And complete the Hajj and the Umrah for Allah. Bring them both complete and perfect in their rites and conditions for the sake of Allah, without any slackness or deficiency occurring from you in them. He said:

The completion of Hajj is that you stop at Al-Kharqaa, the one who unveils her face. [This is a reference to Dhul-Rumma. Al-Kharqaa is the name of a beloved of his from Banu Amir, for when he fell in love with her, he tore his tools and said: 'The completion of our Hajj is that we visit Al-Kharqaa so that the mounts of a traveling man stop. So prepare my tools for me.' She said: 'By Allah, I do not know how to work, and I am indeed Al-Kharqaa, meaning foolish.' She was in a state of unveiling her face until I saw her. The addition of the description to its object is verbal and does not provide it with definition, so it is correct as a state. It has been narrated that some of the righteous predecessors said to his companion: 'Should we complete our Hajj as Dhul-Rumma said?' and he recited the verse.

It is said that the true meaning is that just as we have crossed the deserts and reached His sanctuary, we should cut off the desires of the self until we witness the traces of His generosity. Thus, the use of the house is metaphorical.]

He made stopping there like some of the rites of Hajj that cannot be completed without it. It is said: Its completion is that you enter into Ihram for them from the dwelling of your family. This has been narrated from Ali, Ibn Abbas, and Ibn Mas'ud, may Allah be pleased with them. It is said: That you make a separate journey for each one of them, as Muhammad said: 'A Kufi Hajj and a Kufi Umrah are better.' It is said: That the expenditure is lawful. It is said: That you dedicate them to worship and do not mix them with anything from trade or worldly purposes.

If you say: Is there evidence in it for the obligation of Umrah? I say: It is nothing but a command to complete them, and there is no evidence in that for them being obligatory or voluntary, for one may be commanded to complete both the obligatory and the voluntary.

The command to complete them is a command to perform them, as evidenced by the reading of those who recited: 'And perform the pilgrimage and the umrah.' The command is originally for obligation, unless there is evidence indicating otherwise, as indicated in the saying: '(So hunt)' and '(So spread out)' and similar expressions. It is said to you: evidence has indicated the negation of obligation, which is what has been narrated that it was said: O Messenger of Allah, is the umrah obligatory like the pilgrimage? He said: 'No, but that you perform umrah is better for you.' [[Narrated by al-Tirmidhi from the narration of Hajjaj ibn Artah from Ibn al-Munkadir, 'The Prophet, blessings and peace be upon him, was asked about the umrah: Is it obligatory? He said: No. And that you perform umrah is better.']]. And from him: 'The pilgrimage is jihad and the umrah is voluntary.' [[Narrated by Ibn Majah from the narration of Ishaq ibn Talhah ibn Ubayd Allah from his father in this manner. Al-Tabarani narrated it from the hadith of Ibn Abbas similarly, and it includes Muhammad ibn al-Fadl ibn Atiyyah, who is weak. Ibn Abi Dawood narrated it in the Mus'haf from the narration of Umar ibn Qais from Ishaq ibn Abdullah ibn Abi Talhah from his uncle from Mas'ud. Al-Daraqutni said in al-'Ilal: This is an error. Perhaps he meant Ishaq ibn Yahya ibn Talhah from his uncle Abas ibn Talhah. This hadith is only known from the narration of Muawiyah ibn Ishaq ibn Talhah from his aunt Aisha bint Talhah from Aisha. The scholars narrated it from the companions of Shu'bah from Muawiyah ibn Ishaq from Abu Salih from Mahan as a disconnected narration. Similarly, Ibn Abi Shaybah narrated it from Jarir from Muawiyah ibn Ishaq. Al-Bayhaqi said: This chain was narrated from Shu'bah as connected, but the route to Shu'bah is weak.]]. If you say: It has been narrated from Ibn Abbas, may Allah be pleased with him, that he said: 'The umrah is a companion of the pilgrimage.' [[Narrated by al-Bukhari as a commentary. Al-Shafi'i narrated it as connected from the narration of Amr ibn Dinar from Tawus from him.]]. And from Umar, may Allah be pleased with him, that a man said to him: I found the pilgrimage and the umrah written upon me, and I entered into both of them. He said: 'You have been guided to the Sunnah of your Prophet.' [[Narrated by Abu Dawood, al-Nasa'i, Ibn Majah, and Ibn Hibban, from the narration of Abu Wail from al-Dabi ibn Maghbid.]]. I have organized it with the pilgrimage in the command to complete it, so was it obligatory like the pilgrimage? I said: Its being a companion to the pilgrimage means that the one who combines them combines between them, and they are mentioned together, so it is said: So-and-so performed the pilgrimage and the umrah, and the pilgrims and the umrah performers, and because it is the smaller pilgrimage, and there is no evidence in that indicating it is a companion in obligation. As for the hadith of Umar, may Allah be pleased with him, the man interpreted his being written upon him by saying: 'I entered into both of them,' and if he enters into the umrah, it becomes obligatory upon him just as if he declares the voluntary prayer. The evidence we mentioned has removed the umrah from the description of obligation, so the pilgrimage alone remains in it. They are like saying: 'Fast the month of Ramadan and six from Shawwal,' in that you command him with a mandatory act and a voluntary act. Ali, Ibn Mas'ud, and al-Sha'bi, may Allah be pleased with them, recited '(And the umrah is for Allah)' in the nominative case, as if they intended by that to remove it from the ruling of the pilgrimage, which is obligation. IF YOU ARE RESTRICTED, it is said: So-and-so is restricted if he is prevented by something due to fear, illness, or inability. Allah, the Exalted, said: '(Those who are restricted in the way of Allah).' And Ibn Mi'ada said:

And the abandonment of Layla is not because she has distanced herself from you, nor because of the distractions that have prevented you from her. Rather, it is due to the fear of the watchers and the informers that she has abandoned you. It is possible that the meaning is: her abandonment of you is not for a reason, but rather it is because of your pain and the burning of your heart. And 'husr' means if an enemy has imprisoned him from proceeding, or has confined him. Hence, it is said to the confined one: 'the husr.' And to the king, it is called 'the husr,' because he is concealed. This is the most common in their speech, and both mean prevention in everything, like 'saddah' and 'asaddah.' Similarly, Al-Farra and Abu Amr Al-Shaybani said, and upon this is the saying of Abu Hanifa, may Allah have mercy on him, that every prevention by an enemy, whether it be illness or otherwise, is considered in establishing the ruling of 'ihsar.' And according to Malik and Al-Shafi'i, only the prevention by the enemy is considered.

And from the Prophet, blessings and peace be upon him: "Whoever is broken or limps has been released, and he must perform the pilgrimage next year." It was narrated by the Companions of the Sunnah, Ahmad, Ishaq, Ibn Abi Shaybah, and Al-Tabarani from the hadith of Ikrimah from Ibn Amr Ibn Ghaziyah Al-Ansari. So what is easy from the sacrificial animal, what is easy from it. It is said: the matter is easy and made easy, as it is said: it is difficult and made difficult.

And 'hadi' is the plural of 'hadiyyah,' as it is said in the context of 'jiddiyyah' of the saddle. And it was read (min al-hadi) with emphasis, the plural of 'hadiyyah' like 'matiyyah' and 'matiyy.' This means that if you are prevented from proceeding to the House while you are in the state of ihram for Hajj or Umrah, then when you wish to be released, you must offer what is easy from the sacrificial animal, whether it be a camel, cow, or sheep. If you ask: where and when should the sacrifice of the confined one be slaughtered?

I say: if he is a pilgrim, then in the sanctuary whenever he wishes, according to Abu Hanifa, he sends it, and he makes for the one sent on his behalf a day of marking. And according to them, during the days of sacrifice, and if he is performing Umrah, then in the sanctuary at any time according to all of them. And 'what is easy' is raised as an introduction, meaning he must offer what is easy. And do not shave your heads, the address is to the confined ones: do not make yourselves lawful until you know that the sacrificial animal you sent to the sanctuary has reached its place, meaning the place where it must be slaughtered. And the place of the obligation is the time of its obligation, and this is clear according to the opinion of Abu Hanifa, may Allah have mercy on him. If you say: the Prophet, blessings and peace be upon him, slaughtered his sacrifice when he was confined?

As for the slaughtering of the sacrifice when confined, it is in Al-Bukhari from the hadith of Ibn Umar, may Allah be pleased with both of them, that he, blessings and peace be upon him, went out for Umrah. The disbelievers of Quraysh prevented him from the House, so he slaughtered his sacrifices and shaved his head at Hudaybiyyah. As for its being lower than Mecca, it was narrated [there is a blank in the original].

And as for the hadith of Al-Zuhri, I did not find it, but Al-Tabarani narrated from the hadith of Najiyah Ibn Jundab Al-Aslami, who said: I came to the Prophet, blessings and peace be upon him, when he was prevented from the House. I said: O Messenger of Allah, send with me the sacrifice to be slaughtered in the sanctuary. He said: How will you do with it? I said: I will take it down into the valleys so they cannot reach it. So I took it until I slaughtered it in the sanctuary.

He was confined at the edge of Al-Hudaybiyah, which is below Mecca and is part of the sacred precinct. Al-Zuhri reported that the Messenger of Allah, blessings and peace be upon him, sacrificed his offering in the sacred precinct. Al-Waqidi said: Al-Hudaybiyah is the edge of the sacred precinct, nine miles from Mecca. So whoever among you is ill, or has a condition that requires shaving, or has some harm from his head, such as lice or a wound, then he must offer a compensation of fasting three days or giving charity to six needy people, each receiving half a sa' of wheat or a sacrificial animal, which is a sheep. And from Ka'b ibn 'Ajrah, the Messenger of Allah, blessings and peace be upon him, said to him, "Perhaps this harm of yours is due to your mother?" He said: Yes, O Messenger of Allah. He said: "Shave your head and fast three days, or feed six needy people, or sacrifice a sheep." [Agreed upon. There are other narrations and phrases in the six books and others. The wording closest to the compiler's is what Malik narrated.] Ka'b used to say: This verse was revealed about me. It was narrated that he passed by him while his head was sore. He said: "This is enough harm." [Ishaq narrated it in his Musnad, and Al-Tabarani and Al-Daraqutni from the narration of Al-Zubair ibn 'Adi from Abu Wa'il from Ka'b ibn 'Ajrah, who said: "The Messenger of Allah, blessings and peace be upon him, met me, and he wiped my head, and the lice fell. He said: 'This is enough harm; go and shave and give charity to six needy people.' In Ishaq's narration, he said: 'This is indeed harm,' and he commanded him to shave and to sacrifice or fast or feed.] He commanded him to shave and feed, or fast. The term 'nusuk' is a source, and it is said to be the plural of 'nasiqa.' Al-Hasan read: or a sacrifice, with a lighter pronunciation. So when you are safe from the state of ihram, it means when you are not confined and you are in safety and ease, then whoever performs 'umrah to the hajj, his enjoyment of 'umrah until the time of hajj means his benefit from drawing closer to Allah, the Exalted, before benefiting from drawing closer through hajj. It is said that when he is free from his 'umrah, he benefits from the permissibility of what was prohibited to him until he enters into the state of ihram for hajj. So what is easy from the sacrificial animal is the sacrifice of enjoyment, and it is a form of worship according to Abu Hanifah, and he eats from it. According to Al-Shafi'i, it is treated like offenses, and he does not eat from it. He slaughters it on the day of sacrifice according to us. And according to him, it is permissible to slaughter it when he enters into the state of ihram for his hajj. So whoever does not find a sacrificial animal, then fasting three days during hajj is upon him, meaning in its time, which is the months between the two states of ihram: the ihram of 'umrah and the ihram of hajj. This is the opinion of Abu Hanifah, may Allah have mercy on him. It is preferable to fast on the day of Tarwiyah, the day of 'Arafah, and one day before them. If this time passes, then only blood suffices. According to Al-Shafi'i, fasting is not done except after entering the state of ihram for hajj, adhering to the apparent meaning of his saying: during hajj and seven when you return, meaning when you depart and finish the actions of hajj according to Abu Hanifah, and according to Al-Shafi'i, it means returning to their families. Ibn Abi 'Abla read (and seven) in the accusative, as an addition to the place of three days, as if it were said: So fasting three days, like his saying: (or feeding on a day of famine a needy person). If you say, what is the benefit of the conjunction? I say: The conjunction may come for permissibility, as in your saying: 'Sit with Al-Hasan and Ibn Sirin.' Do you not see that if he sat with both of them or one of them, he would be obeying? So the conjunction negates the assumption of permissibility. Also, the benefit of the conjunction in every count is to know the number as a whole, just as it is known in detail, so that it is comprehended from two aspects, and knowledge is confirmed. In the sayings of the Arabs: two pieces of knowledge are better than one piece of knowledge, and likewise, 'complete' is another emphasis. It indicates an additional recommendation to fast them and not to be negligent about them or reduce their number, just as you would say to a man if you were concerned about a matter you command him about and he was in your house: 'Fear Allah, do not be negligent.' It was said: 'complete' in its occurrence as a substitute for the sacrificial animal. In the reading of Ubayy: So fasting three consecutive days is an indication of enjoyment, according to Abu Hanifah and his companions.

There is no enjoyment or combining for those present at the Sacred Mosque according to them. Whoever among them enjoys or combines must offer a blood sacrifice, and it is the blood of a transgression, from which he does not eat. As for the one who combines and the one who enjoys from the people of distant lands, their blood sacrifice is a sacrificial offering, from which they may eat. According to al-Shafi'i, this indicates the ruling that requires a sacrificial offering or fasting, and he did not impose anything on them. The saying 'he did not impose anything on them' refers to those present at the Sacred Mosque. Those present at the Sacred Mosque are the people of the appointed times and those below them to Mecca according to Abu Hanifa. According to al-Shafi'i, they are the people of the sanctuary and those who are from the sanctuary at a distance where the prayer is not shortened. And fear Allah in maintaining His limits and what He has commanded you and prohibited you from in pilgrimage and other matters. And know that Allah is severe in punishment for those who oppose, so that your knowledge of the severity of His punishment may be a kindness to you in piety.