stoning Jamrat al-ʿAqabah but before performing the circumambulation of departure is liable for the prescribed compensation.
The pilgrim stops the talbiyah with the very first pebble he throws at Jamrat al-ʿAqabah. This is the position adopted by most scholars of Madinah and elsewhere, and it is authentically traced back to the Prophet—peace and blessings be upon him. According to Mālik it is lawful and permissible, yet his preferred view is what I mentioned earlier, for he relates in the Muwaṭṭaʾ that ʿAlī ibn Abī Ṭālib would cease the talbiyah in Hajj when the sun passed the meridian on the Day of ʿArafah.
ʿĀʾishah, may Allah be pleased with her, used to stop the talbiyah when she set out for the standing-place, while Ibn ʿUmar would discontinue it upon reaching the Sacred Precinct until he had circumambulated the House and performed the saʿy, after which he would resume the talbiyah until he departed from Minā for ʿArafah. Mālik considers all of these practices acceptable.
Whoever shaves or shortens his hair must pass the razor or the shears over the entire head; doing so over only part of it is not enough. Men and women are alike in this, except that the Sunnah for women is trimming, not shaving, whether in Hajj or ʿUmrah. If lice cause them discomfort they may shave. There is no fixed measure of hair that must be cut, whether the hair is long or short. Anyone who has knotted, braided, or gummed his hair together must shave; trimming is no longer an option for him.
The pebbles used at the jamarāt should be like the stones used for slinging: reports from the Prophet—peace and blessings be upon him—establish that they ought to be slightly smaller than a fingertip in both length and width. Mālik preferred that they be a little larger, and, God willing, there is no harm in either.
Once, on the Day of Sacrifice, he has stoned Jamrat al-ʿAqabah, slaughtered his offering and shaved, he proceeds to Mecca for the circumambulation of release. He circles the House seven times as described for the arrival tawāf, except that he does not jog (ramal), for ramal is confined to the first tawāf upon entering Mecca. Nor does he traverse between Ṣafā and Marwah if he already performed the saʿy with the arrival tawāf; if he did not, he must perform that saʿy with this tawāf of release, after which he returns to Minā.