and he must spend every night of Minā there; whoever passes the night in Mecca instead of Minā is liable for a compensatory sacrifice, and the same applies to anyone who omits even one of those nights in whole or in most part.

There is no objection to delaying the tawāf of release until the last of the Days of Tashrīq, though it is preferable to hasten it. If, however, he postpones it until Dhū al-Ḥijjah has completely elapsed, another compensatory sacrifice becomes due.

Once the pilgrim has completed the tawāf of release, his pilgrimage is finished, his rites are fulfilled, and everything that had been forbidden to him—sexual intimacy, perfume, hunting, and the like—becomes lawful. Nothing remains of his rituals except the stoning, the nights in Minā, and the farewell circumambulation.

After the tawāf of release he proceeds to Minā to stone the jamarāt and to remember Allah during the “counted days,” that is, the Days of Tashrīq—the three days that follow the Day of Sacrifice. They are also called the Days of Stoning and the Days of Minā; all these names refer to the same period. Whoever leaves after only two of those days incurs no sin, and whoever stays until the third day likewise incurs no sin, but no pilgrim may spend those nights anywhere except Minā.

No one should perform the tawāf of release before casting the stones at Jamrat al-ʿAqabah. If he does make the circumambulation first, he should then return, stone the pillar, shave, and repeat the tawāf; should he choose not to repeat it, there is no blame. The same ruling applies to one who performs the tawāf before shaving. Nevertheless, the best course is to carry out each act in its prescribed order.

Throughout the three Days of Tashrīq the stoning is to take place after the sun has passed its zenith. Whoever casts the stones before that must repeat the rite. Each day he stones the three jamarāt, throwing seven pebbles at each while on foot and pronouncing the takbīr with every pebble. He does this on every one of the days unless he shortens his stay to two of them. It is recommended to stone after the sun’s decline and before the Ẓuhr prayer, though the whole daylight period remains valid. Whoever delays the stoning until after sunset has acted badly and is sinful unless prevented by illness or forgetfulness—and Mālik held two different opinions about whether such a person owes a compensatory sacrifice.