for arrival, unlike the pilgrim performing tamattuʿ, for this is not possible in his case: he must enter Mecca and complete his ʿumrah.

What the author—may Allah have mercy on him—held is correct; indeed, it is the only sound view. This is because, in the case of the pilgrim performing ifrād or qirān who had not previously entered Mecca, the arrival circumambulation and an obligatory circumambulation coincide, so the obligatory circumambulation suffices in place of the arrival circumambulation. This is like a person entering the mosque when the prayer has already been called, or before it is called but intending to perform the obligatory prayer: it suffices for the greeting of the mosque.

The analogy here is clear and evident. Moreover, it has not been reported that the Prophet, peace and blessings be upon him, or any of his Companions performed circumambulation twice on the Day of Sacrifice, even though some of his Companions had not entered Mecca before, such as ʿUrwah ibn Muḍarris—may Allah be pleased with him—(1).

According to the established school, the pilgrim performing tamattuʿ also performs the arrival circumambulation. However, he performs it without ramal, and it should not be said, “without idtibāʿ,” because he has exited the state of ihram and put on his regular clothes.

The correct view is otherwise: there is no arrival circumambulation for the pilgrim performing ifrād or qirān at all, nor for the pilgrim performing tamattuʿ.

His statement, “the visitation circumambulation”: it is called this because it takes place after the pilgrims return from ʿArafah, which lies outside the Sacred Precinct; thus, one arriving from it is like a visitor. It is also called the circumambulation of proceeding forth, because people proceed to it after standing