After halq or taqsir ...

After halq or taqsir , everything except sexual intercourse becomes permissible for him according to the Hanbali, Shafi'i and Hanafi schools, and according to the Maliki and Imamiyyah schools, everything except intercourse and perfume. Then he returns to Mecca on the same day, i.e. the day of the `Id, performs the tawaf al‑ziyarah , prays its related two raka'at , regardless of which kind of Hajj he is performing.

After this, according to the four Sunni schools, he is free from all restrictions including that of sexual intercourse. Then he performs the sa’y between Safa and Marwah if on Hajj al-tamattu; by agreement of all the five schools. For the Imamiyyah school, the sa’y after tawaf al‑ziyarah is also obligatory for one performing Hajj al-qiran and Hajj al‑'ifrad . But for other schools, it is not obligatory if the pilgrim had performed the sa’y after the tawaf of first entry, otherwise it is.

For the Imamiyyah, it is obligatory for all the types of Hajj to perform another tawaf after this sa’y . Without this tawaf , called tawaf al-nisa ; one is not relieved of the interdiction of abstinence from intercourse. Then the pilgrim returns to Mina on the same day, i.e. the tenth, where he sleeps on the night of the eleventh, performs the threefold throwing of stones ( ramy al jamarat ) during the interval from the noon until the sunset of the eleventh‑ by consensus of all the five schools.

For the Imamiyyah, the ramy is permissible after sunrise and before noon. After this, on the day of the twelfth, he does what he had done the day before. All the legal schools agree that he may now depart from Mina before sunset. And if he stays there until sunset, he is obliged to spend the night of the thirteenth there and to perform the threefold ramy on the day of thirteenth. After the ramy, he returns to Mecca, before or after noon.

On entering Mecca, he performs another tawaf , tawaf al‑wada` ( the tawaf of farewell ), which is mustahabb for the Imamiyyah and Maliki schools and obligatory for the non‑Meccans from the viewpoint of the remaining three. Here the acts of the Hajj come to conclusion. The Conditions (Shurut) that make the Hajj Obligatory (Wajib) The Proviso of Bulugh The Hajj is not obligatory for children, regardless of whether a child is of the age of discretion ( mumayyiz ) or not ( ghayr mumayyiz ).

For a mumayyiz child, the Hajj is voluntary and valid.