Umdat at-TalibAl-Buhuti

or half a sāʿ of barley, or the slaughter of a sheep.

For compensation in cases of hunting, one may choose among three options: (i) slaughtering an equivalent animal—if an equivalent exists—and distributing its meat to the needy of the Sacred Precinct; (ii) appraising the game’s value in silver coins, with which food is bought in the amount required for the fiṭrah, feeding each poor person one mudd of wheat or half a sāʿ of another staple; or (iii) fasting one day for every poor person’s share of food.

As for the sacrificial blood due from a pilgrim performing tamattuʿ or qirān: it must be offered as a sacrificial animal. If he cannot afford it, he must fast three days during the pilgrimage—the best is for the last of them to coincide with the Day of ʿArafah—and seven more once the rites of Ḥajj are complete.

A camel (badana) is obligatory for vaginal intercourse, or for any sexual contact that leads to ejaculation, committed during Ḥajj before the first release from iḥrām; (1) after that release, and in ʿumrah, the required offering is a sheep, and the same applies to the woman if she consented.

Whoever repeats a single type of prohibited act before paying the fidyah owes only one penalty—except in the case of game. For violations of different categories, a separate fidyah is due for each, whether or not he has abandoned his iḥrām.

The fidyah for wearing sewn garments, applying perfume, or covering the head is waived when the act results from forgetfulness, ignorance, or coercion, but not the fidyah for intercourse, hunting, shaving, or trimming the nails.

Every compensatory sacrifice or feeding must be directed to the needy of the Sacred Precinct, except the blood for harm, clothing, and the like—it is to be offered (2) and distributed wherever the violation occurred. The sacrifice for being prevented (from reaching the Sanctuary) is slaughtered at the place where the pilgrim was detained, while fasting and head-shaving are valid wherever they are performed.

A single blood-offering consists of a sheep or one-seventh of a camel or cow.

(1) The conjunction waw (and) is missing from the base manuscript; without it the sentence is unclear, since the phrase ba’dahu (after it) refers to the first tahallul (partial release from the rites). The correct reading is therefore to reinstate the waw, as in the other copies. (2) This is also the reading of the base manuscript, upon which Shaykh Uthman relies in Hidayat al-Raghib (2/360); the remaining copies, however, read fihi (in it).
شعيرٍ، أو ذبحِ شَاةٍ. وفي جزاءِ صيدٍ: بين ذبحِ مِثْلٍ إنْ كان، وإطلاقُه لمساكين الحَرَمِ، أَوْ تَقْويمِه بِدراهمَ يشتري بها طعامًا يجزئُ في فِطْرةِ، فيُطعم كلِّ مسكينٍ مُدَّ بُرٍّ أو نصفَ صاعٍ مِنْ غيره، أو يصومُ عن طعامِ كلِّ مِسكينٍ يومًا. وأما دمُ تَمَتُّعٍ وقِرانٍ: فهديٌ؛ فإنْ عَدِمه صام ثلاثةَ أيامٍ في الحجِّ، والأفضلُ كونُ آخرها يومَ عرفةَ، وسبعةً إذَا فرغَ مِنْ أفعالِ الحجِّ. ويجب بوطءٍ في فرجٍ، وبمباشرةٍ مع إنزالٍ في الحجِّ قبل تحللٍّ أولَ: بَدَنَةٌ، [و] (١) بعده وفي العمرة شاةٌ، وكذا هي إنْ طَاوَعَتْه. ومَنْ كَرَّر محظورًا مِنْ جنسٍ قَبْلَ فديةٍ: فواحدة، إلا في صيد، ومِنْ أجناسٍ لكل جنس فداءٌ، رَفَضَ إحرامَه أَوْ لا. ويسقط بنسيانٍ وجهلٍ وإكراهٍ فديةُ لُبْسٍ وطيبٍ وتغطيةِ رأسٍ، دونَ وطءٍ وصيدٍ وحلقٍ وتقليمٍ. وكلُّ هدي أو إطعام فلمساكين الحَرَمِ، إلا دمَ أذَى ولُبسٍ ونحوهما فَبِهِ (٢) وحيثُ فَعلَه، ودمُ إحصارٍ حيثُ أُحصر، ويجزئُ صومٌ وحلقٌ بكلٍّ مكانٍ. والدمُ شاة أو سُبع بَدَنةٍ أَوْ بَقَرةٍ.
(١) الواو ساقطة من (الأصل)، وبدونها لا يستقيم المعنى؛ حيث إن المقصود بقوله: "بعده" أي بعد التحلل الأول، فالصواب إثباتها كما في بقية النسخ. (٢) كذا في (الأصل) وعليه شرح الشيخ عثمان في "هداية الراغب" (٢/ ٣٦٠)، وفي بقية النسخ: "فيه"

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