The evidence for this is that the Messenger ﷺ did not instruct his Companions to perform the Farewell Tawaf when they left Mecca for the sacred sites. It may be argued, however, that the Messenger ﷺ did not instruct them to do so because they had not yet completed their Hajj, such that he would require them to perform the Farewell Tawaf. What appears to be correct is that this qualification is more sound than the unrestricted view, on condition that he leaves for the city he intends to visit with the intention of returning to Mecca, in order to begin the journey from there to his hometown.

However, if a person were to act upon both views—performing tawaf when he intends to leave Mecca for another city, and then, upon returning to Mecca, performing tawaf when he intends to leave for his hometown—that would be better.

But if performing tawaf twice entails hardship, then it does not appear that he is required to perform tawaf when he intends to leave for somewhere other than his hometown, for in reality he has not left Mecca, since he will return to it.

If, however, he intends to leave for another city as part of his journey home, then he performs tawaf. For example, if he intends to travel home by way of Medina and sets out for Medina intending thereafter to travel to his hometown, then he is required to perform tawaf, because he has in fact left Mecca.

His words, “he should not leave until he has performed the Farewell Tawaf,” exclude the menstruating woman, for she does not perform the Farewell Tawaf. The evidence for this is that when the Prophet ﷺ was informed that Safiyyah—may Allah be pleased with her—had begun menstruating, and she had already performed the Tawaf al-Ifadah, he said, “Depart.” (1) Thus, he waived the Farewell Tawaf for her,