—it suffices him and there is no harm in that.

Mālik nevertheless prefers that one begin with the pilgrimage if its appointed time has arrived. The Messenger of Allah—peace and blessings be upon him—performed an ʿumrah before his pilgrimage, yet the exact moment at which the duty of ḥajj was revealed remains a matter of dispute. In our view, the span during which the pilgrimage is obligatory extends from the time a person acquires the requisite ability we mentioned earlier until his death; only then is he deemed negligent to the point that it must be performed on his behalf. Others maintain that it becomes mandatory at the very first moment of capacity and that a person is at fault if he does not immediately hasten to discharge the duty. Both opinions are reported from Mālik’s disciples and from other scholars of Medina and elsewhere.

The followers of Abū Ḥanīfah and of al-Shāfiʿī have likewise differed along these two lines. The sound position transmitted from al-Shāfiʿī is that the obligation may be deferred rather than being immediate; this is also the view of Sahnūn and, in my assessment, the correct stance, for its evidential basis is stronger both rationally and textually—as I have explained in another work.

When someone enters into ihram for ḥajj—ihram being the vocal declaration coupled with the inward intention for whichever rite one is undertaking, whether pilgrimage or ʿumrah—then, whether he voices it or not, provided he inwardly believes and intends it, it becomes unlawful for him to shave his hair, trim his nails, or wear stitched clothing.