The matter is not as such, for people enter the state of ihram for Hajj on the Day of Tarwiyah before the sun reaches its zenith, and they go out to Mina and pray the midday prayer there, but the term "evening" is applied to the time before the zenith because of its proximity to it.

The Shaykh : The matter is not as such, for people enter the state of ihram for Hajj on the Day of Tarwiyah before the sun reaches its zenith, and they go out to Mina and pray the midday prayer there, but the term "evening" is applied to the time before the zenith because of its proximity to it. Now, he says: "On the evening of the Day of Tarwiyah, we were ordered to declare our intention for Hajj. When we had finished the rituals, we came and circumambulated the House and between al-Safa and al-Marwah, and thus our Hajj was completed, and upon us was the sacrificial animal." This is explicit in the obligation of sa'y for Hajj for the one performing tamattu', meaning that the one performing tamattu' is required to perform two circumambulations and two sa'ys. The first circumambulation and the first sa'y are for what? For the Umrah. The second circumambulation and the sa'y are for the Hajj. And this is the established position, because the Umrah is completely separate from the Hajj; between it and the Hajj is a complete state of being in a state of purity (halal). As for the statement of the Shaykh al-Islam (may Allah have mercy on him): "That the one performing tamattu' is sufficient with one sa'y, the first sa'y", this is a weak and unsound statement. As long as the text and analogical reasoning indicate the obligation of sa'y in Hajj, there is no consideration for the statement of anyone, whoever he may be. He says: "Thus our Hajj was completed, as Allah the Exalted said: Now, when is the fast of three days during the Hajj? The scholars said: The fast of the three days begins from the first day one enters the state of ihram for Umrah, from the time one enters the state of ihram for Umrah until the Days of Tashreeq, and it is not to be delayed beyond the Days of Tashreeq. For example, if one enters the state of ihram for Umrah on the twentieth of Dhu al-Qa'dah and is performing tamattu', is it permissible to fast the three days in Dhu al-Qa'dah? Yes, it is permissible. If someone asks: But Allah the Exalted said "during the Hajj," and up to now, the Hajj has not been legislated? The answer to this is from one of two angles, or from both: First: The Umrah of the one performing tamattu' is included in the Hajj, by the saying of the Prophet (peace and blessings be upon him): Second: His saying "during the Hajj" means during the journey of Hajj, and the journey of Hajj begins before one engages in it. If someone asks: By your estimation, does this allow one to fast the three days during his journey from his city to Makkah before he reaches the miqat? The answer is: I do not permit it. Why? Because the cause has not yet occurred. If a person fasts before he enters the state of ihram for Umrah, he has fasted before the cause of the fast existed, and advancing something before its cause is void, just as if a person wanted to swear an oath about something and he paid the expiation before he swore, would that suffice him? No, it does not suffice him. So, the time for fasting the three days begins from his entering the state of ihram for Umrah. Now, his saying "when you have returned": Ibn Abbas (may Allah be pleased with them both) said "to your cities." The verse is open-ended regarding "when you have returned." Is the meaning "when you have returned from the Hajj," meaning you have completed its actions, even if you are in Makkah? Or is the meaning "when you have returned to your families"? The best is to return to your families. It is best not to fast the seven days until one reaches his family, because by that, the dispensation is completed. And if he fasts them after finishing all the actions of the Hajj, even if in Makkah, there is no blame on him. He said: "A sheep suffices." Does one-seventh of a camel or a cow suffice, or not? It suffices. So, the sacrificial animal in the saying of Allah the Exalted: includes one sheep, or one-seventh of a camel, or one-seventh of a cow. "They combined two types of worship in one year between Hajj and Umrah" means they combined Hajj and Umrah in one year, or more specifically than that, in one journey. Indeed, Allah the Exalted revealed this in His Book and the Sunnah of His Prophet (peace and blessings be upon him) and permitted it for people other than the people of Makkah. Then he cited as evidence his saying: The verse is clear and the evidence is clear. He said (may Allah be pleased with him): "And the months of Hajj are Shawwal, Dhu al-Qa'dah, and Dhu al-Hijjah." This was said by Ibn Abbas, who is nicknamed the Interpreter of the Qur'an. It has been mentioned previously that this is the stronger position: that the months of Hajj are three: Shawwal, Dhu al-Qa'dah, and Dhu al-Hijjah. But when is the Hajj performed? Is it performed from the beginning of Shawwal to the end of Dhu al-Hijjah? No, because it has a specific time, so one does not exceed the time. But these are its prohibited times. So whoever performs tamattu' in these months, upon him is a blood sacrifice or a fast or a sacrificial animal. This is not for choice, but for variation: a blood sacrifice if found, or a fast if not found. If not found, what does that mean? If he does not find the sacrificial animal, or if he does not find the money? This or that. Meaning, if a person has money but does not find a sheep, meaning there is nothing in the market, he fasts. If the market is full of livestock but he does not have money, he also fasts. For this reason, Allah the Glorious and Exalted omitted the object in His saying as an indication of generality, meaning whoever does not find the sacrificial animal or its price. Look at the translation and the explanation.