in Arafah, as Allah Most High says: “When you depart from ʿArafāt…” [al-Baqarah: 198].

His statement, “Its earliest time is after the middle of the Night of Sacrifice”: the pronoun refers to the visitation circumambulation; that is, its earliest time is after midnight on the Night of Sacrifice, on condition that it is preceded by standing at ʿArafah and Muzdalifah. Thus, if someone performs the circumambulation after midnight on the Night of Sacrifice and then goes out to ʿArafah and Muzdalifah, it does not suffice for him. Had the author—may Allah have mercy on him—qualified it thus, it would have been clearer. It might, however, be said that this is understood from his statement at the beginning of the chapter, “Then he proceeds forth,” but it still needs to be mentioned.

The evidence is the saying of Allah, may He be exalted: “Then let them end their untidiness, fulfil their vows, and perform tawaf around the Ancient House.” [al-Hajj] It is not possible to end one’s untidiness and fulfil one’s vows except after standing at ʿArafah and Muzdalifah.

His statement, “It is sunnah to perform it on that day”: that is, it is sunnah to perform the visitation circumambulation on the Day of Eid, in accordance with the sunnah of the Messenger, peace and blessings be upon him, for he performed tawaf on the Day of Eid (1).

His statement, “He may defer it”: that is, he may defer the circumambulation of proceeding forth beyond the Days of Mina and beyond the month of Dhu al-Hijjah. He may defer it until Rabiʿ, Ramadan, ten years later, or even longer, because the author did not restrict it to any particular time; he did not say that it may be deferred until such-and-such a time.

However, the second release from ihram remains pending until he performs the circumambulation, and the view adopted by the author