Bab al-Tamattu — Forms, Rites, and Rulings of Hajj al-Tamattu

1. Outline of Bab al-Tamattu

Tamattu joins Umrah and Hajj in one Hajj journey, normally completing Umrah, exiting its ihram, and then entering a separate ihram for Hajj. Al-Quduri distinguishes a pilgrim who brings a sacrificial animal from one who does not.

This chapter also explains the required offering or substitute fasts, the Hajj months, the effect of returning home, and specific rulings for women.

2. Preference for tamattu

التَّمَتُّعُ أَفْضَلُ مِنَ الْإِفْرَادِ عِنْدَنَا
Translation: In our school, tamattu is preferable to ifrad.

The qualifier “in our school” identifies the Hanafi position. Two rites are performed within one journey. This particular comparison is with ifrad, not with qiran, whose relative merit was described in the preceding chapter.

3. Two forms of tamattu

وَالْمُتَمَتِّعُ عَلَى وَجْهَيْنِ: مُتَمَتِّعٌ يَسُوقُ الْهَدْيَ، وَمُتَمَتِّعٌ لَا يَسُوقُ الْهَدْيَ
Translation: The pilgrim performing tamattu is of two kinds: one who brings the sacrificial animal and one who does not.

Sawq al-hady means bringing the designated sacrificial animal along on the journey, not merely purchasing one after arrival. Whether it is brought changes what happens to the state of ihram after Umrah.

4. Contrast: ifrad, qiran and tamattu

Ifrad: ihram for Hajj alone.
Qiran: Hajj and Umrah together in one ihram.
Tamattu without a brought hady: finish Umrah, exit ihram, then enter Hajj ihram.
Tamattu with a brought hady: special continuation of ihram after Umrah.

Keep the legal conditions for each form separate.

5. Begin Umrah at the miqat

وَصِفَةُ التَّمَتُّعِ: أَنْ يَبْتَدِئَ مِنَ الْمِيقَاتِ فَيُحْرِمَ بِعُمْرَةٍ
Translation: The procedure of tamattu begins at the miqat, where the pilgrim enters ihram for Umrah.

Yabtadiʾa means “to begin.” The first rite is Umrah, not Hajj: the pilgrim enters ihram for Umrah at the miqat. Hajj is entered separately later.

6. Complete Umrah in Makkah

وَيَدْخُلَ مَكَّةَ فَيَطُوفَ لَهَا، وَيَسْعَى، وَيَحْلِقَ أَوْ يُقَصِّرَ، وَقَدْ حَلَّ مِنْ عُمْرَتِهِ
Translation: He enters Makkah, performs the Umrah tawaf and saʿi, shaves or trims his hair, and thereby exits the Umrah ihram.

Remember the sequence: tawaf → saʿi → shaving/trimming → exit from ihram. This is the normal no-brought-hady case. The special case of bringing a hady is addressed later.

7. Ending talbiyah and remaining outside ihram

وَيَقْطَعُ التَّلْبِيَةَ إِذَا ابْتَدَأَ بِالطَّوَافِ، وَيُقِيمُ بِمَكَّةَ حَلَالًا
Translation: He stops reciting the talbiyah when he begins tawaf, and then stays in Makkah in a state outside ihram.

Here halalan means living outside the restrictions of ihram once Umrah is completed. Talbiyah stops at the start of tawaf, whereas release from ihram occurs after shaving/trimming; these are not the same event.

8. The interval between the rites

For the pilgrim without a brought hady, the interval after a completed Umrah is outside ihram, allowing ordinary dress and lifting ihram-specific restrictions.

Arrival in Makkah or merely starting tawaf does not itself end ihram: Umrah and shaving/trimming must be completed. The Hajj ihram later restarts the relevant restrictions.

9. Hajj ihram on the Day of Tarwiyah

فَإِذَا كَانَ يَوْمُ التَّرْوِيَةِ أَحْرَمَ بِالْحَجِّ مِنَ الْمَسْجِدِ، وَفَعَلَ مَا يَفْعَلُهُ الْحَاجُّ الْمُفْرِدُ
Translation: On the Day of Tarwiyah he enters ihram for Hajj from the mosque and performs the rites followed by the pilgrim doing ifrad.

Yawm al-Tarwiyah is 8 Dhu al-Hijjah. The mosque is named in the described procedure, not as the only place from which every pilgrim’s Hajj ihram could be valid. Subsequent rites include Mina, Arafat and Muzdalifah.

10. The tamattu offering

وَعَلَيْهِ دَمُ التَّمَتُّعِ
Translation: The tamattu sacrificial offering is due from him.

The dam of tamattu is an offering associated with combining the two rites in one journey, not inherently a penalty for wrongdoing. Its detailed eligibility and manner of offering follow the broader Hajj rules.

11. Substitute fasting if the offering is unavailable

فَإِنْ لَمْ يَجِدْ صَامَ ثَلَاثَةَ أَيَّامٍ فِي الْحَجِّ، وَسَبْعَةً إِذَا رَجَعَ إِلَى أَهْلِهِ
Translation: If the offering is unavailable, he fasts three days during Hajj and seven after returning to his family.

Three plus seven equals ten fasts. The condition “if he cannot find [it]” relates to an unavailable offering or means to obtain it. Fasting is not an arbitrary alternative for someone who can provide the required hady.

12. Distinguish the three decisions

Ask separately: (1) Does this pilgrim qualify as a mutamatti? (2) Is the tamattu offering available and affordable? (3) Only if not, when should the three and seven fasts be observed?

Keep the conditions distinct. Three fasts are associated with Hajj, and seven with the return afterward.

13. Entering ihram with a brought offering

وَإِنْ أَرَادَ الْمُتَمَتِّعُ أَنْ يَسُوقَ الْهَدْيَ أَحْرَمَ وَسَاقَ هَدْيَهُ
Translation: If the mutamatti wishes to bring a hady, he enters ihram and takes his offering with him.

This is the second form. Saqa means to lead or bring along. Having brought the offering changes the ruling on release from ihram after Umrah tawaf and saʿi.

14. Traditional marking of the offering

فَإِنْ كَانَتْ بَدَنَةً قَلَّدَهَا بِمِزَادَةٍ أَوْ نَعْلٍ، وَأَشْعَرَ الْبَدَنَةَ عِنْدَ أَبِي يُوسُفَ وَمُحَمَّدٍ
Translation: If the hady is a large sacrificial animal, it is traditionally identified by a leather water-container piece or sandal; Abu Yusuf and Muhammad also permit ishʿar.

Taqlid means applying a recognizable sign to the offering. Ishʿar refers to a historical marking practice. The passage reports a classical legal disagreement, not standalone modern animal-handling instructions.

15. Meaning of ishʿar

وَهُوَ أَنْ يُشَقَّ سَنَامُهَا مِنَ الْجَانِبِ الْأَيْمَنِ
Translation: Ishʿar meant making an incision on the right side of the animal’s hump.

Sanam denotes an animal’s hump; al-janib al-ayman means the right side. This is a definition in a historical legal text, not practical advice to injure or mark an animal today.

16. Abu Hanifah’s position on ishʿar

وَلَا يُشْعِرُ عِنْدَ أَبِي حَنِيفَةَ
Translation: According to Abu Hanifah, he does not perform ishʿar.

The text explicitly distinguishes the two disciples’ treatment of ishʿar from Abu Hanifah’s. Attaching an identification sign and carrying out ishʿar are different acts and must not be collapsed into one ruling.

17. Understanding the marking disagreement

Taqlid al-hady: a recognition marker for the offering.
Ishʿar al-hady: a specific historical hump-marking practice.
Abu Yusuf and Muhammad: accept ishʿar.
Abu Hanifah: does not allow it.

These are distinct technical terms, and the text is not modern veterinary guidance.

18. No release after Umrah when hady was brought

فَإِذَا دَخَلَ مَكَّةَ طَافَ وَسَعَى، وَلَمْ يَتَحَلَّلْ حَتَّى يُحْرِمَ بِالْحَجِّ يَوْمَ التَّرْوِيَةِ
Translation: On entering Makkah he performs tawaf and saʿi but does not exit ihram before entering the Hajj rite on the Day of Tarwiyah.

This is the brought-hady form: tawaf and saʿi for Umrah do not produce the ordinary interim release. Ihram continues when Hajj is subsequently added. It resembles qiran in continuation, but its initial ihram was for Umrah.

19. Entering Hajj ihram earlier

وَإِنْ قَدَّمَ الْإِحْرَامَ قَبْلَهُ جَازَ، وَعَلَيْهِ دَمُ التَّمَتُّعِ
Translation: Entering Hajj ihram before the Day of Tarwiyah is valid, and the tamattu offering remains due.

Jaza means the earlier Hajj ihram is legally valid. The following dam is the normal tamattu offering, not a separate additional penalty automatically imposed merely for entering Hajj ihram earlier.

20. Shaving on the Day of Sacrifice

فَإِذَا حَلَقَ يَوْمَ النَّحْرِ فَقَدْ حَلَّ مِنَ الْإِحْرَامَيْنِ
Translation: When he shaves on the Day of Sacrifice, the release connected to the two ihrams takes place.

The Day of Sacrifice is 10 Dhu al-Hijjah. This clause refers to a pilgrim whose Umrah ihram continued because of a brought offering, and Hajj was added. It does not cancel other Hajj requirements or the distinct stages of release.

21. Timelines of the two types of tamattu

Without brought hady: Umrah ihram → tawaf and saʿi → shaving/trimming → release → Hajj ihram on 8 Dhu al-Hijjah.

With brought hady: Umrah ihram and offering → tawaf and saʿi → remain in ihram → add Hajj → shave on 10 Dhu al-Hijjah.

The distinguishing issue is the interim release, not whether the person has an obligation connected with Hajj and Umrah.

22. Residents of Makkah

وَلَيْسَ لِأَهْلِ مَكَّةَ تَمَتُّعٌ وَلَا قِرَانٌ، وَإِنَّمَا لَهُمُ الْإِفْرَادُ خَاصَّةً
Translation: Under the classical Hanafi rule stated here, the people of Makkah have neither tamattu nor qiran; only ifrad applies to them.

Ahl Makkah means its residents; a visitor does not automatically become a resident simply by spending some days in the city. This is the classical Hanafi rule as stated by al-Quduri, not a universal claim about every school.

23. Returning home after Umrah

وَإِذَا عَادَ الْمُتَمَتِّعُ إِلَى بَلَدِهِ بَعْدَ فَرَاغِهِ مِنَ الْعُمْرَةِ، وَلَمْ يَكُنْ سَاقَ الْهَدْيَ، بَطَلَ تَمَتُّعُهُ
Translation: If the mutamatti returns to his own town after Umrah without having brought the sacrificial offering, the legal classification as tamattu ceases.

“His tamattu ceases” does not mean his completed Umrah becomes invalid. It means the special legal combination into a tamattu journey is lost. The clause expressly specifies that he had not brought a hady.

24. Conditions attached to return home

Example: Zayd completed Umrah, had not brought a hady, and returned to his home town before Hajj. In the case stated, his tamattu classification ceases although the Umrah itself was completed.

Do not automatically extend this rule to every short excursion outside Makkah; the wording specifies returning to his own town.

25. Fewer than four circuits before the Hajj months

وَمَنْ أَحْرَمَ بِالْعُمْرَةِ قَبْلَ أَشْهُرِ الْحَجِّ، فَطَافَ لَهَا أَقَلَّ مِنْ أَرْبَعَةِ أَشْوَاطٍ، ثُمَّ دَخَلَتْ أَشْهُرُ الْحَجِّ فَتَمَّمَهَا وَأَحْرَمَ بِالْحَجِّ، كَانَ مُتَمَتِّعًا
Translation: Whoever begins Umrah before the Hajj months, performs fewer than four tawaf circuits before they begin, and then completes Umrah in those months and enters Hajj ihram, counts as a mutamatti.

Fewer than four means zero through three tawaf circuits before the Hajj months. The majority of tawaf then occurs during those months. For this specific classification, the position of the tawaf circuits matters more than the date of initial Umrah ihram.

26. Four or more circuits before the Hajj months

وَإِنْ طَافَ لِعُمْرَتِهِ قَبْلَ أَشْهُرِ الْحَجِّ أَرْبَعَةَ أَشْوَاطٍ فَصَاعِدًا، ثُمَّ حَجَّ مِنْ عَامِهِ ذَلِكَ، لَمْ يَكُنْ مُتَمَتِّعًا
Translation: If he completes four or more Umrah tawaf circuits before the Hajj months and then performs Hajj in that year, he is not classified as a mutamatti in this case.

Four or more forms the opposite side of the threshold. The legal boundary is between three and four circuits performed before the Hajj months. Merely performing both rites in the same year does not by itself satisfy this textual condition.

27. Worked examples: three versus four circuits

Case 1: Three Umrah tawaf circuits occur before Shawwal; the remaining four and other rites occur afterward, followed by Hajj that year. This matches the stated tamattu classification.

Case 2: Four Umrah tawaf circuits were already complete before Shawwal, with only three afterward. Under this text, it is not tamattu.

The threshold concerns tawaf, not the laps of saʿi.

28. The Hajj months

وَأَشْهُرُ الْحَجِّ: شَوَّالٌ، وَذُو الْقَعْدَةِ، وَعَشْرٌ مِنْ ذِي الْحِجَّةِ
Translation: The Hajj months are Shawwal, Dhu al-Qaʿdah, and the first ten days of Dhu al-Hijjah.

This calendar definition is essential for the preceding tawaf questions. Shawwal marks the start of the period in this discussion. “Ten days of Dhu al-Hijjah” must not be expanded to the whole month.

29. Hajj ihram before the Hajj months

فَإِنْ قَدَّمَ الْإِحْرَامَ بِالْحَجِّ عَلَيْهَا جَازَ إِحْرَامُهُ وَانْعَقَدَ حَجًّا
Translation: If he enters Hajj ihram before these months, his ihram is valid and takes effect as Hajj.

This concerns the validity of entering ihram, not permission to perform every Hajj rite before its appointed time. The Hajj-month calendar and the rule on the effectiveness of ihram are distinct.

30. Menstruation at the time of entering ihram

وَإِذَا حَاضَتِ الْمَرْأَةُ عِنْدَ الْإِحْرَامِ اغْتَسَلَتْ وَأَحْرَمَتْ، وَصَنَعَتْ كُلَّ مَا يَصْنَعُهُ الْحَاجُّ، غَيْرَ أَنَّهَا لَا تَطُوفُ بِالْبَيْتِ حَتَّى تَطْهُرَ
Translation: If a woman menstruates when entering ihram, she bathes and enters ihram, performing the other Hajj rites but not tawaf of the Kaʿbah until she becomes ritually pure.

Menstruation does not prevent entering ihram. Tawaf waits until ritual purity. Bathing here prepares for ihram; it does not make tawaf permissible while menstruation continues.

31. Menstruation after the visitation tawaf

وَإِذَا حَاضَتْ بَعْدَ الْوُقُوفِ بِعَرَفَاتٍ، وَبَعْدَ طَوَافِ الزِّيَارَةِ، انْصَرَفَتْ مِنْ مَكَّةَ، وَلَا شَيْءَ عَلَيْهَا لِتَرْكِ طَوَافِ الصَّدْرِ
Translation: If she menstruates after standing at Arafat and after Tawaf al-Ziyarah, she may depart Makkah without liability for omitting the farewell tawaf.

The dispensation concerns the farewell tawaf, not Tawaf al-Ziyarah. The text explicitly presupposes that standing at Arafat and Tawaf al-Ziyarah have already been performed.

32. Distinguish the two menstruation rulings

Menstruation on entering ihram: she may bathe and enter ihram, but tawaf waits for purity.

Menstruation after Arafat and Tawaf al-Ziyarah: departure without farewell tawaf carries no liability under the stated rule.

The dispensation must not be generalized to omit obligatory Tawaf al-Ziyarah.

33. Key terms and grammar

Al-mutamattiʿ: active participle of form V, the person performing tamattu.
Yasuqu: present-tense verb, leads/brings along.
Lam yatahallal: jussive after lam, “did not exit ihram.”
Aqalla min arbaʿah: fewer than four.
Fa-saʿidan: or more.
Insarafat: she departed.

These expressions carry the conditions that determine the distinct rulings.

34. Final review of Bab al-Tamattu

1. In the stated Hanafi text, tamattu is preferred to ifrad and has two forms.
2. Normally there is an interim release after Umrah without a brought offering; bringing one changes that.
3. A tamattu offering is due; inability to provide it leads to 3 + 7 substitute fasts.
4. Residency, return home, and the four-circuit threshold in the Hajj months require separate analysis.
5. Ihram remains possible during menstruation, but tawaf waits for purity; farewell tawaf has a specific dispensation after the main Hajj tawaf.