he must return to Mecca, where he is to circumambulate the House, pray two rakʿahs, walk between Ṣafā and Marwah, and then offer a sacrifice. If in the meantime he has had conjugal relations, he must go back, make the tawāf and the saʿy, then perform an ʿumrah and sacrifice an animal. This is exactly the same ruling Mālik gives for the one who forgets the tawāf of ifāḍah. He makes no distinction between the person who omits a single circuit of the arrival tawāf and the one who omits a single circuit of the saʿy. On this narration, therefore, both tawāfs are obligatory, as is the saʿy, for anything that must be done and whose performance cannot be compensated for with a blood offering is, in their view, an unquestionable duty (farḍ).

Those who hold that the two tawāfs are obligatory also maintain that each of them can substitute for the other: whichever one the pilgrim actually performs fulfils his required circumambulation of the House if he forgets the other, or if some defect renders it invalid and he does not realise this until after he has returned home. Support for this reading can be found in Mālik’s own words as cited by Ibn ʿAbd al-Ḥakam: anyone who enters the state of pilgrimage from within Mecca—whether a Meccan or otherwise—is not to perform tawāf or saʿy until he comes back from Mina, because a Meccan pilgrim does not circumambulate the House or perform the saʿy before ʿArafah unless he has first come in from outside the Sanctuary.

Mālik said: If a person who assumed iḥrām in Mecca nevertheless performed the tawāf and the saʿy before leaving for Mina, he must repeat them when he returns from Mina after casting the jamrah; and if he fails to do so before departing for his homeland, he must offer a sacrificial animal.

Abū ʿUmar observed: It is agreed by all that had he already performed the tawāf of ifāḍah and the saʿy, he would not be required to give a sacrifice, for he would have stoned the jamrah at Mina after standing at ʿArafah. Ibn ʿAbd al-Ḥakam states elsewhere in his book: If the one who assumes iḥrām in Mecca has performed a tawāf, he must repeat it before departing; but if he leaves without circumambulating the House, he must shed blood. Abū ʿUmar added: Thus, according to him, the tawāf and saʿy performed by the person who enters iḥrām for Hajj in Mecca at the moment he departs for Mina, together with a sacrificial animal, can stand in for the tawāf of ifāḍah, as he has just indicated.