A person performing Hajj Tamattu' who did not find a sacrificial animal, and the day of Tashriq fell on a Saturday: is it permissible for him to fast?

The questioner : A question has just come to me. If a person performing Hajj Tamattu' did not find a sacrificial animal, and the day of Tashriq fell on a Saturday, which is one of the days of Tashriq, is it permissible for him to fast?

The Shaykh : Except for what is obligatory upon you. This is an obligation.

The questioner : My Shaykh, like this issue: the greeting of the mosque after the 'Asr prayer, if one enters the mosque.

The Shaykh:
The Shaykh: He must pray the greeting, even in the most disliked times.

The questioner : ......

The Shaykh : Here the importance of the principles of jurisprudence becomes apparent, which has been practically abandoned and studied only theoretically, so it did not benefit them practically. The Imam, the Hafiz al-'Iraqi (may Allah have mercy on him), mentioned in his commentary on Ibn al-Salah's book on the sciences of hadith, in the chapter on differing hadiths, that there are more than a hundred methods among the scholars for reconciling hadiths that appear to contradict each other. This question falls under this category. Among these methods is that a general hadith that has been restricted, thereby weakening its generality, is restricted by a general hadith that retained its generality in its absolute form. Here, regarding the disliked times in which prayer is prohibited, it is known to everyone that there are exceptions. Perhaps you remember with me the book of that Indian scholar, which he titled "Informing the People of the Era of the Two Rak'ahs of Fajr." He mentioned several chapters on the restrictions for these disliked times. For example, one of the most famous examples is making up a missed prayer, as he (peace and blessings be upon him) said: "Whoever forgets a prayer or sleeps through it, let him pray it when he remembers it. There is no expiation for it except that."
The Shaykh: For example, according to some scholars, the funeral prayer in the disliked times. For instance, the Sunnah of Fajr: a Muslim enters the mosque and finds the imam in prayer. Naturally, you know that it is not permissible for him to start the two rak'ahs. But after the imam says the taslim, he may stand and pray the Sunnah of Fajr, even though this time is one of the times of prohibition. Why? Because the Messenger (peace and blessings be upon him) saw a man standing and praying two rak'ahs after he (peace and blessings be upon him) had said the taslim of Fajr. He rebuked him and said, "Are you praying Fajr four times?" When the man said, "O Messenger of Allah, I entered the mosque and the prayer was being performed, and these are the two rak'ahs of the Sunnah of Fajr," the Messenger (peace and blessings be upon him) approved of it. The point is that the exceptions or restrictions for the disliked times are many, and very many. This noble man collected them; I think his name is Mubarak... So the generality of the hadiths prohibiting prayer was weakened, whereas the greeting of the mosque is the opposite; no restriction has entered it. And if we were to restrict it, we would restrict it with those general hadiths whose generality was weakened. In fact, the greeting of the mosque, the hadith you referred to, gained strength in its indication of absolute generality with the story of Sallik al-Ghatafani. When he entered the mosque and the Messenger (peace and blessings be upon him) was delivering the sermon, he said to him, "O so-and-so, have you prayed?" He said, "No." He said, "Stand and pray two rak'ahs." Then he turned to the seated congregation and said, "When one of you enters the mosque on Friday, let him pray two rak'ahs and let him be brief in them."
The Shaykh: We take from this hadith strength for the hadith: "When one of you enters the mosque, let him not sit until he prays two rak'ahs," such that we also prioritize it and make it one of the restrictions for the hadiths regarding the disliked and forbidden times. How? We all know that absolute voluntary prayer during the imam's sermon is prohibited, and we know that enjoining good and forbidding evil, which is obligatory at that hour, is prohibited. If the Messenger (peace and blessings be upon him) ordered that person who entered at a time when the obligatory is prohibited to pray, then it is even more so that the greeting of the mosque is permissible in the disliked times whose generality was weakened, as we mentioned just now.

The questioner : Is there not a restriction for the hadith "Do not fast on Saturday"?

The Shaykh : Absolutely not. There is no restriction. The Messenger restricted it for us. We are the ones who strongly disapprove of the specialists, not the general public, because the specialists are the ones who guide the general public. The Messenger of Allah (peace and blessings be upon him) said, "Do not fast on Saturday except for what is obligatory upon you." This is a restriction by the one who made it general; he generalized it and then restricted it. This means blocking the path for people who want to add a restriction to this restriction. This is a blow to the chest of the hadith: "Do not fast on Saturday except for what is obligatory upon you." Are you in a state of wudu? Are you all in a state of wudu?