Not breaking the state of ihram until after the Tawaf of Ifadah
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The fifth question of the fatwa number ( 2294 )
Q5: Not breaking the state of ihram until after the Tawaf of Ifadah .
A5:First:The acts of the Day of Sacrifice are three for the one performing Ifrad: stoning the Pillar of Aqabah, shaving or shortening the hair, and the Tawaf of Ifadah and Sa'y if he has not performed Sa'y after the Tawaf of Arrival. As for the one performing Tamattu' and the one performing Qiran, they add the slaughtering of the sacrificial animal, and the one performing Tamattu' adds Sa'y after the Tawaf of Ifadah.Second:These acts are to be performed in order: stoning, then slaughtering, then shaving or shortening the hair, then Tawaf and Sa'y. This is the best; following the example of the Prophet (peace and blessings be upon him), for he stoned, then slaughtered, then shaved his head, then Aisha perfumed himAisha, then he proceeded to the Ka'bah. He was asked about the order of these acts and which one he performed before the others, and he said: "There is no harm, there is no harm."Thirdly:And whoever performs two of the acts, excluding the sacrifice, achieves the first state of release; thereby, everything that was forbidden to him by his state of consecration becomes permissible to him, except for women. If he performs the three acts, everything that was forbidden to him becomes permissible, including women. There are many hadiths indicating what we have mentioned. As for the hadith cited as evidence that whoever does not perform the circumambulation of the Ka'bah on the day of the festival until the sun sets returns to his state of consecration as it was, it is a weak hadith; because it is narrated byMuhammad ibn Ishaq, fromAbu Ubaydah ibn Abdullah ibn Zam'ah ، and Abu
'Ubaydahmentioned is of unknown status, and he is not to be cited as evidence; because the scholars have not authenticated him, as far as we know, and as stated in *Tahdhib al-Tahdhib*, and becauseMuhammad ibn Ishaqeven if he explicitly stated that he heard it, he is not to be relied upon in the important principles if he is not corroborated, andal-Bayhaqi(may Allah have mercy on him) said: "I do not know of any jurist who held this view," and he said in *al-Talkhis*: "Ibn Hazm transmitted itIbn Hazmfrom'Urwah ibn al-Zubayr. End of text. And if the transmission fromUrwahhis statement would not be a proof; because it is contrary to the evidence of the Shari'ah, and to what the scholars are upon from the Companions, the Tabi'un, and those after them. And success is from Allah, and may Allah send prayers and blessings upon our Prophet Muhammad, his family, and his Companions.
Q5: Not breaking the state of ihram until after the Tawaf of Ifadah .
A5:First:The acts of the Day of Sacrifice are three for the one performing Ifrad: stoning the Pillar of Aqabah, shaving or shortening the hair, and the Tawaf of Ifadah and Sa'y if he has not performed Sa'y after the Tawaf of Arrival. As for the one performing Tamattu' and the one performing Qiran, they add the slaughtering of the sacrificial animal, and the one performing Tamattu' adds Sa'y after the Tawaf of Ifadah.Second:These acts are to be performed in order: stoning, then slaughtering, then shaving or shortening the hair, then Tawaf and Sa'y. This is the best; following the example of the Prophet (peace and blessings be upon him), for he stoned, then slaughtered, then shaved his head, then Aisha perfumed himAisha, then he proceeded to the Ka'bah. He was asked about the order of these acts and which one he performed before the others, and he said: "There is no harm, there is no harm."Thirdly:And whoever performs two of the acts, excluding the sacrifice, achieves the first state of release; thereby, everything that was forbidden to him by his state of consecration becomes permissible to him, except for women. If he performs the three acts, everything that was forbidden to him becomes permissible, including women. There are many hadiths indicating what we have mentioned. As for the hadith cited as evidence that whoever does not perform the circumambulation of the Ka'bah on the day of the festival until the sun sets returns to his state of consecration as it was, it is a weak hadith; because it is narrated byMuhammad ibn Ishaq, fromAbu Ubaydah ibn Abdullah ibn Zam'ah ، and Abu
'Ubaydahmentioned is of unknown status, and he is not to be cited as evidence; because the scholars have not authenticated him, as far as we know, and as stated in *Tahdhib al-Tahdhib*, and becauseMuhammad ibn Ishaqeven if he explicitly stated that he heard it, he is not to be relied upon in the important principles if he is not corroborated, andal-Bayhaqi(may Allah have mercy on him) said: "I do not know of any jurist who held this view," and he said in *al-Talkhis*: "Ibn Hazm transmitted itIbn Hazmfrom'Urwah ibn al-Zubayr. End of text. And if the transmission fromUrwahhis statement would not be a proof; because it is contrary to the evidence of the Shari'ah, and to what the scholars are upon from the Companions, the Tabi'un, and those after them. And success is from Allah, and may Allah send prayers and blessings upon our Prophet Muhammad, his family, and his Companions.
Source
www.alifta.gov.sa
The Arabic text is copied verbatim from the original source, without any edits.