The rulings for a voluntary ṭawāf, or any other ṭawāf performed either before or after ṭawāf al-ifādah, were already set out in the opening chapter of this book. Ibn al-Qāsim said: “If a person performs ṭawāf without formulating an intention, then completes saʿy, he must return, repeat the ṭawāf with a proper intention, and repeat the saʿy. If he does not do so until he has travelled back to his homeland or otherwise gone far away, that first performance will count for him, but he must offer a sacrificial animal.” This exemplifies the principle I mentioned earlier: in their school a voluntary act may stand in place of an obligatory one, except in the matter of entering iḥrām.
Whoever omits even a single circuit from his ṭawāf or his saʿy has not fulfilled the rite. If he is still nearby he must return and complete it on the basis of what he already did; if he has journeyed far he must start anew. Should he discover the omission only after reaching his country, he must resume the remainder of his iḥrām, perform ṭawāf and saʿy, and offer a blood-sacrifice for having delayed the rite beyond its proper time. If in the meantime he has had marital relations he must perform an ʿumrah as well and offer a sacrifice.
Anyone who undertakes saʿy after a ṭawāf that did not comprise seven full circuits, or after a ṭawāf performed without ritual purity, is regarded as one who has not performed saʿy at all, because Mālik and his companions stipulate that saʿy must immediately follow a valid, seven-fold ṭawāf. The person whose case we have just described must therefore travel back from his homeland to complete the ṭawāf and the saʿy. If he has not yet performed ṭawāf al-ifādah he remains prohibited from women, perfume, and hunting, and must still offer a sacrifice—though Mālik once waived the sacrifice for him, treating him like someone who finished the rites only at the last permissible moment.
A report from Mālik states that anyone who performed ṭawāf al-ifādah without saʿy, had not previously made an arrival ṭawāf, and then left Mecca, must perform an ʿumrah and offer a sacrificial animal; by doing so he is cleared of all outstanding obligations.
Whoever leaves out even a single cubit of the distance of saʿy has not satisfied the requirement until he returns and completes the stretch between Ṣafā and Marwah. If he reaches his homeland while on ʿumrah he remains under all the prohibitions of iḥrām; and if he is performing Hajj and has already stoned the jamrah and shaved, then—according to Mālik—women, perfume, and hunting remain forbidden to him. He must then return and begin his ṭawāf and saʿy anew.