The virtue of Tawaf Sunan Ibn Majah 2957

Sunan Ibn Majah 2957
Arabic hadith text
حَدَّثَنَا هِشَامُ بْنُ عَمَّارٍ، حَدَّثَنَا إِسْمَاعِيلُ بْنُ عَيَّاشٍ، حَدَّثَنَا حُمَيْدُ بْنُ أَبِي سَوِيَّةَ، قَالَ سَمِعْتُ ابْنَ هِشَامٍ، يَسْأَلُ عَطَاءَ بْنَ أَبِي رَبَاحٍ عَنِ الرُّكْنِ الْيَمَانِيِّ، وَهُوَ يَطُوفُ بِالْبَيْتِ فَقَالَ عَطَاءٌ حَدَّثَنِي أَبُو هُرَيْرَةَ أَنَّ النَّبِيَّ ـ صلى الله عليه وسلم ـ قَالَ ‏"‏ وُكِلَ بِهِ سَبْعُونَ مَلَكًا فَمَنْ قَالَ اللَّهُمَّ إِنِّي أَسْأَلُكَ الْعَفْوَ وَالْعَافِيَةَ فِي الدُّنْيَا وَالآخِرَةِ رَبَّنَا آتِنَا فِي الدُّنْيَا حَسَنَةً وَفِي الآخِرَةِ حَسَنَةً وَقِنَا عَذَابَ النَّارِ - قَالُوا آمِينَ ‏"فَلَمَّا بَلَغَ الرُّكْنَ الأَسْوَدَ قَالَ يَا أَبَا مُحَمَّدٍ مَا بَلَغَكَ فِي هَذَا الرُّكْنِ الأَسْوَدِ فَقَالَ عَطَاءٌ حَدَّثَنِي أَبُو هُرَيْرَةَ أَنَّهُ سَمِعَ رَسُولَ اللَّهِ ـ صلى الله عليه وسلم ـ يَقُولُ ‏"‏ مَنْ فَاوَضَهُ فَإِنَّمَا يُفَاوِضُ يَدَ الرَّحْمَنِ ‏"قَالَ لَهُ ابْنُ هِشَامٍ يَا أَبَا مُحَمَّدٍ فَالطَّوَافُ قَالَ عَطَاءٌ حَدَّثَنِي أَبُو هُرَيْرَةَ أَنَّهُ سَمِعَ النَّبِيَّ ـ صلى الله عليه وسلم ـ يَقُولُ ‏"‏ مَنْ طَافَ بِالْبَيْتِ سَبْعًا وَلاَ يَتَكَلَّمُ إِلاَّ بِسُبْحَانَ اللَّهِ وَالْحَمْدُ لِلَّهِ وَلاَ إِلَهَ إِلاَّ اللَّهُ وَاللَّهُ أَكْبَرُ وَلاَ حَوْلَ وَلاَقُوَّةَ إِلاَّ بِاللَّهِ مُحِيَتْ عَنْهُ عَشْرُ سِيِّئَاتٍ وَكُتِبَتْ لَهُ عَشْرُ حَسَنَاتٍ وَرُفِعَ لَهُ بِهَا عَشْرُ دَرَجَاتٍ وَمَنْ طَافَ فَتَكَلَّمَ وَهُوَ فِي تِلْكَ الْحَالِ خَاضَ فِي الرَّحْمَةِ بِرِجْلَيْهِ كَخَائِضِ الْمَاءِ بِرِجْلَيْهِ ‏"
Translation
Humaidbin Abu Sawiyyah said

I heard Ibn Hisham asking ‘Ata’ bin AbuRabah about the Yemenite Corner, when he was performing Tawaf aroundthe House. ‘Ata’ said: Abu Hurairah told me that the Prophet(ﷺ) said: “Seventy angels have been appointed over it. Whoeversays: Allahumma inni as’alukal-‘afwa wal-‘afiyah fid-dunyawal-akhirah; Rabbana atina fid-dunya hasanah, wa fil-akhiratihasanah, wa qina ‘adhaban-Nar (O Allah, I ask You for pardon andwell-being in this world and in the Hereafter. Our Lord, give us goodin this world and good in the Hereafter and protect us from thetorment of the Fire), they say: Amin.” When he reached the BlackCorner (where the Black Stone is), he said: O Abu Muhammad! What haveyou heard about this Black Corner? ‘Ata’ said: Abu Hurairah toldme that he heard the Messenger of Allah (ﷺ) say: “Whoever facesit is facing the Hand of the Most Merciful.’”Ibn Hisham said to him: O Abu Muhammad, what about Tawaf? ‘Ata’ said: Abu Hurairah told me that he heard the Prophet (ﷺ) say: “Whoever performs Tawaf around the House seven times and does not say anything except: Subhan Allah wal-hamdu lillah, wa la ilaha illallah wa Allahu Akbar, wa la hawla wa la quwwata illa billah (Glory is to Allah, praise is to Allah, none has the right to be worshipping but Allah, and there is no power nor strength except with Allah), ten bad deeds will be erased from him, ten merits will be recorded for him, and he will be raised ten degrees in status. Whoever performs Tawaf and talks when he is in that situation, is wading in mercy like one who wades in water.”

Commentary

Overview & Central Theme

This profound hadith, transmitted by Abu Hurairah (may Allah be pleased with him) and recorded in Sunan Ibn Majah, illuminates the spiritual realities of the Sacred House (Ka'bah) and the rites of Tawaf. It reveals three interconnected divine gifts: the Yemenite Corner (Rukn al-Yamani) as a station of answered supplication guarded by seventy angels, the Black Stone as a symbol of Allah's Hand (Yad ar-Rahman) signifying His honor and covenant with humanity, and Tawaf itself as a transformative act of worship that erases sins, elevates ranks, and immerses the believer in divine mercy—whether engaged in dhikr or even ordinary speech. The central theme is the sanctity of the Ka'bah's precincts and the boundless mercy Allah has woven into the physical acts of pilgrimage, turning mere movement into a ladder of spiritual ascent.

Context & Linguistic Insights

The hadith occurs during a conversation between Ibn Hisham and the esteemed tabi'i scholar 'Ata' ibn Abi Rabah, who was renowned for his expertise in Hajj rituals and his transmission from the Companions. The term "Rukn al-Yamani" (الركن اليماني) refers to the corner of the Ka'bah facing Yemen, opposite the Black Stone; linguistically, "Yamani" derives from "yumn" (blessing), reflecting its auspicious nature. The phrase "Yad ar-Rahman" (يد الرحمن) for the Black Stone is a metaphorical expression (majaz) of honor and veneration, not a literal attribution of a limb to Allah—as the Salaf affirmed, it is a "right hand" in the sense of Allah's custodianship and the covenant of obedience. The supplication taught at the Yemenite Corner combines seeking pardon (al-'afw) and well-being (al-'afiyah) in both worlds, culminating in the comprehensive Quranic verse (2:201) asking for good here and hereafter. The dhikr formula—Subhan Allah, wal-hamdu lillah, wa la ilaha illallah, wa Allahu Akbar, wa la hawla wa la quwwata illa billah—encapsulates tanzih (transcendence), tahmid (praise), tahlil (monotheism), takbir (majesty), and tawakkul (reliance on Allah alone).

Key Scholarly Insights & Legal Benefits

  • Merits of the Yemenite Corner: The appointment of seventy angels to say "Amin" to the believer's supplication demonstrates the immense virtue of this location, making it a mustahabb (recommended) place for du'a during Tawaf, as affirmed by the Hanbali and Shafi'i schools.
  • Black Stone as Covenant: The description of the Black Stone as "the Hand of the Most Merciful" signifies that touching or facing it is akin to pledging allegiance to Allah—a symbol of the primordial covenant (mithaq) where humanity testified to His Lordship; hence, istilam (touching) is a renewal of that oath.
  • Reward of Dhikr in Tawaf: The specific multiplication of rewards—ten good deeds, erasure of ten sins, and elevation of ten ranks—for silent dhikr establishes that intentional remembrance amplifies the inherent merit of Tawaf, while even mundane speech does not nullify the act but reduces its perfection, as the believer remains "wading in mercy."
  • Permissibility of Speech: The hadith's allowance of talking during Tawaf (as the Prophet himself conversed) clarifies that Tawaf remains valid with speech, though silence and dhikr are superior—a ruling upheld by the majority of scholars.
"Imam An-Nawawi (may Allah have mercy on him) said in his commentary on Sahih Muslim: 'This hadith indicates the virtue of the Yemenite Corner and the Black Stone, and that supplication at the former is answered. The description of the Black Stone as the Hand of Allah is a metaphor for honor and veneration, not a literal attribution of a limb, for Allah is free from such limitations. The reward for dhikr during Tawaf is multiplied, and speech does not invalidate the rite, but dhikr is superior.'"

Daily Life & Spiritual Application

This hadith invites every believer to transform the physical journey of Hajj and Umrah into a spiritual awakening. When standing before the Yemenite Corner, one should seize the moment with heartfelt supplication, using the comprehensive du'a taught by the Prophet (peace be upon him), which balances worldly needs and eternal salvation. At the Black Stone, renew your covenant with Allah—acknowledging His sovereignty and your servitude, and let this symbolize a commitment to obedience in daily life. During Tawaf, discipline your tongue with dhikr, making every circuit a meditation on Allah's transcendence, praise, and power; even if you must speak, remember that you are immersed in mercy, so let your words be kind and beneficial. Beyond the pilgrimage, apply this by seeking "al-'afiyah" (well-being) in all affairs, by renewing your pledge to Allah each morning, and by filling your routine with remembrance—knowing that every act of worship, even amidst distraction, carries divine grace. Let the Ka'bah's corners teach you that Allah's mercy surrounds you wherever you turn, and that sincere intention elevates even the simplest movements into acts of profound worship.