in that same year. Should he be unable to procure a sacrificial animal, he must fast three days while in pilgrimage and another seven after he has returned home. Anyone who becomes liable for this fast—three days during Hajj and seven upon returning—because he lacks the means to offer an animal is not additionally obliged to feed the poor; the obligation is restricted to either an animal sacrifice or fasting.
A pilgrim whose Hajj has been invalidated must assume a new iḥrām from the very place where he had first done so for the spoiled pilgrimage, that is, from its designated miqāt. Even if he lives beyond that miqāt, Mālik maintains that he need not enter iḥrām until he reaches the miqāt itself.
The same rule applies to ʿUmrah: if he voids it by intercourse, he must perform a substitute ʿUmrah beginning from the spot where he originally entered iḥrām, and he must present a sacrificial animal. Hajj and ʿUmrah differ only in that the make-up Hajj is performed the following year from the very place where the original iḥrām was made, and the same principle governs the make-up ʿUmrah.
Whoever invalidates his Hajj while performing qirān must repeat it as qirān; if he spoils it while performing ifrād, he must make it up as ifrād. According to Mālik, one may not make up qirān with an ifrād Hajj, nor ifrād with a qirān Hajj, whereas ʿAbd al-Malik held that either substitution would suffice. Similarly, a pilgrim in qirān may not divide his rites so as to perform tamattuʿ when making up a spoiled qirān.
When a qirān pilgrim corrupts his Hajj he owes two sacrificial animals: one for the act of invalidation and another for the qirān that will accompany the make-up pilgrimage. He is to drive both animals with him when he enters iḥrām for that make-up Hajj. If he were to dispatch the animal for invalidation ahead of time, Mālik deems it disliked yet nonetheless valid.
If the qirān pilgrim cannot obtain an animal, he must fast six days during Hajj and fourteen upon his return, and he may, if he wishes, separate the six with ordinary days of eating in between.
According to Mālik, whoever has intercourse before completing the seven circuits of the ṭawāf al-ifāḍah—having forgotten one or two circuits—after he has already cast the jamrah is treated as one who has not performed the circumambulation at all; he therefore owes an ʿUmrah and a sacrificial animal. If he has intercourse after finishing the circumambulation but before performing the prescribed two rakʿahs, he must repeat the ṭawāf al-ifāḍah, perform the two rakʿahs, then undertake an ʿUmrah and present a sacrificial animal. Should he already have returned home, he performs the two rakʿahs wherever he is and offers the sacrifice.
If an ʿUmrah pilgrim has intercourse before completing both the circumambulation and the saʿy, his ʿUmrah is invalidated. If he has intercourse after finishing the saʿy but before shaving, he must offer a compensatory slaughter, yet his ʿUmrah remains valid.