such as fleas or similar ticks, and mites known as hamnan and hulm. He must not remove any of these from his camel; if he does so, he must give a food-offering. Nor may he pluck a louse or anything like it from his own body.

Sea game is lawful for the pilgrim; what floats on the surface and what does not are equally permissible. There is no objection to a pilgrim anointing the palms of his hands and the soles of his feet with oil or clarified butter, but were he to apply it to his head or the inner sides of his calves, he must offer a fidya according to Mālik.

There is also no harm in a pilgrim bathing to cool himself, just as one in a state of major ritual impurity performs the full bath, provided he does not immerse his head in the water—this is the view of Ibn al-Qāsim reporting from Mālik. Ibn Wahb and Ashhab, however, allowed immersion, and the majority of scholars concur with them.

If the pilgrim enters the ḥammām (bathhouse) for therapeutic purposes rather than for cleansing, there is no blame on him; but he should not enter it merely to scrub away dirt. Should he do so, he must make a fidya according to Mālik. Ibn ʿAbd al-Ḥakam further related from him that if he fears having killed any small creature in the process, it is preferable that he pay the fidya as well.

The sound position with Mālik concerning a pilgrim washing his head is that he pours water over it and gently runs his fingers through his hair. Any hairs that fall from his beard or head during ablution or bathing entail no liability, and the same applies to hairs that come off his legs while riding.

There is no harm in a pilgrim taking shade beneath tents, houses, and the like, and he may carry a load on his head when necessity requires. He should not, however, use a canopy fixed to his saddle; if he does, Mālik’s reports differ, but the soundest from him is that paying the fidya in this case is recommended rather than obligatory.