'In the name of Allah, the Most Gracious, the Most Merciful' The Exalted says: "And spend in the way of Allah and do not throw yourselves into destruction by your own hands. And do good; indeed, Allah loves the doers of good." "And complete the pilgrimage and the umrah for Allah. But if you are prevented, then what can be obtained of sacrifice. And do not shave your heads until the sacrifice reaches its place of slaughter. And whoever among you is ill or has an ailment of the head, then a ransom of fasting or charity or sacrifice. And when you are secure, then whoever enjoys the umrah until the pilgrimage, then what can be obtained of sacrifice. And whoever does not find [a sacrifice] - then a fast of three days during pilgrimage and of seven when you have returned. Those are ten complete. This is for whoever does not have his family present at the Sacred Mosque. And fear Allah and know that Allah is severe in punishment." "The way of Allah" here refers to jihad, and the wording encompasses all of its paths. Abu 'Ubaidah and some others said that the preposition in His saying: "by your own hands" is extra. The meaning is: "do not throw your hands." The majority said that this is a type of metaphor. You say: So-and-so threw himself into such-and-such a matter when he surrendered, because the one who surrenders in battle throws down his weapon with his hand. Likewise, every incapable person does so in any action. Among them is the saying of 'Abd al-Muttalib: "By Allah, indeed throwing ourselves with our own hands into death is incapacity." Some said the meaning is: do not throw yourselves by your own hands, as you say: do not ruin your situation with your opinion. "Destruction" with the letter 'lam' pronounced as a dammah is a noun from the root of 'halaka.' Al-Khalil read it with the letter 'lam' pronounced as a kasrah, which is a form from the root of 'halaka' with a strong 'lam.' It has been narrated from Abu Ayyub al-Ansari that he was at Constantinople and a man charged at the enemy's army. Some said: He threw himself into destruction. Abu Ayyub said: No. This verse was revealed regarding the Ansar when they wanted - after Islam had appeared - to abandon jihad and occupy themselves with their wealth. As for this, it is what Allah said about it: "And among the people is he who sells himself, seeking the pleasure of Allah." [Al-Baqarah: 207] Hudhayfah ibn al-Yaman, Ibn 'Abbas, al-Hasan, 'Ata, 'Ikrimah, and the majority of people said: The meaning is: do not throw yourselves by your own hands by abandoning spending in the way of Allah and fearing poverty, so that a man says: I do not have what to spend. Some said: The meaning is, do not despair of repentance. Al-Bara' ibn 'Azib and 'Ubaydah al-Salmani said: The verse is about a man who says: I have reached the limits of sins, so there is no benefit in repentance, and then he indulges after that. Zayd ibn Aslam said: The meaning is: do not travel in jihad without provisions, for there were people who did this and it led them to be cut off on the way or to be a burden on the people. His saying: "And do good" has been said to mean: in your deeds by adhering to the acts of obedience, and this has been narrated from some of the Companions. It has been said: The meaning is: and do good in spending in the way of Allah and in charity, as said by Zayd ibn Aslam. 'Ikrimah said: The meaning is: and have good thoughts about Allah.

'In the name of Allah, the Most Gracious, the Most Merciful' And His saying, the Exalted: "And complete the pilgrimage and the umrah for Allah". Ibn Zayd, Al-Sha'bi, and others said: Completing them means that they should not be interrupted, and that you should complete them once you have begun them. Ali ibn Abi Talib, may Allah be pleased with him, said: Completing them means that you should enter into ihram for them from the dwelling of your family, and this was done by Imran ibn Husayn. Sufyan Al-Thawri said: Completing them means that you set out intending for them, not for trade or anything else, and this is supported by His saying: "for Allah". Qatadah and Al-Qasim ibn Muhammad said: Completing them means that you enter into ihram for the umrah and perform it outside the months of pilgrimage, and that you complete the pilgrimage without any deficiency or compensation by blood. The judge Abu Muhammad, may Allah have mercy on him, said: This is based on the belief that blood in pilgrimage and umrah is a compensation for deficiency, and this is the view of Malik and a group of scholars. Abu Hanifah and his companions believe that the abundance of blood is a perfection and an increase, and the more blood is required by them, the better it is. They argued that it was said to the Prophet, blessings and peace be upon him: "What is the best of pilgrimage?" He said: "The shouting and the shedding of blood." Malik and those who agree with him see it as the shedding of voluntary blood. A group said: Completing them means that you perform each one as a separate pilgrimage and umrah and do not combine them, and this is based on the belief that performing them separately is better. Another group said: The Qur'an is better, and that is what completion means to them. Ibn Abbas, Alqamah, Ibrahim, and others said: Completing them means that you perform all their rituals completely with whatever blood was required in them. The obligations of pilgrimage are: intention, ihram, the connected tawaf with the sa'i, and the sa'i between Safa and Marwah according to us, contrary to Abu Hanifah, and standing at Arafah, and the stoning according to the saying of Ibn Al-Majishun. As for the actions of umrah: intention and ihram, tawaf and sa'i, and there is a difference regarding the obligation of umrah. Malik, may Allah have mercy on him, said: It is a necessary sunnah that should not be neglected like the witr, and according to us, it is once a year, and this is the opinion of the majority of his companions. Ibn Al-Mundhir reported in 'Al-Ishraf' from the people of opinion that it is not obligatory for them. Some of the people of Quraysh and Baghdad reported from Abu Hanifah that he makes it obligatory like pilgrimage, and that it is a sunnah. Ibn Mas'ud and a majority of scholars said, and Al-Tabari narrated the text on that from the Messenger of Allah, blessings and peace be upon him. It was narrated from Ali ibn Abi Talib, Ibn Abbas, Ibn Umar, Al-Shafi'i, Ahmad, Ishaq, Al-Sha'bi, and a group of the followers that it is obligatory like the obligatory acts, and this was said by Ibn Al-Jahm from the Malikis. Masruq said: Pilgrimage and umrah are obligatory, and umrah is to pilgrimage like zakat is to prayer. Al-Sha'bi and Abu Haywah read: "And the umrah is for Allah" with the umrah being raised in the context of cutting and beginning. Ibn Abi Ishaq read: "The pilgrimage" with a kasra on the ha, and in the mushaf of Ibn Mas'ud: "And complete the pilgrimage and the umrah to the House for Allah," and it was narrated from him: "And establish the pilgrimage and the umrah to the House," and other narrations have been reported that are like interpretations.

'And His saying, the Most High: "So if you are restricted, then what is easily obtainable of sacrificial animals". Alqamah and Urwah ibn al-Zubayr and others said: The verse is concerning one who is restricted by illness, not by the enemy. Ibn Abbas and others said the opposite. The well-known in the language is: restricted by illness and restricted by the enemy. In 'Al-Mujmal' by Ibn Faris: restricted by illness and restricted by the enemy. Al-Farra' said: They are of one meaning in illness and the enemy.

Qadi Abu Muhammad, may Allah have mercy on him, said:

And the correct view is that "restricted" refers to what surrounds and neighbors. The enemy and water and similar things can be restricted, but illness cannot be restricted. And "he is restricted" means: something is made to have restriction, like "he was buried" and "he was protected" and other than that. Illness, water, the enemy, and others can be restricted but not restrictors. Do you not see that the enemy was restricted in the year of Hudaybiyyah? And this verse was revealed concerning that according to the majority of the people of interpretation. The majority of people agreed that one restricted by the enemy is permitted where he was restricted, and he slaughters his sacrificial animal if there is a sacrificial animal present, and he shaves his head. Qatadah and Ibrahim said: He should send his sacrificial animal if he is able to do so, and when it reaches its place, it becomes lawful, and there is no obligation upon him according to everyone, except if it is a necessity, then he has the obligation of the Hajj of Islam. Ibn Majishun said: He does not have the obligation of the Hajj of Islam if he has fulfilled it when he was restricted, and this is weak and has no basis. Ashhab said: The one restricted by an enemy should send a sacrificial animal due to the restriction. Ibn Qasim said: He does not send anything unless he has a sacrificial animal with him and intends to slaughter it, as mentioned by Ibn Abi Zayd. And Ata and others said: The one restricted by illness is like the one restricted by the enemy.

Malik, may Allah have mercy on him, and the majority of scholars said: The one restricted by illness is only permitted to perform the pilgrimage, and he remains until he recovers, even if he stays for years. When he reaches the House after the time of Hajj has passed, he should stop the Talbiyah at the beginning of the Sacred Area and perform Umrah, then he has the obligation of Qada (making up) and in it will be the sacrificial animal. It was said that the sacrificial animal is obligatory at the time of restriction first. Ibn Abbas did not see the one restricted by illness as included in this verse. He said: If the sick person does not have a sacrificial animal with him, he is permitted where he was detained, and if he has a sacrificial animal with him, he is not permitted until the sacrificial animal reaches its place, then there is no obligation upon him. He said: And Allah only said: "So when you are safe," and safety is only from the enemy, so the sick person is not in the verse.

And "what" is in the position of raising, meaning it is obligatory, or you have to do what is easily obtainable. It is possible that it is in the position of accusative, meaning then slaughter or then offer.

And "So what is easily obtainable" - according to the majority of the people of knowledge -: is a sheep. Ibn Umar and Urwah ibn al-Zubayr said: "What is easily obtainable" is a camel less than a camel, and a cow less than a cow.

And Al-Hasan said: The highest sacrificial animal is a fattened camel, its middle is a cow, and its least is a sheep.

'And 'al-hady' is the plural of hadyah, like jadiyat al-sarj, and it is the brad, its plural is judy. It is possible that 'al-hady' is a source named as such like al-rahn and similar, thus it applies to both singular and plural. Abu Amr ibn al-Ala said: I do not know a counterpart for this word.

And His saying, the Exalted, ﴿And do not shave your heads﴾, the address is to all of the Ummah: muḥṣar and mukhli. Among the scholars, some see it as specific to the muḥṣarīn.

And the place of the hady is where its slaughter is permitted, and that is for one who is not muḥṣar in Mina, and for one who is muḥṣar by an enemy where he was muḥṣar if it is not possible to send it.

As for the sick, if he has a hady, he sends it to its place.

And the order is: the pilgrim should throw the jamrah, then slaughter, then shave, then perform the Tawaf of Ifadah. If a man slaughters before throwing or shaves before slaughtering, there is no harm according to the hadith, nor blood. Some people said: there is no harm in Hajj but he should shed blood. And Abd al-Malik ibn al-Majishun - from our companions - said: if he shaves before he slaughters, let him offer a hady. And if a man shaves before he throws, then he has blood, according to one saying in the madhhab. Ibn al-Mawaz said, from Malik: and the razor passes over his head after throwing, and there is no blood in that according to Abu Hanifah and the group with him. And al-Zuhri, al-A'raj, and Abu Haywah read 'al-hady' with a kasrah on the dal and a shaddah on the ya in both instances, its singular is hadyah, and this reading was narrated from Asim.

And His saying, the Exalted, ﴿So whoever among you is ill﴾, the meaning is: he shaved to remove harm 'then a fidyah', and this is the essence of the address according to most of the usuliyyin.

'And this verse was revealed regarding Ka'b ibn Ujrah when the Messenger of Allah saw him and his head was infested with lice, so he ordered him to shave,' and the concession was revealed.

And 'fidyah' is raised on the news of the beginning.

And fasting according to Malik, and Ata, and Mujahid, and Ibrahim, and others, and all of Malik's companions: three days. And the feeding: six needy persons, for each needy person half a sa', and that is two muddan by the mud of the Prophet ﷺ, and the sacrifice: a sheep by consensus, and whoever slaughters better than it is better.

And Hasan ibn Abi Hasan, and Ikrimah said: fasting is ten days, and feeding is ten needy persons. And al-Zuhri read: 'or a nusuk' with the sin being silent. And Said ibn Jubayr, and Mujahid said: the nusuk is a sheep, and if he does not find it, its value should be used to buy food, and he should feed two muddan for each needy person, and if he does not find the value, he should identify it, and identify what can be bought with it from food, and fast for each muddan one day.

Ali ibn Abi Talib, may Allah be pleased with him, said: All of that is wherever he wishes. Ibrahim said it, and this is the view of Malik and his companions, except for Ibn al-Jahm, for he said: The rites can only be in Mecca. And Ata' - in some of what has been narrated from him - and the people of opinion said: The rites are in Mecca, and fasting and feeding are wherever he wishes. And al-Hasan ibn Abi al-Hasan, Tawus, and Ata' as well as Mujahid and al-Shafi'i said: The rites and feeding are in Mecca, and fasting is wherever he wishes. The one who is in expiation has the choice in any of these three that he wishes. Malik and others said the same regarding everything in the Qur'an, or he is upon the choice.

And His saying, the Exalted: "So when you are secure"; Alqamah and Urwah said: The meaning is: When you are free from your illness. Ibn Abbas, Qatadah, and others said: When you are secure from your fear of the enemy who has besieged you. This is more similar to the wording, except that one may imagine fear from illness, thus security from it.

And His saying, the Exalted: "So whoever enjoys the 'Umrah until the Hajj"; the verse.

Abdullah ibn al-Zubair, Alqamah, and Ibrahim said: The verse is regarding those who are besieged, not those who have been allowed to proceed. The situation of the one who enjoys is that a man is besieged until he misses the Hajj, then he reaches the House, so he becomes lawful with an 'Umrah, and he performs the Hajj the following year. This is indeed enjoying what is between the 'Umrah and the Hajj of expiation. The situation of the one who enjoys who is besieged, according to others, is that he is besieged and becomes lawful without an 'Umrah and delays it until he comes the following year to perform 'Umrah in the months of Hajj and performs Hajj that year.

Ibn Abbas and a group of scholars said: The verse is regarding those who are besieged and others who have been allowed to proceed. The situation of the one who enjoys is that six conditions must be met: He must be performing 'Umrah in the months of Hajj, and he is not from the residents of the Sacred Mosque, and he becomes lawful, and he initiates the Hajj from that year, without returning to his homeland or an equivalent distance. This is the saying of Malik and his companions.

There is a difference regarding why he is called a 'Muta'mit'. Ibn al-Qasim said: Because he enjoyed everything that is not permissible for the one in ihram to do, from the time of his lawful state in 'Umrah until the time he initiates the Hajj. Others said: He is called a 'Muta'mit' because he enjoyed the exemption of one of the two journeys, and that is because the right of 'Umrah is to be intended with a journey, and the right of Hajj is likewise. When he enjoyed the exemption of one of them, Allah obligated him a sacrifice, like the one who combines Hajj and 'Umrah in one journey.

The judge Abu Muhammad, may Allah have mercy on him, said:

So this is a hardship for the one coming to Mecca from other regions, due to what has been dropped from the travel requirement. The resident of Mecca does not necessitate a travel status in Umrah or Hajj, because he is in the sacred area of pilgrimage. Therefore, he is not obligated to anything, as he has not dropped anything. And whoever says that the name of Tamattu' and its ruling is only regarding the enjoyment of women, perfume, and other than that, it can be countered that his statement: 'So whoever enjoys the Umrah to the Hajj' applies equally to the resident of Mecca and others in analogy. How can it be more stringent with the stranger, who is more excused, and obligate a sacrificial offering while not doing so with the resident of Mecca? This perspective leans towards the view that Tamattu' is only for the purpose of dropping one of the two travels. However, Abu Ubaid said - in his book on the abrogating and abrogated - that Umrah in the months of Hajj is prohibited for the resident of Mecca; it is not permissible for him. And Allah, the Exalted, has permitted it for the one coming, due to his long stay in the state of Ihram, and He has linked the concession to the sacrificial offering.

Qadi Abu Muhammad, may Allah have mercy on him, said:

So this is a hardship for the people of Mecca. From this perspective, it is good that Tamattu' is from the aspect of permitting what is not permissible for the Muhrim. However, this is a rare opinion that should not be relied upon.

And the majority of the Ummah holds that Umrah in the months of Hajj is permissible for the resident of Mecca, and there is no blood obligation upon him. Abu Ubaid mentioned the two opinions from Ibn Umar, and he relied on the one that agrees with him. And it has been narrated by Al-Tabari from Ibn Abbas, may Allah be pleased with him, who said: O people of Mecca, there is no Tamattu' for you. Indeed, Allah has made it lawful for the people of the horizons and has prohibited it for you. One of you only cuts through a valley and then enters into Ihram for Umrah. The meaning of this is that whenever they enter into Ihram, they remain until Hajj.

And Al-Suddi said: The one who performs Tamattu' is the one who breaks the Hajj into Umrah, and this is not permissible according to Malik. In Sahih Muslim, there is the hadith of Suraqa ibn Malik. He said: 'I said: O Messenger of Allah, is breaking the Hajj into Umrah specific to us or for all time? He said: