The Mutamatti' did not perform it before that, and the tawaf he performed during the 'Umrah was the tawaf for it. Ahmad stated clearly that it is a Sunnah for the Mutamatti', in the narration of al-Athram; he said: I said to Abu 'Abd Allah, may Allah have mercy on him: So when he returns—meaning the Mutamatti'—how much does he perform tawaf and sa'y? He said: He performs tawaf and sa'y for his Hajj, and he performs another tawaf for the Ziyarah. We asked him about this more than once, and he held to it. The same ruling applies to the Qarin and the Mufrid if they did not arrive in Makkah before the Day of Sacrifice and did not perform the tawaf for arrival; they must begin with the Tawaf al-Qudum before the Tawaf al-Ziyarah. Ahmad also stated this clearly and argued based on what 'Aisha reported, she said: Those who entered into ihram for the 'Umrah performed tawaf, and between al-Safa and al-Marwa, then they became lawful, then they performed another tawaf after they returned from Mina for their Hajj. As for those who combined Hajj and 'Umrah, they only performed one tawaf. Thus, Ahmad interpreted 'Aisha's statement as meaning that their tawaf for their Hajj was the Tawaf al-Qudum. And because it has been established that the Tawaf al-Qudum is prescribed, the determination of the Tawaf al-Ziyarah does not negate it, just as the prayer of greeting the mosque (tahiyyat al-masjid) is performed upon entering, before engaging in the obligatory prayer. I do not know of anyone who agreed with Abu 'Abd Allah on this tawaf that al-Khiraqi mentioned. Rather, the prescribed act is one tawaf for the Ziyarah, like someone who enters the mosque while the prayer has been established; it suffices him instead of the greeting of the mosque. Furthermore, it was not reported from the Prophet (peace and blessings of Allah be upon him), nor from his companions who performed Tamattu' with him during the Farewell Pilgrimage, nor did the Prophet (peace and blessings of Allah be upon him) command anyone to do it. The hadith of 'Aisha is evidence for this, for she said: They performed another tawaf after they returned from Mina for their Hajj. This is the Tawaf al-Ziyarah, and she did not mention another tawaf. If what she mentioned was the Tawaf al-Qudum, then she would have failed to mention the Tawaf al-Ziyarah, which is a pillar of Hajj without which the Hajj is not complete, and she would have mentioned that which is unnecessary. In any case, she only mentioned one tawaf, so from where is it inferred that there are two? Also, when she menstruated, she combined Hajj with 'Umrah by the command of the Prophet (peace and blessings of Allah be upon him), and she had not performed the tawaf for arrival, nor did the Prophet (peace and blessings of Allah be upon him) command her to do it. Al-Khiraqi mentioned in another place regarding a woman if she menstruates and fears the Hajj will be missed, she enters into ihram for Hajj and becomes a Qarinah, and she does not have to make up the Tawaf al-Qudum. And because if the Tawaf al-Qudum were not dropped by the obligatory tawaf, a tawaf for arrival would have been prescribed for the one performing 'Umrah along with the 'Umrah tawaf, because it is his first arrival at the House, so he would be more entitled to it than the Mutamatti' who returns to the House after seeing it and performing tawaf around it. In sum, this disputed tawaf is not obligatory; the only obligation is one tawaf, which is the Tawaf al-Ziyarah, and it is in the case of the Mutamatti' as it is in the case of the Qarin and the Mufrid in that it is a pillar of Hajj, not complete without it, and it must be specified by intention. If he intended the farewell tawaf or something else with it, it would not suffice him.

Section: The tawafs prescribed for Hajj are three: Tawaf al-Ziyarah, which is a pillar of Hajj, not complete without it, with no disagreement. Tawaf al-Qudum, which is a Sunnah, there is nothing upon one who omits it. And Tawaf al-Wada' (farewell tawaf), which is obligatory; a blood sacrifice substitutes for it if one omits it. Abu Hanifah, his companions, and al-Thawri held this view. Malik said: Upon the one who omits the Tawaf al-Qudum is a blood sacrifice, and there is nothing upon the one who omits the Tawaf al-Wada'. It is narrated from al-Shafi'i that he held the same view as ours regarding the Tawaf al-Wada', just as he held regarding the Tawaf al-Qudum. Other than these tawafs, it is supererogatory, and there is no legislation for more than one sa'y, with no disagreement that we know of. Jabir said: The Prophet (peace and blessings of Allah be upon him) and his companions did not perform sa'y between al-Safa and al-Marwa except for one tawaf, their first tawaf. It was narrated by...