Section: If he leaves part of the tawaf, it is the same as if he left all of it, according to what we have mentioned. It makes no difference whether he leaves one circuit, less, or more. This is the opinion of Ata', Malik, al-Shafi'i, Ishaq, and Abu Thawr. The People of Opinion (Ashab al-Ra'y) said: Whoever performs four circuits of the Tawaf of Visitation or the Tawaf of Umrah, and performs sa'y between al-Safa and al-Marwah, then returns to Kufa, his sa'y suffices him, but he owes a dam (sacrifice) for what he omitted of the tawaf around the House. Our argument is that what he performed does not suffice him if he were still in Mecca, so it does not suffice him if he has departed from it, just as if he had performed fewer than four circuits (2).
Section: If he leaves the Tawaf of Visitation after pelting the Jamrat al-Aqabah, he remains in a state of ihram only with respect to women exclusively, because he has already attained (3) the first stage of release (al-tahallul al-awwal) by pelting the Jamrat al-Aqabah, [so he remains in a state of ihram only with respect to women exclusively] (4). If he has sexual intercourse, his Hajj is not invalidated, and a badanah (camel sacrifice) is not incumbent upon him, but he owes a dam (sacrifice), and he renews his ihram to perform the tawaf in a state of valid ihram. Ahmad said: Whoever performs the Tawaf of Visitation, or passes through the Hijr during his tawaf, and returns to Baghdad, he must return, because he remains in the remainder of his ihram. If he has intercourse with women, he assumes ihram from al-Tan'im, according to the hadith of Ibn Abbas (5), and he owes a dam (sacrifice). This is as we have said.
665 - Issue: He said: (And if he performed the Farewell Tawaf, it does not suffice him for the Tawaf of Visitation.)
It does not suffice him for the Tawaf of Visitation because specifying the intention is a condition for it, according to what we have mentioned. Thus, whoever performs the Farewell Tawaf without specifying the intention for [the Tawaf of Visitation], it is invalid (1).
(2) Thus [in the text]. The correct form is: "al-ashwat" (the circuits). (3) In the original: "halla". (4) In the original: "halla lahu kullu shay'in ghayr al-nisa'" (everything became permissible for him except women). (5) Its takhrij (authentication/sourcing) has preceded on page 69. (1) In A, B, and M: "fakadhalik" (so likewise).
فصل: فإن تَرَكَ بعضَ الطَّوَافِ، فهو كما لو تَرَكَ جَمِيعَه، فيما ذَكَرْنَا. وسَوَاءٌ تَرَكَ شَوْطًا أو أقَلَّ أو أَكْثَرَ. وهذا قولُ عَطاءٍ، ومَالِكٍ، والشَّافِعِىِّ، وإسحاقَ، وأبي ثَوْرٍ. وقال أصْحابُ الرَّأْىِ: مَن طافَ أرْبَعَةَ أشْوَاطٍ مِن طَوافِ الزِّيَارَةِ، أو طَوَافِ العُمْرَةِ، وسَعَى بين الصَّفَا والمَرْوَةِ، ثمَّ رجع إلى الكُوفَة، إنَّ سَعْيَهُ يُجْزِئُه، وعليه دَمٌ؛ لما تَرَكَ من الطَّوافِ بِالبَيْتِ. ولَنا، أنَّ ما أتَى به لا يُجْزِئُه إذا كان بِمَكَّةَ، فلا يُجْزِئُه إذا خرج منها، كما لو طافَ دون الأرْبَعَة أشْوَاطٍ (٢).
فصل: وإذا تَرَكَ طَوافَ الزِّيارَةِ، بعدَ رَمْىِ جَمْرَةِ العَقَبَةِ، فلم يَبْقَ مُحْرِمًا إلَّا عن النِّساءِ خَاصَّةً؛ لأَنَّه قد حَصَلَ (٣) له التَّحَلُّلُ الأوَّلُ بِرَمْىِ جَمْرَةِ العَقَبَةِ، [فلم يَبْقَ مُحْرِمًا إلَّا عن النِّساءِ خَاصَّةً] (٤). وإن وَطِئَ لم يَفْسُدْ حَجُّهُ، ولم تَجِبْ عليه بَدَنَةٌ، لكن عليه دَمٌ، ويُجَدِّدُ إحْرَامَه لِيَطُوفَ فى إحْرَامٍ صَحِيحٍ. قال أحْمدُ: مَن طافَ لِلزِّيارَةِ، أو اخْتَرَق الحِجْرَ فى طَوَافِه، ورَجَعَ إلى بَغْدَادَ، فإنَّه يَرْجِعُ؛ لأنَّه على بَقِيَّةِ إحْرَامِهِ، فإن وَطِئ النِّساءَ، أحْرَمَ من التَّنْعِيمِ، على حَدِيثِ ابن عَبَّاسٍ (٥) وعليه دَمٌ. وهذا كما قُلْنَا.
٦٦٥ - مسألة؛ قال: (وَإِنْ كَانَ طَافَ لِلْوَدَاعِ، لَمْ يُجْزِئْهُ لِطَوَافِ الزِّيارَةِ)
وإنَّما لم يُجْزِئْهُ عن طَوافِ الزِّيَارَةِ؛ لأنَّ تَعْيِينَ النِّيَّةِ شَرْطٌ فيه، على ما ذَكَرْنَا، فمَن طافَ لِلْوَدَاعِ، فلم يُعَيِّن النِّيَّةَ له، فلذلك (١) لم يَصِحَّ.
(٢) كذا. وصوابه: "الأشواط".(٣) فى الأصل: "حل".(٤) فى الأصل: "حل له كل شىء غير النِّساء".(٥) تقدَّم تخريجه فى صفحة ٦٩.(١) فى أ، ب، م: "فكذلك".
