after the stoning of the Jamrah, just as he would deliver a sermon outside Mecca after the Eid prayer. Stoning the Jamrah is the greeting for Minā, just as tawāf is the greeting for the Sacred Mosque.

A similar example is the view expressed by a group of scholars—including Ibn ‘Aqīl—that when a pilgrim in ihrām enters the Sacred Mosque, it is recommended that he offer the mosque-greeting prayer, as in other mosques, and then perform the arrival tawāf or the like.

The imams and the great majority of jurists, among both Ahmad’s followers and others, reject this. First, it contradicts the Sunnah established through mass transmission concerning the practice of the Prophet, may Allah bless him and grant him peace, and his caliphs. When they entered the mosque, they invariably began with tawāf, followed by prayer. Second, the greeting for the Sacred Mosque is tawāf, just as the greeting for other mosques is prayer.

More objectionable still is the recommendation made by some followers of al-Shāfi‘ī that anyone who performs sa‘y between al-Safā and al-Marwah should pray two rak‘ahs on al-Marwah afterwards, by analogy with prayer after tawāf. The other scholars among al-Shāfi‘ī’s followers, as well as those of all the other schools, rejected this and regarded it as a plainly reprehensible innovation. For the established Sunnah is that the Prophet, may Allah bless him and grant him peace, and his caliphs performed tawāf and prayed, just as Allah mentioned tawāf and prayer together. They then performed sa‘y and did not pray afterwards. Thus, recommending