—the middle and then the last. If, however, he were to stone the first jamrah, then the last, and then the middle, he only has to repeat the last. Should he not realize his mistake until he has gone some distance away, he must repeat the entire stoning. The same ruling applies if he separates the castings with an excessive interval: he must redo them all. Some have reported that, in Mālik’s view, maintaining the order of the jamarāt is recommended rather than obligatory.
If a pilgrim finishes and finds a pebble still in his hand, unsure at which jamrah it should have been thrown, he is to count it for the first jamrah, after which he stones the middle and then the last. Should a long delay intervene, he must begin the whole sequence anew.
No one is to set out for his homeland until he bids farewell to the House by making seven circuits, for this is a sunnah and an act of devotion that is waived only for a menstruating woman. According to Mālik, the farewell ṭawāf is recommended and, if omitted, does not entail a compensatory sacrifice, whereas others deem it a sunnah that, when left out, must be made good by a sacrificial offering. In Mālik’s opinion, one who has already traveled a considerable distance is not required to return for it. ʿUmar ibn al-Khaṭṭāb (may Allah be pleased with him) used to send back anyone who passed Marr al-Ẓahrān without having performed the farewell ṭawāf.
The farewell should immediately precede one’s departure: after completing all other needs preparatory to leaving, he performs the ṭawāf and then departs. If, after the farewell, he occupies himself with buying or selling, lingers over some matter, returns to visit a sick person, calls on a friend and stays with him, or engages in anything similar, he must return and perform the farewell once more so that his setting out follows directly upon the rakʿahs of the farewell ṭawāf.
After the farewell he should remain in Mecca only as a passer-through. When he has finished the two rakʿahs of ṭawāf, it is recommended that he stand between the Black Stone and the door— or wherever space allows—praising Allah, thanking Him for the grace He has bestowed and the guidance He has granted, and multiplying his supplications for both his religious and worldly affairs. He should exert himself in prayer, for it is a place of aspiration and, Allah willing, a station of answered requests.
Among the supplications he may offer is: “O Allah, I am Your servant. By Your favor You made the mount convey me— something Your servants could never have managed on their own— until You brought me to Your Sacred House and enabled me to discharge Your obligation. For…"