It is understood from the author’s words that if he removes any of these things, no expiation is due from him. This is indeed the case, and it is not sound to draw an analogy with the person in a state of ihram, because the differences are clear, as follows:

First: the person in ihram is prohibited only from removing hair from his head; removing hair from elsewhere is prohibited by analogy. This hadith, however, is general and includes the hair of the head and elsewhere.

Second: the person in ihram is not prohibited from removing anything from his skin, whereas this person is prohibited from doing so.

Third: the person in ihram is subject to other prohibitions besides this. Thus, ihram is more stringent and emphatic, which is why expiation is required in that case. As for this person, no expiation is due.

Issue: If a person removes something and thereby transgresses, will his sacrifice still be accepted?

The answer is: Yes, it will be accepted, though he is sinful. As for the widespread notion among ordinary people that if someone removes any of his hair, nails, or skin during the first ten days, he has no sacrifice, this is incorrect. There is no connection between the validity of the sacrifice and removing any of these three things.

If a man only forms the intention to offer a sacrifice during the first ten days, having already removed some of his hair, skin, or nails, his sacrifice is still valid. The prohibition on removing them begins from the moment he forms the intention to offer the sacrifice.