after the taʿrīf (1) (the vigil at ʿArafah); rather, this very circumambulation (2) is the Sunnah for him, exactly as the Companions performed it with the Prophet—may Allah bless him and grant him peace.
Once he has completed the ṭawāf al-ifāḍah (3) (the release circumambulation), every restriction is lifted for him—concerning women and everything else alike.
No ʿEid prayer is held in Mina; instead, the casting of the Jamrat al-ʿAqabah takes the place of the ʿEid prayer for those camped there, just as the ʿEid prayer serves the residents of the towns. The Prophet—peace and blessings be upon him—never performed either the Friday prayer or the ʿEid prayer while traveling (4), whether in Mecca or anywhere else (5). His sermon at ʿArafah was a sermon of ritual, not a Friday sermon, and during the prayer he led at ʿArafah he did not recite aloud (6).
(1) According to the Hanbali school there are two possibilities:
a. If the pilgrim is performing tamattu—i.e., he has entered first for the lesser pilgrimage (umra) and will later perform the major pilgrimage (hajj)—he makes a tawaf al-qudum (arrival circumambulation) and, afterwards, the tawaf al-ziyarah (also called tawaf al-ifadha).
b. If he is performing qiran or ifrad (entering directly for hajj, with or without a sacrificial animal) and he reaches Mecca only after the Day of Sacrifice without having made the tawaf al-qudum, he begins with that tawaf and then performs the tawaf al-ziyarah, as does the tamattu pilgrim; but if he has already performed the tawaf al-qudum, he performs only the tawaf al-ziyarah.
Ibn Qudama and Shaykh al-Islam Ibn Taymiyya preferred the view that none of these pilgrims performs a separate tawaf al-qudum. Ibn Qudama states: “We know of no one who agreed with Abu Abd Allah [Ahmad ibn Hanbal] on that.” See: Al-Insaf, 4/43.
(2) Manuscript A reads: “this.”
(3) The phrase “tawaf al-ifadha” appears in manuscripts A and B as “lil-ifadha.”
(4) Manuscript D adds: “during his journey,” a wording absent from A and B.
(5) The phrase “other than Mecca” appears in manuscripts C and D as “nor in Arafat.”
(6) The word “in Arafat” is absent from manuscript B.