Caution: Translations of Quran and Ḥadīth may lead to possible misapplications and misinterpretations. This site is intended for students of sacred knowledge that are proficient in comprehending classical Arabic and have a strong foundation in Islamic sciences. Also note that religious injunctions rely on several aspects beyond what one may glean through reading individual aḥādīth.
Qurʾān Bukhārī Muslim Nasāʾī Abū Dāwūd Tirmidhī Ibn Mājah Mālik Aḥmad Dārimī Ḥākim Ibn Ḥibbān Ṭabarānī Nasāʾī's Kubrá Bayhaqī al-Luʾluʾ wa-al-Marjān Ibn Rajab's Fifty Riyāḍ al-Ṣāliḥīn Aḥmad's Zuhd Suyūṭī
quran:2:196 –

And complete the Hajj and 'umrah for Allah. But if you are prevented, then ˹offer˺ what can be obtained with ease of sacrificial animals. And do not shave your heads until the sacrificial animal has reached its place of slaughter. And whoever among you is ill or has an ailment of the head ˹making shaving necessary must offer˺ a ransom of fasting ˹three days˺ or charity or sacrifice. And when you are secure, then whoever performs 'umrah ˹during the Hajj months˺ followed by Hajj ˹offers˺ what can be obtained with ease of sacrificial animals. And whoever cannot find ˹or afford such an animal˺ - then a fast of three days during Hajj and of seven when you have returned ˹home˺. Those are ten complete ˹days˺. This is for those whose family is not in the area of al-Masjid al-Haram. And fear Allah and know that Allah is severe in penalty.  

Fulfil the Pilgrimage and the Visitation to God, by completing them according to their due; but if you are prevented, from fulfilling them by an enemy, then ˹give˺ such offering as may be feasible, for you — a sheep — and do not shave your heads, that is, do not release yourselves from the state of pilgrimage inviolability, until the offering, mentioned, reaches its place, its place of sacrifice, that is, within the enclosure, according to al-Shāfi‘ī; the sacrifice is then made with the intention of releasing oneself from the state of pilgrimage inviolability, and is divided among the needy, after which the head is shaved and the release is effected. If any of you is sick, or has an ailment of the head, such as lice or severe pains, and has thus shaved his head while in a state of pilgrimage inviolability, then, incumbent upon him is, a redemption by fast, for three days, or a voluntary almsgiving, consisting of three cubic measures of the principal food of the town for six needy persons, or a ritual sacrifice, that is, the slaughter of a sheep (aw, ‘or’, denotes freedom of choice). To this ˹last˺ has been added the ˹case of the˺ one who shaves his head without excuse because the requirement of redemption is most obvious in his case; but also ˹it is required in the case of˺ one that enjoys, without shaving, such things as scents, attire, or oils, be it with an excuse or without. When you are secure, knowing that the enemy has gone or is not present, then whoever enjoys the Visitation, having completed it and observed its ritual prohibitions, until the Pilgrimage, until he enters its ritual inviolability in the relevant months; let his offering be such as is feasible, for him, such as a sheep that he sacrifices after entering into the state of pilgrimage inviolability, ideally, on the Day of Sacrifice; or if he finds none, because there are none available, or because he does not have sufficient funds, then, incumbent upon him is, a fast of three days in the Pilgrimage, that is to say, in a state of pilgrimage inviolability. In such a case, he should enter into the state of pilgrimage inviolability before the seventh of Dhū’l-Hijja, but ideally before the sixth, because one is discouraged from fasting on the Day of ‘Arafa. Moreover, he should not fast during these the days of tashrīq, according to the sounder of two opinions attributed to al-Shāfi‘ī. And of seven when you return, to your domicile, ˹be it˺ Mecca or any other; or when you have completed the rites of the Pilgrimage’ (there is a shift from the third ˹to the second˺ person); that is a full ten (this sentence reaffirms what has just been said); that, mentioned stipulation regarding the incumbency of the offering or the fast upon the person that has enjoyed ˹the Visitation˺, is for him whose family are not present at the Sacred Mosque, so that they are not within 50 miles of the Sacred Enclosure, according to al-Shāfi‘ī. If they are ˹present however˺, then no blood ˹sacrifice˺ or fast is obligatory in his case, even if he has enjoyed ˹the Visitation˺. The mention of ‘family’ is intended as a notification of the proviso in the case of being ‘domiciled’ ˹in the vicinity of the Sacred Mosque˺. If one were to take up ˹temporary˺ residence, but not be domiciled, before the months of the Pilgrimage and enjoy the Visitation, then that ˹fast or sacrifice˺ will be incumbent upon him; this is one of two opinions of al-Shāfi‘ī, the other being that it is not ˹incumbent˺. The term ahl, ‘family’, is said to denote ‘oneself’. In the Sunna, in addition to the one that enjoys the Visitation, as mentioned, there is also the one that enters into the state of pilgrimage inviolability for both the Visitation and the Pilgrimage together ˹sc. qārin, ‘one who combines’˺ or in the case where the Pilgrimage encroaches upon ˹a Visitation˺, but before circumambulation ˹has been performed˺. And fear God, in what He commands you and prohibits you; and know that God is severe in retribution, against whoever opposes Him.
القرآن:٢:١٩٦ –

وَأَتِمُّوا الْحَجَّ وَالْعُمْرَةَ لِلَّهِ ۚ فَإِنْ أُحْصِرْتُمْ فَمَا اسْتَيْسَرَ مِنَ الْهَدْيِ ۖ وَلَا تَحْلِقُوا رُءُوسَكُمْ حَتَّىٰ يَبْلُغَ الْهَدْيُ مَحِلَّهُ ۚ فَمَنْ كَانَ مِنْكُمْ مَرِيضًا أَوْ بِهِ أَذًى مِنْ رَأْسِهِ فَفِدْيَةٌ مِنْ صِيَامٍ أَوْ صَدَقَةٍ أَوْ نُسُكٍ ۚ فَإِذَا أَمِنْتُمْ فَمَنْ تَمَتَّعَ بِالْعُمْرَةِ إِلَى الْحَجِّ فَمَا اسْتَيْسَرَ مِنَ الْهَدْيِ ۚ فَمَنْ لَمْ يَجِدْ فَصِيَامُ ثَلَاثَةِ أَيَّامٍ فِي الْحَجِّ وَسَبْعَةٍ إِذَا رَجَعْتُمْ ۗ تِلْكَ عَشَرَةٌ كَامِلَةٌ ۗ ذَٰلِكَ لِمَنْ لَمْ يَكُنْ أَهْلُهُ حَاضِرِي الْمَسْجِدِ الْحَرَامِ ۚ وَاتَّقُوا اللَّهَ وَاعْلَمُوا أَنَّ اللَّهَ شَدِيدُ الْعِقَابِ  

{وأتموا الحج والعمرة لله} أدُّوهما بحقوقهما {فإن أُحصرتم} مُنعتم عن إتمامها بعدوِّ {فما استيسر} تيسَّر {من الهدي} عليكم وهو شاة {ولا تحلقوا رؤوسكم} أي لا تتحللوا {حتى يبلغ الهدي} المذكور {محله} حيث يحل ذبحه وهو مكان الإحصار عند الشافعي فيذبح فيه بنية التحلل ويفرَّق على مساكينه ويحلق وبه يحصل التحلل {فمن كان منكم مريضا أو به أذى من رأسه} كقمل وصداع فحلق في الإحرام {ففدية} عليه {من صيام} ثلاثة أيام {أو صدقة} بثلاثة أصوع من غالب قوت البلد على ستة مساكين {أونسك} أي ذبح شاة وأو للتخيير وألحق به من حلق لغير عذر أنه أولى بالكفارة وكذا من استمتع بغير الحلق كالطيب واللبس والدهن لعذر أو غيره {فإذا أمنتم} العدو بأن ذهب أو لم يكن {فمن تمتع} استمتع {بالعمرة} أي بسبب فراغه منها بمحظورات الإحرام {إلى الحج} أي إلى الإحرام به بأن يكون أحرم بها في أشهره {فما استيسر} تيسر {من الهدي} عليه وهو شاة يذبحها بعد الإحرام به والأفضل يوم النحر {فمن لم يجد} الهدي لفقده أو فقد ثمنه {فصيامُ} أي فعليه صيام {ثلاثة أيام في الحج} أي في حال الإحرام به فيجب حينئذ أن يُحْرمَ قبل السابع من ذي الحجة والأفضل قبل السادس لكراهة صوم يوم عرفة ولا يجوز صومها أيام التشريق على أصح قولي الشافعي {وسبعة إذا رجعتم} إلى وطنكم مكة أو غيرها وقيل إذا فرغتم من أعمال الحج وفيه التفات عن الغيبة {تلك عشرة كاملة} جملة تأكيد لما قبلها {ذلك} الحكم المذكور من وجوب الهدي أو الصيام على من تمتع {لمن لم يكن أهله حاضري المسجد الحرام} بأن لم يكونوا على دون مرحلتين من الحرم عند الشافعي فإن كان فلا دم عليه ولا صيام وإن تمتع فعليه ذلك وهو أحد وجهين عند الشافعي والثاني لا والأهل كناية عن النفس وألحق بالتمتع فيما ذكر بالسنة القارن وهو من أحرم بالعمرة والحج معا أو يدخل الحج عليها قبل الطواف {واتقوا الله} فيما يأمركم به وينهاكم عنه {واعلموا أن الله شديد العقاب} لمن خالفه.