—such as clipping one’s nails, since that too is counted as a form of luxury. The prohibition remains in force until the offering (hady) reaches its place of sacrifice, namely the moment it is slaughtered on the Day of Sacrifice.

It is preferable to shave the head after the animal has been slaughtered, yet it is permissible to bring the shaving forward, for the Prophet ﷺ, when asked about someone who had performed the shaving, the stoning, the slaughter, or the circumambulation out of their usual order, replied, “Do it, and there is no harm.” (1)

• The noble verse is also evidence that a pilgrim performing tamattuʿ, like one performing qirān or ifrād, is not released from his ʿumrah if he has brought the hady with him until the offering reaches its appointed place.

• One view maintains that once he finishes the tawaf and saʿy of his ʿumrah he should immediately enter the state of hajj with a fresh intention.

• Another view holds that by driving the hady he has already become a qarin, for the animal he leads is meant for both rites together; thus the two rites are combined and he is deemed a qarin. This is the correct opinion.

Allah has forbidden a person who has driven his offering from leaving iḥram before its time because leading the hady—together with uncovering the head, refraining from trimming the hair, and similar acts—embodies humility, submission, and deference to Allah, which is the very spirit of this rite and the essence of the servant’s rectitude and perfection. No harm comes to him by remaining in that state.

• If, however, genuine harm arises—such as an ailment of the head for which shaving would be beneficial, or sores, or lice, and the like—then he is permitted to shave his head, but he must make an expiatory offering of choice, selecting between: