the inhabitants of Muzdalifah do not shorten while they are there, but they do shorten at ʿArafāt and at Minā; and the Meccans shorten at ʿArafāt and at Minā but perform the full prayer in Mecca itself. This is the position of Mālik and his companions. The rest of the jurists contend that none of the prayers at those sacred sites may be shortened unless the worshipper is a traveler whose home lies at the recognized distance for shortening, and whose journey has remained continuous, uninterrupted by a settled stay.

It is recommended to halt at al-Muḥaṣṣab on the return from Minā, before entering Mecca, and to perform the obligatory prayers there up to and including the late ʿIshāʾ. One then enters Mecca by night; whoever omits this incurs no blame. It is likewise commendable for anyone heading back to Medina to stop at al-Muʿarras and pray there. Should he arrive outside a prayer’s time, he ought to wait for the next prayer unless he fears losing his party; if so, he may depart before praying.

Whoever departs from Minā, performs the ṭawāf of ifāḍah, and then sets out on his journey has thereby discharged both his ifāḍah and his farewell ṭawāf. Entering the Kaʿbah whenever possible is praiseworthy, and the supererogatory prayers performed inside it are likewise praiseworthy; no one is to enter it wearing shoes. As for the ʿumrah pilgrim, if he departs immediately after completing his saʿy and ṭawāf, no farewell ṭawāf is required of him.

If someone spends the night in Mecca after having performed the farewell circumambulation, it is recommended that he repeat the farewell when he finally leaves.

Whoever forgets the ṭawāf of ifāḍah but has already performed the farewell—and has then traveled far away—may count that farewell in place of his ifāḍah.

If a man apostasises after performing Hajj and later repents of his apostasy, he must perform another Hajj.

Mālik considers the Hajj of an uncircumcised male valid.

There is no objection to gathering idhkhir grass or senna from the sanctuary, whether one is in or out of iḥrām; whatever is permissible for the non-muḥrim to do with the vegetation of the Haram is likewise permissible for the pilgrim in iḥrām.