The ruling on one who exits the state of ihram from Hajj without offering the sacrificial animal
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Question:
The fact that the Prophet (peace and blessings be upon him) ordered those who did not offer the sacrificial animal to exit the state of ihram, and did not permit this except for Aishah, indicates that it is obligatory for one who did not offer the sacrificial animal to exit the state of ihram, except for one who has an excuse like Aishah?
Answer:
This is the opinion of some scholars, but the well-known view is that it is a recommended practice. Ibn al-Qayyim (may Allah have mercy on him) leans toward it being obligatory based on the apparent commands. Shaykh Taqi al-Din says: It is obligatory for the Companions, but a recommended practice for others. However, the majority hold that it is recommended for everyone. One who performed Hajj as a Qiran and did not offer the sacrificial animal should exit the state of ihram, as this is the recommended practice for him. They may cite the hadith of Urwah ibn al-Muthir as evidence; he performed Hajj and the Prophet (peace and blessings be upon him) did not order him to exit the state of ihram, but he only asked the Prophet (peace and blessings be upon him) on the night of 'Arafah, so there is no clear proof in it.
The point is that the opinion that it is obligatory to break the combination is a strong opinion, due to the apparent commands. Ibn al-Qayyim (may Allah have mercy on him) leans toward this absolutely, and it is the well-known view of Ibn Abbas, who said: "Whoever performs Hajj to this House, circumambulates, and walks between Safa and Marwah, has exited the state of ihram," meaning if he did not offer the sacrificial animal.
Q: What is the reason for Shaykh al-Islam restricting the ruling specifically to the Companions?
A: It is not apparent. The Prophet addressed them directly with the command, but his command to them is a command for others as well. Ibn al-Qayyim's statement on this is stronger than Shaykh al-Islam's statement. The opinion that it is obligatory is stronger in the evidence.
Q: The hadith of Suraqah: "No, forever and ever"?
A: It is for everyone. The majority cite as evidence the actions of al-Ṣiddiq, 'Umar, and 'Uthman; they would enter the state of ihram for Hajj and not break it until afterward. 'Ali (may Allah be pleased with him) and 'Abdullah ibn 'Abbas would encourage people to perform 'Umrah. Al-Ṣiddiq, 'Umar, and 'Uthman held that one should come for Hajj so that there would be another time for 'Umrah, so that the number of visitors to the House, the 'ummar, and the pilgrims would increase, by way of independent legal reasoning.
Q: Did you mention a justification for what Shaykh al-Islam chose?
A: I do not recall anything clear.
The fact that the Prophet (peace and blessings be upon him) ordered those who did not offer the sacrificial animal to exit the state of ihram, and did not permit this except for Aishah, indicates that it is obligatory for one who did not offer the sacrificial animal to exit the state of ihram, except for one who has an excuse like Aishah?
Answer:
This is the opinion of some scholars, but the well-known view is that it is a recommended practice. Ibn al-Qayyim (may Allah have mercy on him) leans toward it being obligatory based on the apparent commands. Shaykh Taqi al-Din says: It is obligatory for the Companions, but a recommended practice for others. However, the majority hold that it is recommended for everyone. One who performed Hajj as a Qiran and did not offer the sacrificial animal should exit the state of ihram, as this is the recommended practice for him. They may cite the hadith of Urwah ibn al-Muthir as evidence; he performed Hajj and the Prophet (peace and blessings be upon him) did not order him to exit the state of ihram, but he only asked the Prophet (peace and blessings be upon him) on the night of 'Arafah, so there is no clear proof in it.
The point is that the opinion that it is obligatory to break the combination is a strong opinion, due to the apparent commands. Ibn al-Qayyim (may Allah have mercy on him) leans toward this absolutely, and it is the well-known view of Ibn Abbas, who said: "Whoever performs Hajj to this House, circumambulates, and walks between Safa and Marwah, has exited the state of ihram," meaning if he did not offer the sacrificial animal.
Q: What is the reason for Shaykh al-Islam restricting the ruling specifically to the Companions?
A: It is not apparent. The Prophet addressed them directly with the command, but his command to them is a command for others as well. Ibn al-Qayyim's statement on this is stronger than Shaykh al-Islam's statement. The opinion that it is obligatory is stronger in the evidence.
Q: The hadith of Suraqah: "No, forever and ever"?
A: It is for everyone. The majority cite as evidence the actions of al-Ṣiddiq, 'Umar, and 'Uthman; they would enter the state of ihram for Hajj and not break it until afterward. 'Ali (may Allah be pleased with him) and 'Abdullah ibn 'Abbas would encourage people to perform 'Umrah. Al-Ṣiddiq, 'Umar, and 'Uthman held that one should come for Hajj so that there would be another time for 'Umrah, so that the number of visitors to the House, the 'ummar, and the pilgrims would increase, by way of independent legal reasoning.
Q: Did you mention a justification for what Shaykh al-Islam chose?
A: I do not recall anything clear.
Source
binbaz.org.sa
The Arabic text is copied verbatim from the original source, without any edits.