The second case: if he intends both of them together, that too suffices, because the Prophet (peace and blessings be upon him) said: “Actions are judged only by intentions, and every person shall have only what he intended.” (1)

The third case: if he intends only the Farewell Tawaf and does not intend Tawaf al-Ifadah, it does not suffice him in place of either Tawaf al-Ifadah or the Farewell Tawaf.

This is an issue of which people must be made aware, because most people, when they delay Tawaf al-Ifadah and perform it as they are leaving, intend only the Farewell Tawaf; Tawaf al-Ifadah does not even occur to them. In this case, we say that it does not suffice, because Tawaf al-Ifadah is an essential pillar, whereas the Farewell Tawaf is obligatory; thus, the former is of a higher rank, and what is lower cannot suffice in place of what is higher. Moreover, he did not intend Tawaf al-Ifadah. Nor does it suffice as the Farewell Tawaf, because one condition of the Farewell Tawaf is that it be performed after completing the rites, whereas the rites have not yet been completed.

But if someone were to ask: “Do you not say that if a man performs Hajj for himself before having performed his obligatory Hajj, while intending it as a voluntary Hajj, it counts as his obligatory Hajj?”

The answer is: Yes, we do say that. Likewise, if he performs Hajj on behalf of someone else without having performed Hajj for himself, despite Hajj being obligatory upon him, then the Hajj counts for himself. The difference is that our issue concerns a part of Hajj, unlike Hajj in its entirety. With respect to the complete Hajj, one’s liability remains bound by the obligatory Hajj; thus, if he performs something less than the obligatory Hajj, it becomes his obligatory Hajj. But this is part of an act of worship: if we say that the Farewell Tawaf is part of Hajj, then it is one part of it; and if we say that it is independent, then an obligatory act cannot possibly suffice in place of an essential pillar.