Imām Ibn al-Jawzī (d. 597/1201) summarized the scholars' opinions in his book "Zād al-Masīr" as follows:

1. Visit (*ziyārah*)
2. Intention/seeking (*qaṣd*).

Imām Ibn al-Jawzī (d. 597/1201) summarized the scholars' opinions in his book "Zād al-Masīr" as follows:

1. It means performing Hajj and Umrah separately, by doing ʿUmrah outside the months of Hajj. [ʿUmar ibn al-Khaṭṭāb, al-Ḥasan, ʿAṭāʾ]
2. It means that a person should enter the state of ihram from his home. [ʿAlī ibn Abī Ṭālib, Ṭāwūs, Ibn Jubayr]
3. It means that once one has begun either Hajj or ʿUmrah, one should not cut it short. [Ibn ʿAbbās]
4. It means doing what Allah has commanded within them. [Mujāhid]

What is meant by the command to "complete" Hajj and Umrah?

Imām Ibn al-Jawzī (d. 597/1201) summarized the scholars' opinions in his book "Zād al-Masīr" as follows:

1. It only applies to being prevented by an enemy and does not include someone who is ill. [Ibn ʿUmar, Ibn ʿAbbās, Anas, Mālik, al-Shāfiʿī, Aḥmad]. The evidence for this is the phrase "But when you become safe".
2. It applies to any hindrance, whether due to illness, an enemy, or any other excuse. [ʿAṭāʾ, Mujāhid, Qatādah, Abū Ḥanīfah]

What is "prevention" (*iḥṣār*) referring to in this āyah?

Imām Ibn al-Jawzī (d. 597/1201) summarized the scholars' opinions in his book "Zād al-Masīr" as follows:

1. It means a sheep. [ʿAlī ibn Abī Ṭālib, Ibn ʿAbbās, al-Ḥasan, ʿAṭāʾ, Ibn Jubayr, Ibrāhīm, Qatādah, al-Ḍaḥḥāk]
2. It means whatever is available from camels and cattle only. [Ibn ʿUmar, ʿĀʾishah, al-Qāsim]
3. It means according to one's ability. This view has been reported by Ṭāwūs from Ibn ʿAbbās. It has also been narrated from al-Ḥasan and Qatādah that they said, "Its highest is a camel, its middle is a cow, and its lowest is a sheep."

Imām Ibn al-Jawzī (d. 597/1201) summarized the scholars' opinions in his book "Zād al-Masīr" as follows:

1. It is the Sacred Precinct. [Ibn Masʿūd, al-Ḥasan, ʿAṭāʾ, Ṭāwūs, Mujāhid, Ibn Sīrīn, al-Thawrī, Abū Ḥanīfah]
2. It is the location where the person performing Hajj is prevented from reaching Makkah, so he slaughters the animal there and is released from his iḥrām. [Mālik, al-Shāfiʿī, Aḥmad]

What is "the place of sacrifice" that an offering must reach?

Imām Ibn al-Jawzī (d. 597/1201) summarized the scholars' opinions in his book "Zād al-Masīr" as follows:

1. Three days. This is reported in the hadith of Kaʿb ibn ʿUjrah (may Allah be pleased with him) from the Prophet (ﷺ), and it is the view of the majority.
2. Ten days. [al-Ḥasan, ʿIkrimah, and Nāfiʿ].

How many days of fasting are required to fulfil the expiation (*fidyah*)?

Imām Ibn al-Jawzī (d. 597/1201) summarized the scholars' opinions in his book "Zād al-Masīr" as follows:

1. It is feeding six needy people. This is reported in the *hadith* of Kaʿb and is the view of those who say fasting is for three days.
2. It is feeding ten needy people. This is the view of those who require fasting for ten days.

What is the charity that is required to fulfil the expiation (*fidyah*)?

Imām Ibn al-Jawzī (d. 597/1201) summarized the scholars' opinions in his book "Zād al-Masīr" as follows:

1. During the months of ḥajj. 
2. During the period of being in the state of consecration (*iḥrām*) for ḥajj.

What is meant by "during Hajj" in "a fast of three days during Hajj"?

Imām Ibn al-Jawzī (d. 597/1201) summarized the scholars' opinions in his book "Zād al-Masīr" as follows:

1. It means: when you have returned to your cities. [Ibn ʿAbbās, al-Ḥasan, Abū al-ʿĀliyah, al-Shaʿbī, Qatādah]
2. It means: when you have returned from your Hajj. [ʿAṭāʾ, Saʿīd ibn Jubayr, Abū Ḥanīfah, Mālik]

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Al-Athram relates: I asked Abū ʿAbdillah (meaning Aḥmad ibn Ḥanbal) about fasting the seven days upon returning—when should they be observed? While on the road, or when one reaches his family? He replied: "Both interpretations have been given by people." Abū ʿAbd Allāh (Aḥmad ibn Ḥanbal) was asked if they could be fasted separately (rather than consecutively), and he permitted that.

Imām Ibn al-Jawzī (d. 597/1201) summarized the scholars' opinions in his book "Zād al-Masīr" as follows:

1. It means they are complete in serving as a substitute for the sacrificial animal. [Ibn ʿAbbās, al-Ḥasan] Qāḍī Abū Yaʿlā said: "One might have thought thought that the three days alone suffice as a replacement for the sacrificial animal in terms of reward, so Allah informed us that the full ten days are what serve as the substitute."
2. The conjunction "and" can sometimes mean "or" in some contexts. For example, in the verse: "Then marry those that please you of [other] women, two or three or four". Allah removed any possibility of choice in this verse by saying: "Those are ten complete." [Al-Zajjāj]
3. It serves as an emphasis. The Qurʾān was revealed in the language of the Arabs, who are in the habit of repeating things for emphasis.
4. It means: "Those are ten complete in virtue," even though three days are to be observed during Hajj while the seven are afterward. This is to prevent someone from mistakenly thinking that the seven are inferior to the three. [Abū Sulaymān al-Dimashqī]
5. It is a declarative statement but implies a command, meaning: "Those are ten, so complete them."

Why are the fasted days described as "a perfect ten"?