each of them: A hasan (good) hadith. As for the time of permissibility, it begins from the middle of the night of the Day of Sacrifice. Al-Shafi'i held this view. Abu Hanifah said: Its beginning is at the break of dawn on the Day of Sacrifice, and its end is at the end of the days of sacrifice. This is based on the beginning time of the pelting, and the discussion regarding that has already passed. As for its end time, he argued that it is a ritual performed during Hajj, and therefore its end must be delimited, like the standing (wuquf) and the pelting. The correct view is that its end time is not delimited; for whenever one performs it, it is valid without dispute. The disagreement only concerns the obligation of the blood sacrifice (dam), as one might say: he performed the tawaf after the days of sacrifice as a valid tawaf, so no blood sacrifice is required of him, just as if he had performed it during the days of sacrifice. As for the standing and the pelting, since they are timed, there is a specific time upon whose expiration they are missed, whereas this is not the case for the tawaf, for whenever it is performed, it is valid.

Section: The manner of this tawaf is like the manner of the Tawaf al-Qudum, except that he intends it as Tawaf al-Ziyarah and specifies it by intention. There is no ramal (trotting) in it, nor is there idtiba' (exposing the right shoulder). Ibn 'Abbas said: The Prophet (peace and blessings of Allah be upon him) did not trot (ramala) during the seven [circuits] in which he proceeded (afada). Intention is a condition for this tawaf. This is the opinion of Ishaq, Ibn al-Qasim (a companion of Malik), and Ibn al-Mundhir. Al-Thawri, al-Shafi'i, and the jurists (ashab al-ra'y) said: It is sufficient for him even if he does not intend the obligatory duty (fard) that is upon him. Our evidence is the statement of the Prophet (peace and blessings of Allah be upon him): "Deeds are only by intentions, and every person shall have only what he intended." Furthermore, the Prophet (peace and blessings of Allah be upon him) named it a prayer (salah), and prayer is not valid except with intention by consensus.