and complete. Whoever invalidates his ʿUmrah must nevertheless carry on with it until he finishes, then perform another ʿUmrah in its place and offer a sacrificial animal.

If, after finishing the rites, an ʿUmrah pilgrim remembers—based on what he considers most probable—that he performed the circumambulation without ritual purity, he should purify himself, repeat the ṭawāf and the saʿy, pass the razor over his head, and offer a sacrifice. Even if he has already had intercourse with his wife and then recalls that his ṭawāf and saʿy were done while in major or minor impurity, he must perform a substitute ʿUmrah and present the required animal.

A pilgrim who has intercourse repeatedly while in iḥrām owes only one sacrificial animal. If he coerces his wife into intercourse while she is in iḥrām, he must enable her to perform Hajj and provide a sacrifice on her behalf, just as he does for himself. If she consents, she too must perform a make-up Hajj and offer a sacrifice.

Whoever invalidates his Hajj through intercourse, then performs the make-up Hajj and again invalidates that make-up by intercourse, must undertake yet another Hajj, thereby owing two make-up pilgrimages. This is the position of Mālik and Ibn al-Qāsim, and it is the established ruling of the school.

Ibn Wahb maintained that he is liable for only one make-up Hajj but two sacrifices.

ʿAbd al-Malik held that a single make-up Hajj suffices for both occasions, as though the two pilgrimages were one and the same invalidated twice. He explained that the second sacrifice is, in reality, the first, because the pilgrim initially intended it but could not complete it, so it remains due as it was. This was reported by Ibn al-Mawwāz from ʿAbd al-Malik.