2. Applying perfume to one’s clothes or body, or oiling the hair of one’s head—or using fragrance as a customary greeting—is forbidden. There is, however, no dislike in washing the body or head with khitmi (mallow-leaf cleanser).

3. Removing hair or nails. A full expiation becomes due when three hairs or three nails are taken. The sounder opinion is that for one hair the expiation is one mudd of food, and for two hairs two mudds. Anyone who has a valid medical excuse may shave and then offer the required expiation.

4. Sexual intercourse. It invalidates the ‘umrah outright, and it likewise invalidates the Hajj if it occurs before the first release from iḥrām. In that case one camel is due, the pilgrim must continue and complete the invalid rite, and must perform the rite anew—immediately, according to the sounder view—even if it was a voluntary pilgrimage.

5. Hunting any edible land game is forbidden.

I add: The same ruling applies to an animal that is the offspring of such game and another species, and Allah knows best. Hunting inside the Sacred Precinct is prohibited even for someone not in iḥrām; whoever destroys game must make compensation: an ostrich requires a camel, wild cattle or a wild ass require a cow, a gazelle a she-goat, a rabbit a female kid, and a jerboa a young she-goat. Where no precedent is transmitted, two upright men determine an equivalent; and when no equivalent exists, the animal’s monetary value is paid. It is also forbidden to cut the naturally growing vegetation of the Haram. The sounder view is that liability attaches to that as well as to cutting its trees—one cow for a large tree and one sheep for a small tree.

I further say: According to the school, cultivated plants are treated the same as uncultivated ones. Idhkhir (a sweet grass) is exempt, as are thorny shrubs such as box-thorn and the like, according to the majority. The sounder opinion allows taking the vegetation of the Haram for feeding livestock or for medicinal use, and Allah knows best. Hunting within Medina is likewise forbidden, though in the Imam’s later position no compensation is due. As for game that has an established equivalent, the offender may choose between slaughtering its like and distributing the meat to the poor of the Haram, valuing the equivalent in silver and purchasing food for them, or fasting one day for each mudd. When the game has no equivalent, he may give food worth its value to the poor or fast instead. For the expiation of shaving, he may choose between slaughtering a sheep and giving charity