I vowed [during the pre-Islamic period] (22) to perform i'tikaf (seclusion) for one night in the Sacred Mosque." The Messenger of Allah (peace and blessings of Allah be upon him) said: "Fulfill your vow." It is a matter of consensus (23). Furthermore, prayer therein is better than elsewhere, as evidenced by the statement of the Prophet (peace and blessings of Allah be upon him): "A prayer in this mosque of mine is better than a thousand prayers elsewhere, except for the Sacred Mosque." It is a matter of consensus (24). It is also narrated from him (peace and blessings of Allah be upon him): "A prayer in the Sacred Mosque is worth one hundred thousand prayers" (25). Since it is a virtue and an act of drawing near to God, it becomes binding by vow, just as if one vowed to perform a long recitation. What they mentioned is invalidated by the 'Umrah, for it becomes binding by a vow even though it is not mandatory according to them.

Section: If one vows to pray in the Sacred Mosque, a prayer performed elsewhere does not suffice for him because it is the best of mosques, the most excellent of them, and the one with the greatest reward for the person who prays in it. If one vows to pray in the Al-Aqsa Mosque, a prayer in the Sacred Mosque does suffice for him; because of what Jabir narrated, that a man stood up on the day of the Conquest and said: "O Messenger of Allah, I vowed that if Allah grants you victory, I would pray two rak'ahs in Bayt al-Maqdis (Jerusalem)." He said: "Pray here." Then he repeated it to him, and he said: "Pray here." Then he repeated it to him, and he said: "Pray here." Then he repeated it to him, and he said: "That is up to you." It was narrated by Abu Dawud, and it was narrated by Imam Ahmad, and his wording is: "By Him in whose hand is my soul, if you had prayed here, it would have sufficed you for every prayer in Bayt al-Maqdis" (26). If one vows to come to the Al-Aqsa Mosque and pray there, a prayer there or in the Mosque of Medina suffices him, because it is better. If he vows that in the Mosque of Medina, performing it in the Al-Aqsa Mosque does not suffice him, because it is of lesser merit. This has already preceded in the chapter on I'tikaf (27).

Section: If one spoils the Hajj vowed to be performed on foot, one must make it up on foot, because the makeup (qada') must be in the same manner as the performance (ada'). Similarly, if one misses the Hajj, however, if the Hajj is missed, the requirements associated with standing at Arafat fall away, such as spending the night at Muzdalifah and Mina, and the stoning, and he terminates his ihram with an 'Umrah, and proceeds (28) with the spoiled Hajj on foot until he completes it.