Chapter: Comprehensive Rulings on Hajj

According to Mālik, it is permissible to perform ṭawāf—whether voluntary or obligatory—after the ‘Aṣr prayer and after the dawn prayer, provided that it is limited to a single set of seven circuits. His reasoning is that the pilgrim is not obliged to pray two rakʿahs after every set, and no supererogatory prayer is prescribed in those two time-slots.

It is permissible to offer the two rakʿahs once the sun has set but before the Maghrib prayer; it is likewise permissible to delay them until Maghrib has been performed, praying them afterward before beginning any other nawāfil. Giving precedence to Maghrib over those two rakʿahs is preferable and more beloved to us.

Mālik—and most jurists—dislike a person’s performing several sets of seven and then combining all the rakʿahs at the end.

Whoever performs the ifāḍah on a Friday should return to Minā and leave off the Jumuʿah prayer.

If a woman has not yet made the tawāf of ifāḍah because of menstruation or post-natal bleeding, the hired escort (kurā) is to be detained with her for the maximum period that women customarily bleed in such cases. The escort may not plead, “I did not know she was pregnant,” as an excuse.

Ibn al-Mawwāz said, “How can the hired escort be kept back alone when he could be waylaid on the road?”

At ʿArafāt, Mālik holds that every pilgrim present—whether from Mecca, Minā, or distant lands—shortens the prayer, except the residents of ʿArafāt itself. Likewise, the people of Mecca do not shorten at Minā but do shorten at all the other holy sites; and likewise