Chapter: (( So whoever combines the lesser pilgrimage with the major pilgrimage, then whatever is easy of the sacrificial animal; and whoever does not find it, then fasting three days during the pilgrimage and seven when you return; that makes ten complete days.

The Reciter: Chapter:

The Shaykh : His saying, Exalted is He: It is clear that this is for the one who performs Tamattu' (combining 'Umrah and Hajj) in the technical sense, because his saying "with the lesser pilgrimage to the major pilgrimage" indicates that there is what between them? A state of being in a state of consecration (Ihram), because he combined the lesser pilgrimage when he exited its state of consecration to the major pilgrimage. For this reason, Imam Ahmad said regarding the obligation of the sacrificial animal on the one who performs Qiran (combining 'Umrah and Hajj in one state of consecration): "The one who performs Qiran is not like the one who performs Tamattu'," meaning that the obligation of the sacrificial animal on the one who performs Qiran is not like the obligation of the sacrificial animal on the one who performs Tamattu', because the one who performs Qiran, in reality, did not perform Tamattu', as he will remain in his state of consecration until the day of the festival. But this one who performs Tamattu' has combined the lesser pilgrimage and the major pilgrimage. "So whatever is easy of the sacrificial animal" means that he is obligated to offer whatever is easy of the sacrificial animal, meaning what is easy for him, such that he has its price and the sacrificial animal is available. If he does not have the price, it is not obligatory for him to borrow, nor from the nearest people to him. And if he has the money but there is no sacrificial animal there, it is not obligatory for him So, what is the subject of the sentence whose predicate is omitted? The estimation is: "So he is obligated to offer whatever is easy of the sacrificial animal." And his saying "of the sacrificial animal," the "min" (from) here is for what? For the mental covenant known by the Shari'ah. And upon it, the conditions required for the sacrificial animal are the same as those required for the festival sacrifices, because it is a blood that is obligatory as thanks to Allah for this blessing. So the sacrificial animal here must be free from defects and have reached the considered age. As for what some of the common people understood from his saying: meaning anything, even if one slaughters one that is only one month old, it would suffice. This is an error. If he had said: "So whatever is easy of a sacrificial animal," it might be said that this is correct. But when he said: "of the sacrificial animal," it must be understood as the sacrificial animal known by the Shari'ah, which is what has reached the obligatory age and is free from defects. "And whoever does not find," find what? The sacrificial animal or its price. "Then fasting," meaning he is obligated to fast three days during the pilgrimage and seven when he returns. The word "during the pilgrimage" means from his entering the state of consecration for the lesser pilgrimage to the last of the days of Tashreeq; all of this is included in the pilgrimage. And "seven when you return" means to your homes. This was stated so that one who thinks would not count the three alone and the seven alone. So Allah, Mighty and Majestic, clarified that even though they are separated, they are like the ten gathered together. "That makes ten complete days." If someone asks: Why do you not say that it is necessary for him to enter the state of consecration for Hajj before he fasts the three days, because he said "during the pilgrimage"? The answer is that the Prophet (peace and blessings be upon him) said: and described it as a lesser Hajj. So whenever he enters the state of consecration for it, he has entered into the Hajj. Now, if someone asks: Why do you not say that these three days are fasted from the time he begins his journey from his city, because he is now a traveler to the Hajj? The answer is that this is not correct, because if he did so, he would have preceded the obligatory act with its cause, and preceding the obligatory act with its cause is not correct. So it is established now that these three days are from his entering the state of consecration for Hajj to the last of the days of Tashreeq. And therefore, it is forbidden to delay them beyond the days of Tashreeq. And it is permissible to fast the days of Tashreeq out of need. If someone asks: Why do you not tell him to enter the state of consecration for Hajj on the seventh day and fast the seventh, eighth, and ninth days so that he fasts them during the Hajj? We say there is no need for this, and it is contrary to the Sunnah in two aspects: The first aspect is that the Sunnah for the one who wants to enter the state of consecration for Hajj is to enter it when? On the eighth day. The second is that the Sunnah on the Day of 'Arafah is not to fast, and this person fasted. So the correct ruling is that he fasts three days from the time he enters the state of consecration for the lesser pilgrimage to the last of the days of Tashreeq, and he does not delay them beyond the days of Tashreeq. Now, is it obligatory for him to fast them consecutively, or is it permissible to fast them consecutively or separately? The second option, because Allah, Exalted is He, made them general. If He had intended consecutiveness, He would have restricted them, as in His saying, Exalted is He: And the general texts remain general. And if not for the recitation of Ibn Mas'ud regarding the expiation of an oath If not for the recitation of Ibn Mas'ud "consecutively," we would also say that consecutiveness is not obligatory in the expiation of an oath. Then He said, Exalted is He: "That." Is the reference to the Tamattu' or to the obligation of the sacrificial animal? And who is intended by "those whose families are presenters at the Sacred Mosque"? All of this has been mentioned before, and we said that it refers to the Tamattu' and the obligation of the sacrificial animal, because the people of Makkah cannot perform Tamattu' in their case, except if one of them traveled to Madinah or to Riyadh, for example, and then returned in the months of Hajj and performed a lesser pilgrimage and then exited its state of consecration. Here we say: This man is what? He performed Tamattu' with the lesser pilgrimage, even though he could have performed Tamattu' without a lesser pilgrimage, because if he returned to Makkah, he had returned to his city, and it is not obligatory for him to enter the state of consecration except on the eighth day. But if it happens that he returned on the eighth day, for example, and intended the Hajj, then he has performed the Hajj and there is no sacrificial animal upon him. Similarly, if it is assumed that the people of Makkah combined the Hajj and the lesser pilgrimage, then there is no sacrificial animal upon them, because Allah said: Is the interpretation of the verse in the commentary? Did Ibn Rajab not reach this? To the funerals, may Allah have mercy on him.