every tawaf. If the pilgrim performs numerous tawafs, only one sa'y is required of him. If he performs it with the tawaf of arrival, he does not perform it after that, unlike the two rak'ahs, for they are prescribed following every tawaf.
Section: If he performs the obligatory prayer after his tawaf, it suffices him for the two rak'ahs of tawaf. Something similar to this was narrated from Ibn Abbas, 'Ata', Jabir ibn Zayd, al-Hasan, Sa'id ibn Jubayr, and Ishaq. It is narrated from Ahmad that he should pray the two rak'ahs of tawaf after the obligatory prayer. Abu Bakr 'Abd al-'Aziz said: That is more analogous (aqyas). This is also the opinion of al-Zuhri, Malik, and the scholars of opinion (ashab al-ra'y), because it is a Sunnah, so the obligatory prayer does not suffice for it, like the two rak'ahs of Fajr. Our argument is that they are two rak'ahs prescribed for the ritual, so the obligatory prayer suffices for them, like the two rak'ahs of ihram.
Section: There is no harm in combining the circuits (asabi') (10), and when he finishes them, he should pray two rak'ahs for each circuit. 'A'ishah and al-Miswar ibn Makhramah did this (11). This is also the opinion of 'Ata', Tawus, Sa'id ibn Jubayr, and Ishaq. It was disliked by Ibn 'Umar, al-Hasan, al-Zuhri, Malik, and Abu Hanifah, because the Prophet, peace and blessings be upon him, did not do it, and because delaying the two rak'ahs from their tawaf violates the continuity (muwalat) between them. Our argument is that the tawaf is considered like prayer; it is permissible to combine them and delay the interval between them, so one prays them after them; likewise here. The fact that the Prophet, peace and blessings be upon him, did not do it does not necessitate dislike (12), for the Prophet, peace and blessings be upon him, did not perform two or three circuits, and that is not disliked by consensus. Continuity is not considered between the tawaf and the two rak'ahs, evidenced by the fact that 'Umar prayed them at Dhi Tuwa, and Umm Salamah delayed the two rak'ahs of her tawaf when (13) she performed tawaf riding by the command of the Messenger of Allah, peace and blessings be upon him, and 'Umar delayed
(10) Meaning: performing tawaf seven [circuits] after seven [circuits]. (11) Al-Miswar ibn Makhramah ibn Nawfal al-Zuhri. He was born in Mecca two years after the Hijrah, arrived in Medina at the end of Dhu al-Hijjah in the year eight, and died in the year sixty-four. Tahdhib al-Tahdhib 10/151. (12) In the original manuscript, A: "dislike" (karahiyah). (13) In the original manuscript, A: "until" (hatta).
