But a more plausible view than that would be to say that her tawāf al-ifādah before standing at Arafāt suffices. It might thus be said that, if she can perform tawāf after standing at Arafāt, she should do so; otherwise, she should perform it beforehand. Yet we know of no imam who has held this view in any circumstances or deemed such a tawāf sufficient, except for what the scholars of Basra reported from Mālik concerning someone who performed tawāf and saʿy before standing at Arafāt, then returned home out of forgetfulness or ignorance: that this fulfils the requirement of tawāf al-ifādah.

It has been suggested that, on this basis, the same could be said of a menstruating woman if she can only perform tawāf before standing at Arafāt. However, I know of no one who holds this view.

Regarding the case reported from Mālik, it might be argued that forgetfulness and ignorance constitute an excuse, and that requiring the person to return would entail great hardship; the prescribed order is therefore waived on account of this excuse. A similar view is held concerning ritual purity in one of the two juristic positions based on one of the two reports from Ahmad within his school: if someone forgetfully performs tawāf in a state of ritual impurity and then travels far away, he is excused and compensates for it with a sacrifice.

But if he can fulfil most of the obligations, how can the act itself be waived because he is unable to fulfil some of them? Moreover, it has been held that a menstruating woman’s tawāf suffices without qualification, though she must offer a compensatory sacrifice.

As for deliberately performing the obligatory tawāf before standing at Arafāt, it does not suffice, without any disagreement. The requirement to make up missed prayers in their proper order is waived in cases of forgetfulness according to most