concerned with Hajj being tied to a particular time, much as it is tied to the House as a place. For this reason, He next mentions those rulings of Hajj that relate specifically to time, although place is also integral to completing both Hajj and ‘umrah.

He mentions “the pilgrim prevented from completing the rites.” He also mentions placing the financial aspect of release from ihrām—the sacrificial offering—before its bodily aspect—shaving the head. The pilgrim leaves the consecrated state gradually, being released first from the lighter restrictions, then from the next lightest. Thus, sexual intercourse itself is the last thing to become permissible, since it is the gravest prohibited act, and no other prohibited act invalidates the pilgrimage rites.

He mentions “tamattu‘—performing ‘umrah followed by Hajj with release from ihrām in between”—because it relates to both time and place. A pilgrim is not performing tamattu‘ unless he enters ihrām for ‘umrah during the months of Hajj and his family are not residents in the vicinity of the Sacred Mosque. Such a person is a pilgrim from afar: the benefit of tamattu‘ is evident in his case, since he enjoys the ease of being spared one of the two journeys. For a local resident, however, it makes no difference whether he performs tamattu‘ or performs ‘umrah before the months of Hajj.

He then mentions the time of Hajj, explaining that it falls within well-known months. He mentions entering ihrām and standing at ‘Arafah and Muzdalifah, since these are tied to particular times and places. Thus, He says:

“Whoever commits himself to Hajj during them.”

He does not add “and ‘umrah,” because one may commit oneself to ‘umrah at any time. Undoubtedly, the Sunnah is to commit oneself to Hajj during its months; whoever does so before then has acted contrary to the Sunnah. Either he must fulfil what he has undertaken, as with a vow—since this does not overturn what is prescribed, and is not like offering a prayer before its time—or he must remain bound by