Book of Hajj: Tawaf al-Ziyarah, Hajj Saʿi, and Second Release

1. The place of visitation tawaf in Hajj

Following the rites in Mina on 10 Dhu al-Hijjah, the pilgrim has been released from most ihram restrictions after hair removal, but marital intimacy remains restricted. The next central Hajj act is Tawaf al-Ziyarah, the visitation or ifadah tawaf.

Al-Quduri now gives its timing, number of circuits, relation to an earlier saʿi, and the remaining release from ihram. The return to Mina and stoning on later days will be treated separately.

2. Returning to Makkah for the tawaf

ثُمَّ يَأْتِي مَكَّةَ مِنْ يَوْمِهِ ذَلِكَ أَوْ مِنَ الْغَدِ أَوْ مِنْ بَعْدِ الْغَدِ.
Translation: Then he comes to Makkah that same day, or the next, or the day after that.

The sequence marker thumma moves from Mina to Makkah. The three expressions refer to 10, 11, and 12 Dhu al-Hijjah in the ordinary calendar of Hajj. Min yawmihi dhālika means on that same Day of Sacrifice.

These are the days of the text's preferred, time-bound performance. If a legally relevant excuse intervenes, detailed rules apply; delaying the tawaf does not make the tawaf obligation disappear.

3. Identifying the three named days

10 Dhu al-Hijjah: min yawmihi dhālika — on the Day of Sacrifice.
11 Dhu al-Hijjah: min al-ghad — the next day.
12 Dhu al-Hijjah: min baʿd al-ghad — the day after that.

These are three possible days for one obligatory tawaf, not three distinct tawafs. A person who completes it on the 10th does not perform three obligatory visitation tawafs merely because three days were listed.

4. Grammar: thumma yaʾtī Makkah

Thumma is a conjunction marking sequence, often with an intervening interval. Yaʾtī is an imperfect verb from ʾ-t-y, 'to come'; its implicit subject is the pilgrim.

Makkata is an accusative place expression governed by this use of the verb. In min yawmihi, min is a preposition, yawm is the genitive idafah head, and -hi is its attached possessor. Al-ghad is tomorrow; baʿd al-ghad is the next day after it.

5. The seven circuits of Tawaf al-Ziyarah

فَيَطُوفُ بِالْبَيْتِ طَوَافَ الزِّيَارَةِ سَبْعَةَ أَشْوَاطٍ.
Translation: Then he performs seven circuits around the House as Tawaf al-Ziyarah.

Tawaf al-Ziyarah, also called Tawaf al-Ifadah, is the central obligatory Hajj circumambulation. Al-Quduri describes its complete performance as seven circuits. Each circuit begins and ends at the Black Stone line, with the Kaʿbah to the pilgrim's left.

All seven are required in a complete valid performance. Hanafi jurists distinguish the integral majority from the remaining obligatory circuits, but that distinction is not permission to intentionally omit any of the seven.

6. The legal classification of seven circuits

In Hanafi legal classification, the majority of the seven circuits—four forms the integral minimum; completion of the remaining three is wajib. This explanation is drawn from later Hanafi commentaries, not presented as a separate quotation from Al-Quduri's current phrase.

A person who completed only four cannot claim to have performed the full seven-circuit tawaf. The consequences of an incomplete tawaf and its correction are treated more fully under ritual violations.

7. A practical circuit-counting example

A pilgrim begins at the Black Stone line. On returning to that line after one complete round, one shawṭ has been completed. This is repeated until the seventh complete circuit.

Merely passing arbitrary points seven times or looking toward the Black Stone seven times is not equivalent to seven circuits. Increase the count only upon finishing a full circumambulation.

8. Arrival tawaf versus visitation tawaf

Tawaf al-Qudum is the arrival tawaf; a pilgrim may validly perform the Hajj saʿi after it. Tawaf al-Ziyarah is the obligatory Hajj tawaf after the Day of Sacrifice. Their causes and legal statuses differ.

Completion of the arrival tawaf does not remove the visitation tawaf. A valid saʿi following the arrival tawaf can, however, change whether another saʿi is needed after the visitation tawaf.

9. Parsing fa-yaṭūfa ... sabʿata ashwaṭ

Fa-yaṭūfa is an imperfect verb derived from ṭ-w-f, 'to go around'; here it is in a sequenced instructional context. Bi-l-bayt is a prepositional phrase.

Ṭawāfa al-ziyārah names the type of circumambulation through an accusative verbal-noun construction and idafah. Sabʿata ashwaṭin provides the numeral and counted noun, with ashwāṭ the plural of shawṭ, 'a circuit'.

10. If a valid saʿi already followed Tawaf al-Qudum

فَإِنْ كَانَ سَعَى بَيْنَ الصَّفَا وَالْمَرْوَةِ عَقِبَ طَوَافِ الْقُدُومِ لَمْ يَرْمُلْ فِي هَذَا الطَّوَافِ وَلَا سَعْيَ عَلَيْهِ.
Translation: If he already performed saʿi between Safa and Marwah after Tawaf al-Qudum, he does not perform ramal in this tawaf and no further saʿi is due from him.

The sentence gives a condition and its consequence. Condition: the pilgrim performed a valid Hajj saʿi after Tawaf al-Qudum. Consequence: no ramal in this visitation tawaf and no repeat Hajj saʿi.

Read this within the described ifrad sequence and with valid earlier performance. Do not equate every saʿi done for an ʿumrah or a different Hajj mode with this particular act. The controlling question is whether the relevant Hajj saʿi was validly completed earlier.

11. Why the earlier saʿi must count

The phrase kāna saʿā presupposes a saʿi that legally counts for this Hajj. If the earlier attempt was incomplete or failed a condition, walking between the two hills is not enough to assume full discharge.

Hanafi commentaries add conditions concerning the preceding tawaf and timing within Hajj months. The key principle here is no needless repetition of a valid completed rite; invalid or incomplete performance requires separate assessment.

12. Why no ramal after completing the saʿi earlier?

Ramal is the man's brisk, deliberate walking style in the first three tawaf circuits. In this rule it is connected to a tawaf followed by the relevant Hajj saʿi.

When the saʿi was already performed after Tawaf al-Qudum, another saʿi will not follow Tawaf al-Ziyarah; thus no ramal is prescribed in it here. Do not turn ramal into a requirement for every Hajj tawaf.

13. Scenario A: the pilgrim has already performed Hajj saʿi

Example: an ifrad pilgrim performed Tawaf al-Qudum and a valid seven-traversal Hajj saʿi on arrival. After Arafat, Muzdalifah and Mina, he returns for Tawaf al-Ziyarah.

He must still complete the seven circuits of the visitation tawaf. But there is no ramal in it here, and no repetition of that Hajj saʿi. The obligation of Tawaf al-Ziyarah has not been waived.

14. Conditional grammar: fa-in kāna saʿā

Fa-in connects a new condition: fa- links it and in means 'if.' Kāna saʿā describes earlier performance of saʿi. Bayna al-ṣafā wa-l-marwah names the place through an adverbial/idafah construction.

In lam yarmul, lam negates and makes the imperfect verb jussive. In wa-lā saʿya ʿalayhi, lā of categorical negation takes saʿya as its noun and ʿalayhi supplies the predicate sense: no saʿi is due from him.

15. If saʿi was not performed earlier

وَإِنْ لَمْ يَكُنْ قَدَّمَ السَّعْيَ رَمَلَ فِي هَذَا الطَّوَافِ وَسَعَى بَعْدَهُ عَلَى مَا قَدَّمْنَاهُ.
Translation: If he did not perform the saʿi earlier, he performs ramal in this tawaf and then performs saʿi after it as previously explained.

The second condition concerns a pilgrim who has not already performed Hajj saʿi. He performs the male pilgrim's ramal in the first three circuits of this tawaf, finishes all seven tawaf circuits, and then performs seven traversals of saʿi between Safa and Marwah.

The phrase ʿalā mā qaddamnāhu refers back to the method taught earlier. It neither creates extra tawaf circuits nor changes the number of saʿi traversals.

16. Scenario B: saʿi is still outstanding

Example: the pilgrim omitted Hajj saʿi after Tawaf al-Qudum. After the initial Mina rites he returns to Makkah. He performs seven visitation-tawaf circuits, with male ramal in the first three, and then seven one-way saʿi traversals starting at Safa.

Tawaf has seven circuits and saʿi also has seven traversals, but they are different rites. Safa-to-Marwah counts as one traversal; the return counts as a second.

17. Ramal and the female pilgrim

Al-Quduri states the general rule of ramal here, but Hanafi details specify no ramal for a woman. Thus when Hajj saʿi has not been done, a man performs the specified brisk tawaf walk and a woman walks normally.

This distinction does not cancel the woman's saʿi. She also completes the saʿi when it is outstanding, but the special male brisk-walking procedures of ramal and between the green markers do not apply to her.

18. Ramal follows the planned saʿi

Read the two conditions together: saʿi done earlier → no ramal in visitation tawaf and no repeat saʿi. saʿi not done earlier → ramal in the visitation tawaf, followed by saʿi.

The error is to memorize only that 'ramal occurs during tawaf.' Here the location of ramal depends on which tawaf precedes the Hajj saʿi. This relationship explains both branches.

19. Grammar: lam yakun qaddama al-saʿy

In lam yakun, lam is the jussive/negative particle and yakun is a jussive imperfect of kāna. Qaddama is a Form II past-tense verb from q-d-m, meaning to bring forward or perform earlier.

Al-saʿya is the accusative object of qaddama. Ramala and saʿā are past-tense verbs functioning here in the conditional legal statement. Baʿdahu sets the temporal sequence: after it.

20. The second release from ihram

وَقَدْ حَلَّ لَهُ النِّسَاءُ.
Translation: And the restriction on marital intimacy is now lifted for him.

The previous level ended with illā al-nisāʾ: after hair removal most ihram restrictions cease, but the marital-intimacy restriction remains. The current phrase ḥalla lahu al-nisāʾ states that the remaining marital restriction is now lifted.

This is called the second or complete release. It also shows why Tawaf al-Ziyarah cannot be replaced by just stoning and removing hair in Mina.

21. Precision in the marital-intimacy rule

Rendering al-nisāʾ mechanically as 'women become permitted' can mislead. In this legal context it denotes lifting the ihram-related restriction on lawful marital intimacy, not removing the rules of marriage or other Sharia limits.

The source carefully separates partial from complete release. A pilgrim who has not completed the relevant legal requirement of Tawaf al-Ziyarah cannot treat stoning or shaving alone as a substitute for full release.

22. One pilgrim, two successive legal stages

Stage one: after the relevant Mina rites and hair removal, the pilgrim leaves most ihram restrictions, but marital intimacy remains restricted.

Stage two: fulfillment of Tawaf al-Ziyarah's relevant legal requirement leads to the lifting of that remaining restriction.

Whether a sacrifice is required differs by Hajj type, but the obligatory status of Tawaf al-Ziyarah does not depend on the ifrad sacrifice being voluntary.

23. Lexical note: ḥalla lahu al-nisāʾ

Ḥalla is a past-tense verb from ḥ-l-l; here it indicates a restriction becoming lifted. Lahu is a prepositional phrase identifying the pilgrim as the beneficiary of the ruling.

Al-nisāʾu is nominative and serves as the grammatical subject. Grammar and legal context should be read together so that the translation correctly conveys the removal of the marital restriction.

24. The visitation tawaf is a Hajj obligation

وَهَذَا الطَّوَافُ هُوَ الْمَفْرُوضُ فِي الْحَجِّ.
Translation: And this is the tawaf that is obligatory as an integral part of Hajj.

This is the central legal classification in Al-Quduri's passage: Tawaf al-Ziyarah is a farḍ/integral obligation of Hajj. It must not be confused with the Sunnah arrival tawaf or the wajib farewell tawaf.

Simply performing another tawaf does not automatically discharge this integral. Its proper identification and performance are essential to completion of Hajj.

25. Comparing the three tawafs

Tawaf al-Qudum: Sunnah arrival tawaf for the incoming non-Makkan pilgrim, covered earlier.
Tawaf al-Ziyarah: The farḍ Hajj tawaf after the Day of Sacrifice, the subject of this level.
Tawaf al-Sadr: The wajib farewell tawaf for the applicable non-Makkan pilgrim, discussed later.

Do not transfer the legal grade of one tawaf to the others. Remember each one's name, occasion and ruling.

26. Parsing the emphatic identification

Hādhā is a demonstrative subject; al-ṭawāfu can be parsed as its apposition or explanatory replacement. Huwa works as a separating/emphatic pronoun, and al-mafrūḍu is the nominative predicate.

Fī al-ḥajj is the prepositional qualifier naming the ritual context. The construction emphatically identifies this tawaf as the obligatory Hajj tawaf.

27. Disapproval of delaying beyond these days

وَيُكْرَهُ تَأْخِيرُهُ عَنْ هَذِهِ الْأَيَّامِ.
Translation: And delaying it beyond these days is disliked.

Hādhihi al-ayyām refers back to 10, 11 and 12 Dhu al-Hijjah. Al-Quduri calls delaying the visitation tawaf beyond these days disliked.

The text is not merely advising convenience: the next clause adds a dam penalty for delay under Abu Hanifah's ruling. The clauses must therefore be read together, including the legal treatment of genuine excuses.

28. Delay does not erase the tawaf obligation

If Tawaf al-Ziyarah is not performed in the specified days, the obligation to perform it remains. The tawaf must still be completed; any liability arising from lateness is a distinct juristic issue.

Keep separate the tawaf's integral obligation and the rule to perform it within the stated days. Payment or sacrifice cannot simply replace the act of tawaf itself.

29. Abu Hanifah’s ruling on delayed visitation tawaf

فَإِنْ أَخَّرَهُ عَنْهَا لَزِمَهُ دَمٌ عِنْدَ أَبِي حَنِيفَةَ.
Translation: If he delays it beyond those days, a sacrificial dam becomes due according to Abu Hanifah.

Lazimahu damun means a prescribed sacrificial compensation becomes due for the relevant delay; dam here is not a medical reference to blood.

Under Abu Hanifah, the pilgrim has failed to observe the required timing, which entails dam. Yet the obligatory tawaf still must be performed. Genuine impediments—including some menstrual or medical circumstances—require their own detailed analysis.

30. The two disciples disagree on a dam for delay

Abu Hanifah: Dam is due in the relevant case when the visitation tawaf is delayed beyond the days of sacrifice.
Abu Yusuf and Muhammad: They do not require a dam merely because of that delay; the tawaf itself must still be performed.

The disagreement concerns compensation for lateness, not whether Tawaf al-Ziyarah is integral to Hajj. This extra detail is taken from Hanafi comparative works including Badaʾiʿ al-Sanaʾiʿ; the cited Al-Quduri clause explicitly names Abu Hanifah.

31. The dam is not a substitute for tawaf

Suppose a pilgrim does not perform the visitation tawaf until 13 Dhu al-Hijjah. Under Abu Hanifah's relevant ruling, the delay-related dam is at issue, while the tawaf itself must also be performed.

Someone cannot merely arrange a sacrifice and claim that the obligatory tawaf was thereby completed. Compensation for a timing breach and performance of the integral rite are distinct duties.

32. Parsing lazimahu damun

Lazima is a past-tense verb from l-z-m, 'to become binding.' The suffix -hu is the object referring to the pilgrim. Damun is the nominative subject: the sacrifice became due.

In ʿinda Abī Ḥanīfah, ʿinda is an adverbial/idafah head, Abī is its genitive complement (one of the five nouns, marked with yāʾ), and Ḥanīfah is the next idafah complement. The phrase means according to Abu Hanifah.

33. Putting the complete passage together

1. Return to Makkah on 10, 11 or 12 Dhu al-Hijjah and perform seven circuits of Tawaf al-Ziyarah.
2. If valid Hajj saʿi followed Tawaf al-Qudum, neither ramal nor another saʿi is required here.
3. If the saʿi was not done, a man performs ramal in the first three circuits and then saʿi; women do not perform ramal.
4. Tawaf al-Ziyarah is integral to Hajj and brings the remaining marital restriction to an end.
5. In Abu Hanifah's ruling, unexcused delay beyond these days brings a dam liability; the tawaf itself remains obligatory.