his residence outside the Haram, but close to it, the manifest implication of al-Khiraqi’s statement is that he should not depart until he bids farewell to the House. This is the opinion of Abu Thawr and the analogical deduction (qiyas) of Malik’s position, as mentioned by Ibn al-Qasim. The Hanafis (Ashab al-Ra'y) stated regarding the people of Bustan Ibn 'Amir (4) and the people of the Miqat stations that they are in the same status as the people of Makkah concerning the Farewell Circumambulation, because they are counted among those present in the Sacred Mosque, evidenced by the waiving of the sacrifice (dam) for Tamattu' from them. Our argument is the generality of his (peace and blessings of Allah be upon him) statement: "Let no one depart until his final act is with the House." Furthermore, because he is departing from Makkah, bidding farewell becomes obligatory upon him, just as it is for the one who is far away.

Section: If one delays the Circumambulation of Visit (Tawaf al-Ziyarah) and performs it at the time of departure, there are two narrations: One of them is that it suffices for the Farewell Circumambulation, because he was commanded that his final act be with the House, and he has done so. Moreover, what is legislated as a greeting for the mosque is fulfilled by the obligatory act of the same type, just as the two units of prayer for greeting the mosque are fulfilled by the prescribed prayer, [and the two units for Ihram and the two units for Tawaf are fulfilled by the prescribed prayer] (6). The other narration states that it does not suffice for the Farewell Circumambulation, because they are two separate obligatory acts of worship, and one does not fulfill the other, like two obligatory prayers.

661- Issue: He said: (If he performs the farewell and then busies himself with trade, he shall return and perform the farewell, [then he shall depart] (1))

We have already mentioned that the Farewell Circumambulation should only take place at the time of one's departure so that his final act is