Transliteration:( Wa atimmul Hajja wal Umarata lillaah; fain uhsirtum famas taisara minal hadyi walaa tahliqoo ru'oosakum hatta yablughal hadyu mahillah; faman kaana minkum mareedan aw biheee azam mir ra'sihee fafidyatum min Siyaamin aw sadaqatin aw nusuk; fa izaaa amintum faman tamatta'a bil 'Umrati ilal Hajji famastaisara minal hadyi; famal lam yajid fa Siyaamu salaasati ayyaamin fil Hajji wa sab'atin izaa raja'tum; tilka 'asharatun kaamilah; zaalika limal lam yakun ahluhoo haadiril Masjidil Haraam; wattaqul laaha wa'lamoo annal laaha shadeedul'iqaab )
"And complete the Hajj [447] and Umrah [448] for the sake of Allah. Then if you are prevented [449], offer a sacrificial animal [450] that can be obtained with ease. And do not shave [451] your heads until the sacrificial animal has reached its place of slaughter. And, however, if anyone among you is ill or has an ailment of the head [452], a ransom of fasting (of three days) or charity or sacrifice [453]. And when you are at ease [454], then whoever takes advantage [455] of combining Umrah with Hajj, on him there is sacrifice. which may be obtained easily. Then, who cannot afford [456] (sacrifice) he should fast for three days during Hajj and seven days when he returns home; these are ten days complete. This command is for him who is not a dweller of Makkah [457]. And remain fearful of Allah and know that the punishment of Allah is severe." (Kanzul Imaan Translation)
Hajj vs. Umrah: Hajj is the greater pilgrimage and occurs during the specific days of Dhul-Hijjah, while Umrah can be performed at any time of the year. This verse emphasizes the completion of both Hajj and Umrah as acts of worship for Allah's sake.
Types of Hajj: There are three types of Hajj: Ifrad, Qiran, and Tamatto. Among these, Hajj-e-Qiran is considered superior because it involves one Ihram for both Hajj and Umrah.
Obligation of Completion: Once a person initiates Hajj or Umrah, they are obliged to complete it as an act of worship. If one enters into Ihram (the state of spiritual purity required for Hajj or Umrah), they are duty-bound to complete the pilgrimage.
Prevention from Completion: If a person is unable to complete Hajj or Umrah due to illness or other unforeseen circumstances, they are allowed to offer a sacrificial animal as compensation for the inability to complete the pilgrimage. This includes situations where a person may be prevented from reaching the sacred site.
Sacrificial Animal: If one cannot complete the pilgrimage, they must offer a sacrificial animal (such as a sheep or goat). The sacrifice should be done within the Haram (sacred area), and the person must shave their head or shorten their hair after the sacrifice has been made.
Shaving Hair: This act symbolizes completing the pilgrimage or Umrah. The shaving of the head is traditionally performed as part of Tawaf (circumambulation) and signifies purification. The verse specifically prohibits shaving the head before the sacrifice is made and the animal reaches the place of slaughter.
Ransom for Illness: If a person is unable to shave their head due to illness or a condition (like a head injury or lice), they can compensate by fasting for three days, giving charity, or offering a sacrifice. This provision ensures that the requirements for completing the pilgrimage can be fulfilled even in the face of health-related obstacles.
Compensation for Missing Acts: If any part of the pilgrimage is missed due to illness or inability, the person can choose to fast (for three days during Hajj), give charity, or offer sacrifice. This ensures flexibility for pilgrims who may not be able to fulfill every aspect of Hajj or Umrah physically.
Ease for the Pilgrims: Allah desires to make the pilgrimage easy, and He provides options for compensation for those facing challenges. The verse emphasizes that if the pilgrim is relieved from any difficulty, they should complete their pilgrimage and continue their acts of worship.
Combination of Umrah and Hajj: The verse mentions that pilgrims who choose to combine Umrah with Hajj (known as Hajj-e-Tamatto) are required to offer a sacrifice. This combination allows for the performance of Umrah first, followed by the rites of Hajj. The sacrifice here serves as an expression of gratitude for completing both rites.
Fasting Instead of Sacrifice: If a person cannot afford the sacrifice (due to financial constraints), they can fast for three days during Hajj and seven days upon returning home, totaling ten days. This provides an alternative for those who face financial hardship.
Residents of Makkah: The command for combining Umrah and Hajj applies only to those who do not reside in Makkah. Residents of Makkah are prohibited from performing Umrah during the Hajj period. This helps to regulate the flow of pilgrims and ensures that the rites of Hajj remain special for those who are traveling from outside Makkah.
195. And spend in the cause of Allah and do not throw yourselves into destruction, and do good. Truly, Allah loves Al-Muhsinin (those who do good).
Al-Bukhari recorded that Hudhayfah said:
(And spend in the cause of Allah and do not throw yourselves into destruction.) “It was revealed about spending.” Ibn Abu Hatim reported him saying similarly. He then commented, “Similar is reported from Ibn `Abbas, Mujahid, `Ikrimah, Sa`id bin Jubayr, `Ata’, Ad-Dahhak, Al-Hasan, Qatadah, As-Suddi and Muqatil bin Hayyan.”
Aslam Abu `Imran said, “A man from among the Ansar broke enemy (Byzantine) lines in Constantinople (Istanbul). Abu Ayyub Al-Ansari was with us then. So some people said, `He is throwing himself to destruction.’ Abu Ayyub said, `We know this Ayah (2:195) better, for it was revealed about us, the Companions of Allah’s Messenger who participated in Jihad with him and aided and supported him. When Islam became strong, we, the Ansar, met and said to each other, `Allah has honored us by being the Companions of His Prophet and in supporting him until Islam became victorious and its following increased. We had before ignored the needs of our families, estates and children. Warfare has ceased, so let us go back to our families and children and attend to them.’ So this Ayah was revealed about us:
(And spend in the cause of Allah and do not throw yourselves into destruction.) the destruction refers to staying with our families and estates and abandoning Jihad’.” This was recorded by Abu Dawud, At-Tirmidhi, An-Nasa’i, `Abd bin Humayd in his Tafsir, Ibn Abu Hatim, Ibn Jarir, Ibn Marduwyah, Al-Hafiz Abu Ya`la in his Musnad, Ibn Hibban and Al-Hakim. At-Tirmidhi said; “Hasan, Sahih, Gharib” Al-Hakim said, “It meets the criteria of the Two Shaykhs (Al-Bukhari and Muslim) but they did not record it.”
Abu Dawud’s version mentions that Aslam Abu `Imran said, “We were at (the siege of) Constantinople. Then, `Uqbah bin `Amr was leading the Egyptian forces, while the Syrian forces were led by Fadalah bin `Ubayd. Later on, a huge column of Roman (Byzantine) soldiers departed the city, and we stood in lines against them. A Muslim man raided the Roman lines until he broke through them and came back to us. The people shouted, `All praise is due to Allah! He is sending himself to certain demise.’ Abu Ayyub said, `O people! You explain this Ayah the wrong way. It was revealed about us, the Ansar when Allah gave victory to His religion and its following increased. We said to each other, `It would be better for us now if we return to our estates and attend to them.’ Then Allah revealed this Ayah (2:195)’.”
Abu Bakr bin `Aiyash reported that Abu Ishaq As-Subai`y related that a man said to Al-Bara’ bin `Azib, “If I raided the enemy lines alone and they kill me, would I be throwing myself to certain demise” He said, “No. Allah said to His Messenger :
(Then fight (O Muhammad ) in the cause of Allah, you are not tasked (held responsible) except for yourself.) (4:84) That Ayah (2:195) is about (refraining from) spending.” Ibn Marduwyah reported this Hadith, as well as Al-Hakim in his Mustadrak who said; “It meets the criteria of the Two Shaykhs (Al-Bukhari and Muslim) but they did not record it.” Ath-Thawri and Qays bin Ar-Rabi` related it from Al-Bara’. but added:
(You are not tasked (held responsible) except for yourself.) (4:84) “Destruction refers to the man who sins and refrains from repenting, thus throwing himself to destruction.”
Ibn `Abbas said:
(And spend in the cause of Allah and do not throw yourselves into destruction) “This is not about fighting. But about refraining from spending for the sake of Allah, in which case, one will be throwing his self into destruction.”
The Ayah (2:195) includes the order to spend in Allah’s cause, in the various areas and ways that involve obedience and drawing closer to Allah. It especially applies to spending in fighting the enemies and on what strengthens the Muslims against the enemy. Allah states that those who refrain from spending in this regard will face utter and certain demise and destruction, meaning those who acquire this habit. Allah commands that one should acquire Ihsan (excellence in the religion), as it is the highest part of the acts of obedience. Allah said:
(and do good. Truly, Allah loves Al-Muhsinin (those who do good).)
(2:196) Complete Hajj and ‘Umrah for Allah. And if you are prevented from doing so, then make the offering which is available to you,[209] and do not shave your heads until the offering reaches its appointed place.[210]
If any of you should have to shave your head before that because of illness, or injury to the head, then you should make redemption by fasting, or almsgiving, or ritual sacrifice.[211] And when you are secure,[212] then he who avails of ‘Umrah before the time of Hajj shall give the offering he can afford; and if he cannot afford the offering, he shall fast for three days during Hajj and for seven days after he returns home; that is, ten days in all. This privilege is for those whose families do not live near the Holy Mosque.[213] Guard against violating these ordinances of Allah and be mindful that Allah is severe in chastisement.
209. If any obstruction prevents a person from proceeding with the Pilgrimage and he is forced to stay behind, he should make a sacrificial offering to God of whatever is available – for example, either a camel, a cow, a goat or a sheep
210. The statement: ‘until the offering reaches its appointed place’ has been variously interpreted by the jurists. The Hanafi jurists consider this to signify the area which lies within the boundaries of the Haram. In their view this injunction means that if a man has been prevented from Pilgrimage he ought to send to the Haram either the animal itself or the money to purchase it, and have a sacrificial offering made on his behalf. According to Malik and al-Shafi’i this verse enjoins one to perform a sacrifice at the very spot where one is prevented from going any further. (See also Qurtubi’s commentary on the verse – Ed.) The injunction regarding ‘shaving the head’ means that one may not have one’s hair cut until a sacrificial offering has been made.
211. According to the Hadith, in such a situation the Prophet (peace be on him) ordered three days of fasting, or the feeding of six poor people, or the slaughter of one sheep or goat. (See Bukhari, ‘Maghazi’, 35; Muslim, ‘Hajj’, 83 – Ed.)
212. This refers to the change in the situation when the obstacle to proceeding with the Pilgrimage has been removed. Since, in those days, the circumstances which most commonly prevented people from proceeding with their Pilgrimage was the danger of armed attack from tribes hostile to Islam, the removal of that circumstance is described by the words: ‘when you are secure’. ‘To become secure’ refers not only to the removal of the danger of armed attack but to the removal of all such dangers.
213. In pre-Islamic Arabia it was considered a serious sin to perform Hajj and ‘Umrah in one and the same journey. According to the self-made law of the pre-Islamic Arabs, each of these Pilgrimages required a separate journey. God declared this law void for those coming from abroad and who were granted the privilege of performing both types of pilgrimage in the same journey. This privilege, however, was not extended to those living in the environs of Makka, within the miqat, since it is not difficult for them to proceed separately for the major and minor Pilgrimages.
Then you who take advantage of ‘Umrah before the time of Hajj’ means that a person may perform ‘Umrah (minor Pilgrimage) and then may interrupt the state of consecration (ihram) and free himself of the prohibitions and limitations incumbent upon him in that state. Later, when the time for the Hajj (major Pilgrimage) arrives, he should once again assume the state of consecration (ihram).
[71]- Feeding six needy persons. [72]- The slaughter of a sheep or goat. [73]- Under normal conditions, i.e., are not prevented. [74]- The months of Shawwāl, Dhul-Qaʿdah and Dhul-Ḥijjah.
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