If, on the last of the Days of Tashrīq, a pilgrim performs the stoning and—after casting his pebbles but before sunset—enters iḥrām for ʿumrah, that iḥrām becomes binding upon him and he must proceed with the ʿumrah until he completes it. Should he finish it before sunset, it does not count for him. If, however, he assumed iḥrām for ʿumrah before performing the stoning, then, according to Mālik, he is not required either to carry it out or to make it up.

Mālik regarded multiple ʿumrahs within a single year—or repeating the same ʿumrah several times—as disliked, whereas a number of scholars from Madinah and elsewhere saw no harm in it. Even so, Mālik allows one to perform an ʿumrah in Dhū al-Ḥijjah and another in Muḥarram, even though the interval between them is short.

An ʿumrah whose iḥrām is taken on from the miqāt is better than one begun from al-Jiʿirānah or at-Tanʿīm. A resident of Mecca may not enter iḥrām for ʿumrah until he has gone out to the ḥill, the area lying outside the Sacred Precinct.

After assuming iḥrām, the pilgrim recites the talbiyah while heading toward the House. When he begins the ṭawāf he stops the talbiyah, though, if he wishes, he may cease it when he first sights the House or when he enters the mosque. All of the foregoing applies to someone who assumed iḥrām at at-Tanʿīm; anyone who entered iḥrām at a miqāt or at al-Jiʿirānah will find the relevant rulings already set out earlier in this book.

Once he has made seven circuits around the Kaʿbah and walked seven times between Ṣafā and Marwah in the prescribed manner—exactly as detailed in the chapter on Hajj—he shaves his head and his ʿumrah is complete. Shortening the hair suffices, but shaving is preferred.

The chapters on “The Obligation of Hajj” and on “Tamattuʿ” have already covered the remaining rulings of ʿumrah in sufficient detail.