When the Messenger of Allah ﷺ descended at Marr al-Zahran during his Umrah, word reached his Companions that Quraysh were saying, "They are too emaciated to rouse themselves." His Companions said, "If only we slaughtered some of our riding camels, ate their meat, and sipped their broth, we would arrive tomorrow before the people refreshed and rested."He said, "Do not do that. Instead, gather for me what remains of your provisions."So they gathered it for him and spread out the leather mats, and they ate until they were satisfied, and each one of them scooped some into his travel bag.Then the Messenger of Allah ﷺ came forward and entered the Mosque, while Quraysh were seated near the Hijr. He drew his cloak under his right arm and said, "Let the people see no weakness in you." Then he touched the Corner and entered, and when he was hidden by the Yemeni Corner he walked until he reached the Black Corner.Quraysh said, "They are not content with merely walking, they are leaping like gazelles."He did this for three circuits, and it became a sunnah.Abu Tufayl said, And Ibn Abbas informed me that the Prophet ﷺ did the same during the Farewell Pilgrimage.
حدثنا محمد بن الصباح حدثنا إسماعيل يعني ابن زكريا عن عبد الله يعني ابن عثمان عن أبي الطفيل
أن رسول الله ﷺ لما نزل مر الظهران في عمرته بلغ أصحاب رسول الله ﷺ أن قريشا تقول ما يتباعثون من العجف فقال أصحابه لو انتحرنا من ظهرنا فأكلنا من لحمه وحسونا من مرقه أصبحنا غدا حين ندخل على القوم وبنا جمامة قال لا تفعلوا ولكن اجمعوا لي من أزوادكم فجمعوا له وبسطوا الأنطاع فأكلوا حتى تولوا وحثا كل واحد منهم في جرابه ثم أقبل رسول الله ﷺ حتى دخل المسجد وقعدت قريش نحو الحجر فاضطبع بردائه ثم قال لا يرى القوم فيكم غميزة فاستلم الركن ثم دخل حتى إذا تغيب بالركن اليماني مشى إلى الركن الأسود فقالت قريش ما يرضون بالمشي أنهم لينقزون نقز الظباء ففعل ذلك ثلاثة أطواف فكانت سنة قال أبو الطفيل وأخبرني ابن عباس أن النبي ﷺ فعل ذلك في حجة الوداع
Its isnad is sahih. See 2686, 2688, 2707, 2708, and the hadiths referenced within them.Mar Dhahran is a place one stage's journey from Makkah.Yatamasakuna (they could barely hold themselves up) is from Bath, whose root meaning is to stir up or rouse, from which it is said "the thing was stirred up" or "roused itself," meaning it surged forth.Al-ajaf, with fatha on the ain and jim, means the loss of fatness, that is, emaciation.Intaharna (we slaughtered) is from nahr (slaughtering the throat), meaning "we slaughtered." Intahara can also mean "he slaughtered himself," or it can mean "they contended fiercely," as one says "they contended, tanaharu, and intaharu over the thing," meaning they competed for it so intensely that each nearly slaughtered the other. As for the meaning intended here, I did not find it in the lexicons."From our zahr" (baggage animals) refers to the camels used for carrying loads and for riding.Jimamah, with fatha on the jim, means rest, satiety, and having drunk one's fill.Al-antaa is the plural of nita, which may be pronounced with fatha or kasra on the nun, and with either sukun or fatha on the ta, giving four possible forms, though some of these are disputed. It refers to a leather mat spread out like a table."He wrapped himself in his cloak, idtabaa" means taking the cloak and placing its middle under the right armpit, then throwing its ends over the left shoulder, covering both the front and back of the chest on that side. It is called this because it exposes both armpits, the dibaan.Al-ghamizah means a fault or flaw, from ghamz, and ghamaiz means faults or flaws.Al-naqz means hopping or leaping in one spot due to weakness.