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 )
447. There are two distinct differences between Hajj and Umrah. Firstly Wuqoof-e Arafat (waiting in the Field of Arafat) on the 9th day of Zil Hajj. is Fard for Hajj, which is not required for Umrah. Only Tawaaf and Saee are incumbent for Umrah. Secondly, while Umrah can be made during any time of one's life, Hajj can only be performed in its prescribed month i.e.between the 8 12 Zil Hajj only.
Sometimes Umrah referred 10 as Haj-e-Asgar. (minor Hajj) and Hajj is called Hajj-e-Akbar, the greater Hajj. From this verse we learn that of the three types of Hajj, i.e. Efraad. Qeraan and Tamatto, Hajj-e- Qeraan is the most superior.In this form of Hajj one Ihraam is worn for Umrah and Hajj
448 From this verse we learn that a non-incumbent worship duty begun. or becomes incumbent to complete. If a person wears the Ihraam for a voluntary Hajj or voluntary Umrah. he is now duty bound tocomplete this in terms of this verse. Likewise, if a person starts a voluntary Salaah or voluntary fast he is duty bound to complete it.
449 'Prevented' means after wearing the Ihraam you are unable to complete the Hajj due to illness.
450. If a Muslim wears the Ihraam for Hajj or Umrah, but is unable to perform this due to some unforseen circumstances, such a person should send an animal to be slaughtered at the Haram Shareef with the expressed instruction of slaughtering the animal on a specific day. On the appointed day the animal will be slaughtered at the Haram while he should take a haircut and relieve himself of the Ihraam.
451. From this issue we learn that sacrificialanimals can only be slaughtered within the
boundary of the Haram. Part of the Hudaibiyah territory forms the boundary of the Haram wherein the Holy Prophet offered sacrifice during the signing of the Treaty of Hudaibiyah.
452. By 'ailment of the head' would include all ailments of the head which would force a pilgrim to take a haircut e.g. delirium, acute headache etc. for which a specialist doctor prescribes an immediate haircut. This also includes presence of lice etc. and any other affliction.
453.By 'sacrifice' is meant any pilgrim who is forced to take a short haircut should keep three fasts or feed six poor people, giving 2 1/4 kg wheat per person or offer sacrifice of an animal. It should be remembered that if a Wajib act is omitted in Salaah it can be corrected by performing SAJDAH-E-SAHU, but if a wajib act of Hajj is left out, a sacrifice of an animal inits place becomes incumbent.
454. The word 'ease' means that Allah out of His infinite bounty saves the pilgrims from experiencing any obstacle or removes his obstacle which can enable him to perform Hajj. On such a person Hajj or Umrah becomes incumbent N.B. On the occasion of the Treaty of Hudaibiya, the Holy Prophet had sent Hazrat Uthman bin Affan (on whom be peace) to the infidels in Makkah to initiate peace talks. Although the infidels had granted him permission to perform his Umrah, Hazrat Uthman (on whom be peace) refused, saying "How can I perform Umrah when the Ka'bah of my heart and the nucleus of my Faith, the Holy Prophet is prevented from performing the Umrah." This was indeed the excellence of Hazrat Uthman's faith. Good
manners and wisdom is one thing but, the grief of love is another matter.
455. In this verse Tamatto is used literally, which in terms of Islamic law includes Qeraan and Tamatto. Hence, a person who is able to perform Qeraan and Tamatto would offer sacrifice to express his gratitude for being able to perform the above. Furthermore, as this sacrifice is one of gratitude and not a penalty, he can eat the meat of it himself and distribute its meat to the rich and the poor.
456. Fast on the 7, 8, and 9, of Zil Hajj.
457. The permissibility of Hajj-e-Tamatto and Hajj-e-Qeraan is only for the non-residentsof Makkah, because the residents of Makkah are prohibited from performing Umrah during the period of Hajj. Hence, they cannot perform neither of these two forms of Hajj. It is important to remember that Masjid-e Haraam 'The Sacred Mosque' includes Makkah and all its suburbs. Hence all those who reside within the boundaries of Haram would not be governed by this law, i.e. he will not be allowed to perform Umrah during the period of Hajj. The word "AHL" of a 'family' signifies wife i.e. a person residing in Makkah cannot perform Hajj-e-Tamatto. From this we learn that the wife is part of the family.
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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