and even a voluntary circumambulation, in his view, may substitute for the obligatory one. The ṣadr circumambulation (ṭawāf al-ṣadr) is treated in the same way, as we noted at the beginning of this book.
Whoever, upon entering Mecca, fails to make the arrival ṭawāf—whether through forgetfulness or deliberate neglect—or performs it but does not complete seven circuits, or performs it in reverse order, or without ritual purity; or becomes impure during it, renews his ablution and resumes without starting over; or carries it out with no intention linked to his Hajj or ʿumrah; or leaves the Ḥijr of Ismāʿīl outside his course, or fails to finish the stretch from the Ḥijr to the Black Stone—his circumambulation is invalid in every one of these cases. He is regarded as someone who has not performed ṭawāf at all and must return to repeat it, whether he is still nearby or has already travelled home, unless he subsequently performed the ifādah ṭawāf followed by saʿy, or carried out a voluntary ṭawāf together with saʿy.
If, after performing such a voluntary ṭawāf, he went far away, donned ordinary clothes and had marital relations, he must offer a blood-sacrifice, yet that voluntary ṭawāf will count in place of the one that was obligatory for him. The same applies if a similar defect occurs in the ifādah ṭawāf: he must return and repeat it—even from his homeland—because it is a required pillar, unless he afterwards carried out a voluntary or a farewell circumambulation. In Mālik’s view this exempts him from returning, though a blood-offering is still due.
One who delays the ṭawāf that is normally linked to saʿy—whether he is performing qirān or ifrād—then performs the ifādah ṭawāf and departs without bidding farewell to the House, the ifādah ṭawāf suffices for all of that, provided it was accompanied by saʿy.
Mālik is consistent in holding that a blood-sacrifice is obligatory for anyone who deliberately omits the arrival ṭawāf, since he considers it one of the confirmed Sunnahs of Hajj. Regarding someone who leaves it—or any other Sunnah of Hajj—because of a valid excuse, he gave two opinions: at one time he required a blood-sacrifice, and at another he did not.
As for the farewell ṭawāf, Mālik deems it recommended; nothing is owed by the person who omits it, for once sexual relations and the use of slaves have again become lawful this act resembles a supererogatory devotion, the abandonment of which entails no penalty. We have already cited the variant wordings found in the Mudawwanah, in Abū al-Faraj’s transmission, and in what Ibn ʿAbd al-Ḥakam relates in his Marāʿah.