Tafsir of Surah Al-Baqarah - Verse 196

The Command to complete Hajj and `Umrah

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:

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 Ihram

Allah'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 ﷺ 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 ﷺ 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 ﷺ went to Duba`ah bint Az-Zubayr bin `Abdul-Muttalib who said, "O Messenger of Allah ﷺ! 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 ﷺ 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 ﷺ! 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 Fidyah

Allah 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 ﷺ 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 ﷺ 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 Hajj

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, 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 ﷺ 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 ﷺ 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 ﷺ 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 Hady

Allah 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 ﷺ 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 ﷺ, he performed Tamattu` with `Umrah and Hajj. He drove a Hady along with him from Dhul-Hulayfah. Allah's Messenger ﷺ 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 Tamattu

Allah 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.

Injunctions concerning Hajj and ` Umrah

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.

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 ` Umrah

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.

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 احرام

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.

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 months

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 .

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 Hajj

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.

The warning against violation of rules

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.

The Hajj pilgrimage takes place once a year, in the month of Dhu’l-Hijjah, whereas ‘umrah (the minor pilgrimage) may be performed at any time. Be it Hajj or ‘umrah, any worship, when performed purely for God, is valuable in the eyes of God. When the true worshipper of God undertakes a religious duty like Hajj, he spiritually experiences in its rites worship a surrender to a Being whom he loves and fears more than anything else. The greatest concern of such a worshipper is to escape God’s punishment in the Hereafter. Thus a believer is one who lives not for the satisfaction of his desires, but for a worthy goal. His goal is to completely abstain from all that God has forbidden. He must refrain from all kinds of misdeeds and quarrels with his fellow men. The Hajj pilgrimage successfully serves the purpose of this moral training. That is why the believers are especially enjoined to undertake it. The pilgrims take provisions with them to meet their requirements during the journey. However, we are reminded that the best provision for a believer is to live in fear of God. Going in fear of God (taqwa) relates to the intellect. It has nothing to do with the observance of certain outward forms. It is, in fact, a state of heightened consciousness. When man finds his Lord at the level of the keenest awareness, his mind is filled with God’s greatness and beauty. Then at the spiritual level, that state which may be described as God-fearing (taqwa, or God consciousness) is produced.