113. THE DESCRIPTION OF THE PROPHET’S RAMALAND IDTIBA’ DURING HIS TAWAF
When Allah’s Messenger, (Peace and Blessings of Allah be upon him), performed Tawaf of the Ka‘bah for Hajj or ‘Umrah, the first thing he did was to do Ramal during the first three rounds, and in the last four rounds he would walk; then after the Tawaf he used to offer two Raka‘ahs and then performed Tawaf between Safa and Marwah.Imam Muslim also related it from the Hadith of Moosa Ibn ‘Uqbah.
Al-Bukhari also related from Ibn ‘Umar that: “Allah’s Messenger, (Peace and Blessings of Allah be upon him), used to circumambulate the Ka‘bah the first time jogging through three circuits and walking through four. He also used to run when he got to the middle of the valley whenever he did Sa’i between Safa and Marwah.” It is related by Muslim.
‘Umar Ibn Al-Khattab, may Allah be pleased with him, said concerning why Ramal was done and the shoulders were exposed: “Allah established Islam and banished disbelief and its adherents. Nevertheless, we will never abandon whatever we used to do with Allah’s Messenger.” It is related by Ahmad, Abu Dawood, Ibn Majah and Al-Baihaqi.
All of these are refutations of Ibn ‘Abbas and those who follow him from the opinion that Ramal is not Sunnah, as Allah’s Messenger, (Peace and Blessings of Allah be upon him), only did it when he and his Companions arrived on the morning of the fourth day on the ‘Umrat Al-Qada’ and the Mushrikoon (polytheists) said: “A delegation that has been debilitated by the fever of Yathrib has come to you,” thus, Allah’s Messenger, (Peace and Blessings of Allah be upon him), ordered to jog (Ramal) through the first three circuits and to walk the distance between the two corners and nothing prevented (him from commanding) them from jogging through all the circuits except out of pity for them. This is established in the Saheehain.Ibn ‘Abbas used to disprove the occurrence of Ramal during the Farewell Pilgrimage. However, it is authentically related and confirmed as stated earlier and in it is a more complete addition confirming Ramal. He did not walk between the two Yemeni corners owing to the abatement of that reason, which is Weakness.
It is recorded in an authentic Hadith from Ibn ‘Abbas that they did Ramal in the “Umrah of Ji‘ranah and they also did Idtiba‘. This is a refutation against him as during the “Umrah of Ji‘ranah, they were not under any type of fear because it occurred after the Conquest as stated earlier.
Ibn ‘Abbas narrated that Allah’s Messenger, (Peace and Blessings of Allah be upon him), and his Companions assumed ‘Umrah from Ji‘ranah and they did Ramal and Idtiba‘, placing a part of their Rida’ (upper garment) under their armpits and the other end of it over their shoulders.It is related by Abu Dawood. Concerning Idtiba’ during the Farewell Pilgrimage, Ya‘la Ibn Umayyah from Umayyah who said: I saw Allah’s Messenger, (Peace and Blessings of Allah be upon him), circumambulating the House with Idtiba‘. Related by Al Tirmidhi from the Hadith of Thawree and he said it is hasan saheeh.
Jabir said in his Hadith related earlier: “Until we came to Ka‘bah where he touched the pillar and (made seven circuits) jogging three of them and walking four. When he finished, he went to the Maqam Ibrahim to offer two units of prayer and then he recited:
‘And take you (people) the Maqam Ibrahim as a lace of prayer (for some of your prayers, e.g. two Raka‘ahs after the Tawaf of the Ka‘bah at Makkah) ‘.” Abu ‘Abdullah (Ja‘afar – the sub-narrator) added: “He recited in both units (of prayer) At-Tawheed (Soorah Al-Ikhlas) and Qul ya ayyuhal Kafiroon (Soorah Al-Kafiroon).”
If it is said: Was Allah’s Messenger, (Peace and Blessings of Allah be upon him), riding or walking during this Tawaf? The answer is that two narrations have been reported which are thought to be contradictory and we relate them and indicate reconciliation between them and clear the mind of those who have a false impression that there is contradiction between them; Allah is the source of fortune and from Him is assistance sought, He is sufficient for us and the best trustee.
Al-Bukhari related from Ibn ‘Abbas that: Allah’s Messenger, (Peace and Blessings of Allah be upon him), circumambulated (the Ka‘bah) on his camel during the Farewell Pilgrimage and he would touch the corner with a staff. Muslim related on the authority of ‘A’ishah (May Allah be pleased with her), that Allah’s Messenger, (Peace and Blessings of Allah be upon him), circumambulated round the Ka‘bah on his camel during the Farewell Pilgrimage and he touched the corner and he did not like that the people should be pushed away from him. This is an affirmation that Allah’s Messenger, (Peace
and Blessings of Allah be upon him), circumambulated riding a camel during the Farewell Pilgrimage and there were three Tawafs in the Farewell Pilgrimage: the first is Tawaf Al-Qudoom, the second is Tawaf Al-Ifadah which the obligatory Tawaf on the day of sacrifice and the third is Tawaf Al-Wadaa‘. Perhaps his riding (to perform Tawaf) occurred either in one or both of the last two Tawafs. As for the first, which is Tawaf Al-Qudoom, he was walking during it. Ash-Shafi‘i has related all of these. And Allah (SWT) knows best.
Abu Dawood related on the authority of Ibn ‘Abbas that Allah’s Messenger, (Peace and Blessings of Allah be upon him), arrived in Makkah with an ailment and so he circumambulated on his mount. When he came to the corner he touched it with a stick.When he completed his Tawaf, he made his camel kneel and then offered two units of prayer. Yazeed Ibn Abi Ziyad related it exclusively but he is judged to be weak.
Also, he did not mention that it was during the Farewell Pilgrimage and he did not mention whether it occurred in the first Tawaf during the Farewell Pilgrimage and he did not mention Ibn ‘Abbas in the authentic Hadith in Muslim. So also Jabi narrated that Allah’s Messenger, (Peace and Blessings of Allah be upon him), rode in his Tawaf due to weakness and it is also mentioned that the weakness was due to the large number of people and their frequent visits (to him) and he did not like that people be beaten in his presence as shall be confirmed shortly Insha’Allah.
Also, the second kissing after the Tawaf after the two Raka‘ahs which is mentioned by Ibn Ishaq in his narration is equally confirmed in Saheeh Muslim from the Hadith of Jabir. He said after mentioning the two Raka‘ahs after Tawaf: “Then he returned to the corner and touched it.”
Imam Muslim related in his Saheeh on the authority of Nafi’ who said: “I saw Ibn ‘Umar touching the Black Stone with his hand and he kissed his hands and said: i have nev er abdandoned it since i saw Allah messenger doing it,” This implies that he saw Allah messenger, (Peace and Blessing of Allah be apon him), in some of his Tawafs or it was in his last Tawaf that he did that as we have mentioned, or perhaps ibn umar did not get the black stone due to his weakness or perhaps they may not push others and may not be harmed by him.
By: Ibn Katheer
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