And whoever commits a prohibited act from different categories, does he offer a sacrifice for each instance, or does he abandon his ihram, or not?
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The Shaykh : He said: "And whoever commits a prohibited act from different categories, does he offer a sacrifice for each instance". If one commits a prohibited act from different categories, such as wearing a shirt, applying perfume to his head, and the like, and shaving and clipping his nails, these are four categories, so he owes four sacrifices. This is why he said: "And whoever commits a prohibited act from different categories, does he offer a sacrifice for each instance". He offers one sacrifice for one instance, and if he repeats it more, he offers the sacrifice again. The author said: "Does he abandon his ihram or not", meaning whether he committed the prohibited act after abandoning the ihram and intending to exit it, or not. The author’s indication here is because some scholars say that if he abandons his ihram, it is voided and he exits the state, but the correct view is what the author said: that the person remains in his ihram even if he abandons it, except if he is not of legal age, such as a child. If a child abandons his ihram, he exits it because he is not qualified to make a binding commitment. And his saying: "Does he abandon his ihram or not" means, or if he did not abandon it. The apparent meaning is that he owes nothing for abandoning it, and that the presence or absence of this abandonment is on the same level, and this is the correct view. Some scholars said that he is obligated to offer a blood sacrifice for abandoning it because it is forbidden for him to exit the ritual after he has entered it. So if he abandons it and tries to exit, this is falling into a prohibited act, so he is obligated to offer the blood sacrifice. But the correct view is the apparent meaning of the author’s words: that he owes nothing. And we ask our brother Sami, is he understanding?
A man entered the state of ihram for 'Umrah, then abandoned the ihram, then committed a prohibited act. Does he become a disbeliever or not? There is no need to pause here; he becomes a disbeliever. Because the author says: "Does he abandon his ihram or not", because his abandonment of the ihram has no effect, as it is not possible to exit the ritual except by one of three things: completing the ritual, exiting the state if he had made a condition, or being prevented. As for mere intention, a person plays with it, saying: "I have abandoned this." This is not possible. So the example: A man abandoned his ihram and then wore clothing. Does he owe a sacrifice?
The questioner : Yes.
The Shaykh : He abandoned it. Well, a fasting man abandons his fast and drinks. We say now that the fast is invalid, in Ramadan and outside Ramadan. But in Ramadan, it is not permissible for him to eat and drink because he broke his fast without an excuse. And this is what distinguishes Hajj from among the other acts of worship. The other acts of worship, if one exits them, meaning abandons them, he exits them. But Hajj is not so. One does not exit Hajj except by one of three things: first, completion; second, exiting the state if he had made a condition; third, being prevented.
A man entered the state of ihram for 'Umrah, then abandoned the ihram, then committed a prohibited act. Does he become a disbeliever or not? There is no need to pause here; he becomes a disbeliever. Because the author says: "Does he abandon his ihram or not", because his abandonment of the ihram has no effect, as it is not possible to exit the ritual except by one of three things: completing the ritual, exiting the state if he had made a condition, or being prevented. As for mere intention, a person plays with it, saying: "I have abandoned this." This is not possible. So the example: A man abandoned his ihram and then wore clothing. Does he owe a sacrifice?
The questioner : Yes.
The Shaykh : He abandoned it. Well, a fasting man abandons his fast and drinks. We say now that the fast is invalid, in Ramadan and outside Ramadan. But in Ramadan, it is not permissible for him to eat and drink because he broke his fast without an excuse. And this is what distinguishes Hajj from among the other acts of worship. The other acts of worship, if one exits them, meaning abandons them, he exits them. But Hajj is not so. One does not exit Hajj except by one of three things: first, completion; second, exiting the state if he had made a condition; third, being prevented.