Four conditions are required for the sacrificial offering of tamattu‘ to become obligatory: first, that one enters ihram for ‘Umrah during the months of Hajj; second, that one performs Hajj, after completing the ‘Umrah, in that same year; third, that one enters ihram for Hajj in Mecca and does not return to the miqat to enter ihram; and fourth, that one not be among the residents of the Sacred Mosque. Whenever these conditions are met, he must offer whatever sacrificial animal is readily available: a sheep, which he slaughters on the Day of Sacrifice. If he slaughters it before that day, after having entered ihram for Hajj, it is valid according to some scholars, just as compensatory sacrifices for violations are valid; while others held that it is not valid before the Day of Sacrifice 30/A, just as the Eid sacrifice is not valid before then.

Allah Most High says: “But whoever cannot find one must fast three days during Hajj.” That is, fast three days: one day before the Day of Tarwiyah, the Day of Tarwiyah itself, and the Day of ‘Arafah. If he fasts before these days, after entering ihram for Hajj, that is valid. But according to most scholars, he may not fast on the Day of Sacrifice or during the Days of Tashriq. Some, however, held that it is permissible to fast the three days during the Days of Tashriq. This was narrated from ‘A’ishah, Ibn ‘Umar, and Ibn al-Zubayr, and it was the view of Malik, al-Awza‘i, Ahmad, and Ishaq.

Allah Most High says: “And seven when you return.” That is, fast seven days when you return to your family and homeland. If he fasts the seven days before returning to his family, it is not valid, according to most scholars. This was narrated from Ibn ‘Umar and Ibn ‘Abbas. It was also said that he may fast them after completing the rites of Hajj, and that this is what is meant by the return mentioned in the verse.

Allah Most High says: “Those are ten complete days.” He mentioned this by way of emphasis, because the Arabs were not adept at calculation and therefore needed further explanation and clarification. It was also said that the wording involves inversion; that is: the fasting is ten days—three during Hajj and seven when you return—making ten complete days. It was said, too, that they are complete in reward and recompense; or that they completely fulfil the purpose for which they were prescribed, namely, fasting in place of the sacrificial offering; or that they are complete with their conditions and limits. It was also said that its wording is a predicate, while its meaning is an imperative: complete them, and do not diminish them.

“This”—that is, this ruling—“is for those whose families are not residents of the Sacred Mosque.” They differed concerning the residents of the Sacred Mosque. One group held that they are the people of Mecca; this was the view of Malik. It was said that they are the inhabitants of the Sacred Precinct; this was the view of the Successor Tawus. Ibn Jurayj said: They are the people of ‘Arafah, al-Raji‘, Dajnan, and the two Nakhlahs. Al-Shafi‘i, may Allah have mercy on him, said: Everyone whose home lies less than the distance at which prayers may be shortened from Mecca is among the residents of the Sacred Mosque. ‘Ikrimah said: They are those who live within the miqat. It was also said: They are the people of the miqat and all those within it; this was the view of the adherents of legal reasoning. The sacrificial offering required for qiran is like that required for tamattu‘. If a Meccan performs qiran or tamattu‘, no sacrificial offering is due from him.

‘Ikrimah said: Ibn ‘Abbas was asked about tamattu‘ in Hajj, and he replied: “At the Farewell Pilgrimage, the Emigrants, the Helpers, and the wives of the Prophet, peace and blessings be upon him, entered ihram, and we too entered ihram. When we arrived in Mecca, the Messenger of Allah, peace and blessings be upon him, said: ‘Make your ihram for Hajj into ‘Umrah, except for those who have garlanded their sacrificial animals.’ So we circumambulated the House and went between al-Safa and al-Marwah; we had relations with our wives and put on ordinary clothes. Then, on the evening before the Day of Tarwiyah, he commanded us to enter ihram for Hajj. When we completed the rites, our Hajj was complete, and the sacrificial offering was due from us. Thus, they combined two rites in one year: Hajj and ‘Umrah. Allah ordained this in His Book and in the sunnah of His Prophet, and made it permissible for people other than the inhabitants of Mecca. Allah Most High says: ‘This is for those whose families are not residents of the Sacred Mosque.’” (1)