**"And complete the Hajj and ‘Umrah for Allah"**
Perform them both, fulfilling their rites and conditions completely for the sake of Allah, without negligence or deficiency. It is said: "The perfection of Hajj is to stand with your mounts before a woman who has unveiled her face," treating the standing as a rite without which the Hajj is incomplete. Others say it means to enter into ihram for them from your own home—a view narrated from Ali, Ibn Abbas, and Ibn Mas‘ud. Others say it means to dedicate a separate journey for each, as Muhammad said: "A Kufan Hajj and a Kufan ‘Umrah is better." It is also said that the expenditure must be lawful, or that you should dedicate them purely for worship, untainted by trade or worldly interests.
If you ask: Does this prove the obligation of ‘Umrah?
I say: It is merely a command to complete them, which does not prove they are obligatory or voluntary, as one may be commanded to complete both. However, if you argue that the command to complete them is a command to perform them—evidenced by the reading "Establish the Hajj and ‘Umrah"—and that commands imply obligation unless a contrary proof exists (like "Go hunting" or "Disperse"), then I reply: The proof for the absence of obligation is the narration: "It was said, 'O Messenger of Allah, is ‘Umrah obligatory like Hajj?' He said, 'No, but that you perform ‘Umrah is better for you.'" And: "Hajj is jihad, and ‘Umrah is voluntary."
If you ask: It is narrated that Ibn Abbas said ‘Umrah is the twin of Hajj, and Umar said to a man who claimed they were written upon him, "You have been guided to the Sunnah of your Prophet," and since it is paired with Hajj in the command to complete, it must be obligatory.
I say: Being a "twin" refers to the Qarin (one who performs both together) or their pairing in speech (e.g., "So-and-so performed Hajj and ‘Umrah"). It is called the "Lesser Hajj," but there is no proof it is a twin in obligation. As for Umar’s hadith, the man explained that they were "written upon him" by his own act of entering ihram for them; once one enters ihram for ‘Umrah, it becomes obligatory, just as one who makes a vow for a voluntary prayer. The proof we cited removes ‘Umrah from the category of obligation, leaving Hajj alone. They are like saying, "Fast Ramadan and six days of Shawwal"—you are commanding both a mandatory and a voluntary act. Ali, Ibn Mas‘ud, and Al-Sha‘bi read "And the ‘Umrah for Allah" in the nominative case, as if intending to exclude it from the ruling of Hajj (obligation).
**"But if you are prevented (*uhsirtum*)..."**
*Ihsar* means to be prevented by fear, illness, or incapacity. It is also used for being blocked by an enemy or imprisoned. The majority of scholars, including Abu Hanifah, consider any prevention (enemy, illness, etc.) as *ihsar*. Malik and Al-Sha‘fi‘i restrict it to an enemy. The Prophet (ﷺ) said: "Whoever is broken or lame is released, and he owes a Hajj the following year."
**"Then [offer] what can be obtained with ease of sacrificial animals"**
Meaning, if you are prevented from reaching the House while in *ihram*, you must offer what is easy—a camel, cow, or sheep.
**If you ask:** Where and when is the *ihsar* sacrifice slaughtered?
**I say:** If it is Hajj, it is in the Sacred Precinct whenever he wishes (according to Abu Hanifah), sending it with someone to be slaughtered on a specific day. According to the two (Abu Yusuf and Muhammad), it is during the days of sacrifice. If it is ‘Umrah, it is in the Sacred Precinct at any time, according to all of them.
**"And do not shave your heads..."**
This addresses those prevented, meaning: do not exit *ihram* until you know the sacrifice has reached its **"destination"**—the place where it must be slaughtered. This is clear according to Abu Hanifah.
**If you ask:** The Prophet (ﷺ) slaughtered his sacrifice where he was prevented?
**I say:** His place of prevention was at the edge of Hudaybiyyah, which is part of the Sacred Precinct.
**"And whoever among you is ill or has an ailment of the head..."**
Meaning lice or a wound, he must offer a ransom: fasting three days, or feeding six poor persons (half a *sa‘* of wheat each), or a sacrifice (a sheep). Ka‘b ibn ‘Ujrah said the Prophet (ﷺ) told him: "Perhaps your lice are bothering you? Shave your head and fast three days, or feed six poor people, or sacrifice a sheep."
**"And when you are secure..."**
Meaning, when you are not prevented and are in safety and ease.
**"Whoever performs the ‘Umrah to the Hajj..."**
Meaning, he benefits from the ‘Umrah before the Hajj. It is said that once he exits the ‘Umrah, he enjoys what was forbidden to him until he enters *ihram* for Hajj.
**"Then [offer] what can be obtained with ease of sacrificial animals"**
This is the sacrifice of *Tamattu‘*. According to Abu Hanifah, it is a sacrifice from which he may eat. According to Al-Sha‘fi‘i, it is like a penalty, and he may not eat from it.
**"But if he cannot find [an animal]..."**
He must fast three days during the Hajj—meaning during its time, which are the months of Hajj, between the two *ihrams*. This is the view of Abu Hanifah. It is best to fast the days of Tarwiyah and ‘Arafah and one day before them. If this time passes, only the blood sacrifice suffices. According to Al-Sha‘fi‘i, one cannot fast until after entering *ihram* for Hajj.
**"...and seven when you have returned"**
Meaning, when you have departed and finished the acts of Hajj (according to Abu Hanifah). According to Al-Sha‘fi‘i, it means returning to their families.
**"Complete"**
This is a further emphasis to ensure the fast is not taken lightly or reduced in number. It is also said it means "complete" in its role as a substitute for the sacrifice.
**"That is for those whose family is not present at the Sacred Mosque"**
This refers to *Tamattu‘* according to Abu Hanifah. There is no *Tamattu‘* or *Qiran* for those residing in the Sacred Mosque; if they do so, they owe a penalty sacrifice from which they cannot eat. For those from afar, it is a sacrifice of worship from which they may eat. According to Al-Sha‘fi‘i, it refers to the ruling of the obligation of the sacrifice, and he does not impose anything on them. "Those present at the Sacred Mosque" are those within the *Miqat* boundaries and closer to Makkah (according to Abu Hanifah), or those within the Sacred Precinct and those at a distance where prayer is not shortened (according to Al-Sha‘fi‘i).
**"And fear Allah, and know that Allah is severe in punishment."**
For those who violate His limits, so that your knowledge of His severe punishment may be a grace leading you to piety.
