Hasan said: “He intended by it a qiblah (direction of prayer).”
وقالَ قَتادَةُ والسُّدِّيُّ: " أُمِرُوا أنْ يُصَلُّوا عِنْدَهُ " . وهَذا هو الَّذِي يَقْتَضِيهِ ظاهِرُ اللَّفْظِ؛ لِأنَّ لَفْظَ الصَّلاةِ إذا أُطْلِقَ تُعْقَلُ مِنهُ الصَّلاةُ المَفْعُولَةُ بِرُكُوعٍ وسُجُودٍ، ألا تَرى أنَّ مُصَلّى المِصْرِ هو المَوْضِعُ الَّذِي يُصَلّى فِيهِ صَلاةُ العِيدِ ؟ وقالَ النَّبِيُّ ﷺ لِأُسامَةَ بْنِ زَيْدٍ: «المُصَلّى أمامَكَ» يَعْنِي بِهِ مَوْضِعَ الصَّلاةِ المَفْعُولَةِ، وقَدْ دَلَّ عَلَيْهِ أيْضًا فِعْلُ النَّبِيِّ ﷺ بَعْدَ تِلاوَتِهِ الآيَةَ.
And Qatadah and as-Suddi said: “They were commanded to pray at it.” And this is what the apparent meaning of the word necessitates, because when the word ṣalāh (prayer) is used in an absolute sense, what is understood from it is the prayer performed with bowing and prostration. Do you not see that the muṣallā of the city is the place where the Eid prayer is prayed? And the Prophet ﷺ said to Usamah ibn Zayd: “The muṣallā is in front of you,” meaning by it the place of the performed prayer. And the action of the Prophet ﷺ after his recitation of the verse also indicated this.
وأمّا قَوْلُ مَن قالَ " قِبْلَةٌ " فَذَلِكَ يَرْجِعُ إلى مَعْنى الصَّلاةِ؛ لِأنَّهُ إنَّما يَجْعَلُهُ المُصَلِّي بَيْنَهُ وبَيْنَ البَيْتِ فَيَكُونُ قِبْلَةً لَهُ، وعَلى أنَّ الصَّلاةَ فِيها الدُّعاءُ، فَحَمْلُهُ عَلى الصَّلاةِ أوْلى؛ لِأنَّها تَنْتَظِمُ سائِرَ المَعانِي الَّتِي تَأوَّلُوا عَلَيْها الآيَةَ.
As for the statement of the one who said “a qiblah,” that returns to the meaning of prayer, because the one praying only places it between himself and the House, so it becomes a qiblah for him. And given that prayer contains supplication, interpreting it as the prayer is more appropriate, because it encompasses all the other meanings that they interpreted the verse to have.
قَوْلُهُ تَعالى: ﴿وعَهِدْنا إلى إبْراهِيمَ وإسْماعِيلَ أنْ طَهِّرا بَيْتِيَ لِلطّائِفِينَ والعاكِفِينَ والرُّكَّعِ السُّجُودِ﴾ قالَ قَتادَةُ وعُبَيْدُ بْنُ عُمَيْرٍ ومُجاهِدٌ وسَعِيدُ بْنُ جُبَيْرٍ: " طَهِّرا مِنَ الشِّرْكِ وعِبادَةِ الأوْثانِ الَّتِي كانَ عَلَيْها المُشْرِكُونَ قَبْلَ أنْ يَصِيرَ في يَدِ إبْراهِيمَ عَلَيْهِ السَّلامُ " .
His, the Exalted’s, statement: {And We charged Ibrahim and Isma’il, “Purify My House for those who perform Tawaf and those who are staying for worship and those who bow and prostrate”}. Qatadah, ‘Ubayd ibn ‘Umayr, Mujahid, and Sa’id ibn Jubayr said: “Purify it from polytheism and the worship of idols which the polytheists were upon before it came into the hands of Ibrahim, peace be upon him.”
وقَدْ رُوِيَ عَنِ النَّبِيِّ ﷺ أنَّهُ «لَمّا كانَ فَتْحُ مَكَّةَ دَخَلَ المَسْجِدَ فَوَجَدَهم قَدْ نَصَبُوا عَلى البَيْتِ الأوْثانَ فَأمَرَ بِكَسْرِها وجَعَلَ يَطْعَنُ فِيها بِعُودٍ في يَدِهِ ويَقُولُ: جاءَ الحَقُّ وزَهَقَ الباطِلُ إنَّ الباطِلَ كانَ زَهُوقًا» . وقِيلَ فِيهِ: طَهِّراهُ مِن فَرْثٍ ودَمٍ كانَ المُشْرِكُونَ يَطْرَحُونَهُ عِنْدَهُ وقالَ السُّدِّيُّ: ﴿طَهِّرا بَيْتِيَ﴾ ابْنِياهُ عَلى الطَّهارَةِ كَما قالَ اللَّهُ تَعالى: ﴿أفَمَن أسَّسَ بُنْيانَهُ عَلى تَقْوى مِنَ اللَّهِ ورِضْوانٍ خَيْرٌ﴾ [التوبة: ١٠٩] الآيَةَ.
And it has been narrated from the Prophet ﷺ that “when it was the conquest of Makkah, he entered the Mosque and found that they had set up idols around the House, so he ordered for them to be broken, and he began to poke at them with a stick in his hand, saying: ‘Truth has come, and falsehood has perished. Indeed, falsehood is ever bound to perish.’” And it was said concerning it: Purify it from the filth and blood that the polytheists used to cast near it. And as-Suddi said: {“Purify My House”} means build it upon purity, as Allah the Exalted said: {Then is one who laid the foundation of his building on righteousness from Allah and [His] approval better…} [At-Tawbah: 109], the verse.
قالَ أبُو بَكْرٍ: وجَمِيعُ ما ذُكِرَ يَحْتَمِلُهُ اللَّفْظُ غَيْرَ مُنافِيهِ، فَيَكُونُ مَعْناهُ: " ابْنِياهُ عَلى تَقْوى اللَّهِ وطَهِّراهُ مَعَ ذَلِكَ مِنَ الفَرْثِ والدَّمِ ومِنَ الأوْثانِ أنْ تُجْعَلَ فِيهِ أوْ تَقْرَبَهُ " . وأمّا " الطّائِفِينَ " فَقَدِ اخْتُلِفَ في مُرادِ الآيَةِ مِنهُ، فَرَوى جُوَيْبِرٌ عَنِ الضَّحّاكِ قالَ: " الطّائِفِينَ " مَن جاءَ مِنَ الحُجّاجِ " والعاكِفِينَ “: أهْلُ مَكَّةَ وهُمُ القائِمُونَ.
Abu Bakr said: And all that has been mentioned is possible for the word to mean, without contradiction. So its meaning would be: “Build it upon the piety of Allah, and along with that, purify it from filth and blood, and from idols being placed in it or near it.” As for “those who perform Tawaf,” there has been a difference of opinion on the intent of the verse from it. Juwaybir narrated from ad-Dahhak, he said: “those who perform Tawaf” are those who come from the pilgrims, and “those who are staying for worship”: the people of Makkah, and they are the residents.
ورَوى عَبْدُ المَلِكِ عَنْ عَطاءٍ قالَ: " العاكِفُونَ “: مَنِ انْتابَهُ مِن أهْلِ الأمْصارِ والمُجاوِرِينَ " . ورَوى أبُو بَكْرٍ الهُذَلِيِّ قالَ: " إذا كانَ طائِفًا فَهو مِنَ الطّائِفِينَ، وإذا كانَ جالِسًا فَهو مِنَ العاكِفِينَ، وإذا كانَ مُصَلِّيًا فَهو مِنَ الرُّكَّعِ السُّجُودِ " ورَوى ابْنُ فُضَيْلٍ عَنْ عَطاءٍ، عَنْ سَعِيدٍ، عَنْ ابْنِ عَبّاسٍ في قَوْلِهِ: ﴿طَهِّرا بَيْتِيَ لِلطّائِفِينَ والعاكِفِينَ والرُّكَّعِ السُّجُودِ﴾ قالَ: " الطَّوافُ قَبْلَ الصَّلاةِ " .
And ‘Abd al-Malik narrated from ‘Ata’, he said: “‘Those who are staying for worship’: those who frequent it from the people of the cities and the neighbors.” And Abu Bakr al-Hudhali narrated, he said: “If one is circumambulating, he is of ’those who perform Tawaf’; and if he is sitting, he is of ’those who are staying for worship’; and if he is praying, he is of ’those who bow and prostrate’.” And Ibn Fudayl narrated from ‘Ata’, from Sa’id, from Ibn ‘Abbas regarding His statement: {Purify My House for those who perform Tawaf and those who are staying for worship and those who bow and prostrate}, he said: “The Tawaf is before the prayer.”
قالَ أبُو بَكْرٍ: قَوْلُ الضَّحّاكِ: مَن جاءَ مِنَ الحُجّاجِ فَهو مِنَ الطّائِفِينَ " راجِعٌ أيْضًا إلى مَعْنى الطَّوافِ بِالبَيْتِ؛ لِأنَّ مَن يَقْصِدُ البَيْتَ فَإنَّما يَقْصِدُهُ لِلطَّوافِ بِهِ، إلّا أنَّهُ قَدْ خَصَّ بِهِ الغُرَباءَ، ولَيْسَ في الآيَةِ دَلالَةُ التَّخْصِيصِ؛ لِأنَّ أهْلَ مَكَّةَ والغُرَباءَ في فِعْلِ الطَّوافِ سَواءٌ.
Abu Bakr said: The statement of ad-Dahhak, “those who come from the pilgrims are of ’those who perform Tawaf’,” also returns to the meaning of circumambulating the House, because whoever intends to go to the House, he only intends to go to it to perform Tawaf around it. Except that he specified it for the outsiders, and there is no indication of specification in the verse, because the people of Makkah and the outsiders are equal in the act of Tawaf.
فَإنْ قِيلَ: فَإنَّما تَأوَّلَهُ الضَّحّاكُ عَلى الطّائِفِ الَّذِي هو طارِئٌ كَقَوْلِهِ تَعالى: ﴿فَطافَ عَلَيْها طائِفٌ مِن رَبِّكَ﴾ [القلم: ١٩] وقَوْلِهِ: ﴿إذا مَسَّهم طائِفٌ مِنَ الشَّيْطانِ﴾ [الأعراف: ٢٠١] قِيلَ لَهُ: إنَّهُ وإنْ أرادَ ذَلِكَ فالطَّوافُ مُرادٌ لا مَحالَةَ؛ لِأنَّ الطّارِئَ إنَّما يَقْصِدُهُ لِلطَّوافِ فَجَعَلَهُ هو خاصًّا في بَعْضِهِمْ دُونَ بَعْضٍ، وهَذا لا دَلالَةَ لَهُ فِيهِ، فالواجِبُ إذًا حَمْلُهُ عَلى فِعْلِ الطَّوافِ، فَيَكُونُ قَوْلُهُ: والعاكِفِينَ مَن يَعْتَكِفُ فِيهِ؛ وهَذا يَحْتَمِلُ وجْهَيْنِ:
If it is said: Ad-Dahhak only interpreted it based on the ṭā’if who is a visitor, like His, the Exalted’s, statement: {So there came upon it an affliction from your Lord} [Al-Qalam: 19] and His statement: {When an impulse from Satan touches them} [Al-A’raf: 201]. It is said to him: Even if he intended that, Tawaf is undoubtedly intended, because the visitor only intends to go to it for Tawaf. So he made it specific to some of them and not others, and he has no proof for this. Thus, it is necessary to interpret it as the act of Tawaf. Then His statement, “and those who are staying for worship” would be those who perform I’tikaf in it. And this is open to two interpretations:
أحَدُهُما: الِاعْتِكافُ المَذْكُورُ في قَوْلِهِ: ﴿وأنْتُمْ عاكِفُونَ في المَساجِدِ﴾ [البقرة: ١٨٧] فَخَصَّ البَيْتَ في هَذا المَوْضِعِ.
One of them: The I’tikaf mentioned in His statement: {while you are in seclusion in the mosques} [Al-Baqarah: 187], so He specified the House in this instance.
والوَجْهُ الآخَرُ: المُقِيمُونَ بِمَكَّةَ اللّائِذُونَ بِهِ، إذا كانَ الِاعْتِكافُ هو اللُّبْثُ، وقِيلَ في العاكِفِينَ: المُجاوِرُونَ، وقِيلَ: أهْلُ مَكَّةَ، وذَلِكَ كُلُّهُ يَرْجِعُ إلى مَعْنى اللُّبْثِ والإقامَةِ في المَوْضِعِ.
The other interpretation: The residents of Makkah who seek refuge in it, since I’tikaf is to remain. And it was said regarding “those who are staying for worship”: the neighbors. And it was said: the people of Makkah. And all of that returns to the meaning of remaining and residing in the place.
قالَ أبُو بَكْرٍ: وهو عَلى قَوْلِ مَن تَأوَّلَ قَوْلَهُ الطّائِفِينَ عَلى الغُرَباءِ يَدُلُّ عَلى أنَّ الطَّوافَ لِلْغُرَباءِ أفْضَلُ مِنَ الصَّلاةِ؛ وذَلِكَ؛ لِأنَّ قَوْلَهُ ذَلِكَ قَدْ أفادَ لا مَحالَةَ الطَّوافَ لِلْغُرَباءِ؛ إذْ كانُوا إنَّما يَقْصِدُونَهُ لِلطَّوافِ، وأفادَ جَوازَ الِاعْتِكافِ فِيهِ بِقَوْلِهِ ﴿والعاكِفِينَ﴾ وأفادَ فِعْلَ الصَّلاةِ فِيهِ أيْضًا وبِحَضْرَتِهِ، فَخَصَّ الغُرَباءَ بِالطَّوافِ، فَدَلَّ عَلى أنَّ فِعْلَ الطَّوافِ لِلْغُرَباءِ أفْضَلُ مِن فِعْلِ الصَّلاةِ والِاعْتِكافِ الَّذِي هو لُبْثٌ مِن غَيْرِ طَوافٍ، وقَدْ رُوِيَ عَنِ ابْنِ عَبّاسٍ ومُجاهِدٍ وعَطاءٍ: أنَّ الطَّوافَ لِأهْلِ الأمْصارِ أفْضَلُ، والصَّلاةَ لِأهْلِ مَكَّةَ أفْضَلُ؛ فَتَضَمَّنَتِ الآيَةُ مَعانِيَ، مِنها: فِعْلُ الطَّوافِ في البَيْتِ وهو قُرْبَةٌ إلى اللَّهِ تَعالى يَسْتَحِقُّ فاعِلُهُ الثَّوابَ، وأنَّهُ لِلْغُرَباءِ أفْضَلُ مِنَ الصَّلاةِ وفِعْلُ الِاعْتِكافِ في البَيْتِ وبِحَضْرَتِهِ بِقَوْلِهِ ﴿والعاكِفِينَ﴾
Abu Bakr said: And based on the statement of the one who interpreted His statement “those who perform Tawaf” to mean the outsiders, it indicates that Tawaf for outsiders is better than prayer. And that is because that statement of his has undoubtedly conveyed Tawaf for the outsiders, since they only intend to go to it for Tawaf. And it conveyed the permissibility of I’tikaf in it by His statement {and those who are staying for worship}, and it also conveyed the performance of prayer in it and in its presence. So He specified the outsiders with Tawaf, which indicated that the act of Tawaf for outsiders is better than the act of prayer and I’tikaf, which is remaining without Tawaf. And it has been narrated from Ibn ‘Abbas, Mujahid, and ‘Ata’: that Tawaf is better for the people of the cities, and prayer is better for the people of Makkah. So the verse contained meanings, among them: the act of Tawaf at the House, which is an act of drawing near to Allah the Exalted for which its doer deserves reward; and that for outsiders it is better than prayer; and the act of I’tikaf in the House and in its presence by His statement {and those who are staying for worship}.
وقَدْ دَلَّ أيْضًا عَلى جَوازِ الصَّلاةِ في البَيْتِ فَرْضًا كانَتْ أوْ نَفْلًا؛ إذْ لَمْ تُفَرِّقِ الآيَةُ بَيْنَ شَيْءٍ مِنها، وهو خِلافُ قَوْلِ مالِكٍ في امْتِناعِهِ مِن جَوازِ فِعْلِ الصَّلاةِ المَفْرُوضَةِ في البَيْتِ.
And it has also indicated the permissibility of prayer in the House, whether it be obligatory or voluntary, since the verse did not differentiate between any of them. And this is contrary to the statement of Malik in his refusal to permit the performance of the obligatory prayer in the House.
وقَدْ رُوِيَ عَنِ النَّبِيِّ ﷺ «أنَّهُ صَلّى في البَيْتِ يَوْمَ فَتْحِ مَكَّةَ» فَتِلْكَ الصَّلاةُ لا مَحالَةَ كانَتْ تَطَوُّعًا؛ لِأنَّهُ صَلّاها حِينَ دَخَلَ ضُحًى ولَمْ يَكُنْ وقْتَ صَلاةٍ. وقَدْ دَلَّ أيْضًا عَلى جَوازِ الجِوارِ بِمَكَّةَ؛ لِأنَّ قَوْلَهُ: ﴿والعاكِفِينَ﴾ يَحْتَمِلُهُ إذا كانَ اسْمًا لِلُّبْثِ، وقَدْ يَكُونُ ذَلِكَ مِنَ المَجازِ؛ عَلى أنَّ عَطاءً وغَيْرَهُ قَدْ تَأوَّلَهُ عَلى المُجاوِرِينَ، ودَلَّ أيْضًا عَلى أنَّ الطَّوافَ قَبْلَ الصَّلاةِ لِما تَأوَّلَهُ عَلَيْهِ ابْنُ عَبّاسٍ عَلى ما قَدَّمْناهُ.
And it has been narrated from the Prophet ﷺ “that he prayed in the House on the day of the conquest of Makkah.” So that prayer was undoubtedly voluntary, because he prayed it when he entered in the forenoon, and it was not the time for an obligatory prayer. And it has also indicated the permissibility of residing in Makkah, because His statement: {and those who are staying for worship} can mean that if it is a name for remaining. And that may be metaphorical, although ‘Ata’ and others have interpreted it to mean the neighbors. And it also indicated that Tawaf is before prayer, based on what Ibn ‘Abbas interpreted it as, as we have presented.
فَإنْ قِيلَ: لَيْسَ في تَقْدِيمِ الطَّوافِ عَلى الصَّلاةِ في اللَّفْظِ دَلالَةٌ عَلى التَّرْتِيبِ؛ لِأنَّ الواوَ لا تُوجِبُهُ، قِيلَ لَهُ: قَدِ اقْتَضى اللَّفْظُ فِعْلَ الطَّوافِ والصَّلاةِ جَمِيعًا، وإذا ثَبَتَ طَوافٌ مَعَ صَلاةٍ فالطَّوافُ لا مَحالَةَ مُقَدَّمٌ عَلَيْها مِن وجْهَيْنِ:
If it is said: There is no indication of sequence in the precedence of Tawaf over prayer in the wording, because the conjunction “and” (wāw) does not necessitate it. It is said to him: The wording has necessitated the act of Tawaf and prayer together. And if a Tawaf with a prayer is established, then the Tawaf is undoubtedly before it for two reasons:
أحَدُهُما: فِعْلُ النَّبِيِّ ﷺ . والثّانِي: اتِّفاقُ أهْلِ العِلْمِ عَلى تَقْدِيمِهِ عَلَيْها. فَإنِ اعْتَرَضَ مُعْتَرِضٌ عَلى ما ذَكَرْنا مِن دَلالَةِ الآيَةِ عَلى جَوازِ فِعْلِ الصَّلاةِ في البَيْتِ، وزَعَمَ أنَّهُ لا دَلالَةَ فِي اللَّفْظِ عَلَيْهِ؛ لِأنَّهُ لَمْ يَقُلْ " والرُّكَّعِ السُّجُودِ في البَيْتِ " وكَما لَمْ يَدُلَّ عَلى جَوازِ فِعْلِ الطَّوافِ في جَوْفِ البَيْتِ وإنَّما دَلَّ عَلى فِعْلِهِ خارِجَ البَيْتِ كَذَلِكَ دَلالَتُهُ مَقْصُورَةٌ عَلى جَوازِ فِعْلِ الصَّلاةِ إلى البَيْتِ مُتَوَجِّهًا إلَيْهِ قِيلَ لَهُ: ظاهِرُ قَوْلِهِ تَعالى: ﴿طَهِّرا بَيْتِيَ لِلطّائِفِينَ والعاكِفِينَ والرُّكَّعِ السُّجُودِ﴾ قَدِ اقْتَضى فِعْلَ ذَلِكَ في البَيْتِ كَما دَلَّ عَلى جَوازِ فِعْلِ الِاعْتِكافِ في البَيْتِ، وإنَّما خَرَجَ مِنهُ الطَّوافُ في كَوْنِهِ مَفْعُولًا خارِجَ البَيْتِ بِدَلِيلِ الِاتِّفاقِ.
One of them: The action of the Prophet ﷺ. And the second: The agreement of the people of knowledge on its precedence over it. If an objector objects to what we have mentioned of the verse’s indication of the permissibility of performing prayer in the House, and claims that there is no indication in the wording for it, because He did not say “and those who bow and prostrate in the House,” and just as it did not indicate the permissibility of performing Tawaf inside the House but rather indicated its performance outside the House, likewise its indication is limited to the permissibility of performing prayer towards the House, facing it. It is said to him: The apparent meaning of His, the Exalted’s, statement: {Purify My House for those who perform Tawaf and those who are staying for worship and those who bow and prostrate} has necessitated the performance of that in the House, just as it indicated the permissibility of performing I’tikaf in the House. Tawaf was only excluded from it, in that it is performed outside the House, by the proof of consensus.
ولِأنَّ الطَّوافَ بِالبَيْتِ إنَّما هو بِأنْ يَطُوفَ حَوالَيْهِ خارِجًا مِنهُ؛ ولا يُسَمّى طائِفًا بِالبَيْتِ مَن طافَ في جَوْفِهِ؛ واللَّهُ سُبْحانَهُ إنَّما أمَرَنا بِالطَّوافِ بِهِ لا بِالطَّوافِ فِيهِ بِقَوْلِهِ تَعالى: ﴿ولْيَطَّوَّفُوا بِالبَيْتِ العَتِيقِ﴾ [الحج: ٢٩] ومَن صَلّى داخِلَ البَيْتِ يَتَناوَلُهُ الإطْلاقُ بِفِعْلِ الصَّلاةِ فِيهِ وأيْضًا لَوْ كانَ المُرادُ التَّوَجُّهَ إلَيْهِ لَما كانَ لِذِكْرِ تَطْهِيرِ البَيْتِ لِلرُّكَّعِ والسُّجُودِ وجْهٌ؛ إذْ كانَ حاضِرُو البَيْتِ والنّاءُونَ عَنْهُ سَواءً في الأمْرِ بِالتَّوَجُّهِ إلَيْهِ، ومَعْلُومٌ أنَّ تَطْهِيرَهُ إنَّما هو لِحاضِرِيهِ، فَدَلَّ عَلى أنَّهُ لَمْ يُرَدْ بِهِ التَّوَجُّهُ إلَيْهِ دُونَ فِعْلِ الصَّلاةِ فِيهِ؛ ألا تَرى أنَّهُ أمَرَ بِتَطْهِيرِ نَفْسِ البَيْتِ لِلرُّكَّعِ السُّجُودِ وأنْتَ مَتى حَمَلْتَهُ عَلى الصَّلاةِ خارِجًا كانَ التَّطْهِيرُ لِما حَوْلَ البَيْتِ ؟ وأيْضًا إذا كانَ اللَّفْظُ مُحْتَمِلًا لِلْأمْرَيْنِ فالواجِبُ حَمْلُهُ عَلَيْهِما، فَيَكُونانِ جَمِيعًا مُرادَيْنِ، فَيَجُوزُ في البَيْتِ وخارِجَهُ.
And because Tawaf of the House is only by circumambulating around it, outside of it. And one who circumambulates inside it is not called one who performs Tawaf of the House. And Allah, Glorified is He, only commanded us to perform Tawaf of it, not Tawaf in it, by His, the Exalted’s, statement: {And let them circumambulate the Ancient House} [Al-Hajj: 29]. And whoever prays inside the House is covered by the absolute wording of performing prayer in it. Also, if the intended meaning were facing towards it, there would be no point in mentioning the purification of the House for those who bow and prostrate, since those present at the House and those far from it are equal in the command to face towards it. And it is known that its purification is only for those present at it. This indicated that He did not intend by it facing towards it without performing the prayer in it. Do you not see that He commanded the purification of the House itself for those who bow and prostrate, and if you were to interpret it as prayer outside, the purification would be for what is around the House? Also, if the word is open to both matters, then it is necessary to interpret it as both, so they are both intended, thus it is permissible in the House and outside it.
فَإنْ قِيلَ: كَما قالَ اللَّهُ تَعالى: ﴿ولْيَطَّوَّفُوا بِالبَيْتِ العَتِيقِ﴾ [الحج: ٢٩] كَذَلِكَ قالَ: ﴿فَوَلِّ وجْهَكَ شَطْرَ المَسْجِدِ الحَرامِ وحَيْثُ ما كُنْتُمْ فَوَلُّوا وُجُوهَكم شَطْرَهُ﴾ [البقرة: ١٤٤] وذَلِكَ يَقْتَضِي فِعْلَها خارِجَ البَيْتِ فَيَكُونُ مُتَوَجِّهًا إلى شَطْرِهِ، قِيلَ لَهُ: لَوْ حَمَلْتَ اللَّفْظَ عَلى حَقِيقَتِهِ فَعَلى قَضِيَّتِكَ أنَّهُ لا تَجُوزُ الصَّلاةُ في المَسْجِدِ الحَرامِ؛ لِأنَّهُ قالَ: ﴿فَوَلِّ وجْهَكَ شَطْرَ المَسْجِدِ الحَرامِ﴾ [البقرة: ١٤٤] ومَتى كانَ فِيهِ فَعَلى قَوْلِكَ لا يَكُونُ مُتَوَجِّهًا إلَيْهِ فَإنْ قالَ: أرادَ بِالمَسْجِدِ الحَرامِ البَيْتَ نَفْسَهُ؛ لِاتِّفاقِ الجَمِيعِ عَلى أنَّ التَّوَجُّهَ إلى المَسْجِدِ الحَرامِ لا يُوجِبُ جَوازَ الصَّلاةِ إذا لَمْ يَكُنْ مُتَوَجِّهًا إلى البَيْتِ.
If it is said: Just as Allah the Exalted said: {And let them circumambulate the Ancient House} [Al-Hajj: 29], likewise He said: {So turn your face toward al-Masjid al-Haram. And wherever you [believers] may be, turn your faces toward it} [Al-Baqarah: 144], and that necessitates performing it outside the House so that one is facing its direction (shaṭr). It is said to him: If you were to take the word literally, then according to your argument, prayer would not be permissible in al-Masjid al-Haram, because He said: {So turn your face toward al-Masjid al-Haram} [Al-Baqarah: 144], and whenever one is in it, according to your statement, he would not be facing towards it. If he says: He intended by al-Masjid al-Haram the House itself, due to the agreement of all that facing towards al-Masjid al-Haram does not necessitate the validity of the prayer if one is not facing towards the House.
قِيلَ لَهُ: فَمَن كانَ في جَوْفِ البَيْتِ هو مُتَوَجِّهٌ شَطْرَ البَيْتِ؛ لِأنَّ شَطْرَهُ ناحِيَتُهُ، ولا مَحالَةَ أنَّ مَن كانَ فِيهِ فَهو مُتَوَجِّهٌ إلى ناحِيَتِهِ؛ ألا تَرى أنَّ مَن كانَ خارِجَ البَيْتِ فَتَوَجَّهَ إلَيْهِ فَإنَّما يَتَوَجَّهُ إلى ناحِيَةٍ مِنهُ دُونَ جَمِيعِهِ.
It is said to him: Then whoever is inside the House is facing the direction of the House, because its direction (shaṭr) is its side. And undoubtedly, whoever is in it is facing its side. Do you not see that whoever is outside the House and faces it, he only faces a side of it, not all of it?
وكَذَلِكَ مَن كانَ في البَيْتِ فَهو مُتَوَجِّهٌ شَطْرَهُ، فَفِعْلُهُ مُطابِقٌ لِظاهِرِ الآيَتَيْنِ جَمِيعًا مِن قَوْلِهِ تَعالى: ﴿طَهِّرا بَيْتِيَ لِلطّائِفِينَ والعاكِفِينَ والرُّكَّعِ السُّجُودِ﴾ وقَوْلُهُ تَعالى: ﴿فَوَلِّ وجْهَكَ شَطْرَ المَسْجِدِ الحَرامِ﴾ [البقرة: ١٤٤] إذْ مَن كانَ في البَيْتِ فَهو مُتَوَجِّهٌ إلى ناحِيَةٍ مِنَ البَيْتِ ومِنَ المَسْجِدِ جَمِيعًا.
Likewise, whoever is in the House is facing its direction, so his action conforms to the apparent meaning of both verses, from His, the Exalted’s, statement: {Purify My House for those who perform Tawaf and those who are staying for worship and those who bow and prostrate} and His, the Exalted’s, statement: {So turn your face toward al-Masjid al-Haram} [Al-Baqarah: 144], since whoever is in the House is facing a side of the House and of the Mosque together.
قالَ أبُو بَكْرٍ: والَّذِي تَضَمَّنَتْهُ الآيَةُ مِنَ الطَّوافِ عامٌّ في سائِرِ ما يُطافُ مِنَ الفَرْضِ والواجِبِ والنَّدْبِ؛ لِأنَّ الطَّوافَ عِنْدَنا عَلى هَذِهِ الأنْحاءِ الثَّلاثَةِ، فالفَرْضُ هو طَوافُ الزِّيارَةِ بِقَوْلِهِ تَعالى: ﴿ولْيَطَّوَّفُوا بِالبَيْتِ العَتِيقِ﴾ [الحج: ٢٩] والواجِبُ هو طَوافُ الصَّدَرِ، ووُجُوبُهُ مَأْخُوذٌ مِنَ السُّنَّةِ بِقَوْلِهِ ﷺ: «مَن حَجَّ البَيْتَ فَلْيَكُنْ آخِرُ عَهْدِهِ بِالبَيْتِ الطَّوافَ» والمَسْنُونُ والمَندُوبُ إلَيْهِ ولَيْسَ بِواجِبٍ طَوافُ القُدُومِ لِلْحَجِّ فَعَلَهُ النَّبِيُّ ﷺ حِينَ قَدِمَ مَكَّةَ حاجًّا، فَأمّا طَوافُ الزِّيارَةِ فَإنَّهُ لا يَنُوبُ عَنْهُ شَيْءٌ، يَبْقى الحاجُّ مُحْرِمًا مِنَ النِّساءِ حَتّى يَطُوفَهُ، وأمّا طَوافُ الصَّدَرِ فَإنَّ تَرْكَهُ يُوجِبُ دَمًا إذا رَجَعَ الحاجُّ إلى أهْلِهِ ولَمْ يَطُفْهُ، وأمّا طَوافُ القُدُومِ فَإنَّ تَرْكَهُ لا يُوجِبُ شَيْئًا؛ واللَّهُ تَعالى أعْلَمُ بِالصَّوابِ.
Abu Bakr said: And what the verse contained of Tawaf is general for all that is circumambulated of the Obligatory (Farḍ), the Required (Wājib), and the Recommended (Nadb). Because Tawaf, according to us, is of these three types. The Obligatory is the Tawaf of Visitation, by His, the Exalted’s, statement: {And let them circumambulate the Ancient House} [Al-Hajj: 29]. The Required is the Tawaf of Farewell, and its requirement is taken from the Sunnah by his ﷺ statement: “Whoever performs Hajj to the House, let his last act at the House be the Tawaf.” The one that is from the Sunnah and recommended, and not required, is the Tawaf of Arrival for Hajj; the Prophet ﷺ did it when he arrived in Makkah as a pilgrim. As for the Tawaf of Visitation, nothing can substitute for it; the pilgrim remains in a state of iḥrām regarding women until he performs it. As for the Tawaf of Farewell, leaving it necessitates a sacrifice (dam) if the pilgrim returns to his family and did not perform it. As for the Tawaf of Arrival, leaving it does not necessitate anything. And Allah the Exalted knows best what is correct.
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