for whoever forgets to join his saʿy to either of these two circumambulations, travels far away, and returns to his own land, that saʿy still suffices him, yet he must offer a sacrificial animal (hady). We shall clarify this, Allah willing.
If someone performs the saʿy without being in a state of ritual purity, that is disliked; nevertheless, it is accepted so long as the tawāf to which it is connected was performed in purity. A tawāf is only valid when the pilgrim is ritually pure and wearing clean garments: whoever circumambulates without wuḍūʾ has no valid tawāf, and whoever does so in impure clothes must repeat it so long as he has not gone far away. If a long time passes or he has already departed, nothing further is required of him.
No one should engage in conversation during tawāf, nor eat or drink while performing it, for that is disliked. Minimising speech in tawāf is a recommended practice, yet there is no harm in speaking to satisfy a need; the instruction to limit speech is merely to foster concentration on remembrance (dhikr). According to Mālik, one should not recite the Qur’an during tawāf except a brief portion comparable to other words of remembrance—although different statements are related from him on this point. The upshot of his school is that intentional, extended recitation is not prescribed in tawāf, though he sees no objection if a person does recite. The pilgrim does not interrupt his tawāf for a supererogatory prayer or a funeral prayer, but he does break it for an obligatory prayer.
When the obligatory prayer is finished, he resumes tawāf from where he left off. If, however, he prays a voluntary prayer before completing the circuits, he must begin the tawāf anew. Even if only a single circuit remains and he performs it after the iqāma has been called but before pronouncing the opening takbīr of the prayer, he incurs no blame, Allah willing.
It is impermissible to perform the saʿy before the tawāf or to separate the two by a lengthy interval. Should he separate them by an excessive gap, he must repeat both. If he remembers only after finishing, he repeats the saʿy so that it follows a tawāf, and nothing more is required of him.
Whoever arrives in Mecca with so little time remaining that he fears missing the standing at ʿArafah before dawn if he occupies himself with tawāf—this is what our scholars call al-murāhiq, “the time-pressed pilgrim”—omits both tawāf and saʿy. When he returns from Minā to Mecca for the tawāf of release (ifāḍa), he performs the saʿy immediately afterward, without any interval.