Continuation of the explanation of the author's statement: "As for the blood of tamattu' and qiran, the sacrificial animal is obligatory"

The Shaykh : The author (may Allah have mercy on him) said: "As for the blood of tamattu' and qiran, the sacrificial animal is obligatory" We mentioned that the author (may Allah have mercy on him) placed the blood of tamattu' and qiran among the expiation for prohibited acts, and from the perspective of the book's organization, this is questionable, because what should be done is to place each type with its own category. Here he said, "As for the blood of tamattu' and qiran, the sacrificial animal is obligatory." The evidence for the obligation of the sacrificial animal is the saying of Allah the Exalted: and so on. His statement "what is easy" is a subject with its predicate omitted, and the implied meaning is "upon him is what is easy of the sacrificial animal." "What is easy" refers to its availability, not to the sacrificial animal itself. For this reason, the sacrificial animal is not valid unless it meets certain conditions: it must be from the livestock of the herd, it must reach the age considered valid by the Shari'ah—which is six months for sheep, one year for goats, two years for cows, and five years for camels—and third, it must be free from defects that prevent its validity. There are four such defects: the one whose blindness is obvious is not valid, nor the one whose illness is obvious, nor the one whose lameness is obvious, nor the one that is emaciated, meaning the one that has no marrow. This is the saying of: As for when and where it is slaughtered? It is slaughtered on the Day of Sacrifice and the three days of Tashriq that follow it. As for where it is slaughtered, it is slaughtered in Mina, which is the best, or in Makkah, or in any place within the Haram, meaning anywhere within the boundaries of the Haram. As for if he slaughters it in 'Arafah, or slaughters it in al-Shara'i' for example, or slaughters it in al-Hudaybiyyah on its western edge, then that is not valid. Why? Because it is outside the boundaries of the Haram. The author says: "and qiran" The blood of qiran. He linked the blood of qiran to the blood of tamattu', and it is clear that the author (may Allah have mercy on him) holds that the blood is obligatory for the one who performs qiran. This is the view of the majority of scholars, that the one who performs qiran owes a sacrificial animal just as the one who performs tamattu' owes a sacrificial animal. The discussion on this has taken place, and two committees were formed: one that held that the one who performs qiran is like the one who performs tamattu' in the obligation of the sacrificial animal, and the other that held that he is not like the one who performs tamattu' in the obligation of the sacrificial animal. We have looked into the research of one of the committees, which is the one that sees the obligation of the blood for the one who performs qiran and the one who performs tamattu'. As for the other committee, its research has not reached us yet.
It exists, meaning we must look into it.

The questioner : ... .

The Shaykh : Now, okay, let's leave it after the lesson. Okay.
So, according to the author's statement, the one who performs qiran is like the one who performs tamattu', and this is the view of most scholars. The second view is that he is not like the one who performs tamattu' and that he does not owe a sacrificial animal, because Allah said: and this implies that there must be a break between them, which is the state of ihram release. It is well known that the one who performs tamattu' with the release is not like the one who remains in his state of ihram from the time he enters it until the Day of Sacrifice. Then, the one who performs tamattu' must perform two circumambulations and two sa'ys: a separate 'Umrah with its sa'y, and a separate Hajj with its sa'y. The one who performs qiran is less than the one who performs tamattu'; he is not required to perform more than one sa'y and one circumambulation, except according to the opinion of those who hold that the one who performs qiran must perform two circumambulations and two sa'ys, which is the school of Abu Hifah (may Allah have mercy on him). But the majority opposed him, and the correct view is that the actions of the one who performs qiran are exactly like the actions of the one who performs ifrad; he is not required to perform more than one circumambulation and one sa'y. What is the circumambulation he is required to perform? The circumambulation of departure (Tawaf al-Ifadah) and the sa'y. As for the circumambulation of arrival, it is a recommended practice (sunnah) and not obligatory.