Chapter [On qirān and tamattuʾ] — Tuḥfat al-Mulūk

Ruling651

1 note

Qirān (combining ḥajj with ʿumrah [in one iḥrām]) is better than tamattuʾ and better than ifrād (ḥajj alone).

Ruling652

1 note

Its description is that one enters consecration [with intention] for ʿumrah and ḥajj together from the mīqāt; when he enters Makkah he begins with ʿumrah, then proceeds to ḥajj; when he stones the Jamrah on the Day of Sacrifice he slaughters blood [owing] if able—otherwise he fasts three days, the last of them [being] the Day of ʿArafah, and seven upon his return.

From the editors

That is, it is obligatory (wājib) upon the one performing Qirān and the one performing Tamattuʾ to offer a sacrifice (hady) as an act of gratitude (shukr) for being granted by Allah , the Exalted, the ability to combine the two pilgrames (al-nuskayn) in the months of Hajj with one journey. The minimum requirement for the sacrifice is a sheep (shāh), and anything greater is better (afḍal). It is preferred for them to bring their sacrificial animal with them, and each of them is allowed to eat from their sacrifice and feed whomever they wish, whether rich or poor. It is recommended (mustaḥabb) to give one-third in charity (ṣadaqah), feed one-third, and save one-third, or to gift one-third. It is not obligatory to give any of it in charity, as mentioned in al-Wiqāyah (p. 259) and al-Jāmi' (p. 246).

Ruling653

1 note

Tamattuʾ is better than ifrād; its description is that he enters consecration [solely] for ʿumrah from the mīqāt; when he enters Makkah he completes ʿumrah and leaves iḥrām; then on the Day of Tarwiyah he consecrates himself for ḥajj from [within] the ḥaram—and he does whatever the solitary [pilgrim] does; upon him lies the blood [offering] or its substitute, like the pilgrim performing qirān.

From the editors

If the one performing Qirān or Tamattuʾ is unable to offer a sacrificial animal (hady), because they do not possess anything beyond their basic needs to purchase the sacrifice (dam), or they do not have an animal in their possession, it becomes obligatory (wājib) upon them to fast for ten days: three days before Hajj and seven days after it. Allah , the Exalted, said: {Fasting for three days within the Hajj and seven when you have returned [home] – that is ten complete [days].} [al-Baqarah: 196]It is recommended (mustaḥabb) to fast the three days consecutively, with the last day being the Day of ʿArafah (Yawm 'Arafah), i.e., the seventh, eighth, and ninth days (of Dhū al-Ḥijjah); because fasting is a substitute for the sacrificial animal, so it is recommended to delay it until the end of its prescribed time, hoping that they may be able to offer the original sacrifice. Consecutive fasting is not obligatory for the three days or the seven days, but it is recommended. It is permissible to fast the seven days in Makkah, but it is preferred (afḍal) to fast them after returning to their families. See: Majmaʾ al-Anhur 1:288-291, 296, and Lubāb al-Manāsik, p. 288.

فصل [في القران والتمتع]