Ruling on combining the Farewell Tawaf and the Tawaf of Ifadah? And is it permissible to delay it until the twelfth day?

Al-Hawini: Is it permissible to combine the Tawaf of Ifadah and the Farewell Tawaf with a single intention, and is it permissible to delay it until the twelfth day?

The Shaykh : What do you say? The Tawaf of Ifadah?
Al-Hawini: Yes, until the twelfth day?

The Shaykh : This appears to be a question that is frequently asked, and there is a rule that states: "An obligatory act does not suffice for another obligatory act, but an obligatory act may suffice for a recommended act." The question now is: Can a pilgrim dispense with the Farewell Tawaf by performing the Tawaf of Ifadah? We say: If the Farewell Tawaf were a recommended practice (sunnah), we would say it is sufficient for him to intend in his heart the obligatory act, which is the Tawaf of Ifadah, and add to that another intention, which is performing the recommended Farewell Tawaf. This is on the assumption that the Farewell Tawaf is a recommended practice. However, the Farewell Tawaf is an obligatory act commanded by the Prophet (peace and blessings be upon him), and there is a difference between it and the Tawaf of Ifadah. He made the Tawaf of Ifadah such that a menstruating woman must delay it if she menstruates; she must not perform the tawaf while menstruating, no matter how long her menstruation lasts, until she becomes pure and performs the Tawaf of Ifadah in a state of purity. As for the Farewell Tawaf, the Wise Lawgiver dropped its obligation for a menstruating woman as a concession from her Lord. Therefore, it is not permissible to rely on the Tawaf of Ifadah in place of the Farewell Tawaf, because each of them is obligatory, and one of them is more obligatory than the other, which is the Tawaf of Ifadah.
Muslims often fall into such a situation, whether a man or a woman. For example, a woman is in a state of major ritual impurity (janabah), and then menstruation begins, and she remains menstruating for a few days, and then she becomes pure. Is it obligatory for her to perform one full ritual bath (ghusl) or two full ritual baths; one for the janabah and the other for the menstruation? If we know the rule that an obligatory act does not suffice for another obligatory act, then she must perform two full ritual baths; one for the janabah and the other for the menstruation. In fact, some men, and I do not say all men, may fall into something similar to this. One who believes that the full ritual bath for Friday is obligatory, as came in the authentic hadith: — meaning: by the adult — and if this adult man had become in a state of major ritual impurity, whether through wet dreams or through intercourse, so that he was in a state of major ritual impurity on Friday, is it sufficient for him to perform one full ritual bath for the janabah on one hand and for the Friday bath on the other?
I said: As for the one who believes that the full ritual bath for Friday is obligatory, as he (peace and blessings be upon him) said, and this is what I personally adopt, then he must perform two full ritual baths; the first for the janabah and the second for Friday.
As for the one who believes that the full ritual bath for Friday is not obligatory, and this is the opinion of the majority of scholars, then he can limit himself to the first bath, which is the bath for janabah, and intend in his heart with it the Friday bath. But this one who believes that the Friday bath is a recommended practice and not obligatory has three states. The most complete is that he performs two full ritual baths, as we said for the one who believes in the obligation of the Friday bath; because in that case, he is recorded the reward of the janabah bath and the reward of the Friday bath. And we all, if Allah wills, know that the Prophet (peace and blessings be upon him) said, on behalf of Allah (Mighty and Majestic): to the end of the hadith.
The point here is: and onwards. Now, as for the one who believes that the Friday bath is a recommended practice and was in a state of major ritual impurity, then he has three states, or three ranks:
The first rank is that he performs two full ritual baths. As for the first bath, it is necessary; a bath from the janabah for the prayer to be valid. As for the second bath, it is a recommended practice. But if he performs a specific bath for Friday, at least ten good deeds are recorded for him. This is the first state and the highest. Then comes the next one; that he performs one full ritual bath, which is the bath for janabah, and intends in himself — also — the Friday bath. This records for him one good deed for this intention, if we assume that his bath for janabah records for him at least ten good deeds. And you have heard that a good deed may be multiplied to seven hundred or many times over, and Allah multiplies for whom He wills. But let us assume that the least thing recorded for a Muslim whose good deed and worship is accepted is ten good deeds. So this one who performed the janabah bath is recorded at least ten good deeds.
So if he intended in this bath the intention of the Friday bath — also —, another good deed is recorded for him, so the total is eleven good deeds. This is the second rank.
The third and final rank: He performs the janabah bath because it is necessary for him, and no one is ignorant of the obligation of that except whom Allah wills, as we have been informed about some of them. But the Friday bath does not cross his mind at all. So ten good deeds are recorded for him.
So the first rank: The janabah bath with at least ten, and a bath for Friday with at least ten; so the total is twenty. The second rank: A bath for the janabah plus the intention of the Friday bath, so eleven good deeds are recorded for him. And the third and final rank: A bath for the janabah, and only ten good deeds are recorded for him.
In this way, many issues can be addressed, and the criterion in that is: "That an obligatory act does not suffice for an obligatory act, but an obligatory act suffices for a recommended practice; yes." But if he wants the reward, he intends the intention of the recommended practice. So if the previous question was about the Tawaf of Ifadah; does it suffice for the Farewell Tawaf? The answer is no, "because an obligatory act does not suffice for an obligatory act."
Al-Hawini: ... The continuation of the question says: If a man comes to his wife twice; is it obligatory for him to perform the full ritual bath twice — also —?

The Shaykh : To perform the full ritual bath twice?
Al-Hawini: At the same time.

The Shaykh: I understand you.
Al-Hawini: He says: If a man comes to his wife twice at the same time; is it obligatory for him to perform two full ritual baths?

The Shaykh : It is not obligatory for him except one full ritual bath, but it is recommended for him to perform the full ritual bath for each intercourse. So if he has a wife and, if Allah wills, he has this strength to come to her time after time, then whenever he comes to her, he performs the full ritual bath. It came in the authentic Sunnah that the Prophet (peace and blessings be upon him) used to go around his wives sometimes with one full ritual bath, and sometimes he would perform the full ritual bath after each intercourse, and he said, meaning: , or something like that, meaning I do not recall the exact wording. Yes.

Another questioner : If we obligate on the woman two full ritual baths from the major ritual impurity, a woman who has the impurity of janabah and menstruation, and we obligate on her two full ritual baths; why do we not obligate on the man, if he urinates and sleeps, for example, or eats camel meat, why do we not also obligate on him multiplying the ablution, so we say: you have the ablution for the camel meat, and you have the ablution for the sleep, and you have the ablution.

The Shaykh : Because there was no invalidation in between.

The questioner : This is a major ritual impurity that multiplied and was not interrupted by an invalidation, so we say if the impurity is lifted, even with one full ritual bath, is it not prescribed — also —?

The Shaykh : But here the cause is different, the cause here is different unlike eating camel meat or urination, so the matter is only an invalidator of the ablution, whereas there the cause is completely different, so they are not equal, for example.