If someone omits the arrival tawāf while he is not among the time-pressed, leaves for Minā on purpose, and does so knowingly, then when he returns from Minā he must perform both the tawāf and the saʿy and offer a sacrificial animal (hady). If, however, he leaves them out through forgetfulness—so he neither performed the arrival tawāf nor the saʿy—then, provided he does the saʿy together with the tawāf of release, Ibn al-Qāsim holds that no sacrifice is due, though other Mālikī authorities consider it obligatory.

Anyone whose pilgrimage is deemed “Meccan” because he entered into ihram inside Mecca—whether he is a resident or performing tamattuʿ—does not make tawāf or saʿy until he comes back from Minā, for only those who come from outside the sanctuary perform a circumambulation of the House and a saʿy between Safā and Marwa before Minā. If such a person does assume ihram in Mecca and nonetheless performs tawāf and saʿy, he must repeat the saʿy after the tawāf of release; and if he fails to repeat it until he has reached his homeland, he must slaughter a sacrificial animal, which suffices according to Mālik and most of his companions.

He is not in the same position as one who performed the arrival tawāf without ablution and then carried out the saʿy. That person must return and repeat the rite from his own land if he did not combine the saʿy with the tawāf of release, no matter how far away he is; he is like one who omitted the saʿy altogether or forgot it and did not walk between Safā and Marwa until he reached home.

Qāḍī Ismāʿīl ibn Isḥāq said: Mālik was very strict with anyone who left out the saʿy between Safā and Marwa, refusing to consider his rite complete; I have even heard that he might resume the talbiyah in such a case.

There is no harm in a pilgrim who is in ihram and resident in Mecca performing a voluntary tawāf. Even if he invalidates his ablution after the tawāf and its two-rakʿah prayer, he may proceed with the saʿy while not in ablution. Should he lose ablution during the saʿy, Mālik recommended that he renew it, yet if he continues the saʿy in that state, nothing further is required.

When a qārin (combining ʿumrah and ḥajj) or a mufrid (performing only ḥajj) finishes his tawāf and saʿy, he remains in ihram until the Day of Sacrifice. The mutamattiʿ, once he has completed tawāf and saʿy, shaves or shortens his hair and becomes lawful again until the Day of Tarwiyah. The detailed rulings for tamattuʿ and qirān will be set out in a later chapter, Allah willing.