the last of which is the Day of Arafah. This has been narrated from Ata, al-Sha'bi, Mujahid, al-Hasan, al-Nakha'i, Sa'id ibn Jubayr, Alqama, Amr ibn Dinar, and the proponents of opinion (Ashab al-Ra'y). It is narrated from Ibn Umar and Aishah that he should fast them between his entering Ihram for Hajj and the Day of Arafah. The apparent meaning of this is that he should make the last of them the Day of Tarwiyah. This is the view of al-Shafi'i, because fasting on the Day of Arafah while at Arafah is not recommended. This is also what the Qadi mentioned in "al-Muharrar" [as the Madhhab of Ahmad]. The explicit statement from Ahmad that we have encountered is similar to the statement of al-Khiraqi, that the last of them should be the Day of Arafah; and this is the view of those scholars whom we have named. We have only preferred for him the fasting of the Day of Arafah here because of the need for it. [According to this] view, it is recommended for him to hasten his entering Ihram for Hajj before the Day of Tarwiyah, so that he may fast them during the Hajj; and if he fasts any of them before his entering Ihram for Hajj, it is permissible. This was explicitly stated by him. As for the time of permissibility for fasting them, it is when he enters Ihram for Umrah. This is the view of Abu Hanifah. From Ahmad, there is a narration that it is when he completes his Umrah. Malik and al-Shafi'i said: It is not permissible except after entering Ihram for Hajj. This is also narrated from Ibn Umar, and it is the view of Ishaq and Ibn al-Mundhir, based on the saying of Allah the Almighty: "Then a fast of three days during Hajj." Also, because it is a mandatory fast, it is not permissible to perform it before its time of obligation, like other mandatory fasts. Furthermore, because the time preceding it is one in which the substitute is not permissible, therefore the substitute is not permissible, just as it is not before entering Ihram for Umrah. Al-Thawri and al-Awza'i said: He fasts them from the beginning of the ten [days of Dhu al-Hijjah] until the Day of Arafah. Our evidence is that the Ihram for Umrah is one of the two Ihrams of Tamattu', so fasting is permissible after it, like the Ihram for Hajj. As for His saying: "Then a fast of three days during Hajj," it is said that its meaning is "in the months of Hajj," for there must be an ellipsis, since Hajj consists of actions in which one does not fast; rather, one only fasts at their time, or during their months. It is [like the saying of Allah] the Almighty: "The Hajj is [during] well-known months." As for advancing it before the time of obligation, it is permissible if the cause is found, just like advancing the expiation (Kaffarah) before the oath-breaking (Hinth) or the loss of life. As for it being a substitute, it is not advanced before the original (the thing being substituted); however, we have mentioned a narration regarding the permissibility of advancing the Hady before the Ihram for Hajj, and thus the fasting is the same. As for advancing the fasting before the Ihram for Umrah, it is not permissible, and we do not know of any scholar who permits it, except for a narration that some of our companions attributed to Ahmad, but it is of no significance; because he would be advancing the fasting before its cause and obligation, and it would contradict the statement of the people of knowledge. Ahmad is far above such a thing. As for the seven days, they also have two times: a time of preference and a time of permissibility. As for the time of preference, it is when he returns to his family, based on what Ibn Umar narrated, that the Prophet (peace and blessings of Allah be upon him) said: "Whoever does not find a Hady, let him fast three days during Hajj and seven when he returns to his family." It is an agreed-upon narration. As for the time of permissibility, it is from the moment the days of Tashriq pass. Al-Athram said: Ahmad was asked, does he fast while on the road or in Makkah? He said: However he wishes. This is also the view of Abu Hanifah and Malik. From Ata and Mujahid: He fasts them while on the road, and this is the view of Ishaq. Ibn al-Mundhir said: He fasts them when he returns to his family, due to the report. This is also narrated from Ibn Umar, and it is the view of al-Shafi'i. It is said that he has a view like our view, as stated by Ishaq. Our evidence is that any fasting that becomes obligatory upon him, and is permissible in his homeland, is permissible [to be performed] before that, just like all other obligatory acts. As for the verse, Allah the Almighty permitted him to delay the mandatory fast, so that does not prevent it from being sufficient if done before that, just like the delaying of the Ramadan fast during travel or sickness, by His, the Glorified's, saying: "Then an equal number of other days." And because the fasting is found...