Al-KāfīIbn Abd al-Barr

and offer a sacrifice; and if he has already had intercourse with his wife, he must return, perform the tawāf and the saʿy, then make an ʿumrah and offer a sacrifice.

Mālik also says in al-Muwaṭṭaʾ: “Whoever forgets the tawāf of ifāḍah must go back to it at any time.” Some transmitters add: “because it is the tawāf by which he becomes fully lawful again.”

Ismāʿīl ibn Isḥāq said: The arrival circumambulation (ṭawāf al-qudūm) is a sunnah. It is waived for the pilgrim who is pressed for time, for the resident of Mecca, and for anyone who assumes iḥrām for ḥajj from within Mecca.

He continued: The obligatory tawāf that can never be dropped under any circumstance is the tawāf of ifāḍah, the tawāf that takes place after ʿArafah. Allah, Exalted is He, says: “Then let them remove their untidiness, fulfil their vows, and circumambulate the Ancient House” (Q 22:29).

Hence, he said, this is the tawāf made compulsory in the Book of Allah—it is ṭawāf al-ifāḍah—and it is the tawāf through which the pilgrim is completely released from his state of iḥrām.

Abū ʿUmar remarked: What Ismāʿīl has reported about ṭawāf al-ifāḍah is Mālik’s view according to the scholars of Medina; it is the narration of Ibn Wahb, Ibn Nāfiʿ, and Ashhab from him, and it is likewise the position of the majority of scholars among the jurists of the Ḥijāz and Iraq.

Ibn al-Qāsim and Ibn ʿAbd al-Ḥakam, however, transmitted from Mālik that the arrival tawāf is obligatory and that the tawāf of ifāḍah is obligatory as well. In several places in the Mudawwanah Ibn al-Qāsim also related from Mālik: “The compulsory tawāf is the tawāf performed upon entering Mecca.” And he said: “The two obligatory circumambulations are the entry tawāf that is joined to the saʿy and the tawāf of ifāḍah,” thus declaring both of them obligatory in passages of the Asadiyyah.

He further stated: “Whoever forgets the tawāf on entering Mecca, or forgets one circuit of it, or forgets the saʿy or one circuit of it, then goes back to his homeland and later remembers it—if he has not meanwhile had sexual relations, he must return to Mecca.”

كان أصاب النساء رجع فطاف وسعى ثم اعتمر وأهدى وقال في الموطأ: من نسي طواف الإفاضة رجع إليه أبدا وزاد بعض رواته لأنه الطواف الذي يحل به. قال إسماعيل بن إسحاق: طواف القادم سنة وهو ساقط عن المراهق وعن المكي وعن كل من يحرم بالحج من مكة. قال: والطواف الواجب الذي لا يسقط بوجه من الوجوه طواف الإفاضة وهو الطواف الذي يكون بعد عرفة قال الله ﷿: ﴿ثُمَّ لْيَقْضُوا تَفَثَهُمْ وَلْيُوفُوا نُذُورَهُمْ وَلْيَطَّوَّفُوا بِالْبَيْتِ الْعَتِيقِ﴾ . قال: فهذا هو الطواف المفترض في كتاب الله وهو طواف الإفاضة وهو الذي يحل به الحاج من إحرامه كله. قال أبو عمر: ما ذكره إسماعيل في طواف الإفاضة هو قول مالك عند أهل المدينة وهي رواية ابن وهب وابن نافع وأشهب عنه وهو قول جمهور أهل العلم من فقهاء الحجاز والعراق. وقد روى ابن القاسم وابن عبد الحكم عن مالك: أن طواف القدوم طواف واجب وطواف الإفاضة واجب. وقال ابن القاسم في غير موضع من المدونة ورواه أيضا عن مالك: الطواف الواجب طواف القادم بمكة. وقال: الطوافان الواجبان طواف الدخول المتصل بالسعي وطواف الإفاضة فسماهما جميعا واجبين في مواضع من الأسدية. وقال: من نسي الطواف في حين دخول مكة أو نسي شوطا منه أو نسي السعي أو شوطا منه حتى رجع إلى بلده ثم ذكره فإن يكن أصاب النساء رجع إلى مكة

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