and he is not permitted to exit ihram until after the fasting, just as the one who possesses a sacrificial animal is not permitted to exit ihram until he slaughters it. Is he obligated to shave or trim his hair along with slaughtering the animal or fasting? The apparent meaning of al-Khiraqi's words is that he is not obligated to do so, because he did not mention it. This is one of two narrations from Ahmad, because Allah, the Almighty, mentioned the sacrifice alone and did not stipulate anything else. The second narration is that he must shave or trim his hair, because the Prophet (may Allah bless him and grant him peace) shaved on the day of Hudaybiyyah, and his action regarding the rituals is evidence of obligation. Perhaps this is based on whether shaving is a ritual (nusuk) or simply the lifting of a prohibited state, as will be mentioned in its place, God willing.

Section: He does not exit ihram except with the intention, based on what we have mentioned. Thus, the exit from ihram is achieved by two things: the slaughter or the fasting, along with the intention, if we say that shaving is not a ritual. If we say that it is a ritual, it is achieved by three things: shaving along with what we have mentioned. If it is said: Why did you deem the intention to be a condition here, while it is not deemed a condition for anyone other than the hindered person? We say: Because the one who performs the acts of the ritual has performed what is required of him, so he exits from it by completing them, and thus he does not need an intention. This is unlike the hindered person, for he wishes to exit from the act of worship before completing it, so he requires the intention for it. Furthermore, the slaughter might be for reasons other than exiting ihram, so it is not specifically associated with it except by his intention, unlike throwing the pebbles (al-ramy), for that is exclusively for the ritual, so it does not require an intention for it.

Section: If he intends to exit ihram before the sacrifice or the fasting, he does not exit ihram and remains in his state of ihram until he slaughters the animal or fasts, because these two were set in place of the acts of Hajj, so he does not exit ihram before them, just as one capable of performing the acts of Hajj does not exit ihram [before them. He does not incur any expiation (fidyah) for the intention of exiting ihram because it did not affect the act of worship. However, if he commits any of the prohibitions of ihram before that, he incurs the expiation for it, just as if one capable of performing it had done so before the acts of Hajj].