Mina. This is the opinion of Ibn Umar, Aisha, Urwah, Ubayd ibn Umayr, al-Zuhri, Malik, al-Awza'i, Ishaq, and al-Shafi'i in the earlier (qadim) school, due to what Ibn Umar and Aisha narrated, saying: "It was not permitted to fast during the days of Tashriq except for one who could not find the Hady (sacrifice)." This was recorded by al-Bukhari. This refers to the permission granted by the Prophet (peace and blessings of Allah be upon him). Furthermore, because Allah the Almighty ordered the fasting of the three days during the Hajj, and there remain no days of Hajj other than these days, therefore the fasting becomes fixed during them. If he fasts these days, his ruling is the same as one who fasted before the day of Sacrifice. There is another narration from Ahmad that he does not fast during the days of Mina. This is narrated from Ali, al-Hasan, and Ata. This is also the opinion of Ibn al-Mundhir, because the Prophet (peace and blessings of Allah be upon him) forbade the fasting of six days, among which he mentioned the days of Tashriq, and he (peace and blessings of Allah be upon him) said: "They are days of eating and drinking." And because it is not permissible to perform voluntary fasting during them, so he shall not fast them for the Hady, just as on the day of Sacrifice. According to this narration, he must fast ten days after that. The same rule applies if we say: He should fast the days of Mina, but he did not fast them. There is a difference in narration from Ahmad regarding the obligation of the Dam (sacrifice) upon him. According to one, a Dam is required because he delayed an obligatory act of the Hajj rituals beyond its time, so a Dam becomes incumbent upon him, like the stoning of the Jamarat (pebbles), and there is no difference between one who delays it due to an excuse or otherwise, based on what we have mentioned. Al-Qadi said: If he delays it due to an excuse, there is nothing upon him except to make it up, because the Dam, which is the substitute, if he were to delay it due to an excuse, there would be no Dam upon him for delaying it, so the substitute is more deserving of this ruling. It is narrated from Ahmad that no Dam is required with the fasting in any case. This is the choice of Abu al-Khattab and the school of al-Shafi'i, because it is
(4) In: Chapter of one who leads the sacrificial animal with him, from the Book of Hajj. Sahih al-Bukhari 2/205, 206. It was also reported with the same wording by al-Bayhaqi, in: Chapter of one who permitted for the Mutamatti' (one performing Hajj al-Tamattu') to fast the days of Tashriq..., from the Book of Fasting. Al-Sunan al-Kubra 4/298. (5) Reported by Muslim, in: Chapter of the prohibition of fasting the days of Tashriq, from the Book of Fasting. Sahih Muslim 2/800. And Abu Dawud, in: Chapter of fasting the days of Tashriq, from the Book of Fasting. Sunan Abi Dawud 1/564. And al-Nasa'i, in: Chapter of the interpretation of His saying, the Almighty: "The Bedouins say: We have believed"..., from the Book of Faith. Al-Mujtaba 8/92. And Imam Ahmad, in: Al-Musnad 2/229, 3/451, 460, 4/335, 5/75, 76. (6) In the original: "ahrama" (he assumed Ihram).
مِنًى. وهذا قَوْلُ ابنِ عمرَ، وعائشةَ، وعُرْوَةَ، وعُبَيْدِ بن عُمَيْرٍ، والزُّهْرِىِّ، ومَالِكٍ، والأوْزَاعِىِّ، وإسحاقَ، والشَّافِعِىِّ فى القَدِيمِ؛ لِمَا رَوَى ابنُ عمرَ، وعائشةُ، قالا: لم يُرَخَّصْ فى أيَّامِ التَّشْرِيقِ أنْ يُصَمْنَ إلَّا لمن لم يَجِدِ الهَدْىَ. رَوَاهُ البُخَارِىُّ (٤). وهذا يَنْصَرِفُ إلى تَرْخِيصِ النَّبِىِّ -صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ-. ولأنَّ اللهَ تعالى أمَرَ بِصِيَامِ الثَّلاثةِ فى الحَجِّ، ولم يَبْقَ من أيَّامِ الحَجِّ إلَّا هذه الأَيَّامُ، فيَتَعَيَّنُ الصَّوْمُ فيها. فإذا صامَ هذه الأَيَّامَ، فَحُكْمُه حُكْمُ مَن صامَ قبلَ يَوْمِ النَّحْرِ. وعن أحْمَدَ رِوَايَةٌ أُخْرَى، لا يَصُومُ أَيَّامَ مِنًى. رُوِىَ ذلك عن علىٍّ، والحسنِ، وعَطاءٍ. وهو قَوْلُ ابنِ المُنْذِرِ؛ لأنَّ النَّبِىَّ -صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ- نَهَى عن صَوْمِ سِتَّةِ أَيَّامٍ، ذَكَرَ منها أَيَّامَ التَّشْرِيقِ، وقال عليه السَّلَامُ: "إنَّهَا أيَّامُ أَكْلٍ وَشُرْبٍ" (٥). ولأنَّها لا يجوزُ فيها صَوْمُ النَّفْلِ، فلا يَصُومُها عن الهَدْىِ، كيَوْمِ النَّحْرِ. فعلى هذه الرِّوَايَةِ، يَصُومُ بعدَ ذلك عَشَرَةَ أَيَّامٍ. وكذلك الحُكْمُ إذا قُلنا: يَصُومُ أيَّامَ مِنًى فلم يَصُمْهَا. واخْتَلَفَتِ الرِّوَايَةُ عن أحمدَ فى وُجُوبِ الدَّمِ عليه، فعنه عليه دَمٌ؛ لأنَّه أَخَّرَ الوَاجِبَ من مَنَاسِكِ الحَجِّ عن وَقْتِه، فلَزِمَهُ دَمٌ، كَرَمْى الجِمارِ، ولا فَرْقَ بين المُؤَخِّرِ لِعُذْرٍ، أو لغيرِه، لما ذَكَرْنَا. وقال القاضى: إنْ أَخَّرَهُ لِعُذْرٍ، ليس عليه إلَّا قَضَاؤُه؛ لأنَّ الدَّمَ الذى هو المُبْدَل، لو أَخَّرَهُ (٦) لِعُذْرٍ، لا دَمَ عليه لِتَأْخِيرِه، فَالبَدَلُ أوْلَى. وَرُوِىَ عن أحمدَ لا يَلْزَمُه مع الصَّوْمِ دَمٌ بحالٍ. وهذا اخْتِيَارُ أبى الخَطَّابِ، ومَذْهَبُ الشَّافِعِىِّ؛ لأنَّه
(٤) فى: باب من ساق البدن معه، من كتاب الحج. صحيح البخارى ٢/ ٢٠٥، ٢٠٦.كما أخرجه بلفظه البيهقى، فى: باب من رَخص للمتمتع فى صيام أيام التشريق. . .، من كتاب الصيام. السنن الكبرى ٤/ ٢٩٨.(٥) أخرجه مسلم، فى: باب تحريم صوم أيام التشريق، من كتاب الصيام. صحيح مسلم ٢/ ٨٠٠. وأبو داود، فى: باب صيام أيام التشريق، من كتاب الصيام. سنن أبى داود ١/ ٥٦٤. والنسائى، فى: باب تأويل قوله عز وجل: {قَالَتِ الْأَعْرَابُ آمَنَّا} .. ، من كتاب الإيمان. المجتبى ٨/ ٩٢. والإِمام أحمد، فى: المسند ٢/ ٢٢٩, ٣/ ٤٥١، ٤٦٠، ٤/ ٣٣٥، ٥/ ٧٥، ٧٦.(٦) فى الأصل: "أحرم".
