entering ihram for ʿUmrah while intending to perform tamattuʿ, until he has assumed ihram for Hajj. He may fast only in the period between his ihram for Hajj and the Day of ʿArafah. If he fails to do so, he may fast during the Days of Tashrīq according to Mālik and a number of the scholars of Medina, although some do not allow fasting on those days because the Messenger of Allah ﷺ forbade fasting during the days of Minā. Mālik nevertheless deems it preferable for him to bring the fast forward and observe it as soon as he enters ihram for Hajj. Should he not fast in the Days of Tashrīq, he must then fast three days and a further seven—consecutively if he wishes, or with an interval if he prefers. The Almighty’s words, “and seven when you return” (2:196), Mālik explains as “when you return from Minā,” even if the pilgrim remains in Mecca for a time first.

The obligation to fast three days during the Hajj applies to the mutamattiʿ, the qārin, the pilgrim whose Hajj has been invalidated and must be repeated, the one who misses the Hajj and later performs it in place of the missed one, and the pilgrim who forgets to shave his head after ʿUmrah. All of these, if unable to afford a sacrificial animal, must fast three days during the Hajj and seven after their return. The same ruling, in Mālik’s opinion, applies to anyone who passes the miqāt without first entering ihram.

As for the person who has intercourse with his spouse after stoning Jamrat al-ʿAqabah but before performing the ṭawāf al-ifāḍah, omits the overnight stay in Muzdalifah, fails to stone one of the pillars, or is unable to walk part of the way to Mecca—each of these, should he lack a hady, is to fast three days and then seven more wherever he chooses, whether during the season of Hajj or afterwards, in Mecca or elsewhere. In none of these cases is feeding the poor a permissible alternative; the remedy is strictly a hady or fasting. All of this represents the distilled doctrine of Mālik as transmitted by his disciples.

Whoever leaves his homeland intending to settle in Mecca, enters it during the months of Hajj for an ʿUmrah, and then remains there until performing Hajj must offer the hady of tamattuʿ in that year; thereafter, for as long as he resides in Mecca, no further blood-offering is due. Similarly, a Meccan who has moved elsewhere and then returns for ʿUmrah and performs Hajj in the same year must offer the hady of tamattuʿ. Concerning a person who has family in Mecca but wealth elsewhere, Mālik said, “This is one of the problematic matters,” though he nonetheless recommended that such a person present the hady of tamattuʿ if he practises tamattuʿ.