from a general standpoint, and did not know these finer distinctions, it would still be acceptable.

Likewise, were he to raise his voice with the talbiyah exactly as people customarily do—intending (1) the devotional rite—without naming anything aloud (2) and without, in his heart, designating it as tamattuʿ, ifrād, or qirān, his ḥajj would still be sound (3), and he would carry out whichever of the three forms he actually performs. If, however, he follows what the Prophet, peace and blessings be upon him, instructed his Companions to do, that is even better.

Should he, for fear of some unforeseen hindrance, make a condition upon his Lord and say,

“If I am prevented, then my place of disengagement is wherever You detain me,”

that, too, is commendable (4). The Prophet, peace and blessings be upon him, ordered his cousin Dubāʿah bint al-Zubayr ibn ʿAbd al-Muṭṭalib to make such a stipulation (5) when she was ill, fearing that her illness might block her from reaching the Sacred House; yet he did not command every pilgrim to do so.

In the same manner, if the pilgrim in iḥrām wishes to apply perfume to his body, that is perfectly acceptable, though he is not required to do so.