return, and a compensatory sacrifice remains due. Likewise, in Mālik’s view, whoever reaches the outskirts of Mecca while still outside the state of ihram does not go back to the miqat; he should assume ihram from the spot where he stands and offer the compensatory sacrifice. If a person has not yet come near Mecca but fears that he will miss the Hajj were he to return to the miqat, he may enter ihram from his present location, yet a sacrifice is still required of him because he crossed the miqat intending Hajj or ʿUmrah while in a state of ritual permissibility.

In all such cases food cannot serve as a substitute for the sacrifice; according to Mālik, the obligation can only be met by an animal offering (hadī) or by fasting, exactly as with the pilgrim performing tamattuʿ.

If someone, after passing the miqat with no intention of Hajj or ʿUmrah, then attaches Hajj to his ʿUmrah (qirān), nothing is owed of him beyond the sacrifice specific to qirān.

Whoever lives beyond the miqat yet short of Mecca and postpones ihram until after passing his home is treated in every respect like one who delayed ihram past his appointed miqat, subject to all the rulings mentioned above.

No one other than a Meccan may enter Mecca in an ordinary state; the least that is required of a non-Meccan on entering is to perform ʿUmrah. An exception is made for residents of the nearby villages who regularly come to Mecca with wood or fruit—such as the people of Jeddah, ʿUsfān, Qudayd, and Marr al-Ẓahrān—for these may enter without ihram, as may anyone who leaves Mecca and returns shortly for some need.

Performing a full ritual bath (ghusl) at the miqat in preparation for ihram is a confirmed sunnah; every pilgrim should do so, even a woman who is menstruating or experiencing post-partum bleeding.