For she did not mention except 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
(8) In B and M: "qaranat". (9) Omitted from: B, M. (10) Omitted from: the original. (11) Omitted from: A, B, M. (12) In A, B, and M: "zada 'ala".
فما ذَكَرَتْ إلَّا طَوَافًا وَاحِدًا، فمن أين يُسْتَدَلُّ به على طَوَافَيْنِ؟ وأيضا فإنَّها لمَّا حَاضَتْ، فقَرَنَتِ (٨) الحَجَّ إلى العُمْرَةِ، بأمْرِ النبيِّ -صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ-، ولم تَكُنْ طَافَتْ لِلْقُدُومِ [لم تَطُفْ للقُدومِ] (٩)، ولا أمَرَها به النَّبِيُّ -صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ-، وقد ذَكَرَ الْخِرَقِيُّ في مَوْضِعٍ آخَرَ، في المَرْأَةِ إذا حَاضَتْ فَخَشِيَتْ فَوَاتَ الحَجِّ، أهَلَّتْ بِالحَجِّ، وكانت قَارِنَةً، ولم يكن عليها قَضاءُ طَوافِ القُدُومِ. [ولأنَّ طَوافَ القُدُومِ] (١٠) لو لم يَسْقُطْ بِالطَّوَافِ الوَاجِبِ، لَشُرِعَ في حَقِّ المُعْتَمِرِ طَوَافٌ لِلْقُدُومِ مع طَوَافِ العُمْرَةِ، لأنَّه أَوَّلُ قُدُومِه إلى البَيْتِ، فهو به أوْلَى من المُتَمَتِّعِ، الذى يَعُودُ إلى البَيْتِ بعد رُؤْيَتِه وطَوَافِه به. وفي الجُمْلَةِ إنَّ هذا الطَّوافَ المُخْتَلَفَ فيه ليس بِوَاجِبٍ، وإنَّما الوَاجِبُ طَوَافٌ وَاحِدٌ، وهو طَوافُ الزِّيارَةِ، وهو في حَقِّ المُتَمَتِّعِ كهو في حق القَارِنِ والمُفْرِدِ، في أنَّه رُكْنُ الحَجِّ، لا يَتِمُّ إلَّا به، ولا بُدَّ من تَعْيِينِه بالنِّيَّةِ (١١)، فلو نَوَى به طَوافَ الوَداعِ أو غيرَه، لم يُجْزِهِ.
فصل: والأطْوِفَةُ المَشْرُوعَةُ في الحَجِّ ثلاثةٌ: طَوَافُ الزِّيَارَةِ، وهو رُكْنُ الحَجِّ، لا يَتِمُّ إلَّا به، بغيرِ خِلَافٍ. وطَوَافُ القُدُومِ، وهو سُنَّةٌ، لا شىءَ على تَارِكِه. وطَوَافُ الوَدَاعِ، وَاجِبٌ، يَنُوبُ عنه الدَّمُ إذا تَرَكَهُ. وبهذا قال أبو حنيفةَ، وأصْحابُه، والثَّوْرِيُّ. وقال مَالِكٌ: على تَارِكِ طَوَافِ القُدُومِ دَمٌ، ولا شىءَ على تَارِكِ طَوافِ الوَدَاعِ. وحُكِىَ عن الشَّافِعِيِّ كقَوْلِنَا في طَوافِ الوَدَاعِ، كقَوْلِه في طَوافِ القُدُومِ. وما عَدَا (١٢) هذه الأطْوِفَة فهو نَفْلٌ، ولا يُشْرَعُ في حَقِّهِ أكْثَرُ من سَعْىٍ واحِدٍ، بغيرِ خِلَافٍ عَلِمْنَاهُ. قال جابِرٌ: لم يَطُفِ النَّبِيُّ -صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ-، ولا أَصْحَابُه، بين الصَّفَا والمَرْوَةِ، إلَّا طَوَافًا وَاحِدًا، طَوَافَهُ الأَوَّلَ. رَوَاهُ
(٨) في ب، م: "قرنت".(٩) سقط من: ب، م.(١٠) سقط من: الأصل.(١١) سقط من: أ، ب، م.(١٢) في أ، ب، م: "زاد على".
