Mālik alone maintained that the grime thus removed entails a compensatory offering (1).
168 – They unanimously agree that prostrating on the Ḥijr—the semi-circular enclosure adjoining the Kaʿba—is permissible. Mālik alone deemed it an innovation.
169 – They unanimously agree that women do not perform the brisk ramal around the House, nor during the saʿy between Ṣafā and Marwa.
170 – They unanimously agree that drinking water while performing ṭawāf is permissible.
171 – They unanimously agree that if one is uncertain about the number of circuits completed, he bases his action on what he is certain of.
172 – They unanimously agree that if a person has completed part of the seven circuits (2) and is interrupted by the obligatory prayer, he resumes from where he was halted once the prayer is finished. Al-Ḥasan al-Baṣrī alone said that he must start over (3).
(1) See al-Mudawwana, 1:461.
(2) 6/a.
(3) Ibn Qudama also reports the debate in al-Mughni, 3:197, quoting Malik as saying: “He should continue his tawaf and must not break it unless he fears missing the obligatory prayer, for tawaf is itself a prayer and should not be interrupted for another.” One may object that Malik’s statement here deals only with the permissibility of interrupting tawaf, not with whether one may resume it afterwards. Yet al-Mudawwana, 1:426, records: “Malik said: A man must not leave his tawaf for anything except the obligatory prayer. Ibn al-Qasim commented: This indicates that he must start over and may not resume. We asked Malik about a man who performs part of his tawaf, then remembers some money he forgot, so he leaves to get it and then returns; Malik answered: He must begin anew and may not build on what he had done.” This contradicts what Ibn Qudama related.
Al-Baji, in al-Muntaqa, 2:290, sets out the disagreement between Ibn al-Qasim and Ashhab: “As for leaving to perform the funeral prayer, Ibn al-Qasim says this prevents resumption, whereas Ashhab says it does not. Ibn al-Qasim argues that he left his tawaf for a prayer that is not obligatory yet whose time may pass, so he must restart; the precedent is leaving to seek provisions. Ashhab argues that he left for a prayer whose merit he fears to miss, so he may resume; the precedent is leaving for the congregational prayer.”
For further discussion see: Asna al-Matālib, commentary on Rawd al-Talib, 1:480–481; al-Taj wa-l-Ikil, 4:106; Mawahib al-Jalil, commentary on Mukhtasar Khalil, 3:69, 76; and Kharshi’s Sharh Mukhtasar Khalil, 2:315.