Perform the pilgrimage and holy visit ('Umra, to Makkah) in the service of God. But if you are prevented, send an offering which you can afford as sacrifice, and do not shave your heads until the offering has reached the place of sacrifice. But if you are sick or have ailment of the scalp (preventing the shaving of hair), then offer expiation by fasting or else giving alms or a sacrificial offering. When you have security, then those of you who wish to perform the holy visit along with the pilgrimage, should make a sacrifice according to their means. But he who has nothing, should fast for three days during the pilgrimage and seven on return, completing ten. This applies to him whose family does not live near the Holy Mosque. Have fear of God, and remember that God is severe in punishment.
And perform Hajj (greater pilgrimage) and Umrah (lesser pilgrimage) for Allah; and if you are prevented, send sacrifice whatever is available; and do not shave your heads until the sacrifice reaches its destination; so whoever among you is sick or has an ailment in the head, must pay a compensation by fasting or charity or sacrifice; then when you are in peace – and whoever takes the advantage of combining the Hajj and Umrah, it is compulsory for him to sacrifice whatever is available; and whoever cannot afford it, must fast for three days while on the pilgrimage, and seven when you have returned to your homes; these are ten in all; this decree is for him who is not a resident of Mecca; and keep fearing Allah and know well that Allah’s punishment is severe.
Fulfil the Pilgrimage and the Visitation unto God; but if you are prevented, then such offering as may be feasible. And shave not your heads, till the offering reaches its place of sacrifice. If any of you is sick, or injured in his head, then redemption by fast, or freewill offering, or ritual sacrifice. When you are secure, then whosoever enjoys the Visitation until the Pilgrimage, let his offering be such as may be feasible; or if he finds none, then a fast of three days in the Pilgrimage, and of seven when you return, that is ten completely; that is for him whose family are not present at the Holy Mosque. And fear God, and know that God is terrible in retribution.
AND PERFORM the pilgrimage and the pious visit [to Mecca] in honour of God; and if you are held back, give instead whatever offering you can easily afford. And do not shave your heads until the offering has been sacrificed; but he from among you who is ill or suffers from an ailment of the head shall redeem himself by fasting, or alms, or [any other] act of worship. And if you are hale and secure, then he who takes advantage of a pious visit before the [time of] pilgrimage shall give whatever offering he can easily afford; whereas he who cannot afford it shall fast for three days during the pilgrimage and for seven days after your return: that is, ten full [days]. All this relates to him who does not live near the Inviolable House of Worship. And remain conscious of God, and know that God is severe in retribution.
And fulfil the pilgrimage and 'Umra for Allah. And if ye be besieged, offer whatsoever offering be easy, and shave not Your heads, until the offering reacheth its destination. Then whosoever of you sick or hath hurt in his head, for him is a ransom by fasting or alms or a rite. Then when ye are secure, whosoever combinoth 'Umra with the pilgrimage, for him is whatsoever offering be easy. And whosoever cannot afford then for him is a fast of three days during the pilgrimage and of seven when ye return these are ten days complete. That is for him whose family dwell not near the Sacred Mosque. And fear Allah, and know that verily Allah is severe in chastising.
And perform properly (i.e. all the ceremonies according to the ways of Prophet Muhammad SAW), the Hajj and 'Umrah (i.e. the pilgrimage to Makkah) for Allah. But if you are prevented (from completing them), sacrifice a Hady (animal, i.e. a sheep, a cow, or a camel, etc.) such as you can afford, and do not shave your heads until the Hady reaches the place of sacrifice. And whosoever of you is ill or has an ailment in his scalp (necessitating shaving), he must pay a Fidyah (ransom) of either observing Saum (fasts) (three days) or giving Sadaqah (charity - feeding six poor persons) or offering sacrifice (one sheep). Then if you are in safety and whosoever performs the 'Umrah in the months of Hajj, before (performing) the Hajj, (i.e. Hajj-at-Tamattu' and Al-Qiran), he must slaughter a Hady such as he can afford, but if he cannot afford it, he should observe Saum (fasts) three days during the Hajj and seven days after his return (to his home), making ten days in all. This is for him whose family is not present at Al-Masjid-al-Haram (i.e. non-resident of Makkah). And fear Allah much and know that Allah is Severe in punishment.
And carry out the Hajj and the Umrah for God. But if you are prevented, then whatever is feasible of offerings. And do not shave your heads until the offering has reached its destination. Whoever of you is sick, or has an injury of the head, then redemption of fasting, or charity, or worship. When you are secure: whoever continues the Umrah until the Hajj, then whatever is feasible of offering. But if he lacks the means, then fasting for three days during the Hajj and seven when you have returned, making ten in all. This is for he whose household is not present at the Sacred Mosque. And remain conscious of God, and know that God is stern in retribution.
When you make up your mind to perform Hajj and `Umrah, accomplish these to please Allah. But if you are hemmed in somewhere, then offer to Allah whatever sacrifice you can afford. And do not shave your heads until the sacrifice reaches its place. But whoever among you is sick or has an ailment of the head and has his head shaved shall atone for this either by fasting or by alms-giving or by offering a sacrifice However, when you are secure (and you reach Makkah before the Hajj season begins), whoever takes advantage of this opportunity to perform `Umrah shall offer the sacrifice that he can afford. But if he cannot afford a sacrifice, he shall fast three days during the Hajj season and seven days after reaching home, that is, ten days in all. This concession is only for those whose homes are not near the Masjid Haram, refrain from transgressing these Commandments of Allah and know it well that Allah is very severe in punishment.
And complete Hajj and `Umrah for Allah. But if you are prevented, then sacrifice a Hady that you can afford, and do not shave your heads until the Hady reaches the place of sacrifice. And whosoever of you is ill or has an ailment on his scalp (necessitating shaving), he must pay a Fidyah (ransom) of either fasting or giving Sadaqah or a sacrifice. Then if you are in safety and whosoever performs the `Umrah (in the months of Hajj), before (performing) the Hajj, he must slaughter a Hady such as he can afford, but if he cannot (afford it), he should fast for three days during Hajj and seven days after his return, making ten days in all. This is for him whose family is not present at Al-Masjid Al-Haram (i.e., non-resident of Makkah). And fear Allah much and know that Allah is severe in punishment.
Perform the pilgrimage and the visit (to Makka) for Allah. And if ye are prevented, then send such gifts as can be obtained with ease, and shave not your heads until the gifts have reached their destination. And whoever among you is sick or hath an ailment of the head must pay a ransom of fasting or almsgiving or offering. And if ye are in safety, then whosoever contenteth himself with the visit for the pilgrimage (shall give) such gifts as can be had with ease. And whosoever cannot find (such gifts), then a fast of three days while on the pilgrimage, and of seven when ye have returned; that is, ten in all. That is for him whoso folk are not present at the Inviolable Place of Worship. Observe your duty to Allah, and know that Allah is severe in punishment.
Complete the hajj and the ‘umrah for Allah’s sake, and if you are prevented, then [make] such [sacrificial] offering as is feasible. And do not shave your heads until the offering reaches its [assigned] place. But should any of you be sick, or have a hurt in his head, let the atonement be by fasting, or charity, or sacrifice. And when you have security—for those who enjoy [release from the restrictions] by virtue of their ‘umrah until the hajj—let the offering be such as is feasible. As for someone who cannot afford [the offering], let him fast three days during the hajj and seven when you return; that is [a period of] ten complete [days]. That is for someone whose family does not dwell by the Holy Mosque. And be wary of Allah, and know that Allah is severe in retribution.
Fulfill the pilgrimage and make the visitation for Allah. If you are prevented, then whatever offering that may be easy. And do not shave your heads until the offerings have reached their destination. But if any of you is ill or suffers from an ailment of the head (scalp), he must pay a ransom either by fasting or by the giving of charity, or by offering a sacrifice. When you are safe, then whosoever enjoys the visitation until the pilgrimage, let his offering be that which may be easy, but if he lacks the means, let him fast three days during the pilgrimage and seven when he has returned, that is, ten days in all. That is for him whose family is not present at the Holy Mosque. And fear Allah and know that He is firm in inflicting punishment.
And complete the Hajj and 'umrah for Allah. But if you are prevented, then [offer] what can be obtained with ease of sacrificial animals. And do not shave your heads until the sacrificial animal has reached its place of slaughter. And whoever among you is ill or has an ailment of the head [making shaving necessary must offer] a ransom of fasting [three days] or charity or sacrifice. And when you are secure, then whoever performs 'umrah [during the Hajj months] followed by Hajj [offers] what can be obtained with ease of sacrificial animals. And whoever cannot find [or afford such an animal] - then a fast of three days during Hajj and of seven when you have returned [home]. Those are ten complete [days]. This is for those whose family is not in the area of al-Masjid al-Haram. And fear Allah and know that Allah is severe in penalty.
Complete the hajj and umrah (two parts of the rituals of pilgrimage to Makka) in obedience to God. If you are prevented from completing the duty of hajj, offer whatever sacrifice is possible and do not shave your heads before the sacrificial animal is delivered to the prescribed place. If one of you is ill or is suffering because of some ailment in your head, you must redeem the shaving of the head by fasting, or paying money, or offering a sheep as a sacrifice. When all is well with you and you want to complete the umrah in the hajj season, offer whatever sacrifice is possible. If you do not find an animal, you have to fast for three days during the days of the pilgrimage rituals and seven days at home to complete the required ten fasting days. This rule is for those who live beyond (a distance of twelve miles from) the Sacred Mosque in Mecca. Have fear of God and know that He is stern in His retribution.
And accomplish the pilgrimage and the visit for Allah, but if, you are prevented, (send) whatever offering is easy to obtain, and do not shave your heads until the offering reaches its destination; but whoever among you is sick or has an ailment of the head, he (should effect) a compensation by fasting or alms or sacrificing, then when you are secure, whoever profits by combining the visit with the pilgrimage (should take) what offering is easy to obtain; but he who cannot find (any offering) should fast for three days during the pilgrimage and for seven days when you return; these (make) ten (days) complete; this is for him whose family is not present in the Sacred Mosque, and be careful (of your duty) to Allah, and know that Allah is severe in requiting (evil).
Waatimmoo al<u>h</u>ajja wa<b>a</b>lAAumrata lill<u>a</u>hi fain o<u>hs</u>irtum fam<u>a</u> istaysara mina alhadyi wal<u>a</u> ta<u>h</u>liqoo ruoosakum <u>h</u>att<u>a</u> yablugha alhadyu ma<u>h</u>illahu faman k<u>a</u>na minkum maree<u>d</u>an aw bihi a<u>th</u>an min rasihi fafidyatun min <u>s</u>iy<u>a</u>min aw <u>s</u>adaqatin aw nusukin fai<u>tha</u> amintum faman tamattaAAa bi<b>a</b>lAAumrati il<u>a</u> al<u>h</u>ajji fam<u>a</u> istaysara mina alhadyi faman lam yajid fa<u>s</u>iy<u>a</u>mu thal<u>a</u>thati ayy<u>a</u>min fee al<u>h</u>ajji wasabAAatin i<u>tha</u> rajaAAtum tilka AAasharatun k<u>a</u>milatun <u>tha</u>lika liman lam yakun ahluhu <u>had</u>iree almasjidi al<u>h</u>ar<u>a</u>mi wa<b>i</b>ttaqoo All<u>a</u>ha wa<b>i</b>AAlamoo anna All<u>a</u>ha shadeedu alAAiq<u>a</u>b<b>i</b>
Perform the Hajj and the minor pilgrimage [umrah] for the sake of God. If you are prevented from doing so, then make whatever offering you can afford and do not shave your heads until the offering has reached the place of sacrifice. But if any of you is ill, or has an ailment of the head, he should compensate by fasting or almsgiving or sacrifice. In times of peace, if any of you combines the minor pilgrimage with the Hajj, he should make whatever offering he can afford, but if he lacks the means, then let him fast three days during the pilgrimage and for seven days after his return; that is, ten days in all. That is incumbent upon anyone whose family does not live near the Sacred Mosque. Fear God and know that God is severe in punishment.
And complete the Hajj or 'umra in the service of Allah. But if ye are prevented (From completing it), send an offering for sacrifice, such as ye may find, and do not shave your heads until the offering reaches the place of sacrifice. And if any of you is ill, or has an ailment in his scalp, (Necessitating shaving), (He should) in compensation either fast, or feed the poor, or offer sacrifice; and when ye are in peaceful conditions (again), if any one wishes to continue the 'umra on to the hajj, He must make an offering, such as he can afford, but if he cannot afford it, He should fast three days during the hajj and seven days on his return, Making ten days in all. This is for those whose household is not in (the precincts of) the Sacred Mosque. And fear Allah, and know that Allah Is strict in punishment.
وَأَتِمُّوا۟ ٱلْحَجَّ وَٱلْعُمْرَةَ لِلَّهِ فَإِنْ أُحْصِرْتُمْ فَمَا ٱسْتَيْسَرَ مِنَ ٱلْهَدْىِ وَلَا تَحْلِقُوا۟ رُءُوسَكُمْ حَتَّىٰ يَبْلُغَ ٱلْهَدْىُ مَحِلَّهُۥ فَمَن كَانَ مِنكُم مَّرِيضًا أَوْ بِهِۦٓ أَذًى مِّن رَّأْسِهِۦ فَفِدْيَةٌ مِّن صِيَامٍ أَوْ صَدَقَةٍ أَوْ نُسُكٍ فَإِذَآ أَمِنتُمْ فَمَن تَمَتَّعَ بِٱلْعُمْرَةِ إِلَى ٱلْحَجِّ فَمَا ٱسْتَيْسَرَ مِنَ ٱلْهَدْىِ فَمَن لَّمْ يَجِدْ فَصِيَامُ ثَلَٰثَةِ أَيَّامٍ فِى ٱلْحَجِّ وَسَبْعَةٍ إِذَا رَجَعْتُمْ تِلْكَ عَشَرَةٌ كَامِلَةٌ ذَٰلِكَ لِمَن لَّمْ يَكُنْ أَهْلُهُۥ حَاضِرِى ٱلْمَسْجِدِ ٱلْحَرَامِ وَٱتَّقُوا۟ ٱللَّهَ وَٱعْلَمُوٓا۟ أَنَّ ٱللَّهَ شَدِيدُ ٱلْعِقَابِ
Perform Hajj and Umrah in a complete way, seeking only Allah’s pleasure. If you are prevented from completing them by illness or an enemy, then you should sacrifice what is easily available of sacrificial animals, such as camels, cows or sheep, before you take off your Iḥrām, and do not shave your heads or cut your hair until the sacrificial animals have reached their place. If you are prevented from entering the Sacred Sanctuary, then perform the sacrifice wherever you have stopped; yet if you can enter it, then do it on the Day of Sacrifice (10th of Dhū Al-Ḥijjah) or at least within the days of tashrīq (11, 12 and 13 of Dhū Al-Ḥijjah). Whoever among you is ill or has some problem with his hair or his head, like lice or something similar, whoever shaved his head for that reason, then that is not a problem; but they should instead fast for three days, or feed six poor people from the area of the Sanctuary, or sacrifice a sheep to be distributed among the poor of the Sanctuary. If you are living in times of peace, then whoever takes the opportunity to perform Umrah in the months of Hajj, enjoying in between those things that are not allowed when performing the pilgrimages, they should sacrifice whatever is easily available: a sheep, or a seventh of a camel or cow. If they are unable to make a sacrifice, then they must fast for three days during the days of Hajj to make up for it, and seven more days when they return home, making ten days all together. This practice of having a break between Umrah and Hajj and sacrificing an animal or fasting for those unable to make a sacrifice is only for people who do not live within or close to the Sanctuary of the Sacred Mosque. As for those who live within the Sanctuary or close to it, they do not do this, because they have no need to due to their constant being there and enjoying being able to make Umrah or Tawaf freely any other time of the year. Be mindful of Allah by following what He makes sacred law, and by respecting His limits, and know that Allah is firm in punishing those who go against what He instructs.
Perform Hajj and Umrah in a complete way, seeking only Allah’s pleasure. If you are prevented from completing them by illness or an enemy, then you should sacrifice what is easily available of sacrificial animals, such as camels, cows or sheep, before you take off your Iḥrām, and do not shave your heads or cut your hair until the sacrificial animals have reached their place. If you are prevented from entering the Sacred Sanctuary, then perform the sacrifice wherever you have stopped; yet if you can enter it, then do it on the Day of Sacrifice (10th of Dhū Al-Ḥijjah) or at least within the days of tashrīq (11, 12 and 13 of Dhū Al-Ḥijjah). Whoever among you is ill or has some problem with his hair or his head, like lice or something similar, whoever shaved his head for that reason, then that is not a problem; but they should instead fast for three days, or feed six poor people from the area of the Sanctuary, or sacrifice a sheep to be distributed among the poor of the Sanctuary. If you are living in times of peace, then whoever takes the opportunity to perform Umrah in the months of Hajj, enjoying in between those things that are not allowed when performing the pilgrimages, they should sacrifice whatever is easily available: a sheep, or a seventh of a camel or cow. If they are unable to make a sacrifice, then they must fast for three days during the days of Hajj to make up for it, and seven more days when they return home, making ten days all together. This practice of having a break between Umrah and Hajj and sacrificing an animal or fasting for those unable to make a sacrifice is only for people who do not live within or close to the Sanctuary of the Sacred Mosque. As for those who live within the Sanctuary or close to it, they do not do this, because they have no need to due to their constant being there and enjoying being able to make Umrah or Tawaf freely any other time of the year. Be mindful of Allah by following what He makes sacred law, and by respecting His limits, and know that Allah is firm in punishing those who go against what He instructs.
<p>Injunctions concerning Hajj and ` Umrah</p><p>In the series of injunctions appearing under the theme of 'righteousness' which has started from verse 177, the eleventh injunction relates to the Hajj. Since it is tied to Makkah al-Mukarramah and Ka'bah, the House of Allah, therefore, some relevant questions have been covered partly under the subject of Qiblah قبلہ from verse 125 to 128 of Surah al-Baqarah. They begin from وَإِذْ جَعَلْنَا الْبَيْتَ مَثَابَةً and end, at وَأَرِ‌نَا مَنَاسِكَنَا ، then, at the conclusion of the discussion on Qiblah, the injunction of Sa` y سَعِی between Said and Marwah has been taken up in verse 158, إِنَّ الصَّفَا وَالْمَرْ‌وَةَ as a corollary. Now, Verse 196 - 203, from وَأَتِمُّوا الْحَجَّ وَالْعُمْرَ‌ةَ to, the eight consecutive verses, present injunctions and questions about Hajj and ` Umrah.</p><p>The Hajj, with the strong consensus of the entire Muslim Ummah, is a pillar among the cardinal pillars of Islam and an important obligation. It has been clearly emphasised in the many verses of the Holy Qur'an and in numerous authentic ahadith.</p><p>According to the majority opinion, the Hajj became an obligation in the third year of Hijrah, that is, in the year the battle of Uhud was fought, through the verse وَلِلَّـهِ عَلَى النَّاسِ حِجُّ الْبَيْتِ (and as a right of Allah, it is obligatory on the people to perform Hajj of the House) of Surah Al ` Imran آلِ عمران (Ibn Kathir). In this verse, conditions of the obligation of Hajj have been stated and a stern warning has been given to those who do not perform Hajj in spite of having the ability to do that.</p><p>Out of the eight verses before us, the first verse وَأَتِمُّوا الْحَجَّ وَالْعُمْرَ‌ةَ (And accomplish the Hajj, and the ` Umrah for Allah) was revealed, as agreed upon by the commentators, pertaining to the event of Hudaybiyyah حدیبیہ which took place in the year 7 A.H. This tells us that the purpose of the verse is not to declare the initial obligation of the Hajj; that has been stated already. Instead, the intention here is to convey some special injunctions governing Hajj and ` Umrah.</p><p>The Injunction about ` Umrah</p><p>However, Surah Al ` Imran which declares Hajj as an obligation restricts itself to Hajj alone; ` Umrah عمرہ is not mentioned there, while the present verse mentions ` Umrah, but does not state whether it is basically 'necessary' or 'obligatory'. It rather says that a person who begins Hajj or ` Umrah by going into Ihram, then, it becomes wajib or necessary for him to complete that, very much like voluntary prayers or fasting where the rule is that after one starts them, their completion becomes necessary. Therefore, we do not find out from this verse the answer to the question: Is ` Umrah wajib, or is it not? It simply tells us that once one starts it, it becomes wajib or necessary for him to complete it.</p><p>Ibn Kathir cites, with reference to al-Tirmidhi, Ahmad and al-Bayhaqi, a report from the blessed Companion Jabir that he asked the Holy Prophet ﷺ : 'Is ` Umrah wajib?' He said: 'Well, not wajib, but that you do it is better and merit worthy.' (According to al-Tirmidhi, this hadith is hasan sahih). This is why Imam Abu Hanifah, Imam Malik and others say that ` Umrah is not wajib, but a sunnah. Looking back at the statement in the present verse that completing Hajj and ` Umrah after one has gone into Ihram becomes wajib or necessary, we face the question as to what happens if, after entering into the state of Ihram, there comes up some sort of compulsion which -makes it impossible to complete the Hajj and ` Umrah. at has to be done in such cases has been clarified in the succeeding sentence which begins with "but if you are restricted."</p><p>Rules concerning Ihram احرام</p><p>As this verse pertains to the event of Hudaybiyyah where the Holy Prophet ﷺ and his Companions ؓ were in a state of Ihram and the disbelievers of Makkah had stopped them from entering Makkah and performing ` Umrah, thereupon came the injunction that the fidyah or ransom to get released from the Ihram is to offer the sacrifice of an animal, such as, a goat, cow or camel whichever is easy to get. After the sacrifice has been offered, Warn can be removed, but within the next sentence وَلَا تَحْلِقُوا رُ‌ءُوسَكُمْ : (And shave not your heads) it has also been pointed out that removing the Ihram, which is legally possible only after having shaved or close-trimmed the hair on the head, is not permissible until the sacrificial animal of the person in a state of Ihram reaches its destined spot and is actually slaughtered.</p><p>The expression 'reaching its place', according to Imam Abu Hanifah (رح) ، means that it should be taken into the sacred precincts of the Haram and slaughtered there. If one cannot do it personally, he can authorise someone else to do it on his behalf. The situation of being 'restricted' by an enemy is clearly mentioned in this verse. Imam Abu Hanifah (رح) and some other jurists are of the view that if somebody is unable to complete Hajj or ` Umrah (after wearing Ihram احرام ) because of sickness, he can also avail of the concession given by this verse, because the words if you are restricted' are so general that they include the restriction imposed by sickness also.</p><p>The manner in which the Holy Prophet ﷺ has practiced the instructions given in the Holy Verse is sufficient to disclose that although it is allowed in such an emergent situation to remove the Ihram after offering a sacrifice, yet it will remaih obligatory to perform the Hajj or the 'Umrah afresh as a qada' قضاء (whenever the circumstances allow to do so). That is why the Holy Prophet ﷺ and his Companions did perform the ` Umrah next year as a qada' قضاء for the ` Umrah missed by them at Hudaybiyyah.</p><p>In this verse, the shaving of the head has been indentified as the signal for removing the Ihram which proves that shaving the head (halq حلق) or trimming the hair qasr قصر) in a state of Ihram is forbidden. In view of this, the next injunction tells us the way out for one who faces a compelling need to shave his head in a state of Ihram.</p><p>Shaving in the state of Ihram احرام ?</p><p>In the text of the Holy Qur'an, it is said: فَمَن كَانَ مِنكُم مَّرِ‌يضًا أَوْ بِهِ أَذًى مِّن رَّ‌أْسِهِ that is, if one is forced to shave hair on the head, or any other part of the body, because of some ailment or irritating lice, one can do so in proportion to the need, but it has to be redeemed by giving fidyah فدیہ in the form of fasting, charity or sacrifice. The place for sacrifice is fixed; it has to be offered within the limits of Haram حرم . There is no such fixed place for fasting and charity; these obligations can be accomplished anywhere. The number of fasts and the amount of charity find no mention in the words of the Holy Qur'an, but in a hadith of Sahih al-Bukhari, the Holy Prophet ﷺ prescribed in a similar situation faced by the noble Companion Ka'b ibn ` Ujrah ؓ that he should fast for three days or give 1/2 sa' of wheat as charity to six needy persons. This 1/2 sa` comes to approximately 1.632 kilograms of wheat or its price in cash.</p><p>Combining Hajj and ` Umrah during Hajj months</p><p>Before the appearance of Islam, the Arabs in Jahiliyyah would not combine Hajj and ` Umrah during Hajj months, that is, after the advent of Shawwal. They thought it was a sin. Towards the end of this verse, their misconception was corrected by restricting the prohibition on combining Hajj and ` Umrah during the months of Hajj to only those who live within the limits of Miqat because it is not difficult for them to return for ` Umrah after the Hajj months. But, for those coming from outside the Miqat میقات limits, it was declared permissible because it is not easy for them to make a special trip exclusively for ` Umrah all the way from such distances. Miqat is one of the several stations appointed by Allah Almighty on every route leading to Makkah from all over the world and it has been made obligatory on everyone proceeding to Makkah to wear Ihram at this point to perform Hajj or ` Umrah. Going beyond this appointed place without Ihram is a sin. The verse لِمَن لَّمْ يَكُنْ أَهْلُهُ حَاضِرِ‌ي الْمَسْجِدِ الْحَرَ‌امِ means just this, that is, combining Hajj and ` Umrah is permissible only for a person whose family does not live within the environs of al-Masjid al-Haram, or in other words, within the limits of the appointed stations known as Miqat میقات .</p><p>However, those who combine the Hajj and ` Umrah during the Hajj months are obligated to demonstrate their gratefulness for having been allowed to combine two acts of ` Ibadah. This gratitude is expressed by offering a sacrifice, if one is capable of that. This sacrifice may be offered by slaughtering a goat, cow or camel whichever is easy. But, one who is financially incapable of doing so, he is obligated to fast for ten days, the first three within the Hajj days completing them by the ninth of Dhul-Hijjah, the rest of seven fasts he can complete after the Hajj at a place and time of his choice. He could do so while living in Makkah or when.he returns home. If a person fails to fast for three days during the Hajj days, for him, in the view of revered Companions, and Imam Abu Hanifah (رح) ، offering a sacrifice is mandatory. As soon as it is possible, he can have the sacrifice offered in the Haram through someone he knows (Jassas).</p><p>Al-Tamattu` التمتع and Al-Qirn القرن ; the two kinds of Hajj</p><p>Combining the Hajj and ` Urnrah during Hajj days takes two forms. The first method is to enter into Ihram for Hajj and ` Umrah both right from the Miqat. This is known as Al-Qirn القرن in the terminology of hadith. Under this method the release from the Ihram is tied with the release from the Ihram of Hajj. The pilgrim has to stay in a state of Ihram until the last day of Hajj. Under the second method it is possible to enter into Ihram exclusively for ` Umrah from a Miqat and after reaching Makkah al-Mukarramah, and performing the fixed rites of ` Umrah one can get out of the Ihram. After that, when getting ready to go to Mina on the eighth of Dhul-Hijjah, he should enter again into the Ihram of Hajj right within the Haram. This is technically known as Al-Tamattu`. Literally, the word Tamattu' covers both methods since it means to have the benefit of combining Hajj and ` Umrah both' which is equally applicable to both the methods detailed above. The words' فَمَن تَمَتَّعَ (Then, whoever avails of the advantage) in the present verse of the Holy Qur'an have been used in this general sense.</p><p>The warning against violation of rules</p><p>The verse 196 ends up with the words 'Fear Allah' which is a command to adopt Taqwa تقویٰ - a Qur'anic term which has no equivalent in the English language, and denotes the attitude of fearing and abstaining from doing anything against rules set by Allah Almighty. This command has been followed by a warning: وَاعْلَمُوا أَنَّ اللَّـهَ شَدِيدُ الْعِقَابِ (and be aware that Allah is severe at punishment) which means that anyone who knowingly acts against the injunctions revealed by Allah Almighty, for him the punishment of Allah is severe. The people who go in our days for Hajj or ` Umrah are widely negligent of this warning. To begin with, they do not make the necessary effort to find out the rules of Hajj and 'Umrah. Then a good many do not follow the rules strictly, even if they have the knowledge. Bad guides or careless fellow pilgrims sometimes make one miss the obligatory acts, let alone the sunnah and the proper etiquette of the pilgrimage. May Allah bless all of us with the ability to correct what we do.</p>
Injunctions concerning Hajj and ` UmrahIn the series of injunctions appearing under the theme of 'righteousness' which has started from verse 177, the eleventh injunction relates to the Hajj. Since it is tied to Makkah al-Mukarramah and Ka'bah, the House of Allah, therefore, some relevant questions have been covered partly under the subject of Qiblah قبلہ from verse 125 to 128 of Surah al-Baqarah. They begin from وَإِذْ جَعَلْنَا الْبَيْتَ مَثَابَةً and end, at وَأَرِ‌نَا مَنَاسِكَنَا ، then, at the conclusion of the discussion on Qiblah, the injunction of Sa` y سَعِی between Said and Marwah has been taken up in verse 158, إِنَّ الصَّفَا وَالْمَرْ‌وَةَ as a corollary. Now, Verse 196 - 203, from وَأَتِمُّوا الْحَجَّ وَالْعُمْرَ‌ةَ to, the eight consecutive verses, present injunctions and questions about Hajj and ` Umrah.The Hajj, with the strong consensus of the entire Muslim Ummah, is a pillar among the cardinal pillars of Islam and an important obligation. It has been clearly emphasised in the many verses of the Holy Qur'an and in numerous authentic ahadith.According to the majority opinion, the Hajj became an obligation in the third year of Hijrah, that is, in the year the battle of Uhud was fought, through the verse وَلِلَّـهِ عَلَى النَّاسِ حِجُّ الْبَيْتِ (and as a right of Allah, it is obligatory on the people to perform Hajj of the House) of Surah Al ` Imran آلِ عمران (Ibn Kathir). In this verse, conditions of the obligation of Hajj have been stated and a stern warning has been given to those who do not perform Hajj in spite of having the ability to do that.Out of the eight verses before us, the first verse وَأَتِمُّوا الْحَجَّ وَالْعُمْرَ‌ةَ (And accomplish the Hajj, and the ` Umrah for Allah) was revealed, as agreed upon by the commentators, pertaining to the event of Hudaybiyyah حدیبیہ which took place in the year 7 A.H. This tells us that the purpose of the verse is not to declare the initial obligation of the Hajj; that has been stated already. Instead, the intention here is to convey some special injunctions governing Hajj and ` Umrah.The Injunction about ` UmrahHowever, Surah Al ` Imran which declares Hajj as an obligation restricts itself to Hajj alone; ` Umrah عمرہ is not mentioned there, while the present verse mentions ` Umrah, but does not state whether it is basically 'necessary' or 'obligatory'. It rather says that a person who begins Hajj or ` Umrah by going into Ihram, then, it becomes wajib or necessary for him to complete that, very much like voluntary prayers or fasting where the rule is that after one starts them, their completion becomes necessary. Therefore, we do not find out from this verse the answer to the question: Is ` Umrah wajib, or is it not? It simply tells us that once one starts it, it becomes wajib or necessary for him to complete it.Ibn Kathir cites, with reference to al-Tirmidhi, Ahmad and al-Bayhaqi, a report from the blessed Companion Jabir that he asked the Holy Prophet ﷺ : 'Is ` Umrah wajib?' He said: 'Well, not wajib, but that you do it is better and merit worthy.' (According to al-Tirmidhi, this hadith is hasan sahih). This is why Imam Abu Hanifah, Imam Malik and others say that ` Umrah is not wajib, but a sunnah. Looking back at the statement in the present verse that completing Hajj and ` Umrah after one has gone into Ihram becomes wajib or necessary, we face the question as to what happens if, after entering into the state of Ihram, there comes up some sort of compulsion which -makes it impossible to complete the Hajj and ` Umrah. at has to be done in such cases has been clarified in the succeeding sentence which begins with "but if you are restricted."Rules concerning Ihram احرامAs this verse pertains to the event of Hudaybiyyah where the Holy Prophet ﷺ and his Companions ؓ were in a state of Ihram and the disbelievers of Makkah had stopped them from entering Makkah and performing ` Umrah, thereupon came the injunction that the fidyah or ransom to get released from the Ihram is to offer the sacrifice of an animal, such as, a goat, cow or camel whichever is easy to get. After the sacrifice has been offered, Warn can be removed, but within the next sentence وَلَا تَحْلِقُوا رُ‌ءُوسَكُمْ : (And shave not your heads) it has also been pointed out that removing the Ihram, which is legally possible only after having shaved or close-trimmed the hair on the head, is not permissible until the sacrificial animal of the person in a state of Ihram reaches its destined spot and is actually slaughtered.The expression 'reaching its place', according to Imam Abu Hanifah (رح) ، means that it should be taken into the sacred precincts of the Haram and slaughtered there. If one cannot do it personally, he can authorise someone else to do it on his behalf. The situation of being 'restricted' by an enemy is clearly mentioned in this verse. Imam Abu Hanifah (رح) and some other jurists are of the view that if somebody is unable to complete Hajj or ` Umrah (after wearing Ihram احرام ) because of sickness, he can also avail of the concession given by this verse, because the words if you are restricted' are so general that they include the restriction imposed by sickness also.The manner in which the Holy Prophet ﷺ has practiced the instructions given in the Holy Verse is sufficient to disclose that although it is allowed in such an emergent situation to remove the Ihram after offering a sacrifice, yet it will remaih obligatory to perform the Hajj or the 'Umrah afresh as a qada' قضاء (whenever the circumstances allow to do so). That is why the Holy Prophet ﷺ and his Companions did perform the ` Umrah next year as a qada' قضاء for the ` Umrah missed by them at Hudaybiyyah.In this verse, the shaving of the head has been indentified as the signal for removing the Ihram which proves that shaving the head (halq حلق) or trimming the hair qasr قصر) in a state of Ihram is forbidden. In view of this, the next injunction tells us the way out for one who faces a compelling need to shave his head in a state of Ihram.Shaving in the state of Ihram احرام ?In the text of the Holy Qur'an, it is said: فَمَن كَانَ مِنكُم مَّرِ‌يضًا أَوْ بِهِ أَذًى مِّن رَّ‌أْسِهِ that is, if one is forced to shave hair on the head, or any other part of the body, because of some ailment or irritating lice, one can do so in proportion to the need, but it has to be redeemed by giving fidyah فدیہ in the form of fasting, charity or sacrifice. The place for sacrifice is fixed; it has to be offered within the limits of Haram حرم . There is no such fixed place for fasting and charity; these obligations can be accomplished anywhere. The number of fasts and the amount of charity find no mention in the words of the Holy Qur'an, but in a hadith of Sahih al-Bukhari, the Holy Prophet ﷺ prescribed in a similar situation faced by the noble Companion Ka'b ibn ` Ujrah ؓ that he should fast for three days or give 1/2 sa' of wheat as charity to six needy persons. This 1/2 sa` comes to approximately 1.632 kilograms of wheat or its price in cash.Combining Hajj and ` Umrah during Hajj monthsBefore the appearance of Islam, the Arabs in Jahiliyyah would not combine Hajj and ` Umrah during Hajj months, that is, after the advent of Shawwal. They thought it was a sin. Towards the end of this verse, their misconception was corrected by restricting the prohibition on combining Hajj and ` Umrah during the months of Hajj to only those who live within the limits of Miqat because it is not difficult for them to return for ` Umrah after the Hajj months. But, for those coming from outside the Miqat میقات limits, it was declared permissible because it is not easy for them to make a special trip exclusively for ` Umrah all the way from such distances. Miqat is one of the several stations appointed by Allah Almighty on every route leading to Makkah from all over the world and it has been made obligatory on everyone proceeding to Makkah to wear Ihram at this point to perform Hajj or ` Umrah. Going beyond this appointed place without Ihram is a sin. The verse لِمَن لَّمْ يَكُنْ أَهْلُهُ حَاضِرِ‌ي الْمَسْجِدِ الْحَرَ‌امِ means just this, that is, combining Hajj and ` Umrah is permissible only for a person whose family does not live within the environs of al-Masjid al-Haram, or in other words, within the limits of the appointed stations known as Miqat میقات .However, those who combine the Hajj and ` Umrah during the Hajj months are obligated to demonstrate their gratefulness for having been allowed to combine two acts of ` Ibadah. This gratitude is expressed by offering a sacrifice, if one is capable of that. This sacrifice may be offered by slaughtering a goat, cow or camel whichever is easy. But, one who is financially incapable of doing so, he is obligated to fast for ten days, the first three within the Hajj days completing them by the ninth of Dhul-Hijjah, the rest of seven fasts he can complete after the Hajj at a place and time of his choice. He could do so while living in Makkah or when.he returns home. If a person fails to fast for three days during the Hajj days, for him, in the view of revered Companions, and Imam Abu Hanifah (رح) ، offering a sacrifice is mandatory. As soon as it is possible, he can have the sacrifice offered in the Haram through someone he knows (Jassas).Al-Tamattu` التمتع and Al-Qirn القرن ; the two kinds of HajjCombining the Hajj and ` Urnrah during Hajj days takes two forms. The first method is to enter into Ihram for Hajj and ` Umrah both right from the Miqat. This is known as Al-Qirn القرن in the terminology of hadith. Under this method the release from the Ihram is tied with the release from the Ihram of Hajj. The pilgrim has to stay in a state of Ihram until the last day of Hajj. Under the second method it is possible to enter into Ihram exclusively for ` Umrah from a Miqat and after reaching Makkah al-Mukarramah, and performing the fixed rites of ` Umrah one can get out of the Ihram. After that, when getting ready to go to Mina on the eighth of Dhul-Hijjah, he should enter again into the Ihram of Hajj right within the Haram. This is technically known as Al-Tamattu`. Literally, the word Tamattu' covers both methods since it means to have the benefit of combining Hajj and ` Umrah both' which is equally applicable to both the methods detailed above. The words' فَمَن تَمَتَّعَ (Then, whoever avails of the advantage) in the present verse of the Holy Qur'an have been used in this general sense.The warning against violation of rulesThe verse 196 ends up with the words 'Fear Allah' which is a command to adopt Taqwa تقویٰ - a Qur'anic term which has no equivalent in the English language, and denotes the attitude of fearing and abstaining from doing anything against rules set by Allah Almighty. This command has been followed by a warning: وَاعْلَمُوا أَنَّ اللَّـهَ شَدِيدُ الْعِقَابِ (and be aware that Allah is severe at punishment) which means that anyone who knowingly acts against the injunctions revealed by Allah Almighty, for him the punishment of Allah is severe. The people who go in our days for Hajj or ` Umrah are widely negligent of this warning. To begin with, they do not make the necessary effort to find out the rules of Hajj and 'Umrah. Then a good many do not follow the rules strictly, even if they have the knowledge. Bad guides or careless fellow pilgrims sometimes make one miss the obligatory acts, let alone the sunnah and the proper etiquette of the pilgrimage. May Allah bless all of us with the ability to correct what we do.
<h2 class="title">The Command to complete Hajj and `Umrah</h2><p>After Allah mentioned the rulings for fasting and Jihad, he explained the rituals by commanding the Muslims to complete Hajj and `Umrah, meaning, to finish the rituals of Hajj and `Umrah after one starts them. This is why Allah said afterwards: </p><div class="text_uthmani arabic">فَإِنْ أُحْصِرْتُمْ</div><p>(But if you are prevented) meaning, if your way to the House is obstructed, and you are prevented from finishing it. This is why the scholars agree that starting the acts of Hajj and `Umrah requires one to finish them. As for Makhul, he said, "Complete, means to start them from the Miqat (areas the Prophet designated to assume Ihram from)." `Abdur-Razzaq said that Az-Zuhri said: "We were told that `Umar commented on: </p><div class="text_uthmani arabic">وَأَتِمُّواْ الْحَجَّ وَالْعُمْرَةَ لِلَّهِ</div><p>(And complete Hajj and `Umrah for Allah.) "Complete Hajj and `Umrah means performing each of them separately, and to perform `Umrah outside of the months of Hajj, for Allah the Exalted says: </p><div class="text_uthmani arabic">الْحَجُّ أَشْهُرٌ مَّعْلُومَـتٌ</div><p>(The Hajj (pilgrimage) is (in) the well-known (lunar year) months. )" </p><p>As-Suddi said, </p><div class="text_uthmani arabic">وَأَتِمُّواْ الْحَجَّ وَالْعُمْرَةَ لِلَّهِ</div><p>(And complete Hajj and `Umrah for Allah.) means, "Maintain the performance of Hajj and `Umrah." Ibn `Abbas was reported to have said, "Hajj is `Arafat, while `Umrah is Tawaf." Al-A`mash related that Ibrahim said that `Alqamah commented on Allah's statement: </p><div class="text_uthmani arabic">وَأَتِمُّواْ الْحَجَّ وَالْعُمْرَةَ لِلَّهِ</div><p>(And complete Hajj and `Umrah for Allah.) "Abdullah (Ibn Mas`ud) recited it this way: `Complete Hajj and `Umrah to the House, so that one does not exceed the area of the House during the `Umrah'." Ibrahim then said, "I mentioned this statement to Sa`id bin Jubayr and he said; `Ibn `Abbas also said that."' Sufyan reported that Ibrahim said that `Alqamah said (regarding the Ayah 2:196), "Perform the Hajj and `Umrah to the House." Ath-Thawri reported that Ibrahim read (the Ayah), "Perform the Hajj and `Umrah to the House." </p><h2 class="title">If One is prevented while in Route, He slaughters the Sacrifice, shaves his Head and ends Ihram</h2><p>Allah's statement: </p><div class="text_uthmani arabic">فَإِنْ أُحْصِرْتُمْ فَمَا اسْتَيْسَرَ مِنَ الْهَدْىِ</div><p>(But if you are prevented, sacrifice a Hady (animals for sacriface) such as you can afford,) was revealed in the sixth year of Hijrah, the year of the treaty of Al-Hudaybiyyah when the polytheists prevented Allah's Messenger from reaching the House. Allah revealed Surat Al-Fath (chapter 48 in the Qur'an) then, and allowed the Muslims to slaughter any Hady (animals for sacrifice) they had. They had seventy camels with them for that purpose. They were also permitted to shave their heads and end their Ihram. When the Prophet commanded them to shave their heads and end the state of Ihram, they did not obey him, as they were awaiting that order to be abrogated. When they saw that the Prophet went out after shaving his head, they imitated him. Some of them did not shave, but only shortened their hair. This is why the Prophet said: </p><div class="text_uthmani arabic">«رَحِمَ اللهُ الْمُحَلِّقِين»</div><p>(May Allah award His mercy to those who shaved.) </p><p>They said, "What about those who shortened the hair" He said in the third time, "And to those who shortened." Every seven among them shared one camel for their sacrifice. They were one thousand and four hundred Companions and were camping in the area of Al-Hudaybiyyah, outside the Sacred Area. It was also reported that they were within the boundaries of the Sacred Area. Allah knows best. </p><p>Being prevented from the House (Hasr) includes more than just being sick, fearing an enemy or getting lost on the way to Makkah. Imam Ahmad reported that Al-Hajjaj bin `Amr Al-Ansari said that he heard Allah's Messenger saying: </p><div class="text_uthmani arabic">«مَنْ كُسِرَ أَوْ عَرِجَ فَقَدْ حَلَّ وَعَلَيْهِ حَجَّةٌ أُخْرَى»</div><p>(Whoever suffered a broken bone or a limb, will have ended his Ihram and has to perform Hajj again.) He said, "I mentioned that to Ibn `Abbas and Abu Hurayrah and they both said, `He (Al-Hajjaj) has said the truth'." This Hadith is also reported in the Four Collections. In the version of Abu Dawud and Ibn Majah, the Prophet said, "Whoever limped, had a broken bone or became ill..." Ibn Abu Hatim also recorded it and said, "It was reported that Ibn Mas`ud, Ibn Az-Zubayr, `Alqamah, Sa`id bin Musayyib, `Urwah bin Az-Zubayr, Mujahid, An-Nakha`i, `Ata' and Muqatil bin Hayyan said that being prevented (Hasr) entails an enemy, an illness or a fracture." Ath-Thawri also said, "Being prevented entails everything that harms the person." </p><p>It is reported in the Two Sahihs that `A'ishah said that Allah's Messenger went to Duba`ah bint Az-Zubayr bin `Abdul-Muttalib who said, "O Messenger of Allah! I intend to perform Hajj but I am ill." He said, "Perform Hajj and make the condition: `My place is where You prevent (or halt) me." Muslim recorded similarly from Ibn `Abbas. So saying such a condition for Hajj is allowed is based on this Hadith. </p><p>Allah's statement: </p><div class="text_uthmani arabic">فَمَا اسْتَيْسَرَ مِنَ الْهَدْىِ</div><p>(...sacrifice a Hady such as you can afford) includes a sheep also, as Imam Malik reported that `Ali bin Abu Talib used to say. Ibn `Abbas said, "The Hady includes eight types of animals: camels, cows, goats and sheep." `Abdur-Razzaq reported that Ibn `Abbas said about what Allah said: </p><div class="text_uthmani arabic">فَمَا اسْتَيْسَرَ مِنَ الْهَدْىِ</div><p>(...sacrifice a Hady such as you can afford) </p><p>"As much as one could afford." Al-`Awfi said that Ibn `Abbas said, "If one can afford it, then camels, otherwise cows, or sheep." Hisham bin `Urwah quoted his father: </p><div class="text_uthmani arabic">فَمَا اسْتَيْسَرَ مِنَ الْهَدْىِ</div><p>(...sacrifice a Hady (animal, i.e., a sheep, a cow, or a camel) such as you can afford) `Depending on the price.' </p><p>The proof that sacrificing only a sheep is allowed in the case of being prevented from continuing the rites, is that Allah has required sacrificing whatever is available as a Hady, and the Hady is any type of cattle; be it camels, cows or sheep. This is the opinion of Ibn `Abbas the cousin of Allah's Messenger and the scholar of Tafsir. It is reported in the Two Sahihs that `A'ishah, the Mother of the believers, said, "The Prophet once offered some sheep as Hady." </p><p>Allah's statement: </p><div class="text_uthmani arabic">وَلاَ تَحْلِقُواْ رُءُوسَكُمْ حَتَّى يَبْلُغَ الْهَدْىُ مَحِلَّهُ</div><p>(...and do not shave your heads until the Hady reaches the place of sacrifice.) is a continuation of His statement: </p><div class="text_uthmani arabic">وَأَتِمُّواْ الْحَجَّ وَالْعُمْرَةَ لِلَّهِ</div><p>(And complete, the Hajj and `Umrah for Allah.) and is not dependent upon: </p><div class="text_uthmani arabic">فَإِنْ أُحْصِرْتُمْ فَمَا اسْتَيْسَرَ مِنَ الْهَدْىِ</div><p>(But if you are prevented, then sacrifice a Hady) as Ibn Jarir has erroneously claimed. When the Prophet and his Companions were prevented from entering the Sacred House during the Al-Hudaybiyyah year by the polytheists from Quraysh, they shaved their heads and sacrificed their Hady outside the Haram (Sacred) area. In normal circumstances, and when one can safely reach the House, he is not allowed to shave his head until: </p><div class="text_uthmani arabic">حَتَّى يَبْلُغَ الْهَدْىُ مَحِلَّهُ</div><p>(.. .and do not shave your heads until the Hady reaches the place of sacrifice.) and then he ends the rituals of Hajj or `Umrah, or both if he had assumed Ihram for both. It is recorded in the Two Sahihs that Hafsah said, "O Allah's Messenger! What is wrong with the people, they have finished their Ihram for `Umrah but you have not" The Prophet said, </p><div class="text_uthmani arabic">«إنِّي لَبَّدْتُ رَأْسِي وَقَلَّدْتُ هَدْيِي، فَلَا أَحِلُّ حَتَّى أَنْحَر»</div><p>(I matted my hair and I have garlanded my Hady (animals for sacrifice), so I will not finish my Ihram till I offer the sacrifice.) </p><h2 class="title">Whoever shaved his Head during Ihram, will have to pay the Fidyah</h2><p>Allah said: </p><div class="text_uthmani arabic">فَمَن كَانَ مِنكُم مَّرِيضًا أَوْ بِهِ أَذًى مِّن رَّأْسِهِ فَفِدْيَةٌ مِّن صِيَامٍ أَوْ صَدَقَةٍ أَوْ نُسُكٍ</div><p>(And whosoever of you is ill or has an ailment on his scalp (necessitating shaving), he must pay a Fidyah.) </p><p>Al-Bukhari reported that `Abdur-Rahman bin Asbahani said that he heard `Abdullah bin Ma`qil saying that he sat with Ka`b bin `Ujrah in the mosque of Kufah (in Iraq). He then asked him about the Fidyah of the fasting. Ka`b said, "This was revealed concerning my case especially, but it is also for you in general. I was carried to Allah's Messenger and the lice were falling in great numbers on my face. The Prophet said: </p><div class="text_uthmani arabic">«مَا كُنْتُ أُرَى أَنَّ الْجَهْدَ بلَغَ بكَ هذَا، أمَا تَجِدُ شَاة»</div><p>؟ قُلْتُ: لَا </p><p>(I never thought that your ailment (or struggle) had reached to such an extent as I see. Can you afford a sheep (for sacrifice)' I replied in the negative.) He then said: </p><div class="text_uthmani arabic">«صُمْ ثَلَاثَةَ أَيَّامٍ أَوْ أَطْعِمْ سِتَّةَ مَسَاكِينَ، لِكُلِّ مِسْكِينٍ نِصْفُ صَاعٍ مِنْ طَعَامٍ، وَاحْلِقْ رَأْسَك»</div><p>(Fast for three days or feed six poor persons, each with half a Sa` of food (1 Sa` = 3 kilograms approx.) and shave your head.) </p><p>So this is a general judgement derived from a specific case. </p><p>Imam Ahmad recorded that Ka`b bin `Ujrah said, "Allah's Messenger came by while I was igniting the fire under a pot and while the lice were falling down my head or my eyelids. He said: </p><div class="text_uthmani arabic">«يُؤْذِيكَ هَوَامُّ رَأْسِك»</div><p>؟ قُلْتُ: نَعَمْ </p><p>(Do these lice in your head bother you) I said, `Yes.' He said: </p><div class="text_uthmani arabic">«فَاحْلِقْهُ، وَصُمْ ثَلَاثَةَ أَيَّامٍ، أَوْ أَطْعِمْ سِتَّةَ مَسَاكِينَ، أَوِ انْسُكْ نَسِيكَة»</div><p>(Shave it, then fast three days, or feed six poor people, or sacrifice an animal.) </p><p>Ayyub (one of the narrators of the Hadith) commented, "I do not know which alternative was stated first." The wording of the Qur'an begins with the easiest then the more difficult options: "Pay a Fidyah of fasting (three days), feeding (six poor persons) or sacrificing (an animal)." Meanwhile, the Prophet advised Ka`b with the more rewarding option first, that is, sacrificing a sheep, then feeding six poor persons, then fasting three days. Each Text is suitable in its place and context, all the thanks and praises are due to Allah. </p><h2 class="title">Tamattu` during Hajj</h2><p>Allah said: </p><div class="text_uthmani arabic">فَإِذَآ أَمِنتُمْ فَمَن تَمَتَّعَ بِالْعُمْرَةِ إِلَى الْحَجِّ فَمَا اسْتَيْسَرَ مِنَ الْهَدْىِ</div><p>(Then if you are in safety and whosoever performs the `Umrah (in the months of Hajj), before (performing) the Hajj, he must slaughter a Hady such as he can afford,) </p><p>That is, when you are able to complete the rites, so whoever among you connects his `Umrah with Hajj having the same Ihram for both, or, first assuming Ihram for `Umrah, and then assuming Ihram for Hajj when finished the `Umrah, this is the more specific type of Tamattu` which is well-known among the discussion of the scholars whereas in general there are two types of Tamattu`, as the authentic Hadiths prove, since among the narrators are those who said, "Allah's Messenger performed Tamattu`, and others who said, "Qarin" but there is no difference between them over the Hady. </p><p>So Allah said, </p><div class="text_uthmani arabic">فَإِذَآ أَمِنتُمْ فَمَن تَمَتَّعَ بِالْعُمْرَةِ إِلَى الْحَجِّ فَمَا اسْتَيْسَرَ مِنَ الْهَدْىِ</div><p>(Then if you are in safety and whosoever performs the `Umrah (in the months of Hajj), before (performing) the Hajj (i.e., Hajj At-Tamattu` and Al-Qiran), he must slaughter a Hady such as he can afford,) means let him sacrifice whatever Hady is available to him, the least of which is a sheep. One is also allowed to sacrifice a cow because the Prophet slaughtered cows on behalf of his wives. Al-Awza`i reported that Abu Hurayrah narrated that Allah's Messenger slaughtered cows on behalf of his wives when they were performing Tamattu`. This was reported by Abu Bakr bin Marduwyah. </p><p>This last Hadith proves that Tamattu` is legislated. It is reported in the Two Sahihs that `Imran bin Husayn said, "We performed Hajj At-Tamattu` in the lifetime of Allah's Messenger and then the Qur'an was revealed (regarding Hajj At-Tamattu`). Nothing was revealed to forbid it, nor did he (the Prophet ) forbid it until he died. And somebody said what he wished (regarding Hajj At-Tamattu`) according to his own opinion." Al-Bukhari said that `Imran was talking about `Umar. It is reported in an authentic narration that `Umar used to discourage the people from performing Tamattu`. He used to say, "If we refer to Allah's Book, we should complete it," meaning: </p><div class="text_uthmani arabic">فَمَن تَمَتَّعَ بِالْعُمْرَةِ إِلَى الْحَجِّ فَمَا اسْتَيْسَرَ مِنَ الْهَدْىِ</div><p>(...whosoever performs the `Umrah (in the months of Hajj), before (performing) the Hajj, he must slaughter a Hady such as he can afford,) </p><p>However `Umar did not say that Tamattu` is unlawful. He only prevented them so that the people would increase their trips to the House for Hajj (during the months of Hajj) and `Umrah (throughout the year), as he himself has stated. </p><h2 class="title">Whoever performs Tamattu` should fast Ten Days if He does not have a Hady</h2><p>Allah said: </p><div class="text_uthmani arabic">فَمَن لَّمْ يَجِدْ فَصِيَامُ ثَلَـثَةِ أَيَّامٍ فِي الْحَجِّ وَسَبْعَةٍ إِذَا رَجَعْتُمْ تِلْكَ عَشَرَةٌ كَامِلَةٌ</div><p>(...but if he cannot (afford it), he should fast three days during the Hajj and seven days after his return (to his home), making ten days in all.) </p><p>This Ayah means: "Those who do not find a Hady, let them fast three days during the Hajj season." Al-`Awfi said that Ibn `Abbas said, "If one does not have a Hady, he should fast three days during Hajj, before `Arafah day. If the day of `Arafah was the third day, then his fast is complete. He should also fast seven days when he gets back home." Abu Ishaq reported from Wabarah from Ibn `Umar who said, "One fasts one day before the day of Tarwiyah, the day of Tarwiyah (eighth day of Dhul-Hijjah) and then `Arafah day (the ninth day of the month of Dhul-Hijjah)." The same statement was reported by Ja`far bin Muhammad from his father from `Ali. </p><p>If one did not fast these three days or at least some of them before `Id day (the tenth day of Dhul-Hijjah), he is allowed to fast during the Tashriq days (11-12-13th day of Dhul-Hijjah). `A'ishah and Ibn `Umar said, "Fasting the days of Tashriq was only allowed for those who did not find the Hady," as Al-Bukhari has reported. Sufyan related that Ja`far bin Muhammad narrated that his father said that `Ali said, "Whoever did not fast the three days during the Hajj, should fast them during the days of Tashriq." This is also the position taken by `Ubayd bin `Umayr Al-Laythi, `Ikrimah, Al-Hasan Al-Basri and `Urwah bin Az-Zubayr, referring to the general meaning of Allah's statement: </p><div class="text_uthmani arabic">فَصِيَامُ ثَلَـثَةِ أَيَّامٍ فِي الْحَجِّ</div><p>(...fast three days during the Hajj...) </p><p>As for what Muslim reported that Qutaybah Al-Hudhali said that Allah's Messenger said: </p><div class="text_uthmani arabic">«أَيَّامُ التَّشْرِيقِ أَيَّامُ أَكْلٍ وَشُرْبٍ، وَذِكْرِ اللهِ عَزَّ وَجَل»</div><p>(The days of Tashriq are days of eating and drinking and remembering Allah the Exalted.) </p><p>This narration is general in meaning while what `A'ishah and Ibn `Umar narrated is specific. </p><p>Allah said: </p><div class="text_uthmani arabic">وَسَبْعَةٍ إِذَا رَجَعْتُمْ</div><p>(...and seven days after his return.) </p><p>There are two opinions regarding the meaning of this Ayah. First, it means `when you return to the camping areas'. The second, upon going back home. `Abdur-Razzaq reported that Salim narrated that he heard Ibn `Umar saying: </p><div class="text_uthmani arabic">فَمَن لَّمْ يَجِدْ فَصِيَامُ ثَلَـثَةِ أَيَّامٍ فِي الْحَجِّ وَسَبْعَةٍ إِذَا رَجَعْتُمْ</div><p>"(...but if he cannot (afford it), he should fast three days during the Hajj and seven days after his return,) means when he goes back to his family. " The same opinion was reported from Sa`id bin Jubayr, Abu Al-`Aliyah, Mujahid, `Ata', `Ikrimah, Al-Hasan, Qatadah, Imam Az-Zuhri and Ar-Rabi` bin Anas. </p><p>Al-Bukhari reported that Salim bin `Abdullah narrated that Ibn `Umar said, "During the Farewell Hajj of Allah's Messenger , he performed Tamattu` with `Umrah and Hajj. He drove a Hady along with him from Dhul-Hulayfah. Allah's Messenger started by assuming Ihram for `Umrah, and then for Hajj. And the people, too, performed the `Umrah and Hajj along with the Prophet . Some of them brought the Hady and drove it along with them, while the others did not. So, when the Prophet arrived at Makkah, he said to the people: </p><div class="text_uthmani arabic">«مَنْ كَانَ مِنْكُم أَهْدَى فَإِنَّهُ لَا يَحِلُّ مِنْ شَيْءٍ حَرُمَ مِنْهُ حَتَّى يَقْضِيَ حَجَّهُ، وَمَنْ لَمْ يَكُنْ مِنْكُمْ أَهْدَى فَلْيَطُفْ بالْبَيْتِ وبالصَّفَا وَالْمَرْوَةِ وَلْيُقَصِّرْ وَلْيَحْلِلْ، ثُمَّ لْيُهِلَّ بِالْحَجِّ، فَمَنْ لَمْ يجَدْ هَدْيًا فَلْيَصُمْ ثَلَاثَةَ أَيَّامٍ فِي الْحَجِّ، وَسَبْعةً إِذَا رَجَعَ إِلى أَهْلِه»</div><p>(Whoever among you has driven the Hady, should not finish his Ihram till he completes his Hajj. And whoever among you has not (driven) the Hady with him, he should perform Tawaf of the Ka`bah and between As-Safa and Al-Marwah. Then, he should shave or cut his hair short and finish his Ihram, and should later assume Ihram for Hajj; but he must offer a Hady (sacrifice). And if anyone cannot afford a Hady, he should fast for three days during the Hajj and seven days when he returns home.) </p><p>He then mentioned the rest of the Hadith, which is reported in the Two Sahihs. </p><p>Allah said: </p><div class="text_uthmani arabic">تِلْكَ عَشَرَةٌ كَامِلَةٌ</div><p>(...making ten days in all.) to emphasize the ruling we mentioned above. This method is common in the Arabic language, for they would say, `I have seen with my eyes, heard with my ears and written with my hand,' to emphasize such facts. Similarly, Allah said: </p><div class="text_uthmani arabic">وَلاَ طَائِرٍ يَطِيرُ بِجَنَاحَيْهِ</div><p>(...nor a bird that flies with its two wings) (6:38) and: </p><div class="text_uthmani arabic">وَلاَ تَخُطُّهُ بِيَمِينِكَ</div><p>(...nor did you write any book (whatsoever) with your right hand) (29:48) and: </p><div class="text_uthmani arabic">وَوَعَدْنَا مُوسَى ثَلَـثِينَ لَيْلَةً وَأَتْمَمْنَاهَا بِعَشْرٍ فَتَمَّ مِيقَـتُ رَبِّهِ أَرْبَعِينَ لَيْلَةً</div><p>(And We appointed for Musa thirty nights and added (to the period) ten (more), and he completed the term, appointed by his Lord, of forty nights.) (7:142) </p><p>It was also said that the meaning of "ten days in all" emphasizes the order to fast for ten days, not less than that. </p><h2 class="title">The Residents of Makkah do not perform Tamattu</h2><p>Allah said: </p><div class="text_uthmani arabic">ذَلِكَ لِمَن لَّمْ يَكُنْ أَهْلُهُ حَاضِرِى الْمَسْجِدِ الْحَرَامِ</div><p>(This is for him whose family is not present at Al-Masjid Al-Haram (i.e., non-resident of Makkah).) This Ayah concerns the residents of the area of the Haram, for they do not perform Tamattu`. `Abdur-Razzaq reported that Tawus said, "Tamattu` is for the people, those whose families are not residing in the Haram area (Makkah), not for the residents of Makkah. Hence Allah's Statement: </p><div class="text_uthmani arabic">ذَلِكَ لِمَن لَّمْ يَكُنْ أَهْلُهُ حَاضِرِى الْمَسْجِدِ الْحَرَامِ</div><p>(This is for him whose family is not present at Al-Masjid Al-Haram (i.e., non-resident of Makkah).) </p><p>`Abdur-Razzaq then said, "I was also told that Ibn `Abbas said similar to Tawus." Allah said: </p><div class="text_uthmani arabic">وَاتَّقُواْ اللَّهَ</div><p>(...and fear Allah) meaning, in what He has commanded you and what He prohibited for you. He then said: </p><div class="text_uthmani arabic">وَاعْلَمُواْ أَنَّ اللَّهَ شَدِيدُ الْعِقَابِ</div><p>(...and know that Allah is severe in punishment) for those who defy His command and commit what He has prohibited. </p>
The Command to complete Hajj and `UmrahAfter Allah mentioned the rulings for fasting and Jihad, he explained the rituals by commanding the Muslims to complete Hajj and `Umrah, meaning, to finish the rituals of Hajj and `Umrah after one starts them. This is why Allah said afterwards: فَإِنْ أُحْصِرْتُمْ(But if you are prevented) meaning, if your way to the House is obstructed, and you are prevented from finishing it. This is why the scholars agree that starting the acts of Hajj and `Umrah requires one to finish them. As for Makhul, he said, "Complete, means to start them from the Miqat (areas the Prophet designated to assume Ihram from)." `Abdur-Razzaq said that Az-Zuhri said: "We were told that `Umar commented on: وَأَتِمُّواْ الْحَجَّ وَالْعُمْرَةَ لِلَّهِ(And complete Hajj and `Umrah for Allah.) "Complete Hajj and `Umrah means performing each of them separately, and to perform `Umrah outside of the months of Hajj, for Allah the Exalted says: الْحَجُّ أَشْهُرٌ مَّعْلُومَـتٌ(The Hajj (pilgrimage) is (in) the well-known (lunar year) months. )" As-Suddi said, وَأَتِمُّواْ الْحَجَّ وَالْعُمْرَةَ لِلَّهِ(And complete Hajj and `Umrah for Allah.) means, "Maintain the performance of Hajj and `Umrah." Ibn `Abbas was reported to have said, "Hajj is `Arafat, while `Umrah is Tawaf." Al-A`mash related that Ibrahim said that `Alqamah commented on Allah's statement: وَأَتِمُّواْ الْحَجَّ وَالْعُمْرَةَ لِلَّهِ(And complete Hajj and `Umrah for Allah.) "Abdullah (Ibn Mas`ud) recited it this way: `Complete Hajj and `Umrah to the House, so that one does not exceed the area of the House during the `Umrah'." Ibrahim then said, "I mentioned this statement to Sa`id bin Jubayr and he said; `Ibn `Abbas also said that."' Sufyan reported that Ibrahim said that `Alqamah said (regarding the Ayah 2:196), "Perform the Hajj and `Umrah to the House." Ath-Thawri reported that Ibrahim read (the Ayah), "Perform the Hajj and `Umrah to the House." If One is prevented while in Route, He slaughters the Sacrifice, shaves his Head and ends IhramAllah's statement: فَإِنْ أُحْصِرْتُمْ فَمَا اسْتَيْسَرَ مِنَ الْهَدْىِ(But if you are prevented, sacrifice a Hady (animals for sacriface) such as you can afford,) was revealed in the sixth year of Hijrah, the year of the treaty of Al-Hudaybiyyah when the polytheists prevented Allah's Messenger from reaching the House. Allah revealed Surat Al-Fath (chapter 48 in the Qur'an) then, and allowed the Muslims to slaughter any Hady (animals for sacrifice) they had. They had seventy camels with them for that purpose. They were also permitted to shave their heads and end their Ihram. When the Prophet commanded them to shave their heads and end the state of Ihram, they did not obey him, as they were awaiting that order to be abrogated. When they saw that the Prophet went out after shaving his head, they imitated him. Some of them did not shave, but only shortened their hair. This is why the Prophet said: «رَحِمَ اللهُ الْمُحَلِّقِين»(May Allah award His mercy to those who shaved.) They said, "What about those who shortened the hair" He said in the third time, "And to those who shortened." Every seven among them shared one camel for their sacrifice. They were one thousand and four hundred Companions and were camping in the area of Al-Hudaybiyyah, outside the Sacred Area. It was also reported that they were within the boundaries of the Sacred Area. Allah knows best. Being prevented from the House (Hasr) includes more than just being sick, fearing an enemy or getting lost on the way to Makkah. Imam Ahmad reported that Al-Hajjaj bin `Amr Al-Ansari said that he heard Allah's Messenger saying: «مَنْ كُسِرَ أَوْ عَرِجَ فَقَدْ حَلَّ وَعَلَيْهِ حَجَّةٌ أُخْرَى»(Whoever suffered a broken bone or a limb, will have ended his Ihram and has to perform Hajj again.) He said, "I mentioned that to Ibn `Abbas and Abu Hurayrah and they both said, `He (Al-Hajjaj) has said the truth'." This Hadith is also reported in the Four Collections. In the version of Abu Dawud and Ibn Majah, the Prophet said, "Whoever limped, had a broken bone or became ill..." Ibn Abu Hatim also recorded it and said, "It was reported that Ibn Mas`ud, Ibn Az-Zubayr, `Alqamah, Sa`id bin Musayyib, `Urwah bin Az-Zubayr, Mujahid, An-Nakha`i, `Ata' and Muqatil bin Hayyan said that being prevented (Hasr) entails an enemy, an illness or a fracture." Ath-Thawri also said, "Being prevented entails everything that harms the person." It is reported in the Two Sahihs that `A'ishah said that Allah's Messenger went to Duba`ah bint Az-Zubayr bin `Abdul-Muttalib who said, "O Messenger of Allah! I intend to perform Hajj but I am ill." He said, "Perform Hajj and make the condition: `My place is where You prevent (or halt) me." Muslim recorded similarly from Ibn `Abbas. So saying such a condition for Hajj is allowed is based on this Hadith. Allah's statement: فَمَا اسْتَيْسَرَ مِنَ الْهَدْىِ(...sacrifice a Hady such as you can afford) includes a sheep also, as Imam Malik reported that `Ali bin Abu Talib used to say. Ibn `Abbas said, "The Hady includes eight types of animals: camels, cows, goats and sheep." `Abdur-Razzaq reported that Ibn `Abbas said about what Allah said: فَمَا اسْتَيْسَرَ مِنَ الْهَدْىِ(...sacrifice a Hady such as you can afford) "As much as one could afford." Al-`Awfi said that Ibn `Abbas said, "If one can afford it, then camels, otherwise cows, or sheep." Hisham bin `Urwah quoted his father: فَمَا اسْتَيْسَرَ مِنَ الْهَدْىِ(...sacrifice a Hady (animal, i.e., a sheep, a cow, or a camel) such as you can afford) `Depending on the price.' The proof that sacrificing only a sheep is allowed in the case of being prevented from continuing the rites, is that Allah has required sacrificing whatever is available as a Hady, and the Hady is any type of cattle; be it camels, cows or sheep. This is the opinion of Ibn `Abbas the cousin of Allah's Messenger and the scholar of Tafsir. It is reported in the Two Sahihs that `A'ishah, the Mother of the believers, said, "The Prophet once offered some sheep as Hady." Allah's statement: وَلاَ تَحْلِقُواْ رُءُوسَكُمْ حَتَّى يَبْلُغَ الْهَدْىُ مَحِلَّهُ(...and do not shave your heads until the Hady reaches the place of sacrifice.) is a continuation of His statement: وَأَتِمُّواْ الْحَجَّ وَالْعُمْرَةَ لِلَّهِ(And complete, the Hajj and `Umrah for Allah.) and is not dependent upon: فَإِنْ أُحْصِرْتُمْ فَمَا اسْتَيْسَرَ مِنَ الْهَدْىِ(But if you are prevented, then sacrifice a Hady) as Ibn Jarir has erroneously claimed. When the Prophet and his Companions were prevented from entering the Sacred House during the Al-Hudaybiyyah year by the polytheists from Quraysh, they shaved their heads and sacrificed their Hady outside the Haram (Sacred) area. In normal circumstances, and when one can safely reach the House, he is not allowed to shave his head until: حَتَّى يَبْلُغَ الْهَدْىُ مَحِلَّهُ(.. .and do not shave your heads until the Hady reaches the place of sacrifice.) and then he ends the rituals of Hajj or `Umrah, or both if he had assumed Ihram for both. It is recorded in the Two Sahihs that Hafsah said, "O Allah's Messenger! What is wrong with the people, they have finished their Ihram for `Umrah but you have not" The Prophet said, «إنِّي لَبَّدْتُ رَأْسِي وَقَلَّدْتُ هَدْيِي، فَلَا أَحِلُّ حَتَّى أَنْحَر»(I matted my hair and I have garlanded my Hady (animals for sacrifice), so I will not finish my Ihram till I offer the sacrifice.) Whoever shaved his Head during Ihram, will have to pay the FidyahAllah said: فَمَن كَانَ مِنكُم مَّرِيضًا أَوْ بِهِ أَذًى مِّن رَّأْسِهِ فَفِدْيَةٌ مِّن صِيَامٍ أَوْ صَدَقَةٍ أَوْ نُسُكٍ(And whosoever of you is ill or has an ailment on his scalp (necessitating shaving), he must pay a Fidyah.) Al-Bukhari reported that `Abdur-Rahman bin Asbahani said that he heard `Abdullah bin Ma`qil saying that he sat with Ka`b bin `Ujrah in the mosque of Kufah (in Iraq). He then asked him about the Fidyah of the fasting. Ka`b said, "This was revealed concerning my case especially, but it is also for you in general. I was carried to Allah's Messenger and the lice were falling in great numbers on my face. The Prophet said: «مَا كُنْتُ أُرَى أَنَّ الْجَهْدَ بلَغَ بكَ هذَا، أمَا تَجِدُ شَاة»؟ قُلْتُ: لَا (I never thought that your ailment (or struggle) had reached to such an extent as I see. Can you afford a sheep (for sacrifice)' I replied in the negative.) He then said: «صُمْ ثَلَاثَةَ أَيَّامٍ أَوْ أَطْعِمْ سِتَّةَ مَسَاكِينَ، لِكُلِّ مِسْكِينٍ نِصْفُ صَاعٍ مِنْ طَعَامٍ، وَاحْلِقْ رَأْسَك»(Fast for three days or feed six poor persons, each with half a Sa` of food (1 Sa` = 3 kilograms approx.) and shave your head.) So this is a general judgement derived from a specific case. Imam Ahmad recorded that Ka`b bin `Ujrah said, "Allah's Messenger came by while I was igniting the fire under a pot and while the lice were falling down my head or my eyelids. He said: «يُؤْذِيكَ هَوَامُّ رَأْسِك»؟ قُلْتُ: نَعَمْ (Do these lice in your head bother you) I said, `Yes.' He said: «فَاحْلِقْهُ، وَصُمْ ثَلَاثَةَ أَيَّامٍ، أَوْ أَطْعِمْ سِتَّةَ مَسَاكِينَ، أَوِ انْسُكْ نَسِيكَة»(Shave it, then fast three days, or feed six poor people, or sacrifice an animal.) Ayyub (one of the narrators of the Hadith) commented, "I do not know which alternative was stated first." The wording of the Qur'an begins with the easiest then the more difficult options: "Pay a Fidyah of fasting (three days), feeding (six poor persons) or sacrificing (an animal)." Meanwhile, the Prophet advised Ka`b with the more rewarding option first, that is, sacrificing a sheep, then feeding six poor persons, then fasting three days. Each Text is suitable in its place and context, all the thanks and praises are due to Allah. Tamattu` during HajjAllah said: فَإِذَآ أَمِنتُمْ فَمَن تَمَتَّعَ بِالْعُمْرَةِ إِلَى الْحَجِّ فَمَا اسْتَيْسَرَ مِنَ الْهَدْىِ(Then if you are in safety and whosoever performs the `Umrah (in the months of Hajj), before (performing) the Hajj, he must slaughter a Hady such as he can afford,) That is, when you are able to complete the rites, so whoever among you connects his `Umrah with Hajj having the same Ihram for both, or, first assuming Ihram for `Umrah, and then assuming Ihram for Hajj when finished the `Umrah, this is the more specific type of Tamattu` which is well-known among the discussion of the scholars whereas in general there are two types of Tamattu`, as the authentic Hadiths prove, since among the narrators are those who said, "Allah's Messenger performed Tamattu`, and others who said, "Qarin" but there is no difference between them over the Hady. So Allah said, فَإِذَآ أَمِنتُمْ فَمَن تَمَتَّعَ بِالْعُمْرَةِ إِلَى الْحَجِّ فَمَا اسْتَيْسَرَ مِنَ الْهَدْىِ(Then if you are in safety and whosoever performs the `Umrah (in the months of Hajj), before (performing) the Hajj (i.e., Hajj At-Tamattu` and Al-Qiran), he must slaughter a Hady such as he can afford,) means let him sacrifice whatever Hady is available to him, the least of which is a sheep. One is also allowed to sacrifice a cow because the Prophet slaughtered cows on behalf of his wives. Al-Awza`i reported that Abu Hurayrah narrated that Allah's Messenger slaughtered cows on behalf of his wives when they were performing Tamattu`. This was reported by Abu Bakr bin Marduwyah. This last Hadith proves that Tamattu` is legislated. It is reported in the Two Sahihs that `Imran bin Husayn said, "We performed Hajj At-Tamattu` in the lifetime of Allah's Messenger and then the Qur'an was revealed (regarding Hajj At-Tamattu`). Nothing was revealed to forbid it, nor did he (the Prophet ) forbid it until he died. And somebody said what he wished (regarding Hajj At-Tamattu`) according to his own opinion." Al-Bukhari said that `Imran was talking about `Umar. It is reported in an authentic narration that `Umar used to discourage the people from performing Tamattu`. He used to say, "If we refer to Allah's Book, we should complete it," meaning: فَمَن تَمَتَّعَ بِالْعُمْرَةِ إِلَى الْحَجِّ فَمَا اسْتَيْسَرَ مِنَ الْهَدْىِ(...whosoever performs the `Umrah (in the months of Hajj), before (performing) the Hajj, he must slaughter a Hady such as he can afford,) However `Umar did not say that Tamattu` is unlawful. He only prevented them so that the people would increase their trips to the House for Hajj (during the months of Hajj) and `Umrah (throughout the year), as he himself has stated. Whoever performs Tamattu` should fast Ten Days if He does not have a HadyAllah said: فَمَن لَّمْ يَجِدْ فَصِيَامُ ثَلَـثَةِ أَيَّامٍ فِي الْحَجِّ وَسَبْعَةٍ إِذَا رَجَعْتُمْ تِلْكَ عَشَرَةٌ كَامِلَةٌ(...but if he cannot (afford it), he should fast three days during the Hajj and seven days after his return (to his home), making ten days in all.) This Ayah means: "Those who do not find a Hady, let them fast three days during the Hajj season." Al-`Awfi said that Ibn `Abbas said, "If one does not have a Hady, he should fast three days during Hajj, before `Arafah day. If the day of `Arafah was the third day, then his fast is complete. He should also fast seven days when he gets back home." Abu Ishaq reported from Wabarah from Ibn `Umar who said, "One fasts one day before the day of Tarwiyah, the day of Tarwiyah (eighth day of Dhul-Hijjah) and then `Arafah day (the ninth day of the month of Dhul-Hijjah)." The same statement was reported by Ja`far bin Muhammad from his father from `Ali. If one did not fast these three days or at least some of them before `Id day (the tenth day of Dhul-Hijjah), he is allowed to fast during the Tashriq days (11-12-13th day of Dhul-Hijjah). `A'ishah and Ibn `Umar said, "Fasting the days of Tashriq was only allowed for those who did not find the Hady," as Al-Bukhari has reported. Sufyan related that Ja`far bin Muhammad narrated that his father said that `Ali said, "Whoever did not fast the three days during the Hajj, should fast them during the days of Tashriq." This is also the position taken by `Ubayd bin `Umayr Al-Laythi, `Ikrimah, Al-Hasan Al-Basri and `Urwah bin Az-Zubayr, referring to the general meaning of Allah's statement: فَصِيَامُ ثَلَـثَةِ أَيَّامٍ فِي الْحَجِّ(...fast three days during the Hajj...) As for what Muslim reported that Qutaybah Al-Hudhali said that Allah's Messenger said: «أَيَّامُ التَّشْرِيقِ أَيَّامُ أَكْلٍ وَشُرْبٍ، وَذِكْرِ اللهِ عَزَّ وَجَل»(The days of Tashriq are days of eating and drinking and remembering Allah the Exalted.) This narration is general in meaning while what `A'ishah and Ibn `Umar narrated is specific. Allah said: وَسَبْعَةٍ إِذَا رَجَعْتُمْ(...and seven days after his return.) There are two opinions regarding the meaning of this Ayah. First, it means `when you return to the camping areas'. The second, upon going back home. `Abdur-Razzaq reported that Salim narrated that he heard Ibn `Umar saying: فَمَن لَّمْ يَجِدْ فَصِيَامُ ثَلَـثَةِ أَيَّامٍ فِي الْحَجِّ وَسَبْعَةٍ إِذَا رَجَعْتُمْ"(...but if he cannot (afford it), he should fast three days during the Hajj and seven days after his return,) means when he goes back to his family. " The same opinion was reported from Sa`id bin Jubayr, Abu Al-`Aliyah, Mujahid, `Ata', `Ikrimah, Al-Hasan, Qatadah, Imam Az-Zuhri and Ar-Rabi` bin Anas. Al-Bukhari reported that Salim bin `Abdullah narrated that Ibn `Umar said, "During the Farewell Hajj of Allah's Messenger , he performed Tamattu` with `Umrah and Hajj. He drove a Hady along with him from Dhul-Hulayfah. Allah's Messenger started by assuming Ihram for `Umrah, and then for Hajj. And the people, too, performed the `Umrah and Hajj along with the Prophet . Some of them brought the Hady and drove it along with them, while the others did not. So, when the Prophet arrived at Makkah, he said to the people: «مَنْ كَانَ مِنْكُم أَهْدَى فَإِنَّهُ لَا يَحِلُّ مِنْ شَيْءٍ حَرُمَ مِنْهُ حَتَّى يَقْضِيَ حَجَّهُ، وَمَنْ لَمْ يَكُنْ مِنْكُمْ أَهْدَى فَلْيَطُفْ بالْبَيْتِ وبالصَّفَا وَالْمَرْوَةِ وَلْيُقَصِّرْ وَلْيَحْلِلْ، ثُمَّ لْيُهِلَّ بِالْحَجِّ، فَمَنْ لَمْ يجَدْ هَدْيًا فَلْيَصُمْ ثَلَاثَةَ أَيَّامٍ فِي الْحَجِّ، وَسَبْعةً إِذَا رَجَعَ إِلى أَهْلِه»(Whoever among you has driven the Hady, should not finish his Ihram till he completes his Hajj. And whoever among you has not (driven) the Hady with him, he should perform Tawaf of the Ka`bah and between As-Safa and Al-Marwah. Then, he should shave or cut his hair short and finish his Ihram, and should later assume Ihram for Hajj; but he must offer a Hady (sacrifice). And if anyone cannot afford a Hady, he should fast for three days during the Hajj and seven days when he returns home.) He then mentioned the rest of the Hadith, which is reported in the Two Sahihs. Allah said: تِلْكَ عَشَرَةٌ كَامِلَةٌ(...making ten days in all.) to emphasize the ruling we mentioned above. This method is common in the Arabic language, for they would say, `I have seen with my eyes, heard with my ears and written with my hand,' to emphasize such facts. Similarly, Allah said: وَلاَ طَائِرٍ يَطِيرُ بِجَنَاحَيْهِ(...nor a bird that flies with its two wings) (6:38) and: وَلاَ تَخُطُّهُ بِيَمِينِكَ(...nor did you write any book (whatsoever) with your right hand) (29:48) and: وَوَعَدْنَا مُوسَى ثَلَـثِينَ لَيْلَةً وَأَتْمَمْنَاهَا بِعَشْرٍ فَتَمَّ مِيقَـتُ رَبِّهِ أَرْبَعِينَ لَيْلَةً(And We appointed for Musa thirty nights and added (to the period) ten (more), and he completed the term, appointed by his Lord, of forty nights.) (7:142) It was also said that the meaning of "ten days in all" emphasizes the order to fast for ten days, not less than that. The Residents of Makkah do not perform TamattuAllah said: ذَلِكَ لِمَن لَّمْ يَكُنْ أَهْلُهُ حَاضِرِى الْمَسْجِدِ الْحَرَامِ(This is for him whose family is not present at Al-Masjid Al-Haram (i.e., non-resident of Makkah).) This Ayah concerns the residents of the area of the Haram, for they do not perform Tamattu`. `Abdur-Razzaq reported that Tawus said, "Tamattu` is for the people, those whose families are not residing in the Haram area (Makkah), not for the residents of Makkah. Hence Allah's Statement: ذَلِكَ لِمَن لَّمْ يَكُنْ أَهْلُهُ حَاضِرِى الْمَسْجِدِ الْحَرَامِ(This is for him whose family is not present at Al-Masjid Al-Haram (i.e., non-resident of Makkah).) `Abdur-Razzaq then said, "I was also told that Ibn `Abbas said similar to Tawus." Allah said: وَاتَّقُواْ اللَّهَ(...and fear Allah) meaning, in what He has commanded you and what He prohibited for you. He then said: وَاعْلَمُواْ أَنَّ اللَّهَ شَدِيدُ الْعِقَابِ(...and know that Allah is severe in punishment) for those who defy His command and commit what He has prohibited. 