it, he must fast, as we have explained. For anyone who cannot obtain a hady, feeding the poor or fasting stands in for the compensation for game and for the expiation of harm, but for no other blood-sacrifices; feeding plays no part outside those two cases. The hady required of the mutamattiʿ and of the qārin follows a fixed sequence, whereas in the expiation for game and the rite for harm the several options are left to choice.
Whoever assumes ihram for an ʿUmrah while driving a voluntary hady, then adds Hajj to it and thus becomes a qārin, may count the hady of his ʿUmrah for the hady of his qirān. It has also been said that this does not suffice and that the hady of qirān remains due; both opinions are related from Mālik.
If a woman menstruates before performing ṭawāf of the House, having already entered ihram for ʿUmrah and not yet performed her obligatory Hajj, and she wishes that same year to make up her Hajj, she should enter ihram for Hajj, add it to her ʿUmrah, and thereby become a qārin. She then carries out all the rites of Hajj—standing at ʿArafah and stoning the pillars—then waits until she is pure, after which she performs ṭawāf and saʿy. When her Hajj is complete she performs a fresh ʿUmrah; but if she contents herself with her qirān, it suffices for both her Hajj and her ʿUmrah.
A qārin may perform one ṭawāf and one saʿy on behalf of both his Hajj and his ʿUmrah, just like the pilgrim performing ifrād.
Ibn ʿAbd al-Ḥakam reports from Mālik: If a qārin postpones his ṭawāf until he is about to depart, that single ṭawāf fulfils the requirements of his ʿUmrah, his Hajj, his ṭawāf al-ifāḍah, and his farewell ṭawāf, provided it is done at the moment of leaving. Should a qārin kill game, the sacrifice that suffices for his qirān does not cover the offence; a separate fidyah is due for the game.
A qārin does not exit ihram for either Hajj or ʿUmrah until he exits from both together with the other pilgrims on the Day of Sacrifice. If a resident of Mecca performs qirān he is treated like one of them who performs tamattuʿ, and no hady is due from him. Most of Mālik’s associates hold that a Makkan owes no blood-sacrifice when he performs qirān, and they attribute this view to Mālik; yet some of them say it is obligatory. Mālik himself used to say, “I do not like a Makkan to perform qirān,” and he added, “What…"