The return is excused for a valid reason, and he is treated like the person who is far. If the person who is close—and for whom return is possible—does not return, he incurs no more than a blood sacrifice (dam). There is no difference between one who abandons it intentionally or erroneously, due to an excuse or otherwise, because it is one of the obligations of the Hajj; thus, his intentional act and his error are equal, as are the one who is excused and the one who is not, like all other obligations of the Hajj. If the one who is far returns and performs the Farewell Circumambulation, the judge (al-Qadi) said: The blood sacrifice is not waived from him, because the liability of the blood sacrifice was established upon him when he reached the distance for shortening prayers, so it is not waived by his return, just as in the case of one who passes the Miqat without being in a state of Ihram, then enters into Ihram before it, and then returns to it. If the one who is close returns and performs the circumambulation, then no blood sacrifice is due upon him, whether he was among those who had an excuse that would waive the return or not, because the blood sacrifice did not become firmly established upon him, as he was in the status of a resident. It is also possible that the blood sacrifice is waived for the one who is far upon his return, because it is an obligation that he has performed, so its replacement is not due upon him, just as with the one who is close.

Section: If the person who is far returns, it is appropriate that he should not be permitted to pass the Miqat—if he had already passed it—unless he is in a state of Ihram, because he is not among those who have an excuse; therefore, he is required to perform a circumambulation for his Ihram for the Umrah and the Sa'i, and a circumambulation for his farewell. Regarding the waiving of the blood sacrifice for him, there is the difference of opinion we have already mentioned. If he is already below the Miqat, he enters into Ihram from his location. As for the one who is close returning, the apparent view of those whose opinions we have mentioned is that no Ihram is required of him, because he returned to complete a ritual (nusuk) that he was commanded to perform, so he is like one who returns for the Visitation Circumambulation. [As for when] he performs the farewell and leaves, then enters Makkah for a need, Ahmad said: It is more beloved to me that he does not enter unless he is in a state of Ihram, and it is more beloved to me that if he leaves, he should bid farewell to the House with a circumambulation. This is because he did not enter to complete the rituals of Hajj; rather, he entered for a non-recurring need, so he resembles one who enters it to take up residence therein.