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وَأَتِمُّواْ ٱلْحَجَّ وَٱلْعُمْرَةَ للَّهِ فَإِنْ أُحْصِرْتُمْ فَمَا ٱسْتَيْسَرَ مِنَ ٱلْهَدْيِ وَلاَ تَحْلِقُواْ رُؤُوسَكُمْ حَتَّىٰ يَبْلُغَ ٱلْهَدْيُ مَحِلَّهُ فَمَن كَانَ مِنكُم مَّرِيضاً أَوْ بِهِ أَذًى مِّن رَّأْسِهِ فَفِدْيَةٌ مِّن صِيَامٍ أَوْ صَدَقَةٍ أَوْ نُسُكٍ فَإِذَآ أَمِنتُمْ فَمَن تَمَتَّعَ بِٱلْعُمْرَةِ إِلَى ٱلْحَجِّ فَمَا ٱسْتَيْسَرَ مِنَ ٱلْهَدْيِ فَمَن لَّمْ يَجِدْ فَصِيَامُ ثَلاثَةِ أَيَّامٍ فِي ٱلْحَجِّ وَسَبْعَةٍ إِذَا رَجَعْتُمْ تِلْكَ عَشَرَةٌ كَامِلَةٌ ذٰلِكَ لِمَن لَّمْ يَكُنْ أَهْلُهُ حَاضِرِي ٱلْمَسْجِدِ ٱلْحَرَامِ وَٱتَّقُواْ ٱللَّهَ وَٱعْلَمُواْ أَنَّ ٱللَّهَ شَدِيدُ ٱلْعِقَابِ
-Al-Baqarah ( البقرة )

Kashani Tafsir

Fulfil the Pilgrimage, that is the declaration of the unity of the Essence, and the Visitation, that is the declaration of the unity of the attributes by completing all of the stations and states through your wayfaring, to God, and in God; but if you are restricted, by the [evil-]commanding soul's unbelievers' preventing you from these, then [give] such offering as may be feasible, and struggle in the way of God by driving the offering of the soul and sacrificing it in the courtyard of the heart's Kaʿba or the open space of that which the heart has desired of it in the way of a station. The [expression] 'such as may be feasible' is an allusion to the fact that each souls is different [from the next] in terms of its preparedness and its attributes: some [souls] are characterised by [possessing] the attributes of a feeble animal, while others [are characterised] by the attributes of a powerful animal, and upon each is what is feasible; some [are characterised] by the attributes of a meek animal, easily-led, while others still by the attributes of a difficult animal, not easily-led; it may be that some of them possess an attribute which cannot easily be curbed, even though all its other attributes may be easily curbed - such a pilgrim always finds himself restricted; and do not shave your heads: do not remove the effects of nature and prefer that the heart be in [a state of] goodness and the mind free of all anxieties and attachments, as well as habits and devotions, [content in] restricting yourself to untroubled moments, as is the way of the Qalandriyya; until the offering, of the soul, reaches its place, namely, its sacrificial spot or the place of its immolation, which requires that its acts, which had been prohibited during its lifetime on account of its [desire for them out of] caprice, become permitted upon its slaughter because these [desires] are then from the heart, so that you then become secure from the remains of these [acts] for otherwise your moment would be disturbed and your peacefulness sullied by their becoming manifest and stimulated upon being summoned by the expansion of the heart, as is the case with most [adherents] of the Qalandriyya today. If any of you is sick, that is, of a weak preparedness, whose heart is filled with accidents that are concomitants of its [the soul's] nature or acquired through habit; or has an ailment of the head, or is prevented, afflicted with anxieties, attachments, depravities or [certain] configurations so that neither wayfaring nor [spiritual] struggle in the way required is feasible for him, but that [if] instead such [a person] is content to restrict himself to goodness of the heart and a peaceful moment so that he might remain upon [his] primordial nature and not relapse or come down a degree, even if [it means that] he would not [be able to] rise [a degree], then he has to offer a redemption by way of abstaining from some of his pleasures and ego-centric preoccupations, or performing a pious act or spiritual disciplining and struggling that might curb some of his competing faculties: let such [a person] preserve his moment and look after his purity [of state] by means of some [act of] renunciation, devotion or [simply by] contravening the [temptations of his] soul.
When you are secure, from the beseiging enemy, then whoever enjoys [the Visitation], the tasting of the self-disclosure of the attributes seeking this as a means to the pilgrimage of the self-disclosure of the Essence; let his offering be such as is feasible, in accordance with his state, or if he finds none, because of the weakness of his soul, its dullness and defeat, then a fast of three days, then he has to abstain from the acts associated with the faculties, which are the powerful principles, [in the Pilgrimage], at the time of self-disclosure and the total immersion in the union and the annihilation in the unity; for these, the [faculties of] intellect, estimation and imagination, must be veiled and dragged down to the depths of the soul and the breast; and of seven when you return, to the station of differentiation and multiplicity, which is the five external senses, as well as anger and passion, so that he might be upright in [performing] things for the sake of God; that is a full ten, an outline, in other words, those mentioned abstentions from the acts of these faculties and sentiments constitute all of the perfect details that inevitably induce the great effects of the faculties of that existence of his that is endowed with the truth upon the attainment of perfection, as He said, 'I become his hearing by which he hears and his sight by which he sees' until the end of the ḥadīth; that, ruling, is for him whose family are not present at the Sacred Mosque, those perfect beloved who are present at the station of the heart at the unity, for he can have no offering, no struggle and no spiritual discipline for his arrival and wayfaring to God; rather that is for the lovers. [And fear God, and know that God is severe in retribution].