garments, whereas this is forbidden for the pilgrim.

488 – The pilgrim is allowed to speak intentionally, but the worshiper in prayer is not. If a person speaks and thereby invalidates his prayer, he may not continue with it; he must start a new prayer in its place, and no expiation is required of him. If, however, he invalidates his pilgrimage, he must complete it in its corrupted state—he has no other option—after which he must perform another pilgrimage in substitution and pay a ransom.

489 – Pilgrimage has its fixed time, and prayer has its fixed time. If someone performs the pilgrimage outside its appointed time, it does not count for him. I have also found that both acts are commanded to be begun within their times: if the worshiper begins the prayer before its time, the prayer is not valid; but if the pilgrim enters the state of ihram (consecration) before its time, his pilgrimage remains valid.

490 – I observed that the prayer has a beginning and an end: its beginning is the takbīr (saying “Allahu akbar”) and its end the taslīm (closing salutation). Should he commit something that invalidates it between these two points and then give the salām, this is, in my view, the blameworthy course. I found that the pilgrimage likewise has a beginning and an end, with several parts in between: its beginning is entering ihram, and the last of its components are the stoning, shaving, and sacrifice. Once he has completed these, he is released from all the restrictions of ihram—according to us and according to the guidance of the Sunnah—save with respect to women alone; others hold that he remains barred from women, perfume, and hunting. In this state, if he has intercourse with his wife before it becomes lawful for him, he must slaughter a camel, yet his hajj is not thereby spoiled. If he refrains from intercourse until he performs the circumambulation, then women and everything else that the pilgrimage had forbidden become lawful for him, even though some rites of his hajj remain—spending the nights at Mina, stoning the pillars, and the Farewell Circumambulation. He performs these acts while lawful, having exited from the ihram of hajj, whereas in the prayer he does nothing at all unless the ihram of the prayer is still upon him.

491 – I further observed that, in pilgrimage, he is commanded to perform certain actions such that, if he omits them, he must replace them with some form of expiation: blood-sacrifice, fasting, charity, or another pilgrimage. In the prayer, however, he is commanded to perform actions whose omission leads to only one of two results: either he abandons something and his prayer becomes invalid