سورة البقرة

Imam Sadiq (peace be upon him): The completion [and perfection] of Hajj is meeting the Imam (peace be upon him). [Meaning that after finishing the rites of Hajj, one must come into the presence of the Imam (peace be upon him)].

Imam Sadiq (peace be upon him): When one of you performs Hajj, let him conclude his Hajj with our ziyarah (visitation), for that is part of the completion [and perfection] of Hajj.

Imam Sajjad (peace be upon him): أَتِمُّوا الْحَجَّ وَ الْعُمْرَةَ [Accomplish the Hajj and the Umrah] means the establishing of Hajj and Umrah.

Imam Sadiq (peace be upon him): What is meant by the completion of Hajj is performing its rites and abstaining from that which the muhrim (one in the state of ihram) must abstain from during Hajj and Umrah.

Imam Sadiq (peace be upon him): The soundness and proper completion of Hajj and Umrah is that in the state of ihram they do not engage in sexual matters, do not utter foul and obscene speech, and refrain from disputes and quarrelling.

Imam Sadiq (peace be upon him): The meaning of completing the hajj and umrah is that one avoids sexual intercourse, sin (fusuq), and disputing during the hajj and umrah.

Imam Sadiq (peace be upon him): [The correct completion of the hajj means] avoiding sexual intercourse, committing sin, and disputing during the hajj.

Imam Sadiq (peace be upon him): Hajj and umrah are both obligatory. [And they must be performed for the pleasure of Allah].

Imam Baqir (peace be upon him): A person informed Aban ibn Uthman that he said to Imam Baqir (peace be upon him): Why has the hajj been named "hajj"? The Imam said: "Because when they say 'so-and-so performed hajj,' it means so-and-so attained salvation." (That is, hajj is the path of salvation, and only those who attain salvation grasp the opportunity of the true hajj.)

The Prophet (peace be upon him and his family): Whoever, without a valid and clear reason such as being afflicted with an incapacitating illness or [prevented by] a tyrannical ruler, does not go to hajj and dies in that state, then let him die as a Jew if he wishes or as a Christian if he wishes. (He is not a Muslim.)

Imam Sadiq (peace be upon him): If someone, instead of performing umrah mufradah (the single umrah), stays in Mecca after performing the umrah and also performs Hajj Tamattu, has he completed the Hajj and umrah? The Imam replied: "The Messenger of Allah (peace be upon him and his family) commanded his companions in this way."

Imam Ali (peace be upon him): Umrah is obligatory just like Hajj, because Allah the Mighty and Majestic said: وَ أَتِمُّوا الْحَجَّ وَ الْعُمْرَةَ لِلهِ [And accomplish the Hajj and the umrah for Allah].

Imam Baqir (peace be upon him): [Zurarah said: I asked Imam Baqir (peace be upon him): "After the Hajj [Tamattu], which act is most meritorious?" The Imam replied: "Umrah mufradah (the single umrah); [after Hajj it is the most meritorious act. So one should perform the rites of umrah] and then go wherever he wishes. Umrah, like Hajj, is obligatory upon Allah's creation, because Allah says: وَأَتِمُّواْ الْحَجَّ وَالْعُمْرَةَ [And accomplish the Hajj and the umrah], and the ruling of umrah was revealed in Medina. And the best umrah is the umrah performed in the month of Rajab." The Imam also said: "If someone goes for umrah mufradah in the month of Rajab and stays in Mecca to perform the Hajj, his umrah is complete and his Hajj is deficient (because he did not travel to Mecca during the months specific to Hajj)."

Imam Baqir (peace be upon him): Hajj [for people from far-off lands] is not permissible except in the form of Tamattu.

Imam Rida (peace be upon him): Whoever is outside this limit (that is, is not a resident of Mecca or within twenty-four kilometres around it) can only perform Hajj Tamattu in this way: that he performs the umrah of Hajj and remains until the season of Hajj and joins the umrah of Hajj to Hajj Tamattu. And Allah does not accept any method other than this from him.

Imam Sadiq (peace be upon him): The term hajj applies to all the rites, and the rites of umrah must be performed only in Makkah.

Imam Sadiq (peace be upon him): It is narrated from Ahmad ibn Muhammad ibn Abi Nasr: I asked, "Which one has greater merit? The one who joins the umrah to the hajj as hajj al-tamattu' [and performs both], or the one who performs only the rites of umrah and brings the sacrificial animal with him?" He said, "My father Imam Baqir (peace be upon him) used to say, 'The hajj and umrah of tamattu' are more meritorious than umrah al-mufradah and bringing the sacrificial animal.' And he would always say, 'The pilgrims of the House of Allah have not undertaken any act more noble than hajj al-tamattu'.'"

Imam Baqir (peace be upon him): When [the polytheists] obstructed the Prophet (peace be upon him and his family) at Hudaybiyyah and prevented him from continuing the journey, he performed taqsir, came out of ihram, and slaughtered the animal. Then he returned from there — while a pilgrim, until he has performed the rites, is not obliged to shave his head. But upon one who has been besieged [and prevented from performing the hajj], taqsir becomes obligatory.

Imam Baqir (peace be upon him): Zurarah has narrated from Imam Baqir (peace be upon him): If a pilgrim is besieged and prevented [from going to hajj], he should send the sacrificial animal. Then if the obstruction is lifted but he fears for his life and is afraid his life may be in danger, then if he thinks he can reach the people and the rest of the pilgrims, he should set off after them. Then if he reaches Makkah before the sacrificial animal he had sent has been slaughtered, he must enter into ihram until he completes all the rites, and then perform the sacrifice, and nothing further is upon him. And if he reaches Makkah at a time when the sacrifice has already been performed, whatever remains of the acts of the obligatory hajj or umrah is upon him. I said, "If he dies while in ihram before reaching Makkah, what happens?" He said, "If it was hajj al-tamattu', the obligatory hajj and umrah should be performed on his behalf, and only this act is upon him."

Imam Sadiq (peace be upon him): Regarding a person who had limitation in performing the sacrifice, he said: He should perform the rites of hajj and return, and if he does not find the price of a sacrifice, he should fast in its place.

Imam Sadiq (peace be upon him): Rifa'a said: I asked the Imam (peace be upon him) about a man who makes a condition [that if he is prevented from the Hajj he will come out of ihram] while intending tamattu', but he is then prevented — "if someone encounters that restriction, may he refrain from performing Hajj the following year [and is his Hajj dropped from him]?" He said: "Whoever meets this restriction must [if he is able] perform Hajj the following year, and the Hajj pilgrim, if he is restricted, is likewise." I said: "What is the ruling of a man who has driven the sacrificial animal along and then is prevented?" He said: "He should send his sacrifice." I said: "Does such a person have the ruling of one who has performed tamattu', so that he has no need to perform tamattu' the following year?" He said: "No, but their ruling is the same as each other."

Imam Baqir (peace be upon him): Zurara narrated from Imam Baqir (peace be upon him): The one who is barred [from proceeding to perform the Hajj rites] sacrifices in the very place where he was prevented, and goes back to his family and has relations with his wives (that is, he comes out of ihram). And the one for whom hisar (being restricted) has occurred (and he cannot go to Hajj), let him send the sacrifice and appoint with them (those who take the sacrifice) a day for the sacrificing. Then when the sacrifice arrives, he comes out of ihram in the same place he was. I said to him: "If his dirhams are returned to him and they do not sacrifice on his behalf, while he has come out of ihram and has gone in to women [and had relations] — what is his ruling?" He said: "Then he must go back [and reappoint], and there is no sin upon him, and from now until the time he sends [the sacrifice] he must refrain from relations with women."

Ali ibn Ibrahim (may Allah have mercy on him): If a person intends hajj al-tamattu' and enters ihram, but on the way, before reaching Mecca, he is afflicted with an illness and is unable to continue, then he must remain in the place where he has been prevented, and send an offering (hady) on his behalf. If he is wealthy, he should sacrifice a camel; if he is of moderate means, a cow; and if he is poor, a sheep — there is no alternative — and he must remain in his state of ihram. If there is pain or a sore on his head, [such that he must shave and cannot wait until the offering reaches its place of sacrifice,] he may shave his head, come out of ihram, put on his clothes, and pay a fidya (compensation): either fast six days as fidya, or give charity to ten needy people, or offer a nusuk for the sake of Allah — that is, slaughter a sheep. Then, whoever intends to join his 'umra to hajj al-tamattu' must, at the time of entering ihram, make a stipulation and say: "O Allah, in accordance with Your Book and the Sunna of Your Prophet, I intend to join my 'umra to hajj al-tamattu'. If any hindrance prevents me or anything holds me back, release me from ihram by Your power and might at the time when I have been detained." Then, from the place whose time the Messenger of Allah (peace be upon him and his family) has appointed, let him recite the talbiya with these words: "لَبَّیْکَ اللَّهُمَّ لَبَّیْکَ لَبَّیْکَ لَا شَرِیکَ لَکَ لَبَّیْکَ إِنَّ الْحَمْدَ وَ النِّعْمَةَ لَکَ وَ الْمُلْکَ لَا شَرِیکَ لَکَ لَبَّیْکَ [Here I am, O Allah, here I am; here I am, You have no partner, here I am; indeed all praise, blessing and dominion belong to You, You have no partner, here I am]" — and let him recite this talbiya throughout the 'umra and until he reaches Mecca. When [this person] enters Mecca and his eyes fall upon the houses of Mecca, he should stop the talbiya and perform seven circuits (tawaf) around the Ka'ba, pray two rak'as beside the Maqam of Ibrahim (peace be upon him), and perform the sa'y between Safa and Marwa seven times. Then he comes out of ihram and may make use of clothing (other than the garments of ihram), [intimacy with] women, and [the use of] perfume, and he remains in the hajj [state at Mecca] until the Day of Tarwiya (the eighth of Dhul-Hijja). When the Day of Tarwiya arrives, he enters ihram for the hajj at the Maqam at midday, then goes out reciting the talbiya toward Mina, and he continues to recite the talbiya until midday on the Day of 'Arafa. When the sun passes the meridian on the Day of 'Arafa, he ceases the talbiya and engages in supplication, praise, takbir and tahlil at 'Arafat. When the sun sets, he returns to Muzdalifa (al-Mash'ar al-Haram) and spends the night there. In the morning, at al-Mash'ar al-Haram, he occupies himself with supplication, tasbih, tahlil and takbir of Allah. Then he moves from there toward Mina, casts the pebbles at the jamra, offers the sacrifice, and shaves the head. As for the offering, upon the wealthy a camel is obligatory, upon one of moderate means a cow, and upon the poor the slaughter of a sheep. If someone cannot find an offering, he must fast three days in Mecca and seven days after returning to his home, and these ten days take the place of the offering. That is what Allah said: فَمَنْ لَمْ یَجِدْ فَصِیامُ ثَلاثَةِ أَیَّامٍ فِی الْحَجِّ وَ سَبْعَةٍ إِذا رَجَعْتُمْ تِلْکَ عَشَرَةٌ کامِلَةٌ [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 ruling concerns one who is not a resident of Mecca nor one of its people. As for those who live within forty-eight miles (approximately seventy-seven kilometers) around Mecca, hajj al-tamattu' is not obligatory upon them; only 'umra mufrada is upon them, in accordance with the divine word: ذلِکَ لِمَنْ لَمْ یَکُنْ أَهْلُهُ حاضِرِی الْمَسْجِدِ الْحَرامِ [This is for him whose family is not present in the Sacred Mosque].

Imam Sadiq (peace be upon him): Muawiya ibn Ammar said: I heard Imam Sadiq (peace be upon him) say: The muhsar (one held back) is other than the masdud (one barred). The one prevented [from going to Hajj] due to illness is called muhsar, and the one for whom the polytheists have created an obstruction without his being ill is called masdud — just as they prevented the Messenger of Allah (peace be upon him and his family) and his companions [from going to Hajj]. Intimacy with women is permitted for the one who has been barred (masdud) and forbidden for the one who has been held back (muhsar). He said: I asked him: 'What is [the ruling regarding] a muhsar man who sends the sacrificial animal?' He said: He should set an appointment with his companions to meet at a designated place. (What is meant is that in this meeting he arranges with them the time and manner of performing the sacrifice in Mecca on his behalf.) So if it was in the obligatory Hajj, the sacrifice should be slaughtered on the Day of Sacrifice (Eid al-Adha), and when the Day of Sacrifice comes, he must shorten some of his hair (taqsir). Shaving the head is not obligatory upon him until the rites are completed. And if it was in an Umrah, then he must wait according to the estimated time his companions enter Mecca and until the hour he had arranged with them regarding the sacrifice. When that hour arrives, he performs taqsir and comes out of ihram. And if he fell ill on the way after he had gone out of his city with the intention of Hajj and wanted to return, then he returns to his family and sacrifices, or else he remains in that same place until he recovers. If it was an Umrah, the Umrah becomes obligatory upon him after recovery, and if it was Hajj al-Tamattu, then whether he returns or stays, Hajj al-Tamattu is missed from him, and Hajj becomes obligatory upon him the following year. Husayn ibn Ali (peace be upon him) set out with the intention of Umrah and became ill on the way. This news reached Ali (peace be upon him), who was in Medina, so he set out in search of him and found Husayn (peace be upon him) ill at 'al-Suqya,' and said to him: 'O my son, what ails you?' He replied: 'My head hurts.' So Ali (peace be upon him) called for a camel, slaughtered it, shaved Husayn's (peace be upon him) head, and returned him to Medina. When his illness was cured, he performed Umrah. I said: 'In your view, when his illness was cured and before he set out for Umrah, were women permitted to him?' The Imam (peace be upon him) said: Women are not permitted to him until he performs tawaf of the Kaaba and sa'i between Safa and Marwa. I said: 'Then why, when the Messenger of Allah (peace be upon him and his family) returned from Hudaybiyya without performing tawaf, were women permitted to him?' He said: These two are not the same — the Messenger of Allah (peace be upon him and his family) was masdud (barred), and Husayn (peace be upon him) was muhsar (held back).

The Imams (peace be upon them): فَإِنْ أُحْصِرْتُمْ [But if you are prevented] — meaning: if fear, an enemy, or illness prevents you, and because of that you are hindered [from going to Hajj].

Imam Sadiq (peace be upon him): The sacrifice must be a fat ram, and if [the pilgrim] does not find a fat ram, he must sacrifice a calf; but a ram is better. And if he is not able to sacrifice a calf either, he must sacrifice a lamb, and if he is not able to do any of these, then whatever is within his means, he should sacrifice.

Imam Sadiq (peace be upon him): فَمَا اسْتَیْسَرَ مِنَ الْهَدْیِ [whatever offering is easy to obtain] — he said: What is meant is one sheep.

Imam Ali (peace be upon him): The sacrificial offering can be from three things: a camel, a cow, or a sheep; and the easiest of them is a sheep.

Imam Baqir (peace be upon him): The sacrificial offering consists of: a camel, a cow, and a sheep; and only when a cord is tied upon it — meaning when a collar is placed around its neck [and it is designated] — does its sacrifice become obligatory ... What is meant by the offering that is easier is a sheep.

Imam Sadiq (peace be upon him): فَمَا اسْتَیْسَرَ مِنَ الْهَدْیِ [So (send) whatever offering is easy to obtain] means he slaughters one sacrifice.

Imam Sadiq (peace be upon him): Sacrificing a sheep or a camel [for the person prevented] is sufficient, and sacrificing a cow is better.

Imam Sadiq (peace be upon him): You must sacrifice, from among a camel, a cow, or a sheep, whichever you are able to afford.

Imam Sadiq (peace be upon him): It is narrated from Ammar al-Sabati: I asked Imam Sadiq (peace be upon him) about a man who shaved [his head] before performing the sacrifice. He said: Let him sacrifice, and shave his head again, for Allah the Exalted says: وَ لا تَحْلِقُوا رُؤُسَکُمْ حَتَّی یَبْلُغَ الْهَدْیُ مَحِلَّهُ [and do not shave your heads until the offering reaches its destination].

Imam Rida (peace be upon him): If it is asked: "Why were people commanded to perform Hajj only once and not more than that?", the answer to be given is: "Because Allah the Mighty and Majestic placed the obligations according to the state of the weakest of people in strength [physical and financial], as He said: فَمَا اسْتَیْسَرَ مِنَ الْهَدْیِ [whatever offering is easy to obtain], meaning a sheep as the sacrifice of the pilgrim to be sacrificed on that day. So placing the sheep is so that both the weak and the strong may be able to afford it. Likewise, in the rest of the obligations the weakest of people in strength has been taken into consideration, and among these obligations is Hajj, which has been made obligatory once, while for those who have the strength, more than that has been encouraged and urged according to their capacity, that they perform Hajj more." If it is asked: "Why were people commanded regarding Hajj al-Tamattu' to perform Umrah and convert it into Tamattu'...?", the answer to be given is: "Because in this interval between the two ihrams there is a relief and mercy from your Lord for the people, and [it is so that] this ihram not become prolonged for them, causing harm and corruption [such as falling into sin] to enter upon them; and another reason is that Hajj and Umrah are both obligatory. So Umrah should not be suspended or nullified, and for this reason He placed an interval between Umrah and Tamattu'. And the Prophet (peace be upon him and his family) said: 'Umrah has entered into Hajj until the Day of Resurrection.' And had the Prophet (peace be upon him and his family) not brought the sacrificial animal, and were it not obligatory upon him that he should not come out of ihram until the sacrifice had reached the place of sacrifice [and had been sacrificed], he would certainly, just as he had commanded the people, have come out of ihram. And it is for this reason that he said to the people: 'Had I come [for Hajj] as you have, I would certainly not have acted contrary to your rites and would have performed Hajj as you do [but my ruling is not like your ruling, because] I [before coming for Hajj] have sent my sacrifice ahead toward the place of sacrifice, and it is not permissible for one who has sent his sacrifice ahead to the place of sacrifice to come out of ihram before the sacrifice reaches the place of sacrifice.' At that moment a man stood up and said: 'O Messenger of Allah (peace be upon him and his family)! We are in the state of Hajj and the water of the ghusl for janabah [which has been made obligatory upon us due to sexual intercourse] is dripping from our heads.' The Prophet (peace be upon him and his family) said: 'You will never believe in this [my word and the religion of Allah].'"

Imam Rida (peace be upon him): Allah made the obligations obligatory [based on the capacity of] the weakest people, so that the strong and the weak might be equal in them. Allah the Blessed and Exalted said: فَمَا اسْتَیْسَرَ مِنَ الْهَدْیِ [Then whatever offering is easy to obtain], provide it; and He said: According to your capacity, adopt piety toward Allah (Taghabun/16). So the weak person who has no more capacity than to sacrifice a sheep is equal to the one who, given his capability, is able to sacrifice more than a sheep — and this is so that the obligations do not vary and the ordinance is not established [differently]. Allah the Blessed and Exalted made obligatory upon the weak the same thing He made obligatory upon the strong; and for this reason there is no distinction between the weak and the strong. So since it was not permitted that upon the ailing weak person there be made obligatory what has been made obligatory upon the strong who has no ailment, and it was not permitted that upon the strong there be made obligatory anything other than what has been made obligatory upon the weak — in that case the obligations would come to depend on the type of person. Therefore Allah made the obligation obligatory [uniformly] on the basis of the capacity of the weakest of the people, so that in performing it there should be no difference between strong and weak. [This equalisation was done] so that, on account of the weakness of the weak, it would be a mercy to the weak themselves, and, on account of the weakness of the weak, a mercy upon the strong; and in this way the obligations became known and uniform for the strong and the weak.

Imam Sadiq (peace be upon him): Ammar Sabati has narrated from Imam Sadiq (peace be upon him): I asked him about a man who had sores on his head and could not shave his hair. He said: "If he has performed Hajj before this, let him only trim his hair; but if he has not performed Hajj, there is no alternative for him but to shave." And I asked him about a person who shaves before offering the sacrifice, and he said: "Let him offer the sacrifice and pass the razor over his head again, because Allah the Exalted said: وَ لا تَحْلِقُوا رُؤُسَکُمْ حَتَّی یَبْلُغَ الْهَدْیُ مَحِلَّهُ [And do not shave your heads until the offering reaches its destination]."

Imam Sadiq (peace be upon him): When the Messenger of Allah (peace be upon him and his family) finished the sa'y between Safa and Marwa and was upon Marwa, Jibra'il (peace be upon him) came to him and said: 'Allah commands you to order the people — except those who have brought the sacrificial animal — to come out of ihram.' The Prophet (peace be upon him and his family) turned to the people and pointed with his hand behind him and said: 'O people! This is Jibra'il (peace be upon him), and he has commanded me from Allah to say that everyone [except] those who have brought a sacrificial animal should come out of ihram,' and he ordered the people to do this. At that moment a man went up to him and said: 'O Messenger of Allah (peace be upon him and his family)! Are we to set out for Mina while some of us — because of intercourse with women — have performed the ghusl of janabah and the water is still dripping from their heads?' Others also said: 'Muhammad (peace be upon him and his family) asks us to do something that he himself is not doing?!' The Prophet (peace be upon him and his family) said: 'If I had known at the outset that by bringing a sacrificial animal I would not be able to come out of ihram, I would not have brought a sacrificial animal with me and I would have come out of ihram like the rest of the people. But I brought a sacrificial animal with me, and one who has a sacrificial animal with him must not come out of ihram until the sacrifice reaches its place [of slaughter].' So the people shortened their hair and came out of ihram and made those rites an umrah. At that point Suraqah ibn Malik ibn Ju'shum al-Mudliji went up to the Prophet (peace be upon him and his family) and said: 'O Messenger of Allah (peace be upon him and his family)! This that you have commanded us — to come out of ihram — is it only for this year, or is it for ever?' The Prophet (peace be upon him and his family) answered: 'No, rather it is for ever and will be so until the Day of Judgement.' At that moment the Prophet (peace be upon him and his family) interlocked his fingers, and Allah revealed concerning this the verse: فَمَن تَمَتَّعَ بِالْعُمْرَةِ إِلَی الْحَجِّ فَمَا اسْتَیسَرَ مِنَ الْهَدْیِ [So whoever profits by combining the visit with the pilgrimage should take what offering is easy to obtain].

Imam Sadiq (peace be upon him): Whoever sends a sacrificial animal for Allah and combines the umrah and the tamattu', [the ruling for him is that] he does not come out of ihram [before the sacrifice reaches the place of slaughter]; in accordance with the divine word: وَ لا تَحْلِقُوا رُؤُسَکُمْ حَتَّی یَبْلُغَ الْهَدْیُ مَحِلَّهُ [And do not shave your heads until the offering reaches its destination].

Imam Sadiq (peace be upon him): The Messenger of Allah (peace be upon him and his family), intending to perform Hajj al-Tamattu, set out from Medina on the twenty-sixth of Dhul Qadah and went to the Masjid of Shajarah and prayed there. Then he mounted his camel and went to "Bayda" and entered ihram from there, and while driving one hundred sacrificial animals ahead of him, he began his Hajj. And the people all entered ihram while they neither had the intention of umrah nor knew what tamattu was. Until the Messenger of Allah (peace be upon him and his family) entered Mecca and performed tawaf. The people also performed the tawaf of the House of Allah along with him. Then the Prophet (peace be upon him and his family) prayed two rakats near Maqam Ibrahim and touched al-Hajar al-Aswad. Then he said: "Begin with that which Allah has begun with." Then he went to Safa and began with it, and made saʿi seven times between Safa and Marwah. And when his saʿi ended at Marwah, he began to give a sermon and commanded the people to come out of ihram and to make those acts an umrah, and this command was a command from Allah the Mighty and Majestic which was conveyed to the Prophet (peace be upon him and his family). The people came out of ihram, and the Messenger of Allah (peace be upon him and his family) said: "If [before the revelation of the verse] I had known that with the sacrificial animal accompanying me I could not come out of ihram, I would not have brought the sacrifice with me and I would have done the same as I have commanded you to do." And the Prophet (peace be upon him and his family), because of the sacrifice he had with him, could not come out of ihram, for Allah says: وَ لا تَحْلِقُوا رُؤُسَکُمْ حَتَّی یَبْلُغَ الْهَدْیُ مَحِلَّهُ [And do not shave your heads until the offering reaches its destination]. Suraqah ibn Malik ibn Juʿshum al-Kinani said: "O Messenger of Allah (peace be upon him and his family)! Teach us the matters as though we were only born today [and know nothing]! Is this ruling that you have given today only for this year's Hajj, or is it for every year?" The Prophet (peace be upon him and his family) said: "No, this ruling is for ever." Another person stood up and said: "O Messenger of Allah (peace be upon him and his family)! We go out as pilgrims while [as a result of intercourse with women and the obligation of ghusl of janabah] the water of ghusl is dripping from our heads." The Prophet (peace be upon him and his family) said: "You will never [in me and the signs of Allah] believe."

The Messenger (peace be upon him and his family): Muawiya ibn Ammar narrated from Imam Sadiq (peace be upon him): Four days before the end of Dhu al-Qa'dah, during Hajjat al-Wada' (the Farewell Pilgrimage), Asma bint Umays gave birth to Muhammad ibn Abi Bakr at "al-Bayda". So the Messenger of Allah (peace be upon him and his family) ordered her to wash herself, put on her clothes, enter the state of ihram, and recite the talbiyah along with the Prophet and his companions. Then when they reached Mecca, she was not to perform purification until they departed from Mina and went to Mecca, and she was to be present at all the stations such as the station of Arafat and Jam' (Muzdalifah), and perform the stoning of the Jamarat, but she was not to perform the tawaf of the House of Allah nor the sa'y between Safa and Marwah. Then when they departed from Mina and reached Mecca, the Prophet (peace be upon him and his family) ordered her, and she washed herself and performed the tawaf of the Ka'bah and the sa'y between Safa and Marwah. She stayed for the last four days of Dhu al-Qa'dah, ten days of Dhu al-Hijjah, and three days after Eid al-Qurban. The Imam (peace be upon him) said: The best animals for sacrifice are the female camel and cow, although the male camel and cow are also permissible. [However,] the best sacrifice is a robust male camel. If the sacrificial animal, after the person has entered ihram, becomes sick, or its eye becomes infected and turns white, or is afflicted by something other than these, it suffices for its owner that he sent it in sound condition to the place of sacrifice. And the same ruling applies to one whose sacrificial animal dies after the transaction and purchase — it suffices him. A sheep of eight or nine months is suitable for sacrifice, but a goat of eight or nine months is not suitable. If a person's sacrificial animal is stolen, although it is accepted from him, it is better if he buys another sacrificial animal in its place. If the people of one household sacrifice an animal with little milk when they have no access to another animal, there is no problem. Slaughtering one cow suffices for five persons who share one table. There is no problem in using the skin of a sacrificial animal that yields benefit and by which goods are bought, although if they give it in charity it is better. They may tan that cow's skin after slaughter and make from it a bag and a prayer-mat. And do not eat game, even if someone who is not in ihram has hunted it, while you yourselves are in ihram. And know! For something you unknowingly committed while in the state of ihram, no fidyah (compensation) is obligatory upon you, except for hunting; for if you do this out of ignorance or intentionally, you must pay the fidyah. And when you are in ihram within the Haram and you hunt, then you must pay double the fidyah. And if you are not in ihram within the Haram, or you are in ihram outside the Haram, then paying one fidyah is obligatory upon you. If a group in the state of ihram gathers to hunt, then paying the fidyah is obligatory upon each one of them. And if a muhrim (one in ihram) is in dire need and finds game or a dead animal, [there is no problem and he may] eat from the game, because with the payment of the specified fidyah from his wealth, it is as if he has eaten from his own wealth. And if one not in ihram eats from game that a muhrim has hunted, it is permissible, because the payment of the fidyah is upon the muhrim. And a person who performs Hajj al-Mufradah may, after the obligatory tawaf, perform any other tawaf he wishes, and repeat the dhikr of talbiyah after praying the two rak'ahs, and there make up whatever of the talbiyah he omitted during tawaf. And whoever sacrifices a domestic pigeon in the Haram must pay a price equal to its value as charity. And whoever performs Hajj and Umrah consecutively and has sent the sacrificial animal, if he encounters a restriction [in performing the rites of Hajj], sending another sacrificial animal in addition to his sacrifice is not obligatory upon him, and [he must] not exit ihram until the sacrifice reaches the place of sacrifice. When the sacrifice reaches the place of sacrifice, [he may] exit ihram, and whenever he wishes to perform Hajj or Umrah, this becomes obligatory upon him.

Imam Sadiq (peace be upon him): In the year in which the peace of Hudaybiyya took place, the Messenger of Allah (peace be upon him and his family) set out from [Medina] with more than a thousand of his companions with the intention of performing 'Umra. When they reached the land of Dhu'l-Hulayfa, he and his companions entered ihram and tied something around the neck of the sacrificial animal so that it would be clear that it was an offering for the Sanctuary. This event took place before the conquest of Mecca. Quraysh became informed, so they gathered together and [set out]. When they reached the vicinity of 'Usfan, the news reached the Prophet (peace be upon him and his family). His Eminence said: "We have not come to 'Usfan to fight anyone; rather, we have come intending to perform 'Umra. If Quraysh wishes, I will make peace with them for a period, [on condition that] they do not place any obstacle between me and the people [and leave me free]. In that case, they can go freely to any place that the rest of the people [are free and] go. But if Quraysh [take away this freedom from us and] prevent us, I will confront them [and fight] until Allah, who is the best of judges, judges between us." Messengers and envoys travelled back and forth between him and Quraysh, and after a while they made peace with them, and it was agreed that they would return that year and, if they wished, perform 'Umra the following year as before. Quraysh said: "The Arabs have not seen anyone force us to do anything." So the Messenger of Allah (peace be upon him and his family) accepted their request and slaughtered the sacrificial animals (camels) that he had brought for the purpose of sacrifice, right there, and performed taqsir (shortening of the hair), and returned from there together with the Muslims. And this is the ruling for one who has made hajj or 'umra, or both together, obligatory upon himself, but has been prevented from entering the House of the Ka'ba. Such a person [must] perform taqsir and return, and if he has brought a sacrificial animal with him, shaving the head is not obligatory upon him, because Allah said: وَ لا تَحْلِقُوا رُؤُسَکُمْ حَتَّی یَبْلُغَ الْهَدْیُ مَحِلَّهُ [And do not shave your heads until the offering reaches its destination].

The Prophet (peace be upon him and his family): Shaykh al-Mufid in the book al-Irshad has narrated: When the Messenger of Allah (peace be upon him and his family) resolved to set out for the Hajj to perform the divine obligation, he announced it to the people, and news of his call to the Hajj reached every corner of the lands of Islam. The people also equipped themselves to perform the Hajj with him and came to Medina from the surroundings and outskirts of the Islamic lands. A great many people gathered in Medina and prepared to depart together with the Prophet. The Messenger of Allah (peace be upon him and his family) set out with the people from the city five days before the end of Dhu al-Qa'da, and wrote in a letter to Amir al-Mu'minin (peace be upon him) that he should set out from Yemen with the intention of Hajj, but he did not mention to him the type of Hajj that he intended to perform. The Prophet (peace be upon him and his family) set out for the Hajj and took an animal with him for sacrifice. He entered ihram from the place of Dhu al-Hulayfa, and the people also entered ihram with him from Dhu al-Hulayfa... A group of the Muslims went out alongside the Prophet (peace be upon him and his family) without taking a sacrificial offering with them, and Allah the Exalted sent down the verse: وَ أَتِمُّوا الْحَجَّ وَ الْعُمْرَةَ لِلهِ [And accomplish the Hajj and the Umrah for Allah]. And the Messenger of Allah (peace be upon him and his family), while interlocking the fingers of his hands and pressing them together, said: '[From now on] the Umrah is a part of the Hajj until the Day of Resurrection.' Then he said: 'If I had known at the beginning of the matter what I know at the end, I would not have brought the sacrificial offering with me.' Then he ordered his crier to call out: 'Whoever among you has not brought a sacrificial offering, let him come out of ihram and make his obligatory Hajj into a Hajj of Umrah, and those who sent the sacrificial offerings ahead, let them remain in ihram.' Some of the people obeyed this, and some opposed it, and discussion and argument about it among the people became widespread and prolonged.

Imam Sadiq (peace be upon him): Fudayl ibn Iyad said: I asked Imam Sadiq (peace be upon him): The people differ regarding the Hajj of the Messenger of Allah (peace be upon him and his family). Some say: "The Messenger of Allah (peace be upon him and his family) entered ihram for Hajj al-Tamattu." Others say: "He entered ihram for Umrah." Another group says: "He set out with the ihram of Hajj al-Qiran." And yet another group says: "He set out and was awaiting the command of Allah, the Mighty and Majestic, to see what instruction would come." Imam Sadiq (peace be upon him) said: Allah, the Mighty and Majestic, knew that this ihram of the Prophet (peace be upon him and his family) would be his last, and that after it he would perform no other Hajj. So Allah, the Mighty and Majestic, gathered all the rites and acts for His Prophet in that one journey, so that every type of Hajj would become a sunnah for his ummah. Therefore, after the Prophet performed the tawaf of the House and completed the sa'i between Safa and Marwa, Jibra'il (peace be upon him) commanded him to make it an Umrah. Consequently, all those who had entered ihram with the Prophet converted their ihram to Umrah, except for the one who had brought a sacrificial animal (hady) with him, because on account of the sacrifice and the word of Allah who said: حَتَّی یَبْلُغَ الْهَدْیُ مَحِلَّهُ [until the offering reaches its destination], they could not exit ihram and were held back. Allah the Exalted combined the Umrah and the Hajj for the Prophet (peace be upon him and his family), for he had, in accordance with the customs of the Arabs and their knowledge — since they knew nothing other than Hajj (they were not familiar with Umrah) — first set out with the ihram of Hajj, while at the same time awaiting and watching for the command of Allah, to see what instruction would come. Imam Sadiq (peace be upon him) continued: The people at that time were still practising the custom of the Jahiliyyah (pre-Islamic era) except for what Islam had changed. Therefore, they did not consider it permissible to perform Umrah during the months of Hajj, and they held that it had another appointed time. Thus, when the noble Prophet (peace be upon him and his family) said to them: "Convert the ihram of Hajj which you have made in the months of Hajj into Umrah," it came upon them as very heavy and difficult, because they did not know at all that Umrah could also be performed in the months of Hajj. This statement of the Prophet (peace be upon him and his family) came at the time when he commanded them: "Break your Hajj and convert the tamattu into Umrah," and he also said: "From this date until the Day of Resurrection, Umrah has entered into Hajj." And while he was uttering this statement, he interlaced the fingers of his hand. What the Prophet (peace be upon him and his family) meant was the months of Hajj. I said in the noble presence of the Imam (peace be upon him): "Can any of the customs of the age of Jahiliyyah be relied upon?" His Eminence said: "The people of Jahiliyyah destroyed all the laws and rulings of the religion of Prophet Ibrahim (peace be upon him) except for three things: circumcision, marriage, and Hajj. They preserved these three and did not destroy them, but they wiped out and obliterated the rest of the rulings."

Imam Sadiq (peace be upon him): The Hajj is connected to the Umrah, by reason of the statement of the Truth, Blessed and Exalted: فَإِذا أَمِنْتُمْ، فَمَنْ تَمَتَّعَ بِالْعُمْرَةِ إِلَی الْحَجِّ فَمَا اسْتَیْسَرَ مِنَ الْهَدْیِ [Then when you are secure, whoever profits by combining the Umrah with the Hajj should take what offering is easy to obtain]. Therefore, no type of Hajj is permissible for anyone except that he performs tamattu, because the Truth, the Mighty and Majestic, revealed this in His Book, and it has come in the sunnah of the Messenger of Allah (peace be upon him and his family).

Imam Sadiq (peace be upon him): [The Imam] was asked about [the ruling on] a man who sends his sacrificial animal along with a group, and appoints with them a day on which they place the collar around the neck of that sacrifice (to indicate that these animals are for the pilgrimage sacrifice) and enter the state of ihram. The Imam answered: "On the day he appointed with them, whatever is forbidden upon the muhrim (one in the state of ihram) becomes forbidden upon him as well, until the sacrifice reaches its place (the place of sacrifice)."

Imam Ali (peace be upon him): The Imam (peace be upon him) [was asked] about a muhrim who, because of illness, fears becoming naked [in order to put on the ihram garments]. He said: "He should enter ihram in the clothes on his body and pay what Allah has made obligatory upon him as a redemption — fasting, or charity, or a sacrifice."

Imam Ali (peace be upon him): If a sick person wishes to enter ihram while he fears that the cold may harm his body, it is obligatory upon him to put on the ihram garment over his clothes and enter ihram, and to give as expiation what Allah has named in His Book — fasting, or charity, or a sacrifice — as redemption.

Imam Sajjad (peace be upon him): [The Imam (peace be upon him)] was asked about a person who is completely bald, and one part of whose head is bald, who enters ihram and fears the harmful effect of the cold on his head, and about one who has sores on his head and, on account of entering ihram, fears the cold. The Imam said: He must give expiation with what Allah the Exalted has named in His Book. The divine word is: فَمَنْ کانَ مِنْکُمْ مَرِیضاً أَوْ بِهِ أَذیً مِنْ رَأْسِهِ فَفِدْیَةٌ مِنْ صِیامٍ أَوْ صَدَقَةٍ أَوْ نُسُکٍ [And whoever among you is sick or has an ailment of the head, (should effect) a compensation by fasting or charity or sacrifice]. He should fast three days, or give three sa' as charity to six poor persons, or sacrifice a sheep, so that he may [be able to] place a cap (the skullcap of the pilgrims) or turban on his head. (That is, come out of ihram.)

Ali ibn Ibrahim (may Allah have mercy on him): If someone has resolved to join his umrah to hajj tamattu' and has entered ihram, then along the way, before reaching Mecca, is afflicted with an illness such that he cannot complete the rest of the journey, he must remain in the very place where the impediment befell him and send a sacrifice on his own behalf. If he is wealthy, let him sacrifice a camel; if of middling means, a cow; and if poor, a sheep — of which there is no alternative — and he must remain in the state of ihram. And if in his head there is illness or a sore [such that he cannot remain in the state of ihram], he should shave the hair of his head, come out of ihram, put on his clothes, and pay the redemption: either fast six days, or give charity to ten poor persons, or sacrifice for the pleasure of Allah — that is, shed blood, which means slaughtering a sheep.

Imam Sadiq (peace be upon him): For every [person in ihram] who is afflicted with an ailment or illness and [is thereby compelled] to do something that is not proper for a muhrim (one in the state of ihram) when he is healthy, one of these three things becomes obligatory: fasting for three days, giving charity to ten poor people such that the food satisfies them, and sacrificing a sheep, from which he [himself] eats and feeds [others as well].

Imam Sadiq (peace be upon him): The Messenger of Allah (peace be upon him and his family) was passing by Ka'b ibn Ujrah, who was in ihram, when he saw that his head was full of lice. The Prophet said to him: "Are these insects causing you distress?" Ka'b answered: "Yes!" And this verse was revealed: فَمَن کَانَ مِنکُم مَّرِیضًا أَوْ بِهِ أَذًی مِّن رَّأْسِهِ فَفِدْیَةٌ مِّن صِیَامٍ أَوْ صَدَقَةٍ أَوْ نُسُکٍ [But whoever among you is sick or has an ailment of the head, he (should effect) a compensation by fasting or alms or sacrificing]. The Messenger of Allah (peace be upon him and his family) commanded him to shave the hair of his head, and as an expiation for coming out of ihram, to fast for three days, or give two mudds of food to each of six poor people, or sacrifice one sheep. Wherever in the Qur'an the word "أَوْ" (or) appears, it means choice, and a person may choose one of the two options; and wherever in the Qur'an such an expression appears as: "then whoever does not find this must choose that", in that case he has a choice between the two options, although the first is better.

Imam Sajjad (peace be upon him): Zuhri narrated from Imam Sajjad (peace be upon him): The permitted fast (the fast performed with the permission of the Lawgiver) is of three kinds: the fast for discipline, the permissible fast, and the fast of the traveller and the sick. I said: "May I be your ransom! Explain them to me." He said: ... And the fast of one who, due to an ailment in his head, cannot shave his head (during the rites of hajj) is obligatory, according to the word of Allah the Mighty and Majestic: فَمَنْ کانَ مِنْکُمْ مَرِیضاً أَوْ بِهِ أَذیً مِنْ رَأْسِهِ فَفِدْیَةٌ مِنْ صِیامٍ أَوْ صَدَقَةٍ أَوْ نُسُکٍ [But whoever among you is sick or has an ailment of the head, he (should effect) a compensation by fasting or alms or sacrificing]. So that person has the choice to pay one of these three compensations, but if he chooses the fast, he must fast for three days.

Imam Rida (peace be upon him): If it is said: "Why is it that whenever a person becomes ill during the month of Ramadan, or travels, and does not return from his journey nor recover from his illness until the next month of Ramadan arrives, only the fidya (compensation) becomes obligatory upon him and the qada (making up) of the fast is dropped; but if between these two Ramadans his illness is cured, or he settles in his homeland or elsewhere and his journey ends, yet [despite this] he does not make up the fasts of the past Ramadan until the next month of Ramadan arrives, both the qada of the fast and the fidya become obligatory upon him?" In reply it is said: "The reason is that the fasting of Ramadan was obligatory upon that person in that very year and in that very month. Now, when he was ill throughout the year such that he could neither perform the fast nor make it up, the fast is dropped from him. And such is the ruling of everyone who is overpowered by divine decree — like one who has fallen into a coma such that he was afflicted with unconsciousness for a day and a night, upon whom the qada of the missed prayers is not obligatory, as Imam Sadiq (peace be upon him) said: 'Whatever Allah the Exalted makes overpowering upon His servant, so that the servant becomes overpowered by it, he is excused before Allah the Exalted, and the duties which he could not perform because of it are dropped from his responsibility. For the month of Ramadan came upon him while he was ill, and consequently the fast was not obligatory upon him in that month (and since the assumption is that after that month, until the following year, his illness continued and he was unable to perform the qada), therefore he must pay its fidya, because in ruling he resembles one upon whom the fast is obligatory but who does not have the ability to perform it. So paying the fidya is obligatory upon him. As Allah the Exalted said in the Quran: فَصِیامُ شَهْرَیْنِ مُتَتابِعَیْنِ ... [then fasting for two consecutive months...] Whoever cannot fast must feed sixty poor persons. And in another place He said: فَفِدْیَةٌ مِنْ صِیامٍ أَوْ صَدَقَةٍ أَوْ نُسُکٍ [then a compensation by fasting or alms or sacrificing] — in which Allah the Exalted has placed charity in the position of fasting in case of hardship.'"

Imam Sadiq (peace be upon him): If you wish to perform Hajj Tamattu [combined with Umrah], enter ihram from [the place of] al-Aqiq and make the intention of tamattu. Whenever you arrive in Mecca, you perform tawaf around the House and touch the Black Stone, and complete the tawaf with seven full circuits. Then you offer two rak'ahs of prayer at the Maqam of Ibrahim (peace be upon him), and thereafter you leave the House of Allah and perform sa'y seven times between Safa and Marwa, [in such a way that] you begin at Safa and end at Marwa. After doing this, you perform taqsir; until the eighth day. Then you repeat the same thing you did at al-Aqiq. Then between the Rukn and the Maqam you enter ihram for Hajj. You remain in ihram until you reach the mawqif (station). Then you perform ramy al-jamarat (stoning of the pillars) and sacrifice and shave your head. Then you come out of ihram, then you perform ghusl and go to visit the House of Allah. When you have done this, you have come out of ihram. This is [the meaning of] the verse: فَمَنْ تَمَتَّعَ بِالْعُمْرَةِ إِلَی الْحَجِّ فَمَا اسْتَیْسَرَ مِنَ الْهَدْیِ [then whoever profits by combining the visit with the pilgrimage (should take) what offering is easy to obtain] — whoever performs tamattu with the Umrah towards the Hajj should sacrifice whatever is possible for him.

Imam Sadiq (peace be upon him): [Hajj has several types:] Hajj Mufrad (the single pilgrimage), Umrah Mufradah (the single visit) — one may perform whichever of these two he wishes first. [Another type is] Hajj and Umrah performed together without any interval between them, and this is for one who brings a sacrificial animal (hady) to Mecca. He first performs the Umrah and remains in his state of ihram until he leaves Mecca to perform the Hajj. Then he performs the Hajj and joins the Umrah to the Hajj. This is the best form of Hajj, and according to the word of Allah: وَ لا تَحْلِقُوا رُؤُسَکُمْ حَتَّی یَبْلُغَ الْهَدْیُ مَحِلَّهُ [And do not shave your heads until the offering reaches its destination], it is exclusive to one who has brought a sacrificial animal with him. [Another type is the Hajj of one who] performs Tamattu' — he enters Mecca in the state of ihram, performs tawaf of the Ka'bah, and performs sa'y between Safa and Marwah. After completing these acts, he comes out of ihram and cuts a portion of his hair and nails, and remains there — free from ihram — until the time of Hajj. Then he puts on ihram again for the Hajj. Then, as Allah has commanded, he sacrifices what is within his means (hady) for the sake of Allah's pleasure.

Ibn Abbas (may Allah have mercy on him): He [Ibn Abbas (may Allah have mercy on him)] was asked about Hajj Tamattu'. He said: We arrived in Mecca together with the Ansar, the Muhajirun, and the wives of the Prophet (peace be upon him and his family) who were present at Hajjat al-Wada' (the Farewell Pilgrimage), while we were reciting the talbiyah. The Prophet (peace be upon him and his family) said: "Make your ihram for Hajj into an Umrah, except for those who have brought a sacrificial animal with them." We performed the tawaf, performed the sa'y between Safa and Marwah, went to our wives and put on our clothes (came out of ihram). But the Prophet (peace be upon him and his family) said to those who had brought the sacrificial animal with them that they should not come out of ihram until the sacrifice reached its place of slaughter. Then on the night of Tarwiyah he commanded us to recite the talbiyah for the obligatory Hajj, and when we completed the rites and performed the tawaf of the Ka'bah and the sa'y of Safa and Marwah, at that point our Hajj was complete and the sacrifice became obligatory upon us. This is because Allah said: فَمَنْ تَمَتَّعَ بِالْعُمْرَةِ إِلَی الْحَجِّ فَمَا اسْتَیْسَرَ مِنَ الْهَدْیِ فَمَنْ لَمْ یَجِدْ فَصِیامُ ثَلاثَةِ أَیَّامٍ فِی الْحَجِّ وَ سَبْعَةٍ إِذا رَجَعْتُمْ [Whoever profits by combining the Umrah with the Hajj should offer whatever sacrifice is easy to obtain, and whoever cannot find it should fast three days during the Hajj and seven when you return], the meaning of which is that after returning to your cities, the slaughter of a sheep suffices for you. Therefore in one year we perform both the rites of Umrah and Hajj Tamattu' together. Allah sent down its ruling in His Book and in the way (sirah) of His Prophet, and made it permissible for people who were not from the people of Mecca, and said: ذلِکَ لِمَنْ لَمْ یَکُنْ أَهْلُهُ حاضِرِی الْمَسْجِدِ الْحَرامِ [That is for him whose family is not present at the Sacred Mosque]. And the months of Hajj which Allah has stated are: Shawwal, Dhul-Qa'dah and Dhul-Hijjah. So whoever performs Hajj Tamattu' in these months, sacrificing a sheep or fasting, abstaining from intercourse with women, abstaining from sin and transgression, and refraining from dispute with people becomes obligatory upon him.

Imam Rida (peace be upon him): It is narrated from al-Bazanti: I asked Imam Rida (peace be upon him) about a person who performs Hajj Tamattu' and has extra expensive clothes [which he has brought with him to Hajj]; after he no longer needs those clothes, he exchanges them for a hundred dirhams [and this is the total money he has with him. Can he buy sacrificial animals with this money, or must he instead fast as fidyah (ransom)]? The Imam (peace be upon him) said: "Does he have expenses and food and drink?" I said: "Yes! He has expenses and food and drink, and he obtained this money from selling his extra expensive clothes." The Imam (peace be upon him) said: "What kind of clothing is that which is worth a hundred dirhams?! [With the money from luxury clothing, one cannot buy an animal for sacrifice], and this person is among the instances [referred to] in this verse [and he must fast]: فَمَنْ لَمْ یَجِدْ فَصِیامُ ثَلاثَةِ أَیَّامٍ فِی الْحَجِّ وَ سَبْعَةٍ إِذا رَجَعْتُمْ [But he who cannot find (any offering) should fast for three days during the pilgrimage and for seven days when you return]."

Imam Sadiq (peace be upon him): Rifa'a ibn Musa said: I asked Imam Sadiq (peace be upon him): "What is the ruling on a man who, during Hajj Tamattu', cannot find a sacrificial animal to slaughter?" His Eminence answered: "He must fast one day before Yawm al-Tarwiyah (the 8th of Dhul-Hijjah), Yawm al-Tarwiyah itself, and the day of Arafah." I said to him: "If Yawm al-Tarwiyah has passed and that man has gone to Arafat, what is his ruling?" His Eminence answered: "He must fast three days: the day the pilgrims return from Mina, the day after it, and the day after Yawm al-Tarwiyah." I said: "If the camel-driver and the caravan do not halt anywhere [and are continuously travelling — and fasting while travelling is invalid], what should he do?" He said: "Let him fast the day of Hasbah (the 13th of Dhul-Hijjah) and the two days after it." I said to His Eminence: "That is, he should fast while he is a traveller?" His Eminence answered: "Yes! Was he not a traveller on the day of Arafah?!" Allah also says: ثَلاثَةِ أَیامٍ فِی الْحَجِّ [three days during the pilgrimage]. I said to His Eminence: "May Allah increase your honour! Did Allah [in His words ثَلاثَةِ أَیامٍ فِی الْحَجِّ] mean Dhul-Hijjah [and consider fasting during it permissible]?" His Eminence said: "We, the Ahl al-Bayt (peace be upon them), hold that what is meant [by the word الْحَجِّ] is Dhul-Hijjah."

Imam Baqir (peace be upon him): Whoever has not found a sacrificial animal but wishes to bring the first three days of the (first) ten (of Dhul-Hijjah) forward into the Hajj — there is no objection.

Imam Baqir (peace be upon him): Abu Basir said: I asked him about a person who, during Hajj Tamattu', has not found a sacrificial animal. He fasted those three days, and after the completion of his rites it became clear to him that he would stay on in Mecca. [When must he fast the other seven days?] The Imam (peace be upon him) said: "[Even though he himself is in Mecca,] let him look to the movement of the caravan of his townsfolk. Then, when he reckons that they have entered their town, let him fast those seven days."

Imam Sadiq (peace be upon him): And if you are not able to offer a sacrifice, then fasting is upon you.

Imam Sajjad (peace be upon him): Fasting for hajj al-tamattu' is obligatory upon one who does not find a sacrificial offering. Allah the Mighty and Majestic said: فَمَنْ تَمَتَّعَ بِالْعُمْرَةِ إِلَی الْحَجِّ فَمَا اسْتَیْسَرَ مِنَ الْهَدْیِ فَمَنْ لَمْ یَجِدْ فَصِیامُ ثَلاثَةِ أَیَّامٍ فِی الْحَجِّ وَ سَبْعَةٍ إِذا رَجَعْتُمْ تِلْکَ عَشَرَةٌ کامِلَةٌ [Whoever profits by combining the visit with the pilgrimage should take what offering is easy to obtain; but he who cannot find any should fast for three days during the pilgrimage and for seven days when you return; these make ten days complete].

Imam Rida (peace be upon him): Ahmad ibn Abdullah al-Karkhi said: I said to Imam Rida (peace be upon him): "A pilgrim performing tamattu' arrives without a sacrificial offering with him — should he fast on account of something that is not yet obligatory upon him?" (meaning: is it necessary for him to fast now because he has no offering?) The Imam said: "He should wait until the day of sacrifice; if he does not obtain an offering, then he is among those who do not find [one, and he must fast]."

Imam Sadiq (peace be upon him): [The Imam] was asked about a pilgrim who at first did not have with him the price to buy a sacrificial offering, but after he had fasted three days during the days of hajj, the means to buy an offering became available to him: "Should he buy an offering and slaughter it, or leave that and fast the seven days after returning to his home?" The Imam (peace be upon him) said: "He should buy an offering and slaughter it, and the fasts he has kept count for him as nafila [a recommended act]."

Imam Baqir (peace be upon him): I asked him about a pilgrim who up to the thirteenth of Dhu al-Hijja [which is the day of departure from Mina] had not found a sacrificial offering, and on that day obtained the price of a sheep: "Which act is obligatory upon him — offering the sacrifice or fasting?" The Imam said: "Given that the days of sacrifice have passed, fasting is obligatory upon him."

Imam Sadiq (peace be upon him): He was asked about a pilgrim who did not find a sacrificial offering during hajj al-tamattu', so he fasted three days during the days of hajj, and after returning to his home passed away before fasting the seven days: "Is making up [those fasts] the responsibility of his guardian?" He said: "I do not consider making them up to be upon his guardian."

Imam Kazim (peace be upon him): Yahya al-Azraq said: I asked Imam Kazim (peace be upon him) about a person performing Hajj al-Tamattu' who had with him the price of a sacrificial animal and could find a sacrifice equivalent to that amount, yet he kept being lax and delaying the matter until the end of the day, when the sheep became expensive, and so he was unable to buy a sacrifice with the money he had. The Imam (peace be upon him) said: "He should fast three days after the days of Tashriq."

Imam Sadiq (peace be upon him): Hammad ibn Isa narrated from Hariz from Imam Sadiq (peace be upon him): "What is [the duty of] a pilgrim who obtains the money but cannot find a sheep to sacrifice?" He said: "He should leave the money with one of the people of Makkah and instruct someone to buy a sheep on his behalf and slaughter it, and it will be accepted from him; even if that Dhul-Hijjah has ended and it is another Dhul-Hijjah."

Imam Sadiq (peace be upon him): Hammad ibn Uthman said: I asked Imam Sadiq (peace be upon him) about a pilgrim who [had no sacrifice and therefore] fasted three days in Makkah, then on the day he was leaving Mina found a sacrificial animal. He said: "His fasting suffices him [and he does not need to offer a sacrifice]."

Imam Kazim (peace be upon him): [Abd al-Rahman ibn al-Hajjaj narrated ... Abbad al-Basri came to Imam Kazim (peace be upon him), greeted him, sat down and said: O Aba al-Hasan (peace be upon him),] "What is the ruling on a man who in Hajj al-Tamattu' does not have the means to offer a sacrifice?" The Imam said: "He must fast on the days that Allah has commanded." The narrator says: I [while praying] was listening to the words of the two, when Abbad said to the Imam: "What days are those?" The Imam said: "One day before the Day of Tarwiyah, the Day of Tarwiyah itself, and the Day of Arafah." Abbad said: "If those days have passed, what is the ruling?" The Imam replied: "He must fast the day of al-Hasbah (the thirteenth of Dhul-Hijjah) and two days after it." Abbad said: "Do you not hold what Abdullah ibn al-Hasan says?" The Imam said: "What does he say?" Abbad replied: "He says: in that case, he must fast during the days of Tashriq (the three days after Eid al-Adha)." The Imam said: Imam Sadiq (peace be upon him) used to say: "The Messenger of Allah (peace be upon him and his family) commanded Bilal to proclaim that these three days are reserved for eating and drinking, and no one should fast on these days." Abbad said: "O Aba al-Hasan (peace be upon him), then what is the meaning of the verse فَصِیامُ ثَلاثَةِ أَیَّامٍ فِی الْحَجِّ وَ سَبْعَةٍ إِذا رَجَعْتُمْ [so fast three days during the pilgrimage and seven when you return]?" The Imam replied: Imam Sadiq (peace be upon him) used to say: "All the days of Dhul-Qa'dah and Dhul-Hijjah are counted among the months of Hajj."

Imam Ali (peace be upon him): Hammad ibn Isa said: I heard Imam Sadiq (peace be upon him) say: Imam Ali (peace be upon him) said concerning the words of Allah, Blessed and Exalted, فَصِیامُ ثَلاثَةِ أَیَّامٍ فِی الْحَجِّ وَ سَبْعَةٍ [So it is a fast of three days during the pilgrimage and seven]: Those three days are the seventh day, the eighth day, and the Day of Arafa; and whoever misses these days must fast three days after Eid al-Qurban, which is the night of the days of Tashriq.

Imam Kazim (peace be upon him): Abdullah ibn al-Jarud said: I asked Imam Kazim (peace be upon him) about the interpretation of the verse فَصِیامُ ثَلاثَةِ أَیَّامٍ فِی الْحَجِّ [So it is a fast of three days during the pilgrimage]. His Eminence replied: The meaning is that he must fast one day before the Day of Tarwiyah, the Day of Tarwiyah itself, and the Day of Arafa; and if those days have passed, he must make up those fasts in the remaining days of Dhul-Hijjah, for indeed Allah says in His Book: الْحَجُّ أَشْهُرٌ مَعْلُوماتٌ [The pilgrimage is in the well-known months].

Imam Sadiq (peace be upon him): He should fast the seventh, eighth, and ninth of Dhul-Hijjah — which is the Day of Arafa — and the seven days after returning to his home. And it is incumbent upon him, whenever he wishes to enter into the Hajj, to fast. It is better that he fast the first three of these days in the first ten days of the month of Dhul-Hijjah; and if he did not fast during the Hajj, he should fast on the road returning from Hajj; and if out of ignorance he did not fast then either, he should fast the ten days after returning to his home.

Imam Sadiq (peace be upon him): وَسَبْعَةٍ إِذَا رَجَعْتُمْ [and seven when you return] — what is meant is when you have returned to your family.

Imam Sadiq (peace be upon him): Hafs ibn al-Bakhtari said: I asked Imam Sadiq (peace be upon him) [what is] the ruling on someone who did not perform the three days of expiatory fasting in the month of Dhul-Hijjah and Dhul-Hijjah has passed. His Eminence replied: "He must offer a sacrifice, for indeed Allah says: فَصِیامُ ثَلاثَةِ أَیَّامٍ فِی الْحَجِّ [So it is a fast of three days during the pilgrimage], and what is meant is the month of Dhul-Hijjah." Ibn Abi Umayr said: And the seven days fall off from him.

Imam Sadiq (peace be upon him): Whoever did not fast in the month of Dhul-Hijjah and the month of Muharram arrived, then sacrificing a sheep is upon him and the fast is no longer his responsibility, and he must sacrifice at Mina.

Ali ibn Ibrahim (may Allah have mercy on him): [It is required for the pilgrim in performing the rites of Hajj that] in the morning he proceeds to Mash'ar al-Haram and supplicates and performs tahlil, tasbih and takbir of Allah; then from there he goes toward Mina and performs the stoning of the jamarat, the sacrifice and the shaving of the head. If he is wealthy, let him sacrifice a camel; if he is of middling means, a cow; and if he is poor, a sheep. Whoever does not find a sacrifice must fast three days in Mecca and seven days after returning to his home, and let him place these ten days in the stead of the sacrifice that was due upon him. This is the very saying of Allah: فَمَنْ لَمْ یَجِدْ فَصِیامُ ثَلاثَةِ أَیَّامٍ فِی الْحَجِّ وَ سَبْعَةٍ إِذا رَجَعْتُمْ تِلْکَ عَشَرَةٌ کامِلَةٌ [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]. And this is regarding those who are not people of Mecca.

Imam Kazim (peace be upon him): Ali ibn Ja'far narrated from his brother Imam Kazim (peace be upon him): I asked: Should the three days of fasting during the Hajj and the seven days [at home] be taken consecutively, or should there be a gap between them? He (peace be upon him) replied: "There must be no gap at all within those three days themselves, nor within those seven days themselves, but those three days and those seven days must not be fasted consecutively [one after the other]."

Imam Sadiq (peace be upon him): The seven days and the three days in the Hajj make no difference — like the three days of expiation for breaking an oath, they must be consecutive and without any gap.

Ali ibn Ibrahim (may Allah have mercy on him): The completion of those ten days means the completion of [the expiation of] that sacrifice.

Imam Baqir (peace be upon him): The meaning of کامِلَةٌ [complete] concerning the sacrifice is that if [a person], in place of the sacrifice, fasts for ten days, he receives the full reward of offering the sacrifice.

Imam Sadiq (peace be upon him): [The Imam (peace be upon him) was asked:] "What thing is completed?" He said: "[The completion of the number of ten complete days] means seven days plus three days." It was asked: In that case, if seven days and three days after that — which completes the ten days — [are upon the pilgrim], this creates a disruption in the pilgrim's rites. He said: "Look and see! What did Allah deem suitable and beneficial for you?" He said: "I do not know what Allah has deemed suitable and beneficial." He said: What is meant by al-Kamil (the complete) is the completion of those ten days, or in other words, the completion of the sacrifice; because the sacrifice is completed either by slaughtering the offering or by fasting ten days, and [these] make no difference at all; the completion of those ten days is the completion of the sacrifice."

Imam Sadiq (peace be upon him): The inhabitants of Sarif, Marr (two towns near Mecca) and Mecca do not have Hajj Tamattu; because Allah the Exalted says: ذَلِکَ لِمَن لَّمْ یکُنْ أَهلُه حَاضِرِی الْمَسْجِدِ الْحَرَامِ [This is for him whose family is not present in the Sacred Mosque].

Imam Kazim (peace be upon him): Ali ibn Ja'far, the brother of Imam Kazim (peace be upon him), says: I asked: "Can the inhabitants of Mecca, after Umrah, perform the rites of Hajj Tamattu?" His Eminence replied: "The inhabitants of Mecca, [under such conditions,] do not meet the conditions for performing Hajj Tamattu; because Allah says: ذَلِکَ لِمَن لَّمْ یکُنْ أَهلُه حَاضِرِی الْمَسْجِدِ الْحَرَامِ [This is for him whose family is not present in the Sacred Mosque]."

Imam Sadiq (peace be upon him): The meaning of the verse is the inhabitants of Mecca, upon whom Hajj Tamattu is not obligatory. This ruling likewise includes those whose home is at a distance of less than forty-eight miles (approximately seventy-seven kilometres) from the Sacred Mosque; such as the inhabitants of Dhat Irq and Usfan who live in the vicinity of Mecca, and Hajj Tamattu is not obligatory upon them. But those whose home is at a distance greater than this from the Sacred Mosque must perform Hajj Tamattu.

Imam Sadiq (peace be upon him): Those who live within eighteen miles (approximately twenty-nine kilometres) of Mecca may perform Hajj Tamattu; whether they are on the side facing the Sanctuary, or behind it, or to the right, or to the left; like the valley of "Marr" (which is a day's journey from Mecca) and the like of it.

Imam Sadiq (peace be upon him): Hajj Tamattu is not obligatory upon the people of Mecca, nor upon one who is not from the people of Mecca but has taken up residence in its vicinity. However, one who has entered Mecca during the months of Hajj in order to perform Umrah, and has remained there until the performance of Hajj, is obliged to perform Hajj and is a pilgrim; and if he departs, nothing is upon his responsibility, and he has performed Umrah Mufradah.

Imam Sadiq (peace be upon him): It is narrated from Imam Sadiq (peace be upon him) regarding the interpretation of the verse حَاضِرِی الْمَسْجِدِ الْحَرَامِ [those whose family is present at the Sacred Mosque], that he said: What is meant by حَاضِرِی الْمَسْجِدِ الْحَرَامِ [those present at the Sacred Mosque] is those whose distance of dwelling from Mecca is less than the limit of the miqat (the place where pilgrims put on ihram), and Hajj Tamattu is not obligatory upon them.

Imam Sadiq (peace be upon him): One should not perform Hajj Qiran (specific to the residents of Mecca and its surroundings, in which the pilgrim must bring the sacrificial animal along with him when putting on ihram) or Ifrad (which is the same as Hajj Qiran, but does not require bringing the sacrificial animal along); except one whose family and dependents are in Mecca.

Imam Rida (peace be upon him): The people of Mecca and those who reside in Mecca should not, after Umrah, perform Tamattu, and only Hajj Qiran and Ifrad are permissible for them. This is the word of Allah: فَمَنْ تَمَتَّعَ بِالْعُمْرَةِ إِلَی الْحَجِّ فَمَا اسْتَیْسَرَ مِنَ الْهَدْیِ [Whoever profits by combining the visit with the pilgrimage (should take) what offering is easy to obtain]. Then Allah the Mighty and Majestic said: ذلِکَ لِمَنْ لَمْ یَکُنْ أَهْلُهُ حاضِرِی الْمَسْجِدِ الْحَرامِ [This is for him whose family is not present in the Sacred Mosque], meaning Mecca; and what is meant by وَ مِنْ حَوْلِهَا [and around it] is the distance of forty-eight miles from Mecca.

Imam Rida (peace be upon him): If a man from the residents of the Sacred Mosque [area] performs Hajj Mufrada and wishes to offer a sacrifice, he must remain [in ihram] until he completes all the rites.